Saint Laurent de Rome
Diacre et martyr à Rome (+ 258)
La "passio" de St Laurent, rédigée au moins
un siècle après sa mort, n'est pas crédible. Le récit prétend que Laurent,
diacre du pape saint Sixte II, fut
mis à mort trois jours après le martyre de ce dernier et qu'il fut brûlé à
petit feu sur un gril, ce qu'on ne souhaite à personne. La plupart des auteurs
modernes estiment qu'il fut décapité, comme Sixte. Quoiqu'on pense de la valeur
des "acta", il n'en reste pas moins que Laurent a toujours été
vénéré, en Orient comme en Occident, comme le plus célèbre des nombreux martyrs
romains (voir la liste chronologique, autour des années 258-259...). Les écrits
des saints Ambroise, Léon le
Grand, Augustin et Prudence témoignent de
ce culte(*).
Son nom est cité dans la première prière
eucharistique. Il est représenté comme diacre, tenant un gril ou couché dessus.
Diacre de l'Église de Rome, auprès du pape saint Sixte
II, il a pour fonction d'être le gardien des biens de l'Église. Lorsque
l'empereur Valérien prend un édit de persécution interdisant le culte chrétien,
même dans les cimetières, il est arrêté en même temps que le pape et les autres
diacres. Ils sont immédiatement mis à mort, mais lui est épargné dans l'espoir
qu'il va livrer les trésors de l'Église. Voyant le pape marcher à la mort,
Laurent pleure. Est-il donc indigne de donner sa vie pour le Christ? Saint
Sixte le rassure, il ne tardera pas à le suivre. Sommé de livrer les trésors,
il rassemble les pauvres, les infirmes, les boiteux, les aveugles. "Voilà
les trésors de l'Église." Il est condamné à être brûlé vif sur le gril. Il
a encore le sens de l'humour et un courage extraordinaire : "C'est bien
grillé de ce côté, tu peux retourner," dira-t-il au bourreau. Il fut l'un
des martyrs les plus célèbres de la chrétienté. Au Moyen Age, avec saint Pierre
et saint Paul, il était le patron de la Ville éternelle où 34 églises
s'élevaient en son honneur. 84 communes françaises portent son nom.
(*) un internaute nous signale: "Le peuple de
Dieu dit Saint-Augustin, n'est jamais instruit d'une manière plus profitable
que par l'exemple des martyrs. Si l'éloquence entraîne, le martyre persuade.
Cette admirable force d'âme fortifiait les autres en leur donnant le modèle de
ses souffrances." Dans notre église - Saint-Pierre
à Denguin en Béarn (Pyrénées Atlantiques) - se trouve une copie de son
martyre par Rubens en 1622. Il y est invoqué pour guérir les brûlures, les
maladies de peau...
Dans son désir de partager le sort du pape Sixte II
jusque dans son martyre, comme le rapporte saint Léon le Grand, quand il reçut
l’ordre de livrer les trésors de l’Église, il montra au tyran les pauvres,
nourris et vêtus aux frais de l’Église, et au bout de trois jours, il triompha
des flammes et même les instruments de son supplice devinrent les signes de sa
victoire. Ses restes furent déposés à Rome, sur la voie Tiburtine, au cimetière
de Cyriaque (le Campo Verano).
Martyrologe romain
"Le feu matériel brûlait le corps du bienheureux
Laurent, mais l'amour intérieur du Sauveur dont son cœur était enflammé
adoucissait l'ardeur extérieure" Saint Augustin.
10 août
Saint Laurent,
diacre et martyr
En 257 l'empereur Valérien publiait contre la religion
catholique son second édit de persécution qui amena une recrudescence de
poursuites, de violences et de supplices. A Rome, la première victime fut le
pape Sixte II. Le 6 août, le Pape qui était venu offrir le saint sacrifice dans
une chapelle souterraine du cimetière de Prétextat, fut découvert et saisi avec
les diacres qui l'entouraient. Sixte II fut immédiatement conduit devant un des
préfets qui siégeaient en permanence pour juger les chrétiens. Il n'était
question que de constater son identité : la mort devait s'ensuivre sans
procès ; le pontife fut en effet condamné à être décapité au lieu du culte
où il avait été arrêté. Or comme on le conduisait au lieu de son supplice, Laurent,
son archidiacre, le rejoignit en hâte et lui dit : « Où allez-vous, père,
sans votre fils ? Où allez-vous, prêtre saint, sans votre diacre ? Jamais vous
n'avez offert le sacrifice hors de son assistance. Qu'est-ce qui vous a déplu
en moi, ô mon père ? » Ému de ces plaintes, le pape martyr le consola
ainsi : « Je ne t'abandonne pas, mon fils. Mais de plus grands combats
t'attendent. Vieillard, je vais recevoir la récompense d'une lutte
facile ; ta jeunesse remportera du tyran un triomphe plus glorieux. Ne
pleure plus : dans trois jours tu me suivras. »
De famille très modeste, selon saint Pierre
Chrysologue, Laurent avait été remarqué par le pape pour la pureté de ses
mœurs ; Sixte II l'avait placé à la tête des sept diacres de l'Eglise
romaine. Il revenait à l'archidiacre d'administrer les biens ecclésiastiques,
de diriger les travaux des cimetières et d'en gouverner le personnel ; en
outre, il présidait à la distribution des pensions et des aumônes. Il n'est pas
sans exemple que l'archidiacre succédât au pontife près duquel il avait servi.
Laurent occupait donc une position importante qui lui donnait une autorité
considérable. La persécution ne l'avait pas pris au dépourvu ; comprenant
que le but fiscal y était d'autant de poids que la haine contre les chrétiens,
il avait pris des précautions pour que toute confiscation fût vaine. Réalisant
autant qu'il le pouvait la fortune de l'Eglise, il l'avait déjà presque toute
entière distribuée aux pauvres.
Il ne se trompait pas sur les intentions impériales. Si
on ne l'avait pas arrêté avec Sixte et les autres diacres, c'était bien parce
que les autorités le savaient chargé des intérêts de la communauté chrétienne,
et qu'il était seul en mesure de leur livrer l'inventaire et leur possession.
Aussi ne tarda-t-on pas à s'emparer de lui. Il fut conduit devant le préfet de
Rome, Cornelius Secularius qui lui ordonna de remettre au fisc les trésors
confiés à sa garde. Laurent ne refusa pas de satisfaire à la sommation du
Préfet, mais il lui demanda le temps nécessaire pour réunir les biens de
l'Eglise et les lui présenter. Ayant obtenu le délai, Laurent consacra trois
jours à rassembler les pauvres, les vieillards et les orphelins qui étaient à
la charge de la communauté chrétienne. Cependant il devait sans doute revenir
le soir dans la prison qui lui était assignée, puisqu'on la montre encore,
transformée en église, et que la tradition raconte qu'il y convertit et baptisa
Hyppolyte, l'officier de la milice chargé de sa garde.
Le troisième jour, Laurent reparut au tribunal, suivi
d'une foule de plus de quinze cents personnes. « Eh bien ! lui dit le
préfet, es-tu prêt à tenir ta parole ? Où sont tes trésors ? » Laurent, en
montrant d'un large geste la multitude qui l'entourait, lui répondit :
« Les voici. Voici les trésors de l'Eglise ! » Ainsi, jadis, se
glorifiait de ses fils la mère des Gracques qui, en les présentant aux matrones
chargées des bijoux et des pierres précieuses disait : « Voici mes joyaux
! » Secularius comprit qu'il était joué. Plus humilé peut-être de la
charitable et pieuse mystification que déçu dans son avarice, il condamna
Laurent au dernier supplice : il serait brûlé vif sur un gril.
La tradition encore désigne le lieu où la sentence se
serait exécutée : il s'agit d'un cachot souterrain situé sous l'église de
Saint-Laurent in panisperna. Le juge comptait sans doute sur l'horreur et la
durée de la torture pour arracher quelque révélation au douloureux patient.
Laurent trompa encore toutes ses espérances. Fortifié par la grâce divine, il
vérifia, dit saint Augustin, la parole des livres saints : « Dans vos
tourments vous posséderez votre âme. » Impassible et comme n'éprouvant
nulle douleur, il se moquait de l'impuissante cruauté de ses tourmenteurs :
« Ce côté, leur dit-il, est cuit assez ; tournez-moi de
l'autre » ; et enfin : « C'est bien ainsi, mangez maintenant
! » Et il expira, « ayant, dit encore saint Augustin, bien mangé le
Corps du Seigneur et largement bu au calice divin, fortifié de cette chair,
enivré de ce sang, il ne ressentit pas la douleur de ce tourment et de cette
longue mort. »
Son bienheureux corps, d'où, pendant le supplice,
s'était exhalé un parfum d'une exquise odeur, fut recueilli par de fidèles amis
et déposé dans un tombeau sur la voie de Tibur. La plus grande partie des
reliques du Saint est encore dans l'église de Saint-Laurent-hors-les-murs,
élevée sur son sépulcre. Comme le diacre saint Etienne fut la gloire de
Jérusalem, ainsi le diacre saint Laurent combla d'honneur celle de Rome. Aussi
y est-il particulièrement célébré : on ne compte pas, dans la Ville éternelle,
moins de neuf églises et de deux oratoires qui lui soient dédiés et où sa fête
se célèbre avec grande solennité.
SOURCE : http://missel.free.fr/Sanctoral/08/10.php
St
Laurent, martyr
Dom Guéranger, l’Année Liturgique
LES PREMIÈRES VÊPRES.
Laurent est entré dans la lice du martyre, il a
confessé le nom du Seigneur Jésus-Christ. L’Église ouvre par cette Antienne les
premières Vêpres de la fête ; et en effet, à l’heure où nous sommes,
Laurent a vu s’abaisser devant lui les barrières de l’arène. Il a jeté aux
puissants son défi d’une sublime ironie ; le sang de ses veines a déjà
coulé.
Mandé le jour même du martyre de Sixte II à la barre
du préfet de Rome, Cornélius Sécularis [15], il avait obtenu de ce magistrat le
délai nécessaire à l’héroïque fraude qu’il méditait comme réponse aux
prétentions du fisc. Valérien, négligeant dans ses édits de persécution les
membres obscurs de la communauté chrétienne, avait décrété la dissolution de
celle-ci par l’interdiction des assemblées, la mort des chefs et la
confiscation. Delà simultanément, au 6 août, la dispersion des fidèles réunis
au cimetière de Prétextât, l’exécution du Pontife, et la comparution du premier
diacre sommé de livrer les trésors dont le pouvoir n’ignorait pas qu’il était
le gardien.
« Reconnais, dit le préfet, ma juste et paisible
demande. On assure que, dans vos orgies, c’est la coutume de vos pontifes, la
règle et la loi de leur culte, de faire dans des coupes d’or les
libations ; on dit que dans des vases d’argent fume le sang des victimes,
que des chandeliers d’or soutiennent les flambeaux dans vos mystères nocturnes.
Et puis, grand est parmi vous le soin des frères : s’il en faut croire la
renommée, on vend pour eux ses terres, on en retire des milliers de
sesterces ; le fils déshérité par ses saints parents gémit dans la
pauvreté, le patrimoine s’enfouit pieusement dans les réduits de vos temples.
Remets-nous ces richesses immenses, honteux butin prélevé par vos prestiges sur
la crédulité ; le bien public le réclame : pour les besoins du fisc,
pour la solde de l’armée, rends à César ce qui est à César ».
Sans trouble aucun, comme prêt à obéir, Laurent répond
avec douceur : « Je ne le nie pas, notre Église est opulente ;
Auguste même, ni personne au monde, ne l’égale en richesse. Je révélerai tout,
je te montrerai les trésors du Christ. Je demande seulement quelque trêve, qui
me permette de tenir mieux ma promesse ; car il me faut inventorier toutes
choses, compter chaque pièce, en noter la valeur ».
Gonflé de joie, dévorant l’or en espérance, le juge
convient d’un délai de trois jours. Laurent cependant parcourt la ville,
convoquant, rassemblant boiteux, aveugles, infirmes de toutes sortes, mendiants
des places publiques, légions que nourrit l’Église leur mère mieux que
personne, le diacre les connaît. Il les compte, écrit leurs noms, les dispose
en longue file. Puis, le jour dit, retournant au juge : « Viens avec
moi, dit-il ; admire les richesses sans pareilles du sanctuaire de notre
Dieu ! »
Ils arrivent : de l’essaim à l’aspect repoussant
s’élève le bruit des prières. « Pourquoi frémir ? dit Laurent au
préfet ; est-ce donc là vil spectacle, ou qu’on doive mépriser ? La
vraie richesse, c’est la lumière et le genre humain : ils sont les fils de
la lumière, ceux-ci que la débilité de leurs membres garde de l’orgueil et des
passions ; bientôt, dépouillant leurs ulcères au palais de l’éternelle
vie, ils brilleront d’admirables splendeurs sous leurs robes de pourpre et
leurs couronnes d’or. Voilà donc l’or que je t’avais promis, que le feu
n’atteint pas, que le voleur ne saurait ravir. Maintenant, de peur que tu ne
croies que le Christ est pauvre, j’y veux ajouter les perles de choix, les
pierres aux mille feux, ornement du temple ; vois ces vierges sacrées, ces
veuves qui ne connurent point de second hymen : c’est le collier sans prix
de l’Église, l’ornement de son noble front, sa parure d’épousée, les joyaux qui
ravissent le Christ. Voilà nos richesses ; reçois-les : elles
embelliront la ville de Romulus, augmenteront les trésors du prince ;
toi-même en seras plus riche » [16].
Une lettre du Pape saint Corneille, écrite quelques
années avant ces événements, nous fait connaître que le nombre des veuves et
des pauvres assistés par l’Église de Rome s’élevait à plus de quinze
cents [17]. En les produisant devant le
magistrat, Laurent savait qu’il n’exposait que lui-même, la persécution de
Valérien, comme nous l’avons observé, se détournant des petits et frappant à la
tête. Mais, dans cette admirable scène, la Sagesse s’était complue à mettre en
présence du brutal césarisme la faiblesse méprisée qui devait l’emporter sur sa
toute-puissance.
On était au 9 août 258. « La flagellation, le
chevalet, la torture avaient été la première réponse du préfet furieux, en
attendant l’épreuve suprême qu’il réservait à celui dont la noblesse d’âme
venait de donner à sa cupidité une leçon si fière ; saint Damase
l’atteste, lorsqu’en plus des flammes il constate « les coups, les
bourreaux, les tourments, les chaînes, dont Laurent triompha » [18].
On ne saurait donc rejeter sur ce point l’autorité de
la notice qu’Adon de Vienne inséra, au IXe siècle, dans son Martyrologe, en
l’empruntant d’une source plus ancienne. Comme le prouve la conformité des
expressions, c’est en partie à cette même source que l’Antiphonaire grégorien
avait dès auparavant puisé les Antiennes et les Répons de la fête.
Indépendamment des détails qui nous sont connus par le
témoignage de Prudence et des Pères, il est fait allusion dans cet Office aux
conversions opérées par Laurent prisonnier et à la guérison des aveugles, qui
parut être le don spécial du saint diacre dans les jours précédant son martyre.
Le disque embrasé de l’astre du jour a disparu
derrière les monts Vaticans. La brise du soir ramène le mouvement sur les sept
collines, où les ardeurs du soleil d’août semblaient avoir arrêté toute vie.
Détaché du chevalet vers le milieu du jour, Laurent seul s’est interdit le
repos. Meurtri et sanglant, il a baptisé dans sa prison les recrues gagnées au
Christ par le spectacle de sa vaillance au milieu des tourments ; il les
confirme dans la foi, les élève elles-mêmes à l’intrépidité du martyre, quand
soudain l’heure décisive vient à sonner pour lui. Tandis que Rome court aux
plaisirs, le préfet ramène au combat les bourreaux dont l’épuisement n’a pu,
quelques heures plus tôt, servir à point sa vengeance.
Entouré de leur sinistre escouade :
« Sacrifie aux dieux, dit-il au valeureux diacre ; ou cette nuit
entière verra ton supplice. — Ma nuit, répond Laurent, n’a point d’ombres, et
tout y resplendit pour moi de lumière ». Et comme on le frappait sur la
bouche avec des pierres, il souriait et disait : « Je vous rends
grâces, ô Christ ! »
On apporta alors un lit de fer à trois barreaux, et le
bienheureux, dépouillé de ses vêtements, fut étendu sur ce gril ; et l’on
plaça dessous des charbons ardents. Tandis qu’on l’y retenait avec des fourches
de fer, il dit : « Je m’offre à Dieu en sacrifice de suave
odeur ». Or, les bourreaux ne cessaient d’activer le feu et de renouveler
les charbons, en le maintenant avec leurs fourches. Le saint dit alors : « Apprends,
malheureux, quelle est la puissance de mon Dieu ; car tes charbons me sont
un rafraîchissement ; mais ils seront pour toi l’éternel supplice. J’en
atteste le Seigneur : accusé, je n’ai point nié ; interrogé, j’ai
confessé le Christ ; sur les charbons, je lui rends grâces ». Et, son
visage rayonnant d’une beauté céleste : « Oui ; je vous rends
grâces, Seigneur Jésus-Christ, qui avez daigné me fortifier ». Levant les
yeux sur le juge : « Voilà un côté cuit à point ; retourne-moi sur
l’autre, et mange ! » Puis, revenant à la glorification du Seigneur
Dieu : « Je vous rends grâces de ce que j’ai mérité d’entrer dans
votre demeure » [19]. Et comme il allait rendre l’âme, se
souvenant de l’Église, reprenant vie à la pensée de Rome immortelle, sa prière
s’exhala ainsi dans l’extase : « O Christ, Dieu unique, ô splendeur,
ô vertu du Père, ô ouvrier de la terre et des cieux dont la providence éleva
ces remparts, toi qui plaças le sceptre de Rome au sommet des choses : tu
voulus que le monde se soumît à la toge, pour rassembler sous d’uniques lois
les nations divisées de mœurs, de coutumes, de langage, de génie, de
sacrifices. Voici que tout entier le genre humain s’est rangé sous l’empire de
Remus ; dissentiments et dissonances se fondent en son unité :
souviens-toi de ton but, qui fut d’enlacer d’un même lien sous l’empire de ton
nom l’immensité de l’univers. Christ, pour tes Romains, fais chrétienne la
ville appelée par toi à ramener les autres à l’unité sacrée. Tous les membres
en tous lieux s’unissent en ton symbole ; l’univers dompté
s’assouplit : puisse s’assouplir sa royale tête ! Envoie ton Gabriel
guérir l’aveuglement des fils d’Iule, et qu’ils connaissent quel est le Dieu
véritable. Je vois venir un prince, un empereur serviteur de Dieu ! Il ne
souffrira plus que Rome soit esclave ; il fermera les temples, il les scellera
d’éternels verrous ».
Ainsi finit sa prière, et avec le dernier souffle de
sa voix s’envola son âme. De nobles personnages, conquêtes de l’admirable
liberté du martyr, enlevèrent son corps ; l’amour du Dieu très haut,
envahissant soudain leur âme, en avait chassé les anciennes folies. Dès ce jour
se refroidit le culte des dieux infâmes ; la foule fut plus rare dans les
temples ; on courut aux autels du Christ. Ainsi Laurent, dans le combat,
n’avait point ceint son flanc d’un glaive ; mais, arrachant le fer à
l’ennemi, il en avait retourné contre lui la pointe [20].
L’Église, dont la reconnaissance est à la hauteur des
services rendus, ne pouvait mettre en oubli cette nuit glorieuse. Aux temps où
la religion de ses fils répondait à la sienne, elle les convoquait au coucher
du soleil, dans la soirée du 9 août, pour un premier Office nocturne.
Sur l’heure de minuit, commençaient de secondes
Matines, lesquelles étant terminées, une première Messe, dite de la nuit ou du
premier matin [21],
complétait cette assistance des chrétiens autour du saint diacre pendant les
heures qu’avait duré sa lutte triomphante. O Dieu, vous avez éprouvé mon cœur
et l’avez visité dans la nuit ; vous m’avez scruté par le feu, et
l’iniquité ne s’est point trouvée en moi : Seigneur, ayez égard à ma
justice, écoutez ma prière [22]. Quelle
grandeur dans ce chant d’Introït couronnant une telle nuit, et consacrant sur
terre, à l’aurore du 10 août, l’instant même où Laurent fit son entrée dans le
sanctuaire éternel, pour remplir son office à l’autel des cieux !
Plus tard on conserva longtemps aux Matines de cette
fête, en quelques églises, un usage qui signalait également les Matines de la
Commémoration de saint Paul. Il consistait à faire précéder d’un Verset
particulier la reprise de chaque Antienne des Nocturnes. Le labeur tout spécial
du Docteur des nations et de Laurent dans le champ de l’apostolat et celui du
martyre, leur avait, disent les docteurs de la sainte Liturgie, mérité cette
distinction entre tous autres [23].
La comparaison de la dureté du supplice du saint
diacre sur ses charbons et de la tendresse de cœur qui, trois jours auparavant,
lui faisait verser des larmes en quittant Sixte II, avait vivement frappé nos
pères. Aussi donnèrent-ils le gracieux nom de larmes de saint Laurent à la
pluie périodique d’étoiles filantes qui caractérise, pour le peuple comme pour
les savants, la nuit du 10 août. La piété populaire, qui aime à trouver dans
les phénomènes de la nature l’occasion d’élever plus haut sa pensée, eut
rarement d’inspiration plus touchante.
A LA MESSE.
Le diacre suivant son pontife a pénétré au delà du
voile ; lévite fidèle, il s’est rangé dans sa force près de l’arche de
l’alliance éternelle. Il admire les splendeurs de ce tabernacle non fait de
main d’homme [24], dont celui de Moïse était une si faible image,
dont l’Église même ici-bas, entourée d’ombres, laisse à peine soupçonner la
magnificence.
Et cependant, aujourd’hui, l’Église tressaille d’une
sainte fierté dans son exil ; car le ciel lui doit en ce jour un éclat
nouveau, une sainteté plus grande. Elle s’avance, triomphante elle aussi, vers
l’autel de la terre qui n’est qu’un même autel avec celui des deux ; ayant
suivi toute cette nuit du regard et du cœur son noble fils, elle ose chanter
comme siennes cette beauté, cette sainteté, ces magnificences de la patrie,
dont il semble qu’un rayon soit descendu jusqu’à elle au moment où le voile se
soulevait pour lui donner entrée au Saint des Saints.
L’Introït, comme son Verset, est tiré du Psaume XCV.
L’épreuve du gril embrasé n’est sans doute pas celle qui attend notre
faiblesse. Mais d’autres feux nous assaillent, qui seraient l’aliment de la
flamme éternelle, si nous ne savions les éteindre en ce monde même. L’Église
demande pour nous à cette fin, dans la fête du bienheureux Laurent, force et
prévoyance.
ÉPÎTRE.
Il a répandu l’aumône avec profusion sur le
pauvre ; sa justice demeurera à jamais. L’Église Romaine aime à revenir
sur l’application de cette parole du Psaume CXI à son grand archidiacre. Hier
déjà, l’Introït et le Graduel de Vigile y puisaient l’inspiration de leurs
mélodies ; l’harmonieux écho s’en répercutait à travers les Répons delà nuit
glorieuse, et jusque dans le Verset des Laudes triomphantes. Le même texte,
cité par le Docteur des nations dans sa seconde lettre aux fidèles de Corinthe,
est aujourd’hui la raison du choix de l’Épître qu’on vient de lire, et d’où
sont également empruntés les Capitules des différentes Heures.
Cette insistance nous montre assez que, pour l’Église,
le point de départ des grâces de choix qui valurent à Laurent la gloire de son
incomparable martyre est dans la fidélité vaillante et allègre avec laquelle il
distribua aux membres souffrants de Jésus-Christ l’or dont il avait la garde.
Telle est l’unité des glorieuses scènes auxquelles il nous a été donné
d’assister durant ces trois jours, telle la loi d’économie surnaturelle qui
préside aux largesses de l’Esprit-Saint : Celui qui sème avec parcimonie
moissonnera comme il sème, et celui qui sème en bénédictions moissonnera des
bénédictions.
Observons-le du reste avec l’Apôtre : le mérite
qui touche Dieu, et l’amène à multiplier ses faveurs, réside moins dans l’œuvre
elle-même que dans l’esprit qui l’anime ; Dieu aime celui qui donne avec
joie. Noblesse de cœur, tendresse exquise, dévouement qui s’oublie, héroïsme
fait de simplicité autant que de courage, bonne grâce souriante jusque sur les
charbons : c’est là tout ce que fut Laurent dans sa vie avec Dieu, avec
son père Sixte II, avec les petits, comme en face de la mort et des puissants.
Le dénouement de cette vie ne fit que le montrer dans les plus grandes choses
ce qu’il avait été dans les moindres [25]. Rarement, au reste, l’accord entre la
nature et la grâce se rencontra plus parfait que dans le jeune diacre ; et
si le don du martyre est si grand que nul en ce monde ne le saurait mériter, on
peut dire pourtant que le sien, dans la grandeur toute spéciale dont le
Seigneur voulut l’entourer, manifesta l’évolution normale et comme spontanée
des germes de choix déposés par l’Esprit-Saint dans sa riche nature.
Les paroles du Psaume XVI, qui fournissaient autrefois
à la Messe de la nuit son admirable Introït, se retrouvent au Graduel et au
Verset de la Messe du jour. Le Verset alléluiatique rappelle les miracles
opérés par Laurent sur des aveugles, et qui doivent nous porter à implorer de
lui la guérison de l’aveuglement spirituel plus terrible que l’autre.
ÉVANGILE.
Écoutons saint Augustin commenter en cette fête même
l’Évangile que nous venons d’entendre : « Votre foi reconnaît le
grain tombé en terre, et qui s’est multiplié dans la mort. Votre foi le
connaît, dis-je, ce grain mystérieux, parce que lui-même habite en vos âmes.
Que ce soit de lui-même en effet que le Christ ait ainsi parlé, nul chrétien ne
doute. Mais voici donc que, lui mort et multiplié, nombre de grains ont été
répandus en terre : parmi lesquels le bienheureux Laurent, dont c’est
aujourd’hui le jour de semence. Et de ces grains jetés par le monde tout
entier, quelle abondante moisson est sortie : nous le voyons, c’est notre
joie, c’est nous-mêmes ; si toutefois sa grâce nous marque pour le
grenier. Car n’appartient pas au grenier tout ce qui se trouve dans la moisson.
La même pluie en effet, utile et nourrissante, fait croître et le froment et la
paille. A Dieu ne plaise qu’on serre l’un et l’autre ensemble au grenier,
quoique l’un et l’autre ensemble ait crû au champ, quoique l’un et l’autre
ensemble ait été foulé dans l’aire. C’est maintenant le temps de choisir. Avant
le vannage, épurons les mœurs : nous sommes sur l’aire, où le grain est
encore dans la période de séparation, où le van n’est pas définitivement
intervenu. Écoutez-moi, grains sacrés, que je ne doute pas être ici ; car
en douter, ce serait n’en pas être moi-même ; écoutez-moi, dis-je :
bien plutôt, écoutez par moi le premier grain. N’aimez pas vos âmes dans ce
siècle ; gardez-vous de les aimer, si vous les aimez, afin de les garder
en ne les aimant pas ; car en ne les aimant pas, vous les aimez plus.
Celui qui aime sa vie en ce monde la perdra » [26].
Ainsi Laurent, pour s’être en ce monde traité en
ennemi et perdu, s’est retrouvé dans l’autre. Serviteur du Christ par le titre
même de son diaconat, qui signifie service, il a suivi l’Homme-Dieu, selon la
recommandation de notre Évangile, suivi à l’autel, à l’autel de la Croix. Mais,
tombé avec lui en terre, il s’est aussi multiplié en lui ; selon la
doctrine de l’évêque d’Hippone, nous-mêmes, qu’éloignent de lui les espaces et
les temps, sommes pourtant la moisson qui, pour une part, germe de lui
toujours. Puisons dans cette pensée le sentiment d’une reconnaissance profonde
envers le saint diacre ; et mettons d’autant plus de zèle à nous associer
d’ici-bas aux honneurs dont l’entoure le Père céleste aujourd’hui, pour avoir
servi son Fils.
L’Offertoire reprend sous une nouvelle mélodie les
paroles d’Introït ; c’est l’écho de la terre à l’harmonie des cieux. Cette
beauté, cette sainteté qui relèvent si magnifiquement le ministère de la
louange à l’autel éternel, doivent déjà, sous la foi, resplendir en l’âme des
ministres de l’Église, comme elles faisaient en Laurent, mortel encore, aux
regards ravis des Anges.
A ce moment des Mystères, Laurent offrait autrefois
les dons ; ses mérites sont maintenant le suffrage dont l’Église se
réclame en les présentant.
Laurent a dignement rempli son service auguste à la
table du Seigneur ; celui pour lequel il s’est dépensé tient l’engagement
qu’il prenait dans l’Évangile, en l’appelant à résider pour jamais où il est
lui-même.
Rassasiés au banquet sacré dont Laurent fut le
dispensateur, nous demandons que l’hommage de notre propre service attire sur
nous, par son intercession, l’augmentation de la grâce.
.jpg)
LES SECONDES VÊPRES.
A peine Laurent avait-il eu, le matin, remis son âme
vaillante au Créateur, qu’on entoura de linceuls et d’aromates ses restes plus
précieux que l’or sortant du creuset. Comme Étienne le premier des Martyrs,
comme Jésus leur Roi, il vit d’illustres personnages ambitionner l’honneur de
prodiguer leurs soins à sa dépouille sacrée. Dans la soirée du 10 août [27], les nobles convertis dont parle
Prudence courbèrent leur tête sous l’auguste fardeau, et l’emportant sur la
voie Tiburtine, ils l’ensevelirent avec un grand deuil au cimetière de
Cyriaque. L’Église de la terre pleurait son illustre fils ; mais celle du
ciel laissait déjà déborder le triomphe, et chaque retour du glorieux
anniversaire allait donner l’allégresse au monde.
L’Office des secondes Vêpres ne diffère de celui des
premières que par le dernier Psaume, le Verset et l’Antienne de Magnificat. Ce
Psaume, que l’Église chante pour tous les Martyrs, est le CXVe. Il exprime
merveilleusement l’effusion reconnaissante de Laurent à cette heure : sa
foi, qu’il a confessée, l’a fait triompher de la souffrance et des
embûches ; il a rempli de son propre sang le calice dont il avait la
garde, vrai diacre en cela, serviteur de l’autel de Dieu, fils de l’Église,
servante elle aussi du Seigneur ; et maintenant que ses liens sont brisés,
il inaugure son service éternel dans l’assemblée des Saints, au milieu de toi,
à Jérusalem.
Les Grecs font écho, dans leurs Menées, aux hommages
qui s’élèvent de l’Occident vers le triomphateur de ce jour.
MENSIS AUGUSTI DIE X In Matutino.
Diacre du Verbe, beau de sa beauté, livrant sa vie
pour son amour, c’est à bon droit qu’avec lui maintenant il règne, enivré de sa
gloire et de sa félicité.
Fort sous l’armure de la vérité et de la piété contre
les attaques impies des tenants de l’erreur, tu as par ta foi et tes sages
paroles détruit pour toujours l’arsenal du mensonge.
L’œil fixe sur Dieu et sa beauté, ô Laurent, tu as
méprisé de la terre et les plaisirs et les tourments, homme admirable !
Le Christ, notre vrai diacre en tant que dispensateur
des biens qui nous viennent du Père, s’était révélé à toi ; pour être son
diacre à lui dans un plein retour, tu as été à lui par le sang, ô digne
d’envie !
Comme un soleil fortuné qui se lève à l’Occident,
prodige admirable ! Tu as éclairé l’Église entière de tes feux,
merveilleux Martyr, et tous les hommes se sont réchauffés aux ardeurs de ta
foi : c’est pourquoi nous te glorifions tous.
Demandons aux anciennes Liturgies leur tribut à la gloire du saint Martyr. Le Sacramentaire Léonien nous donne cette Préface, dont la noble brièveté laisse toute leur fraîcheur aux sentiments de l’Église Mère pour son glorieux fils. « Perfectis gaudiis expleatur oblatio... Gratias tibi, Domine, quoniam sanction Laurentium Martyrem tuum, te inspirante diligimus : Que parfaites soient les joies de ce jour !... Grâces soient à vous, Seigneur, de ce que par vous nous aimons Laurent, votre saint Martyr ! » Telle est l’inspiration des autres formules qui précèdent ou suivent au môme lieu, dans l’Action sacrée, celle que nous donnons ici.
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PRÉFACE. |
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Vere dignum. Tuam misericordiam deprecantes, ut
mentibus nostris beati Laurentii Martyris tui tribuas jugiter suavitatem, qua
et nos amemus ejus meritum passionis, et indulgentiam nobis semper fidelis
ille Patronus obtineat. |
Il est vraiment juste de vous glorifier, ô Dieu ;
et, en même temps, nous supplions votre miséricorde d’accorder à nos âmes
constamment la suavité du bienheureux Laurent, votre Martyr : ainsi
aimerons-nous à repasser le mérite de ses tourments ; ainsi toujours ce
protecteur fidèle nous obtiendra le pardon.
Le Missel dit gothique, qui représente, comme on le
sait, la Liturgie de nos Églises de France avant Pépin et Charlemagne, est bien
en ce jour à l’unisson des sentiments de l’Église Mère.
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MISSA S. LAURENTI MART. |
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Deus, fidelium tuorum Salvator et rector, omnipotens
sempiterne Deus, adesto votis solemnitatis hodiernæ ; et Ecclesiæ
gaudiis de gloriosa Martyris tui passione beati Laurenti conceptis, benignus
adspira : augeatur omnium fides tantæ virtutis ortu ; et corda
lætantium supplicio Martyrum igniantur : ut apud misericordiam tuam
illius juvemur merito, cujus exsultamus exemplo. Per Dominum. |
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Dieu Sauveur et guide de vos fidèles, Dieu
tout-puissant, éternel, dans la solennité de ce jour soyez propice à nos
vœux ; secondez bénignement les joies que l’Église a conçues dans la
glorieuse passion du bienheureux Laurent votre Martyr ; que s’accroisse
la foi de tous, au lever d’une vertu si grande ; que les cœurs
tressaillant s’embrasent au supplice des Martyrs : afin que nous soit en
aide auprès de votre miséricorde le mérite de celui dont l’exemple excite en
nous l’allégresse. Par Jésus-Christ.
IMMOLATIO MISSAE. |
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Vere dignum et justum est, omnipotens sempiterne
Deus, tibi in tanti Martyris Laurenti laudis hostias immolare : qui
hostiam viventem hodie in ipsius Levitæ tui beati Laurenti Martyris
ministerio per florem casti corporis accepisti. Cujus vocem per hymnidicum
modolamini Psalmi audivimus canentis atque dicentis : Probasti cor meum
, Deus, et visitasti noctem, id est in tenebris sæculi : igne me
examinasti ; et non est inventa in me iniquitas. O gloriosa certaminis
virtus ! o inconcussa constantia confitentis ! Stridunt membra
viventis super craticulam imposita, et prunis sævientibus anhelantis,
incensum suum in modum thymiamatis divinis naribus exhibent odorem. Dicit
enim Martyr ipse cum Paulo : Christi bonus odor sumus Deo. Non enim
cogitabat quomodo in terra positus, a passionis periculo liberaretur, sed
quomodo inter Martyres in cœlis coronaretur. Per Christum. |
Il est véritablement digne et juste, Dieu tout
puissant, éternel, de vous immoler les hosties de la louange en la solennité
d’un si grand Martyr ; car aujourd’hui, Laurent votre bienheureux Lévite
accomplissant son ministère, vous l’avez reçu comme une hostie vivante en la
fleur de son chaste corps. Nous avons entendu sa voix entonnant l’hymne sacré
du Psaume mélodieux qui disait : O Dieu, vous avez éprouvé mon cœur, et
l’avez visité dans la nuit, c’est-à-dire dans les ténèbres de ce siècle ;
vous m’avez scruté par le feu, et l’iniquité ne s’est point trouvée en moi. O
glorieuse vertu que celle qui parait en cette lutte ! ô inébranlable
constance de cette confession ! Sur le gril ardent ces membres où réside
la vie sifflent et se tordent ; cette poitrine haletante n’aspire que le
feu des charbons qui la brûlent : ce pendant, comme un suave encens, monte
à Dieu la fumée d’holocauste. Comme Paul, le Martyr dit aussi : Nous
sommes pour Dieu la bonne odeur du Christ. Il ne cherchait pas en effet comment,
habitant de cette terre, il échapperait au danger de souffrir, mais comment,
citoyen des cieux, il serait couronné parmi les Martyrs. Par
Jésus-Christ.Bornons-nous à emprunter pour aujourd’hui aux Mozarabes cette
unique prière :
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CAPITULA. |
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Domine Jesu Christe, qui beatissimum Laurentium igne
charitatis tuæ ardentem, et cupiditatum et passionum incendia fecisti
evincere : dum et aurum calcat et flammam, et in pauperum erogationem
munificus et in combustionem sui corporis reperitur devotus ; da nopis
obtentu suffragii illius, ut vapore Spiritus Sancti accensi flammas superemus
libidinis, et igne concrememur omnimodæ sanctitatis : quo inter Sanctos
illos sors nostra inveniatur post transitum, pro quibus nunc tibi dependimus
famulatum. |
Seigneur Jésus-Christ, c’est par vous que le très
bienheureux Laurent, brûlant du feu de votre charité, a triomphé des ardeurs de
la cupidité et de la souffrance, foulant aux pieds l’or et la flamme, libéral
dans ses dons aux pauvres comme zélé pour livrer son corps aux charbons :
en considération de son suffrage, faites qu’embrasés de la chaleur de
l’Esprit-Saint, nous surmontions les flammes des passions et soyons consumés
par les feux de toute sainteté ; ainsi, après le passage de cette vie, notre
partage sera avec les Saints mêmes pour lesquels maintenant nous vous rendons
hommage et service.Adam de Saint-Victor couronnera la journée par une de ses
admirables Séquences.
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SÉQUENCE. |
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Prunis datum |
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Accusatus |
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Sicut chorda musicorum |
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Deci, vide |
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Nam thesauros quos exquiris |
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Nescit sancti nox obscurum, |
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Fidei confessio |
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Non abhorret prunis volvi, |
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Sicut vasa figulorum |
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Namcum vetus corrumpatur, |
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Hunc ardorem |
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Parum sapis |
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O Laurenti, laute nimis,
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Sur ses charbons |
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Accusé, |
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Comme la corde |
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Vois, tyran, |
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Car les trésors que tu recherches, |
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La nuit du saint ignore l’ombre, |
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C’est la foi dont la confession |
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Il ne craint pas d’être roulé sur les charbons, |
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Comme la fournaise |
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Quand le vieil homme en effet |
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L’ardeur |
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Si tu ne le prends, |
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O Laurent, fortuné à l’excès, |
Trois fois heureux le Romain, qui t’honore au lieu où
tes ossements reposent ! il se prosterne en ton sanctuaire ; pressant
de sa poitrine la terre, il l’arrose de ses larmes et y répand ses vœux. Nous
que séparent de Rome Alpes et Pyrénées, à peine pouvons-nous soupçonner de
combien de trésors elle est pleine, combien son sol est riche en sépultures
sacrées. Privés de ces biens, ne pouvant voir de près les traces du sang, nous
contemplons le ciel de loin. O saint Laurent, c’est là que nous allons chercher
le souvenir de tes souffrances ; car tu as deux palais pour demeure :
celui du corps en terre, celui de l’âme au ciel. Le ciel, ineffable cité qui te
fait membre de son peuple, qui, dans les rangs de son éternel sénat, place à
ton front la couronne civique ! A tes pierreries resplendissantes, on
dirait l’homme que Rome céleste élit pour perpétuel consul ! Tes
fonctions, ton crédit, ta puissance paraissent, aux transports des Quirites
exaucés dans leurs requêtes à toi présentées. Quiconque demande est entendu ;
tous prient en liberté, formulent leurs vœux ; nul ne remporte avec lui sa
douleur.
« Sois toujours secourable à tes enfants de la
cité reine : qu’ils aient pour ferme appui ton amour de père ; qu’ils
trouvent en toi la tendresse et le lait du sein maternel. Mais parmi eux, ô toi
l’honneur du Christ, écoute aussi l’humble client qui confesse sa misère et
avoue ses fautes. Je me sais indigne, je le reconnais, indigne que le Christ
m’exauce ; mais protégé par les Martyrs, on peut obtenir le remède à ses
maux. Écoute un suppliant : dans ta bonté, délie mes chaînes,
affranchis-moi de la chair et du siècle » [28].
DEUXIÈME JOUR DANS L’OCTAVE
Comme le remarque saint Léon en la glorieuse solennité dont l’Octave commence, si nul n’est bon pour lui seul, si les faveurs de la Sagesse ne profitent point seulement à celui qu’elle honore, nul n’est plus sage que le Martyr, aucune éloquence ne vaut la sienne pour instruire le peuple de Dieu. C’est dans ce très excellent genre d’enseignement [29] que, nous dit aujourd’hui même l’Église, « Laurent a illuminé le monde de la lumière de ses feux, échauffé les cœurs des chrétiens de l’ardeur des flammes dont il brûlait. La foi s’allume, la dévotion éclate en nos âmes au spectacle de ses combats ; le persécuteur n’attise pas contre moi ses brasiers, mais il m’embrase du désir du Sauveur » [30]. Si d’ailleurs, et ce n’est point théorie pure que de le rappeler en nos temps, si, comme l’observe saint Augustin dans l’Homélie de l’Office de la nuit, « les circonstances en arrivent à placer un homme dans l’alternative de transgresser un précepte divin ou de sortir de cette vie, il doit lui aussi savoir mourir pour l’amour de Dieu plutôt que de vivre par son offense » [31]. La morale ne change pas, ni non plus la justice de Dieu, qui récompense en tous temps ses fidèles, comme en tous siècles il châtie les lâches.
Le Missel mozarabe fait ressortir éloquemment les
grandeurs du martyre de saint Laurent dans cette formule si belle qui précède
la Consécration, au jour de la fête.
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POST SANCTUS. |
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Hosanna in excelsis : vere dignum et justum est,
omni quidem tempore, sed præcipue in honorem Sanctorum tuorum, nos tibi
gratias, consempiterna Trinitas et consubstantialis et cooperatrix omnium
bonorum Deus, et pro beatissimi Martyris tui Laurentii celeberrimo die,
laudum hostias immolare. Cujus gloriosum passionis triumphum, anni circulo
revolutum, Ecclesia tua læta concelebrat : Apostolis quidem tuis in
doctrina supparem : sed in Domini confessione non imparem. Qui niveam
illam stolam Leviticam, martyrii cruore purpureo decoravit : cujus cor
in igne tuo, quem veneras mittere super terram, ita flammasti : ut ignem
istum visibilem non sentiret : et appositas corpori flammas mentis
intentione superaret : ardentemque globum fide validus non timeret. |
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Quique craticulæ superpositus, novum sacrificium
tibi semetipsum castus minister exhibuit : et veluti super aram
holocausti more decoctus, saporem Domino suavitatis ingessit. In quo
incomparabilis Martyr præcordiis pariter ac visceribus medullisque
liquescentibus desudavit, ac defluentia membra torreri invicta virtute patientiæ
toleravit. In quo extensus ac desuper fixus, subjectis jacuit ac pependit
incendiis : et holocaustum pietatis cruda coxit impietas : quæ
sudorem liquescentium viscerum bibulis vaporibus suscepit. Supra quam velut
super altare corpus suum, novi generis sacrificium celebrandum minister
imposuit : et Levita prædicandus ipse sibi Pontifex et hostia fuit. Et
qui fuerat minister Dominici corporis, in offerendo semetipsum officio
functus est sacerdotio. |
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Tuam igitur Domine in eo virtutem, tuamque potentiam
prædicamus. Nam quis crederet corpus fragili compage conglutinatum,
tantis sine te sufficere conflictibus potuisse ? quis incendiorum
æstibus humana æstimaret membra non cedere : nisi flagrantior a te veniens
interiorem hominem lampas animasset : cujus potentia factum est, ut læta
rore suo anima, coctione proprii corporis exsultaret : dum versari se
Martyr præcipit, et vorari : ne et paratam coronam uno moriendi genere
sequeretur : et sic lenitate cruciatuum vitalis tardaret interitus, non
existeret gloriosus coronatus. Per te Dominum qui es Salvator omnium et
Redetnptor animarum. |
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Hosannah au plus haut des cieux ! Il est
vraiment digne et juste en tout temps, mais principalement dans les
solennités de vos Saints, que nous vous rendions grâces, Trinité coéternelle
et consubstantielle et coopératrice de tous biens. En ce très illustre jour
de votre bienheureux Martyr Laurent, nous vous immolons donc, ô Dieu, les
hosties de la louange. Toute votre Église célèbre dans la joie, au retour de
cet anniversaire, le glorieux triomphe de son martyre. Se rapprochant de vos
Apôtres en l’enseignement, il ne fut point au-dessous dans la confession du
Seigneur. Il releva de la pourpre du martyre la blanche neige de sa robe de
lévite. Le feu que vous êtes venu répandre sur la terre avait tellement
embrasé son cœur, qu’il ne sentait pas ce feu visible et surmontait par la
vigueur de l’esprit les flammes entourant son corps, sans nul crainte en sa
vaillante foi des charbons ardents. |
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Sur le gril, ministre chaste il s’offrit à vous
lui-même, sacrifice nouveau. Autel d’holocauste, saveur suave pour le
Seigneur ! Avec une invincible patience, le cœur, les entrailles, les
moelles en ébullition, s’écoulant en ruisseaux, l’incomparable Martyr
laissait ses membres torréfiés se dissoudre. Étendu et fixé sur le gril,
gisant suspendu sur la flamme, c’était l’holocauste de piété dont une froide
impiété se faisait l’instrument, humant la sueur embrasée des chairs fondues.
Mais le vrai ministre de ce sacrifice d’un nouveau genre, celui qui
véritablement plaçait sur l’autel son corps, c’était l’admirable Lévite, à la
fois pour lui-même pontife et hostie. Lui qui avait été ministre du Corps du
Seigneur, en s’offrant lui-même fit office de prêtre. |
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C’est pourquoi, Seigneur, nous exaltons en lui votre
vertu et votre puissance. Qui, en effet, croira qu’un corps, inconsistant et
fragile assemblage, eût pu sans vous suffire à tant d’assauts ? Qui
estimera que des membres humains n’eussent point cédé à ces feux dévorants,
sans que partant de vous une plus vive flamme ne fût venue ranimer l’homme
intérieur ? Mais, par cette vertu, l’âme joyeusement pénétrée de la
divine rosée tressaillait de sentir son corps aux charbons, le Martyr voulait
se voir retourné et mangé : un seul genre de mort ne lui semblait pas
suffire à la couronne préparée ; il craignait que la modération des
tourments ne retardât cette mort qui donnait la vie, que la couronne en fût
moins glorieuse à recevoir de vos mains, ô Seigneur qui êtes le Sauveur de
tous et le Rédempteur de nos âmes. |
Bhx
cardinal Schuster, Liber Sacramentorum
Station à Saint-Laurent.
Après celle des Princes des Apôtres, cette fête est la
plus grande de l’antique liturgie romaine. Le terrible martyre souffert par le
célèbre Archidiacre impressionna fortement les générations qui lui succédèrent
immédiatement, et pour lesquelles Laurent devint à Rome ce qu’avait été Étienne
à Jérusalem.
Le cadavre calciné du martyr fut déposé en paix par le
prêtre Justin dans le cimetière de Cyriaque, dans l’Ager Veranus. Sur ce sol,
le généreux empereur Constantin érigea une riche basilique ; mais comme le
sépulcre de saint Laurent se trouvait au milieu des autres cubicula et des
cryptes souterraines, le vainqueur de Maxence, voulant épargner le cimetière,
ouvrit seulement un escalier de communication entre la basilique et l’hypogée
du Saint. Cet escalier à deux rampes est mentionné non seulement par le Liber
Pontificalis dans la biographie de Silvestre, mais aussi dans une épigraphe
locale, que nous avons déjà rapportée ailleurs : Ad mesa beati martyris
Laurentii, descindentibus in cripta, parte dextra [32].
Sur la tombe du martyr, Damase plaça l’inscription
suivante :
VERBERA • CARNIFICES • FLAMMAS • TORMENTA •
CATENAS
VINCERE • LAVRENTII • SOLA • FIDES • POTVIT
HAEC • DAMASVS • CVMVLAT • SVPPLEX • ALTARIA • DONIS
MARTYRIS • EGREGIVM • SVSPICIENS • MERITVM
Les coups, les bourreaux, les flammes, le chevalet, les chaînes,
Seule la foi de Laurent pouvait les surmonter.
Damase suppliant dépose sur cet autel ses offrandes, Tout pénétré d’admiration
pour les mérites du grand Martyr.
Toutefois, cette église constantinienne apparut
bientôt trop petite pour le grand nombre de fidèles qui affluaient chaque jour
à la tombe du vaillant Archidiacre. Sixte III entreprit alors la construction
d’une nouvelle et plus vaste basilique (basilica maior), mais orientée en sens
inverse, c’est-à-dire avec la porte du côté de la voie Tiburtine, et l’abside
adhérente à l’abside constantinienne. Ce second édifice est mentionné, non
seulement dans la biographie du Pape fondateur, mais aussi dans quelques inscriptions
du Ve siècle :
IN • BASILICA • MAIORE • AD • DOMNVM •
LAVRENTIVM [33]
Le Martyrologe Hiéronymien mentionne la dédicace qui
en fut faite le 4 novembre : Dedicatio basilicae sanctorum Xysti,
Hippolyti et Laurentii.
Pendant ce temps, la crypte ad corpus du martyr, humide
et obscure, était devenue elle aussi peu sûre en raison de la pression des
terres de la colline qui pesaient sur ses côtés. Pour y remédier, Pelage II
nivela toutes les galeries cimitérales environnantes, isolant la tombe du
martyr, et érigeant, sur l’emplacement de l’antique basilique constantinienne,
une nouvelle église qui reçut le titre de nova, ou speciosior [34]. L’abside de l’édifice constantinien fut
cependant conservée et les colonnes antiques furent utilisées pour le nouvel
édifice. Une inscription, qui a été reconstituée au sommet de l’arc triomphal,
rappelle l’histoire de ces travaux exécutés durant la période orageuse de
l’invasion lombarde :
DEMOVIT • DOMINVS • TENEBRAS • VT • LVCE •
CREATA
HIS • QVONDAM • LATEBRIS • SIC • MODO • FVLGOR • INEST
ANGVSTOS • ADITVS • VENERABILE • CORPVS • HABEBAT
HIC • VBI • NVNC • POPVLVM • LARGIOR • AVLA • CAPIT
ERVTA • PLANITIES • PATVIT • SVB • MONTE • RECISO
ESTQVE • REMOTA • GRAVI • MOLE • RVINA • MINAX
PRAESVLE • PELAGIO • MARTYR • LAVRENTIVS • OLIM
TEMPLA • SIBI • STATVIT • TAM • PRETIOSA • DARI
MIRA • FIDES • GLADIOS • HOSTILES • INTER • ET • IRAS
PONTIFICEM • MERITIS • HAEC • CELEBRASSE • SVIS
TV • MODO • SANCTORVM • CVI • CRESCERE • CONSTAT • HONORES
FAC • SVB • PAGE • COLI • TECTA • DICATA • TIBI
Le Seigneur écarta les ténèbres et créa la lumière pour que celle-ci resplendît même en ce lieu qui fut jadis un lieu caché.
L’entrée était trop étroite pour introduire au corps du Saint ; tu y vois maintenant une salle spacieuse et capable de contenir plus de monde.
Une partie de la colline ayant été aplanie, on obtint un espace plus large, et on écarta le danger d’un éboulement des terres.
Pelage étant Pape, le martyr Laurent voulut que ce temple somptueux lui fût érigé.
Vraiment admirable fut la foi du Pontife qui, entouré des glaives et de la fureur de ses ennemis, eut le mérite de terminer les travaux.
Et vous, ô Dieu, à l’honneur de qui profite le culte des saints, faites que
désormais nous vénérions en paix le sanctuaire qui vous est consacré.
Sous l’arc de triomphe se déroulent ces vers :
MARTYRIVM • FLAMMIS • OLIM • LEVITA • SVBISTI
IVRE • TVIS • TEMPUS • LVX • BENERANDA • REDIT
Autrefois tu soutins, ô Lévite, le supplice du feu ;
c’est donc à bon droit que la lumière inonde maintenant ton sanctuaire.
Les différentes messes en l’honneur de saint
Laurent : Confessio et pulchritudo, etc., font toutes allusion à cette
basilique speciosior de Pelage II, tandis que l’autre, maior, de Sixte III fut
généralement désignée par la suite comme dédiée à la sainte Vierge. C’est ainsi
que Léon IV prescrivit la station à Saint-Laurent pour l’octave de
l’Assomption, et que, à l’autre messe stationnale in agro Verano, le troisième
dimanche de Carême, l’Évangile contient les louanges de Notre-Dame.
Les deux sanctuaires de Saint-Laurent demeurèrent en
cet état jusqu’aux temps d’Honorius III. Sous ce pape, la basilique maior, qui
était sans doute en mauvais état, fut démolie avec l’abside et le transept de
la basilique pélagienne. Les nefs de la speciosior devinrent alors comme une
sorte de chœur derrière l’autel de Saint-Laurent ; en avant de celui-ci,
le pape Honorius construisit un nouveau temple avec un portique qui,
maintenant, occupent en partie l’emplacement de la basilique constantinienne et
en partie celui de la basilique de Sixte III. Au siècle dernier, Pie IX y fit
exécuter de grandioses restaurations, et, imitant l’exemple de ses anciens
prédécesseurs Zosime, Sixte III et Hilaire, il voulut être enseveli près du
saint Archidiacre.
L’histoire du sanctuaire sépulcral de saint Laurent —
qui, jusqu’à ces derniers siècles, était au nombre des basiliques patriarcales
de la Ville, avec préséance sur Sainte-Marie-Majeure — vaut à elle seule tout
un traité sur l’importance et la popularité du culte du martyr à Rome. Nous
devons ajouter d’autre part que, tandis qu’à Constantinople Pulchérie érigeait
un sanctuaire au Staurophore de l’Église romaine, celle-ci, en distribuant avec
une certaine générosité des fragments du gril de fer de saint Laurent,
fournissait l’occasion d’élever des églises et des cathédrales en l’honneur du
martyr, en Italie, en Afrique, dans les Gaules et en Espagne.
Cependant la Ville éternelle était à la tête de toutes
les autres dans la dévotion à saint Laurent. Partout où la tradition avait
localisé quelque épisode de son martyre, s’élevait bientôt un temple pour en
consacrer le souvenir. Sur le Viminal, sancti Laurentii in Formoso, ubi assatus
est [35] ; — comme nous l’apprend au VIIe
siècle l’Itinéraire d’Einsiedeln ; — Saint-Laurent in Fonte, où
l’Archidiacre aurait baptisé un de ses geôliers ; Saint-Laurent in
Miranda, à l’endroit sans doute où il fut jugé ; Saint-Laurent in Damaso,
où étaient, dès l’antiquité, les archives de l’Église romaine ;
Saint-Laurent in Lucina, où il aurait habité ; Saint-Laurent supra Clementem,
près de Sainte-Marie in Domnica, où il aurait exercé son ministère de
charité ; Saint-Laurent près du titre de Cyriaque, où il aurait subi son
interrogatoire. En outre, au Vatican, au Latran, dans les divers quartiers de
la Ville s’élevèrent, durant le haut moyen âge, un grand nombre d’églises
dédiées à saint Laurent, une quarantaine au moins, en sorte que les Apôtres
Pierre et Paul eux-mêmes n’en ont pas autant.
Le gril de saint Laurent est conservé maintenant
encore dans le vieux Titre de Saint-Laurent in Lucinis, où, en 366, Damase fut
élu Pontife, et où il apposa une de ces inscriptions qui portent son nom.
Une autre gracieuse épigraphe fut composée par le
Pontife des Martyrs pour sa nouvelle basilique de Saint-Laurent in Damaso, près
du théâtre de Pompée, là où son père et lui avaient passé, au milieu des
archives papales, leur longue et glorieuse carrière ecclésiastique.
NON • MIRVM • EST • FALLAX • NIMIVM • QVOD • FLAMMA •
MINATVR
MARTYRIS • ET • CORPVS • NIL • NOCITVRA • CREMAT
NAMQVE • DOCET • FIDEI • MAGNAM • SINE • VINDICE • POENA
AD • CAELVM • MEDIIS • IGNIBVS • ESSE • VIAM
HVNC • ETENIM • FRVITVR • MARTYR • LAVRENTIVS • IGNEM
AT • MERITIS • SVMMIS • NE • MORIATVR • AGIT
Vaine et apparente est la menace du feu, lequel a bien brûlé
le corps, mais n’a pu vraiment nuire au martyr.
La flamme enseigne donc que la foi, même au milieu du bûcher,
sait s’ouvrir une voie large vers le ciel, sans crainte d’aucun
châtiment.
Laurent martyr soutint le tourment de ce feu,
mais par ses mérites, il survit à la mort elle-même.
En ce jour, comme nous l’avons déjà dit, on célébrait
autrefois deux messes : l’une dans l’hypogée ad corpus, et l’autre dans la
basilique supérieure.
C’est ainsi que les Sacramentaires distinguent en ce
jour une prima missa, d’une autre missa publica avec lectures et collectes
différentes. Notre Missel actuel a conservé seulement la seconde messe.
IN PRIMA MlSSA « DE NOCTE ».
Station dans la basilique constantinienne, ou de
Pelage II.
Les collectes sont les suivantes :
Prière. — « Excitez, Seigneur, dans votre Église,
l’Esprit auquel fut docile le bienheureux lévite Laurent, afin que nous aussi,
remplis du même Esprit, nous nous efforcions d’aimer ce qui fut l’objet de son
amour, accomplissant en même temps ce qu’il nous enseigna » [36].
La première lecture, selon le Comes de Würzbourg,
était celle de notre Missel actuel pour le Commun In
virtute [37], de même en partie l’Évangile : Qui
amat patrem aut matrem [38].
Sur les oblations. — « Que la sainte prière de
Laurent vous fasse accepter, Seigneur, notre sacrifice ; qu’il vous soit
agréable, par l’intercession de celui en l’honneur de qui il vous est, en ce
jour, solennellement offert ».
Nous empruntons au Léonien la préface suivante :
Vere dignum... in die solemnitatis hodiernae, qua beati Laurentii hostiam tibi
placitam casti corporis glorioso certamine suscepisti. Prunis namque
superposita stridebant membra viventia ; nec tamen erat poena patientis,
sed piae confessionis incensum. Neque terrenno liberari cruciatu Martyr
optabat, sed coronari deprecabatur in caelis. Per, etc [39].
Après la Communion. — « Nous vous demandons, ô
Dieu tout-puissant, que ceux que vous venez de combler des dons célestes, vous
les preniez, par les prières de votre bienheureux martyr Laurent, sous votre
continuelle protection ».
IN MISSA PUBLICA.
Station dans la basilique « maior ».
L’introït confessio et pulchritudo est le même que
pour la station à Saint-Laurent in Formoso, le premier
jeudi de Carême. L’antienne contient une allusion délicate à la beauté de
la basilica speciosior, où se trouvait en effet la confession de saint Laurent.
Prière. — « Faites, Seigneur, que s’éteigne en
nous l’ardeur des passions. Vous qui avez donné au bienheureux Laurent la force
de surmonter le tourment du feu ». Dans un beau discours prononcé à
l’occasion de cette fête en présence du peuple romain réuni dans l’Agro Verano,
saint Léon observe que le feu extérieur qui brûlait saint Laurent était moins
vif que celui de l’amour divin qui le consumait au dedans. Ce dernier
l’empêchait d’être attentif à l’autre. C’est ainsi que nous triompherons
nous-mêmes de nos passions, si notre cœur brûle de l’amour de Dieu et de la
vertu.
La première lecture est tirée de la IIe épître aux
Corinthiens (IX, 6-10). L’Apôtre qui avait déjà précédemment ordonné des
collectes en faveur des églises de la Judée, éprouvées par la famine, détermine
maintenant les conditions dans lesquelles ces collectes se feront. Les
offrandes devront être volontaires, car autrement elles ressembleraient à un
impôt, et Dieu n’exige pas de tributs pécuniaires. En outre, elles devront être
inspirées par un cœur généreux et qui se confie à la divine Providence, parce
que l’aumône est comme la semence qu’on dépose dans le champ du royaume
céleste. Le Dieu qui, d’un grain de blé pourri en terre, fait surgir la tige et
germer les épis, multipliera en ce monde et dans l’autre le fruit de l’aumône
qui lui est faite en la personne de ses pauvres.
Cette institution divine de la bienfaisance chrétienne
fut, dès le début, organisée dans l’Église et prit un caractère officiel. A ce
sublime ministère de charité furent destinés les diacres, entre lesquels se
distingua, à Rome, saint Laurent. Le fruit des aumônes du saint Archidiacre est
admirablement représenté par la grâce de son glorieux martyre.
Le répons-graduel, tiré du psaume 16, où il est
question du feu de la tribulation qui éprouve la vertu, comme l’or dans le
creuset, est appliqué aujourd’hui à saint Laurent, qui subit la torture du gril
embrasé. Ps. 16. « Vous avez mis mon cœur à l’épreuve, Seigneur ;
Vous l’avez visité durant la nuit. Vous m’avez éprouvé dans le creuset, et Vous
ne m’avez pas trouvé en faute ».
Le verset alléluiatique fait allusion à la guérison
miraculeuse de l’aveugle Crescention, opérée par le saint lévite. « Le
lévite Laurent a bien agi, lui qui, par le signe de la Croix, rendit la lumière
aux aveugles ».
La lecture évangélique (Ioan. XII, 24-26.) est la même
que le Ier février pour St
Ignace ; elle traite des qualités requises de celui qui veut servir le
Christ. Le mot latin minister a la même signification que le nom grec de
diacre, d’où l’allusion au digne diaconat de Laurent.
L’antienne pour l’offertoire, où est fait l’éloge de
la beauté du sanctuaire du Seigneur, est identique à celle de l’introït. On
voit par là que la basilique speciosior de Pelage II suscitait vraiment
l’enthousiasme de la piété romaine et était digne de son saint Archidiacre.
Sur les oblations. — « Recevez, Seigneur, nos
pieuses offrandes, et, par les mérites du bienheureux Laurent, faites qu’elles
nous méritent votre secours afin que nous obtenions ainsi le salut
éternel ».
Aujourd’hui tous les Sacramentaires assignent une
préface propre. Nous citons ici l’une des plus belles du recueil Léonien :
... Vere dignum : Quamvis enim Sanctorum tuorum, propagante te, Domine,
toti orbi data sit gloria ; de beati tamen solemnitate Laurentii peculiarius
prae coeteris Roma laetatur, cuius nascendo civis, sacer Minister, dedicatum
Nomini tuo munus est proprium. Qui per tuam gratiam, commissae sibi
dispensationis exsecutor egregius, ut ad Martyrium perveniret emeruit pro
praemio, et quo coelestis existeret, consecutus est passionem. Per etc [40].
On voit par ce texte que la tradition romaine primitive voulait que saint
Laurent fût né à Rome et non en Espagne. Saint Damase, le grand propagateur du
culte de saint Laurent, pensait de même.
L’antienne pour la Communion (Ioan. XII, 26) est tirée
de la lecture de l’Évangile de ce jour, et contient une délicate allusion au
ministère du diacre. Dans le Missel on la trouve aussi le 29 novembre, pour
saint Saturnin.
Après la Communion. — « Fortifiés par le don céleste,
nous vous demandons humblement, Seigneur, que le Sacrement que nous venons de
vous offrir comme l’hommage de notre adoration, soit pour nous un accroissement
de votre grâce salutaire ». Le Sacrifice eucharistique de la Messe est la
synthèse de toute notre religion. Par lui nous adorons Dieu et nous lui rendons
grâces ; par lui nous honorons les saints, nous soulageons les défunts,
nous obtenons des grâces pour nous et pour toute l’Église ; nous réparons
nos pertes spirituelles quotidiennes, nous nous incorporons au Christ et nous
avons part avec Lui à la résurrection glorieuse.
Selon les Ordines Romani, jusque durant le bas moyen
âge le Pape se rendait aujourd’hui avec toute sa cour à Saint-Laurent ; il
y célébrait les vêpres et y passait la nuit, afin d’assister au vigiles, comme
pour la solennité des Princes des Apôtres.
L’Ordo Romanus attribué à Jacques Gaetani au XIVe
siècle prescrit que, soit à Rome, soit ailleurs, si le Pape se trouve à
proximité d’une église quelconque dédiée à saint Laurent, on supprime le
consistoire pour la vigile et pour la fête ; qu’on chante les vesperi
papales solemnes... et detur potus —l’habituelle libation de vin, dernier
souvenir à Rome des antiques agapes chrétiennes.
Dans le Patriarchium du Latran, un des plus insignes
oratoires (l’unique qui subsiste encore de l’ancien palais épiscopal du Pape)
était dédié à saint Laurent, et Léon III y déposa un grand nombre de saintes
reliques. Le Pape s’y dépouillait des vêtements sacrés après la Messe, et y
récitait les prières d’action de grâces. Delà vient qu’aujourd’hui encore, ces
prières, dans notre Missel, contiennent une collecte en l’honneur de saint
Laurent, titulaire de la chapelle pontificale,
Dom
Pius Parsch, Le guide dans l’année liturgique
coups du bourreau, des flammes, des tortures, des
chaînes,
Seule la foi de Laurent a triomphé de tout.
Damase suppliant charge cet autel de présents,
Dans l’admiration des mérites de l’illustre
martyr » [41].
1. Saint Laurent. — Le jeune diacre héroïque
compte parmi les saints les plus populaires de l’Église romaine ; la fête
de saint Laurent était autrefois la plus grande fête de l’année après celle de
saint Pierre et de saint Paul. « De l’orient à l’occident, écrit le pape
saint Léon, lorsque resplendissent les flambeaux des lévites, Rome est aussi
illustrée par Laurent que l’a été Jérusalem par Étienne ».
A défaut d’actes authentiques, nous possédons sur le
martyre de ce saint un grand nombre de témoignages d’une haute antiquité.
Laurent était disciple de Sixte
II, qui, gagné par ses éminentes qualités et surtout par son innocence, en
fit son premier diacre. Laurent avait ainsi le privilège d’être le premier
assistant du pape à l’autel, et était, même, chargé de l’administration des
biens de l’Église et du soin des pauvres.
Durant la persécution de l’empereur Valérien
(253-260), Sixte II fut mis à mort avec quatre de ses diacres. Or, Laurent
désirait ardemment être immolé avec le père de son âme : « Père, lui
disait-il, où vas-tu sans ton fils ? Où vas-tu, prêtre, sans ton
diacre ? Tu avais coutume de ne jamais offrir le sacrifice sans ton
ministre ! En quoi t’ai-je déplu ? M’as-tu jamais trouvé inférieur à
ma tâche ? Mets-moi de nouveau à l’épreuve et vois si je suis indigne de
mes fonctions à l’église. Jusqu’à ce jour, c’est à moi que tu avais confié le
soin de distribuer le sang du Seigneur ». Sixte lui répondit : « Je
ne t’abandonne pas, mon fils. Un plus grand combat pour la foi t’est réservé.
Je suis un faible vieillard, c’est pourquoi le Seigneur m’épargne ; mats
toi, qui es jeune, un plus grand triomphe t’est destiné. Cesse de
pleurer ; en trois jours tu me suivras ». L’ayant ainsi consolé, le
Pontife ordonna à son diacre de distribuer les biens de l’Église aux pauvres.
Tandis que Laurent s’acquittait de cette tâche chez un
certain Narisce, un aveugle appelé Crescence vint le supplier de lui imposer
les mains pour le guérir. Laurent fit sur lui le signe de la croix et lui
rendit la vue. En prison, il accomplira encore d’autres miracles.
On avait compris, par son entretien avec Sixte II,
qu’il était administrateur des biens de l’Église. Il fut arrêté et confié à un
gardien du nom d’Hippolyte. Lucilus et plusieurs autres aveugle furent guéris
par lui ; Hippolyte se convertit et reçu lui-même le martyre (voir
au 13 août). Sollicité par le préfet de Rome de livrer les trésors qui lui
étaient confiés, Laurent demanda un délai de deux jours afin de pouvoir lui
donner satisfaction. Il employa ce temps rassembler les pauvres et les malades
dans la maison d’Hippolyte, puis il les présenta au préfet : « Voilà,
dit-il, les trésors de l’Église ! » Le saint fut alors livré à la
torture.
Tandis, qu’on le déchirait de coups, qu’on lui brûlait
la peau avec des lames de fer rougies au feu : « Seigneur Jésus,
suppliait-il, ayez pitié de votre serviteur », et il demandait à Dieu
d’éclairer ceux qui l’entouraient. C’est alors qu’un soldat, Romanus, se
convertit, en déclarant : « Je vois devant toi un jeune homme d’une
éclatante beauté. Hâte-toi de me baptiser ». Ce jeune homme était un ange
qui essuyait les blessures du martyr avec un linge. De retour dans la maison
d’Hippolyte, Laurent y baptisa Romanus qui fut pour cela exécuté (voir
au 9 août).
Vers la fin du jour, il comparut de nouveau devant le
juge qui lui annonça que, cette nuit même, on allait achever son
supplice : « J’honore mon Dieu et ne sers que lui seul ; c’est
pourquoi je ne redoute pas vos tourments. Cette nuit sera pour moi un jour
radieux et une clarté sans obscurité ». Telle fut sa réponse. Étendu sur
un gril ardent, il raillait ses bourreaux : « Tu peux me tourner
maintenant, dit-il au tyran ; mon corps est assez rôti de ce côté ».
Il reprit bientôt après : « Me voici enfin suffisamment cuit ;
tu peux manger ». On l’entendit encore rendre grâces à Dieu :
« Je te remercie, Seigneur, de m’avoir, admis à ta porte ». Et Dieu
l’encouragea ainsi dans ses tourments : « Mon serviteur, sois sans
crainte : je suis avec toi ».
Saint Laurent acheva son martyre sur le mont Viminal
et fut enseveli auprès de la voie de Tibur. — Telle fut la passion du héros
chrétien dont le bréviaire romain reprend le récit dans les chants de l’office,
antiennes et répons. Sur le tombeau du diacre Laurent s’élève une église dont
les origines remontent à l’époque de Constantin. Saint-Laurent-hors-les-murs
est une des sept basiliques patriarcales de Rome.
2. L’Office du jour. — Nous pouvons faire de
cette journée une journée liturgique en l’honneur de saint Laurent. La prière
des Heures est remarquablement expressive et touchante en sa simplicité.
La grande solennité a commencé hier soir, à Vêpres.
L’office de matines est vraiment saisissant avec son ordonnance
classique : « Le bienheureux Laurent, Martyr du Christ, a été couronné
et triomphe dans le ciel : venez, adorons le Seigneur »
(Invitatoire).
Entre les psaumes habituels, vont s’intercaler les
antiennes historiques avec leurs dialogues si vivants qu’il nous semble les
entendre de nos propres oreilles. Viennent les leçons du premier nocturne
(reconnaissance du Saint pour ses souffrances) également entrecoupées de répons
historiques, et, plus loin, la belle homélie de saint Léon le Grand. Nous
réciterons avec une dévotion particulière le psaume XVI qui chante les souffrances
de saint Laurent sur son gril : « Vous avez éprouvé mon cœur et vous
l’avez visité pendant la nuit ; vous m’avez soumis à l’épreuve du feu, et
l’iniquité ne s’est pas trouvée en moi » (voir encore le Graduel).
C’est joyeusement que nous quittons aujourd’hui notre
couche ; nous récitons Laudes avec notre saint, et avec quelle ardeur
pouvons-nous redire comme lui la prière matinale du psaume LXXII :
« Dès l’aurore, j’aspire vers toi. Mon âme a soif de toi, car, pour toi,
mon Dieu, ma chair se consume ! »
Passons à la messe. Quel magnifique sacrifice avec ses
trois victimes : le Christ, saint Laurent, la communauté des
fidèles ! Le grain de froment en est aujourd’hui le symbole (Épître et
Évangile). Le grain de froment représente le Christ « mis à mort par la
perfidie des Juifs, et multiplié par la foi des peuples ». Le grain de
froment, c’est Laurent enseveli dans la mort, et multiplié par son intercession
et son exemple. Le grain de froment c’est la sainte Eucharistie aussi : il
est enfoui dans le champ de l’âme pour reparaître multiplié dans une vraie vie
chrétienne. Relevons encore cette allusion : « Celui qui sème peu
moissonnera peu aussi ; et celui qui sème avec abondance moissonnera de
même avec abondance ».
Ma journée est commencée ; Laurent, le vaillant
héros de la charité du Sauveur, est toujours à mes côtés. Que surviennent une
souffrance, une tentation, une épreuve, il est là pour me dire :
« Voilà qui n’est pas encore mon gril ! » Tous les jours, après
la messe, nous faisons à Dieu cette prière : « Seigneur, daignez
éteindre en nous l’ardeur de nos vices, vous qui avez accordé au bienheureux
Laurent de surmonter le feu qui le dévorait ». (Il y avait autrefois, dans
le palais du Latran, une chapelle dédiée à saint Laurent ; c’était
l’endroit où le pape quittait ses vêtements sacrés et faisait son action de
grâces. Ce détail explique l’origine de l’oraison récitée après la messe).
[1] Léon le Grand, Sermons, Sermon 72 In natali S. Laurentii
martyris, 4, édit. R. Dolle, tome 4, Paris 1973, p. 77.
[2] Le Bienheureux Laurent est un martyr illustre, mais à
Rome, non ici ; en effet je constate votre si petit nombre. Saint
Augustin, Sermon 203, Sermon 2 In natali martyris Laurentii, 1, P.L. 38, col.
[3] P. Perdrizet, Le Calendrier parisien à la fin du moyen
âge, Paris 1933, p. 198.
[4] Cf. Pierre Jounel, Le Culte des Saints dans les
Basiliques du Latran et du Vatican au douzième siècle, École Française de Rome,
Palais Farnèse, 1977.
[5] Prudent. Peristephanon, Hymn. II.
[6] Ambr. De Offic. I, 41.
[7] De Rossi, Inscript. II, 82.
[8] Cant. VIII, 6.
[9] Prudent, ubi supra.
[10] Aug Sermo 303, al. de Div. 123.
[11] Ibid.
[12] Sermo 302, al. de Div. III.
[13] Maxim. Taurin. Homil. 75.
[14] Homil. 74.
[15] Elenchus Philocal.
[16] Prudent. ubi supra.
[17] Cornelius ad Fabium Antioch.
[18] Verbera, carnifices, flammas, tormenta, catenas
Vincere Laurenti sola fides potuit.
Haec Damasus cumulat supplex altaria donis,
Martyris egregium suspiciens meritum.
[19] Adon. Martyrol.
[20] Prudent, ubi supra.
[21] De nocte, in primo mane : Sacramentar. Greg.
apud H. Menard.
[22] Introït, ex Psalm XVI : Antiphonar, apud Tommasi.
[23] Beleth. CXLV ; Sicard. IX, XXXIX ; Durand.
VII, XXIII.
[24] Heb. IX.
[25] Luc. XVI, 10.
[26] Aug. Sermo CCCV, al XXVI, in Nat. S. Laurent.
[27] Adon. Martyrolog.
[28] Prudent, ubi supra.
[29] Leon. Sermo in Nat. S. Laurentii.
[30] In IIo Noct. Pseudo-Aug. Sermo 30 de Sanctis.
[31] S. Aug. Tract, in Joh. 51.
[32] A l’autel du bienheureux Martyr Laurent, en descendant
dans la crypte, à droite.
[33] DE ROSSI, Bullett., 1876, 22, 23.
[34] Plus belle.
[35] Où il fut brûlé.
[36] Les trois collectes de cette messe sont devenues
celles du jour Octave, cf. ici.
[37] Sap. X, 10-14.
[38] Matth. X, 37-42.
[39] Il est vraiment digne… Au jour de cette solennité, où
vous avez reçu comme un sacrifice qui vous plaisait le combat glorieux du corps
chaste du bienheureux Laurent. Ses membres vivants crépitaient placés sur les
braises ; mais l’encens n’était pas la peine de la souffrance, mais celui
de la pieuse confession. Et le Martyr ne choisissait pas d’être libéré du
supplice terrestre, mais il priait d’être couronné dans les cieux.
[40] Quoique la gloire de vos Saints, Seigneur, par votre
action, soit donnée au monde entier, Rome se réjouit tout particulièrement de
la solennité du bienheureux Laurent entre tous. D’elle il est né citoyen, il fut
un ministre sacré, et son propre don consacré à votre nom. Par votre grâce, il
fut le merveilleux dispensateur des biens qui lui étaient confiés, de sorte
qu’il méritât la récompense de parvenir au Martyre, et là, il s’éleva aux
cieux, ayant subi sa passion.
[41] Inscription du pape Damase sur le tombeau de saint
Laurent.
SOURCE : http://www.introibo.fr/Commentaires-liturgiques-de-la,1030
SAINT LAURENT, MARTYR
Laurent viendrait de tenant un laurier. C'est un arbre avec les branchés duquel on tressait autrefois des couronnes dont on ceignait lés vainqueurs. Il est l’emblème de la victoire; il réjouit la vue par sa verdeur constante ; il répand une odeur agréable, et possède beaucoup de propriétés. Or, saint Laurent est ainsi nommé de laurier, parce qu'il remporta la victoire dans son martyre; ce qui força Dèce à avouer avec confusion: « Je pense que nous voici vaincus (1). »
Il posséda la verdeur dans la netteté et la pureté de son corps ; ce qui lui a fait dire: « Ma nuit n'a plus rien d'obscur, etc. » Il eut l’odeur parce que sa mémoire sera éternelle: de la ces mots du Psaume III qui lui ont été appliqués: « Il a répandu. des biens sur les pauvres ; sa justice demeurera dans tous les siècles. » Saint Maxime dit : « Comment sa justice n'aurait-elle pas de durée, ses oeuvres étaient animées par cette vertu qui lui a fait consommer son martyre. » Sa prédication fut efficace, puisqu'il convainquit Lucille, Hippolyte et Romain. Le laurier a la propriété de guérir de la pierre qu'il écrase, de remédier à la surdité, et de détourner la foudre. De même saint Laurent brise les coeurs endurcis, rend l’ouïe spirituelle, et protège contre la foudre des sentences de la réprobation (2).
Laurent, martyr et diacre, Espagnol de nation, fut amené à Rome par saint Sixte. Car ainsi que le dit Me Jean Beleth (3) Sixte, dans un voyage en Espagne, rencontra deux jeunes gens, Laurent et Vincent, son cousin, distingués par leur honnêteté et remarquables dans toute leur conduite : il les amena à Rome avec lui. L'un d'eux, c'était Laurent, demeura à Rome auprès de sa personne, et Vincent retourna en Espagne où il termina sa vie par un glorieux martyre. Mais cette opinion de Me Jean Beleth a contre elle le temps du martyre de ces deux saints ; car Laurent souffrit sous Dèce et Vincent, qui était jeune, sous Dioclétien et Dacien. Or, entre Dèce et Dioclétien, il s'écoula environ 40 ans et il y eut entre eux sept empereurs, en sorte que saint Vincent n'aurait pu être jeune. Saint Sixte ordonna Laurent son archidiacre. En ce temps-là, l’empereur Philippe et son fils, qui portaient le même nom, avaient reçu la foi et après être devenus chrétiens, ils s'efforçaient de donner beaucoup d'importance à l’Eglise. Ce Philippe fut le premier empereur qui reçut la fondé J.-C. ; ce fut, dit-on, Origène qui le convertit, quoiqu'on lise ailleurs que ce fut saint, Pontius. Il régna l’an mille de la fondation de Rome, afin que cette millième année frit consacrée à J.-C. plutôt qu'aux idoles. Or, les Romains célébrèrent cet anniversaire avec un grand appareil de jeux et de spectacles. L'empereur Philippe avait auprès de sa personne un soldat nommé Dèce qui était courageux et renommé dans les combats. Vers cette époque, la Gaule s'étant révoltée, l’empereur y envoya Dèce afin de soumettre à la domination romaine les Gaulois rebelles. Dèce mena tout à bien et revint à Rome après avoir remporté la victoire au gré de ses désirs. L'empereur apprenant son arrivée. voulut lui rendre de grands honneurs et alla au-devant de lui jusqu'à Vérone. Mais comme l’esprit des méchants s'enfle d'un orgueil d'autant plus grand qu'ils se sentent honorés davantage, Dèce exalté par l’ambition en vint jusqu'à aspirer à l’empire et à comploter la mort de son maître. Il choisit le moment où l’empereur reposait sous son pavillon pour y entrer en cachette et l’égorger pendant qu'il dormait. Quant à l’armée venue avec l’empereur, il se l’attacha par ses prières, par l’argent, par des largesses et par des promesses, et alors il se hâta d'aller à la capitale de l’empire à marches forcées. A cette nouvelle, Philippe le jeune fut saisi de craintes, et au rapport de Sicard dans sa chronique, il confia les trésors, entiers de son père et les siens à saint Sixte et à saint Laurent, afin que, s'il venait à être tué lui-même par Dèce, ils donnassent ces trésors aux églises et aux pauvres. N'allez pas vous étonner si les trésors distribués par saint Laurent ne sont pas appelés les trésors de l’empereur, mais bien ceux de l’Église, car il put se faire qu'avec ces trésors de l’empereur Philippe, il eût distribué en même temps quelques trésors appartenant à l’Église : ou bien encore, on peut les appeler les trésors de l’Église, parce que Philippe les avait laissés à l’Église pour qu'ils fussent partagés entre les pauvres, quoique l’on doute avec certaine raison que ce fuît Sixte qui existât alors, comme il sera dit plus bas. Ensuite Philippe s'enfuit et, pour ne point tomber entre les mains de Dèce, à son retour, il se (389) cacha. Le Sénat alla donc au-devant de Dèce et le confirma dans la possession de l’empire. Or, afin de paraître avoir tué son martre non par trahison, mais par zèle pour le culte des idoles, il commença à persécuter les chrétiens avec la plus affreuse cruauté, donnant l’ordre de les égorger sans aucune miséricorde. Dans cette persécution périrent plusieurs milliers de martyrs, parmi lesquels fut couronné Philippe le jeune. Ensuite, Dèce se mit à la recherche du trésor de son maitre. Sixte lui fut présenté comme adorant J.-C. et comme possédant les trésors de l’empereur. Or, saint Laurent qui le suivait par derrière lui criait: « Où allez-vous, sans votre fils, ô mon père ? saint prêtre, où allez-vous sans votre diacre? Jamais vous n'aviez coutume d'offrir le sacrifice sans ministre. Qu'y a-t-il en moi qui ait pu déplaire à votre coeur de père? Avez-vous des preuves que j'aie dégénéré? Éprouvez de grâce, si vous avez fait choix d'un assistant capable, quand vous m’avez confié le soin de distribuer le sang du Seigneur. » Ce n'est pas moi qui te quitte mon fils, ni qui t'abandonne, reprit le saint Pontife ; mais de plus grands combats pour la foi de J.-C., te sont réservés. Pour nous, en qualité de vieillard, nous n'avons à affronter que de faibles dangers, toi qui es jeune, tu remporteras sur le tyran un plus glorieux triomphe. Dans trois jours, tu me suivras, c'est, la distance qui doit séparer le prêtre et le lévite. Et il lui remit tous les trésors, en lui ordonnant d'en faire la distribution aux églises et aux pauvres. Le bienheureux Laurent se mit donc nuit et jour à la recherche des chrétiens et donna à chacun selon ses besoins. Il vint à la maison d'une veuve qui avait caché un grand nombre de chrétiens chez elle : depuis longtemps elle souffrait de maux de tête. Saint Laurent lui imposa les mains et elle fut guérie de sa douleur; ensuite il lava les pieds des pauvres et leur donna l’aumône. La même nuit, il vint chez un chrétien et y rencontra un homme aveugle ; par un signe de croix, il lui rendit la vue.
Or, comme le bienheureux Sixte ne voulait pas entrer dans les vues de l’empereur, ni sacrifier aux idoles, il fut condamné à avoir la tête tranchée. Accourut alors saint Laurent qui se mit à crier à saint Sixte : « Veuillez ne pas m’abandonner, père saint, parce que déjà j'ai dépensé vos trésors que vous m’aviez confiés. » Alors les soldats, en entendant parler de trésors, se saisirent de Laurent et le livrèrent entre les mains du tribun Parthénius. Celui-ci le présenta à Dèce. Le césar Dèce lui dit: « Où sont les trésors de l’Église que nous savons, avoir été déposés chez toi? ». Or, comme Laurent ne fui répondait pas, il le livra à Valérien qui était préfet, afin de le forcer à livrer les trésors et à sacrifier ensuite aux idoles, ou bien de le faire périr dans des supplices et des tourments divers. Valérien, de son côté, le mit entre les mains d'un officier nommé Hippolyte afin qu'il le gardât; et Laurent fut enfermé en prison avec beaucoup d'autres. Il y avait là sous les verrous un gentil nommé Lucillus qui, à force de pleurer, avait perdu la vue. Comme Laurent lui promettait de lui rendre l’usage de ses yeux, s'il croyait en J.-C. et s'il recevait le baptême, cet homme demanda avec instance. à être baptisé. Laurent prit donc de l’eau et lui dit: « Tout est lavé dans la confession. » Et quand Laurent l’eut interrogé avec précision sur les articles de foi et que Lucillus eut confessé qu'il les croyait tous, il lui versa de l’eau sur la tête et le baptisa au nom de J.-C. C'est pour cela que beaucoup d'aveugles venaient trouver Laurent et s'en retournaient guéris. Quand Hippolyte vit cela; il lui dit : « Montre-moi les trésors. » Laurent lui répondit : « O Hippolyte, pour peu que tu croies en Notre-Seigneur J.-C., je te montre des trésors et je te promets une vie éternelle. » Hippolyte lui dit: « Si tu fais ce que tu dis; je ferai aussi ce à quoi tu m’exhortes. » A la même heure, Hippolyte crut et reçut le saint baptême avec sa famille. Quand il fut baptisé il dit « J'ai vu les âmes des innocents tressaillir de joie. » Peu après, Valérien donna ordre à Hippolyte de lui présenter Laurent. Celui-ci dit à Hippolyte : « Allons tons les deus ensemble, car la gloire nous est réservée à toi et à moi. » Ils viennent donc tous deux devant le tribunal, et l’on s'enquiert encore du trésor. Laurent demanda un délai de trois jours, ce à quoi Valérien consentit' en le laissant sous la garde d'Hippolyte. Pendant ces trois jours,, Laurent rassembla les pauvres, les boiteux et les aveugles et les présentant dans le palais de Salluste- à Dèce : « Ce sont là, lui dit-il, les trésors éternels quine diminuent jamais, mais qui s'accroissent; ils sont répartis entre chacun et trouvés entre les mains de tous; et ce sont leurs mains qui ont porté les trésors dans le ciel. » Valérien dit devant Dèce qui était présent: « Pourquoi tous ces détours? Hâle-toi de sacrifier et renonce à la magie. » Laurent lui dit : « Quel est celui qu'on doit adorer? Est-ce le créateur ou la créature? » Dèce irrité le fit frapper avec des fouets garnis de plomb, appelés scorpions, et on lui mit devant les yeux tous les genres de tortures. Comme l’empereur lui commandait de sacrifier afin qu'il échappât à ces tourments, Laurent répondit : « Malheureux! ce sont des mets que j'ai toujours désirés. » Dèce lui dit: « Si ce sont des mets, fais-moi connaître les profanes qui te ressemblent afin qu'ils partagent ce festin avec toi. » Laurent répondit: « Ils ont déjà donné leurs noms dans les cieux et c'est pour cela que tu n'es pas digne de les voir. » Alors par l’ordre de Dèce, il est dépouillé, battu de coups de fouets et des lames ardentes lui sont appliquées sur les côtés. « Seigneur J.-C., dit alors Laurent, Dieu de Dieu, ayez pitié de votre serviteur, puisque quand j'ai été accusé, je n'ai pas renié votre saint nom, quand j'ai été interrogé, je vous ai confessé comme mon Seigneur. » Et Dèce lui dit : « Je sais que c'est par les secrets de la magie que titi te joues des tourments, mais tu ne sauras te jouer longtemps de moi. J'en atteste les dieux et les déesses; si tu ne sacrifies, tu périras dans des tourments sans nombre. » Alors il commanda qu'on le frappât très longtemps avec des fouets garnis de balles de plomb. Mais Laurent se mit' à prier en disant : « Seigneur Jésus, recevez mon esprit. » Alors il se fit entendre une voix du ciel que Dèce ouït aussi : « Tu as encore bien des combats à soutenir. » Dèce rempli de fureur s'écria: « Romains, vous avez entendu les démons consolant ce sacrilège, qui n'adore pas nos dieux, ne craint pas les tourments et ne s'épouvante pas de la colère des princes. »
Il ordonna une seconde fois qu'on le battît avec des scorpions. Laurent se mit à sourire, remercia Dieu et pria pour les assistants. Au même instant, un soldat, nommé Romain, crut et dit à saint Laurent: « Je vois debout en face de toi un très beau jeune homme qui essuie fies membres avec un linge. Je t'en conjure, au nom de Dieu, ne me délaisses pas, mais hâte-toi de me baptiser, » Et Dèce dit à Valérien: « Je pense que nous voici vaincus par la magie. » Il ordonna donc de le détacher de la cathaste (4) à laquelle il était attaché et de le renfermer sous la garde d'Hippolyte. Alors Romain apporta un vase plein d'eau, se jeta aux pieds de saint Laurent et reçut de ses mains le saint baptême. Aussitôt que Dèce en fut informé, il fit battre de verges Romain qui, s'étant déclaré chrétien de plein gré, fut décapité par l’ordre de l’empereur. Cette nuit-là, Laurent fut amené à Dèce. Or, comme Hippolyte pleurait et criait qu'il était chrétien, Laurent lui dit : « Cache plutôt J.-C. au-dedans de ton coeur, et quand j'aurai crié, prête l’oreille et viens. » On apporta donc, des instruments de supplices de tous les genres. Alors Dèce dit à Laurent: « Ou tu vas sacrifier aux dieux, ou cette nuit finira avec tes supplices. » Laurent lui répondit : « Ma nuit n'a pas d'obscurités, mais tout pour moi est plein de lumière. » Et Dèce dit : « Qu'on apporte un lit de fer afin que l’opiniâtre Laurent s'y repose. » Les bourreaux se mirent donc en devoir de le dépouiller et l’étendirent sur un gril de fer sous lequel on mit des charbons ardents et ils foulaient le corps du martyr avec des fourches de fer. Alors Laurent dit à Valérien: « Apprends, misérable, que tes charbons sont pour moi un rafraîchissement, mais qu'ils seront pour toi un supplice dans l’éternité, parce que le Seigneur lui-même sait que quand j'ai été accusé, je ne l’ai pas renié; quand j'ai été interrogé, j'ai confessé J.-C. ; quand j'ai été rôti, j'ai rendu des actions de grâces. » Et il dit à Dèce d'un ton joyeux : « Voici misérable, que tu as rôti un côté, retourne l’autre et mange. » Puis remerciant Dieu : « Je vous rends grâce, dit-il, Seigneur, parce que j'ai mérité, d'entrer dans votre demeure. » C'est ainsi qu'il rendit l’esprit. Dèce, tout confus, s'en alla avec Valérien au palais de Tibère, laissant le corps sur le feu. Le matin, Hippolyte l’enleva et, de concert avec le prêtre Justin, il l’ensevelit avec des aromates au champ Véranus. Les chrétiens jeûnèrent, et pendant trois jours célébrèrent ses vigiles, au milieu des sanglots et en versant des torrents de larmes.
Est-il certain que saint Laurent ait souffert le martyre sous cet empereur Dèce ? Le fait est douteux pour beaucoup de monde, puisque dans les chroniques, on lit que Sixte vécut longtemps avant Dèce. C'est le sentiment d'Eutrope quand il dit : Dèce qui suscita une persécution contre les chrétiens fit tuer entre autres le bienheureux lévite et martyr Laurent. Il est rapporté dans une chronique assez authentique que ce ne fut pas sous l’empereur Dèce, successeur de Philippe, mais sous un Dèce qui fut César, et non pas empereur, que saint Laurent souffrit le martyre. Car entre l’empereur Dèce et Dèce le jeune, sous lequel on dit que saint Laurent fut martyrisé, il y eut plusieurs empereurs et plusieurs souverains pontifes intermédiaires. En effet, il est dit dans le même livre que après Gallus et Volusien son fils, successeur de Dèce à l’empire, régnèrent Valérien et Gallien, et que ces deux derniers créèrent César, Dèce le jeune, mais sans le. faire empereur. Car anciennement les empereurs donnaient à quelques-uns la qualité de Césars, sans cependant lés créer Augustes ou empereurs; ainsi on lit dans les chroniques que Dioclétien fit César Maximien, et que, dans la suite, de César il le créa Auguste. Or, du temps de ces empereurs, c'est-à-dire de Valérien et de Gallien, c'était Sixte qui siégeait à Rome. Ce fut donc ce Dèce simple César, mais non pas empereur qui martyrisa saint Laurent. C'est pour cela que dans la légende de ce saint, Dèce n'est pas appelé empereur, mais Dèce-César seulement. Car l’empereur Dèce ne régna que deux ans, et martyrisa le pape saint Fabien. A, Fabien succéda Corneille qui souffrit sous Volusien et Gallus. Après Corneille vint Lucien, et. Lucien eut pour successeur Etienne qui souffrit sous Valérien et Gallien dont le règne dura quinze ans. A Etienne succéda Sixte. Ce qui précède est tiré de la chronique qui a, été citée , ci-dessus. Cependant toutes les chroniques, tant d'Eusèbe, que de Bède et d'Isidore s'accordent à, dire que le pape Sixte ne vécut pas du temps de l’empereur Dèce, mais bien de Gallien. Mais on lit encore dans une autre chronique que ce Gallien eut deux noms, qu'il fut appelé Gallien et Dèce, et ce fut sous lui que souffrirent Sixte et Laurent, vers l’an du Seigneur 257. Geoffroy avance aussi dans son livre intitulé Panthéon que Gallien se nomma Dèce et que ce fut sous lui que souffrirent saint Sixte et saint Laurent. Et si cet auteur est exact, ce qu'avance Jean Beleth pourrait être véritable. — Saint Grégoire rapporte au livre de ses Dialogues qu'une religieuse, nommée Sabine, conserva la continence sans pouvoir modérer l’intempérance de sa langue. Elle fut enterrée dans l’église de saint Laurent, devant l’autel du martyr; mais une partie de son corps fut coupée parle démon et resta intacte, tandis que l’autre partie fut brûlée : ceci fut constaté le lendemain matin. — Grégoire de Tours rapporte (5) qu'un prêtre réparant une église de saint Laurent, une poutre se trouvait être trop courte; il pria le saint martyr qui avait soutenu les pauvres. de venir au secours de son indigence ; la poutre s'allongea de telle sorte qu'elle était beaucoup trop longue : le prêtre coupa alors cet excédent en petites parties et s'en servit pour guérir beaucoup d'infirmités. Ce fait est attesté par le bienheureux Fortunat, et il eut lieu à Brione, château d'Italie. — Un homme avait mal aux dents : on le toucha avec un morceau de cette poutre et sa douleur disparut. — Au rapport de saint Grégoire dans ses Dialogues (6), un autre prêtre appelé Sanctutus, voulant réparer une église de saint Laurent brûlée par les Lombards, loua grand nombre d'ouvriers. Or, un jour qu'il n'avait rien à leur donner à manger, il se mit en prière et en regardant dans le four il y trouva un pain très blanc qui ne paraissait cependant pas devoir suffire à un repas pour trois personnes. Or, saint Laurent, qui ne voulait pas gîté ses ouvriers manquassent de rien, multiplia ce pain de telle sorte qu'il y en eut assez pendant dix jours pour tous les ouvriers.(7) — Vincent de Beauvais rapporte, dans sa chronique, qu'il y avait à Milan dans une église de saint Laurent un calice de cristal d'une merveilleuse beauté. Dans une solennité le diacre qui le portait à l’autel le laissa échapper de ses mains, et en tombant, par terre ce calice se brisa en morceaux. Mais le diacre affligé en rassembla les- fragments, les mit sur l’autel, fit une prière à saint Laurent, et il reprit le calice entier et très solide.
On lit encore dans le livré des Miracles de la sainte Vierge, qu'il y avait à Rome un juge nommé Etienne, gui recevait volontiers des présents de grand nombre de personnes, et violait souvent la justice. Il usurpa par force trois maisons de l’église de saint Laurent et, un jardin de sainte Agnès, et resta en possession de ce qu'il avait acquis injustement. Or, il arriva qu'il mourut et qu'il fut mené au jugement de Dieu. Saint Laurent s'approcha alors de lui, plein d'indignation, et par trois fois il lui serra le bras pendant longtemps et lui fit souffrir de cruelles douleurs. Mais sainte Agnès avec les autres vierges ne voulut pas le voir et détourna la tête. Alors le juge rendit son arrêt en ces termes : « Parce qu'il a soustrait le bien d'autrui, et qu'en recevant des présents, il a vendu la vérité, qu'il soit traîné au lieu où est Judas le traître. » Alors saint Proeject pour lequel Etienne avait eu beaucoup de dévotion pendant sa vie, s'approchant de saint. Laurent et de sainte Agnès, demandait pardon pour ce juge. Il fut donc accordé à leurs prières unies à celles de la sainte Vierge que son âme retournerait à son corps pour y faire pénitence pendant trente jours. En outre il reçut pour pénitence, de la part de la sainte Vierge, de réciter chaque jour de sa vie le Psaume CXVIII, Beati immaculati in via. Quand il revint à la vie, son bras était noir et brûlé comme s'il eût réellement souffert dans on corps, et cette marque resta sur lui tant qu'il vécut. Il restitua donc,le bien mal acquis et fit pénitence, mais il trépassa dans le Seigneur le trentième jour. — On lit dans la vie de l’empereur saint Henri et de sainte Cunégonde, sa femme, qu'ils vécurent ensemble dans la virginité; mais à l’instigation du diable, l’empereur conçut des soupçons sur son épouse par rapport à un soldat, et il la fit marcher nu-pieds l’espace de 15 marches sur des socs de charrue rougis au feu. En montant dessus elle dit : « De même, Seigneur Jésus, que vous avez connaissance que ni Henri ni aucun autre ne m’a touchée, de même aussi venez à mon aide. » Mais Henri poussé par la honte la frappa au visage : et une voix se fit entendre à Cunégonde en lui disant : « La Vierge Marie t'a prise sous sa protection, car tu es vierge. » Elle marcha donc sur cette masse incandescente sans ressentir aucune douleur. L'empereur venait de mourir quand une multitude infinie de démons passant devant la cellule d'un ermite, celui-ci ouvrit sa fenêtre et demanda au dernier passant qui ils étaient. Et il répondit: « Nous sommes une légion de démons qui nous hâtons d'aller à la mort du César afin de voir si nous pourrons trouver en lui quelque chose qui nous appartienne en propre. » L'ermite adjura le diable de revenir et celui-ci lui dit à son retour: « Nous n'avons rien trouvé, car bien que le soupçon injuste qu'avait conçu l’empereur, et ses autres péchés aient été mis ainsi que ses bonnes œuvres dans la balance, Laurent le grillé apporta un pot d'or d'un poids énorme, quand nous pensions emporter César; cette chaudière ayant été jetée sur la balance, l’autre côté l’emporta; alors, je fus irrité et j'arrachai une oreille de ce pot d'or. II donnait le nom de pot à un calice que cet empereur avait fait ciseler pour l’église d'Eichstat en l’honneur de saint Laurent envers lequel il avait une dévotion particulière. A cause de sa grandeur, ce calice avait deux anses. Et il se trouva qu'au même moment l’empereur mourut et une anse du calice fut brisée (8). Saint Grégoire rapporte dans son Registre (9), qu'un de ses prédécesseurs voulait, soulager quelqu'un auprès du corps de saint Laurent, mais qu'il ne savait où le corps reposait ; quand tout a coup et sans le savoir on découvre le tombeau, et tous ceux qui se trouvaient là (10), aussi bien les moines que ceux , qui étaient attachés à l’église, et qui avaient vu ces saintes reliques, moururent dans l’espace de dix jours.
Il faut observer que le martyre de saint Laurent paraît l’emporter sur ceux des autres saints martyrs par quatre caractères qui lui sont propres et qu'on trouve exposés dans les paroles de saint Maxime, évêque, et de saint Augustin. Le premier, c'est la rigueur de ce martyre; le second, c'est le résultat ou l’utilité qu'il eut; le troisième, c'est la constance et le courage du patient; le quatrième, c'est le combat admirable en lui-même et le mode de sa victoire.
I. Le martyre de saint Laurent l’emporte sur les autres par l’extrême rigueur des tourments. Voici comment s'en exprime le bienheureux évêque Maxime, ou selon certains textes saint Ambroise: « Mes frères, ce n'est pas un martyre ordinaire et de quelques instants que saint Laurent eut à souffrir: car celui qui est frappé du glaive, meurt une fois, celui qui est plongé dans un brasier de flammes, est délivré à l’instant; mais saint Laurent est tourmenté par des supplices longs et nombreux, en sorte que la mort ne ralentit pas sa souffrance, et lui manqua à la fin. Nous lisons que dès bienheureux enfants se promenaient, au,milieu des flammes apprêtées pour les faire souffrir et qu'ils foulèrent aux pieds des masses de feu. Et cependant saint Laurent leur est supérieur en gloire, parce que ceux-là se promenaient dans les flammes, et que lui fut couché sur le feu même qui faisait on supplice. Ils foulèrent le feu de leurs pieds, tandis que lui en éteignit l’ardeur par la position qu'on avait fait prendre à son corps étendu sur ses flancs. Ceux-là étaient debout et adressaient leurs prières en levant les mains vers le Seigneur ; celui-ci étendu sur le gril priait pour ainsi dire le Seigneur avec chacun de ses membres. Il faut noter encore que saint Laurent vient le premier de tous les martyrs après saint Etienne, non pas pour avoir supporté de plus grands tourments que les autres martyrs puisque beaucoup souffrirent des tourments égaux et quelquefois plus violents, mais c'est pour six motifs qui se trouvent ici réunis : 1° En raison du lieu où il a souffert, c'est à Rome, la capitale du monde et où se trouve le siège apostolique. 2° En raison de sa prédication, car il s'y livra avec ardeur. 3° En raison des trésors qu'il distribua tout entiers , avec sagesse aux pauvres. Ces trois raisons sont celles de maître Guillaume d'Auxerre. 4° Parce que son martyre est authentique et certain : car bien qu'on lise que les autres aient souffert de plus grands supplices, cependant cela n'est pas authentique et quelquefois il y a lieu. d'en douter; mais le martyre de saint Laurent est très solennel dans l’église qui l’a approuvé, ainsi que nombre de saints dans leurs discours. 5° Par la dignité à laquelle il fut élevé ; car il fut archidiacre du siège apostolique, et après lui, il n' v eut plus à Rome d'archidiacre. 6° Pour la cruauté, des tourments qui furent des plus atroces, puisqu'il fut rôti sur un gril de fer. Ce qui a fait dire de lui par saint Augustin : « On commanda d'exposer sur le feu ses membres déchirés et coupés par les nombreux coups de fouet qu'il avait reçus, afin que sur ce gril de fer sous lequel était entretenu un feu violent, le tourment fût plus atroce et la souffrance plus longue puisque l’on retournait l’un après l’autre chacun de ses membres.
II. Le martyre de saint Laurent l’emporte sur les autres par ses résultats et son utilité. D'après saint Augustin ou saint Maxime, l’âpreté du supplice a couvert saint Laurent de gloire, l’a rendu célèbre dans l’opinion publique, excite à la dévotion envers lui, et en fait un modèle remarquable. 1° Elle le couvrit de gloire : ce qui fait dire à saint Augustin : « Tyran, tu as sévi contre ce martyr ; tu as tressé, tu as embelli sa couronne en accumulant les tourments. » Saint Maxime ou saint Ambroise ajoute: «Quoique ses membres se disloquent sous l’ardeur de la flamme, cependant la force de sa foi n'est pas ébranlée. Il perd son corps, mais il gagne le salut. » Saint Augustin dit : « O le bienheureux corps, dont les angoisses ne purent lui faire perdre la foi, mais que la religion couronna dans le ciel. » 2° Elle le rendit célèbre dans l’opinion publique. Saint Maxime ou saint Ambroise dit: « Nous pouvons comparer le bienheureux martyr Laurent au grain de sénevé qui, broyé de toutes manières, a mérité de répandre par tout l’univers une odeur mystérieuse. Quand il était en vie, il fut humble, inconnu, méprisé. A peine a-t-il été tourmenté, déchiré, brûlé, qu'il répandit sur toutes les églises du monde un parfum de noblesse. » Plus loin on lit: « C'est chose sainte rt agréable à Dieu que nous honorions avec une piété toute particulière le jour de la naissance de saint Laurent : l’Église victorieuse de J.-C. brille en ce jour du reflet de son bûcher, aux regards de l’univers. Ce généreux martyr a acquis une telle gloire dans son martyre qu'il en éclaire le monde entier. » 3° Le martyre de saint Laurent nous excite a la dévotion pour lui. Saint Augustin donne trois motifs que nous avons de le louer et de lui témoigner notre dévotion. Nous devons mettre toute notre confiance dans ce bienheureux martyr, d'abord parce qu'il a répandu son précieux sang. pour Dieu, ensuite parce qu'il a le privilège infini de nous montrer quelle doit être la foi du chrétien puisqu'il a eu tant d'imitateurs; enfin, parce que toute sa vie fut si sainte qu'il mérita d'obtenir la couronne du martyre dans un temps de paix. 4° Le martyre a fait de saint Laurent un modèle proposé à notre imitation. Là-dessus saint Augustin s'exprime ainsi : « La cause pour laquelle ce saint homme a été dévoué à la mort, n'est que pour porter les autres a être ses imitateurs. » Or, nous avons trois motifs de l’imiter: 1° la force avec laquelle il souffrit : « Le peuple de Dieu, dit saint Augustin, n'est jamais instruit d'une manière plus profitable que par l’exemple des martyrs. Si l’éloquence . entraîne, le martyre persuade. Les exemples l’emportent sur les paroles, et les actions instruisent mieux que les discours. Les persécuteurs de saint Laurent ont pu apprécier eux-mêmes quelle dignité possédaient les martyrs dans cette excellente manière d'instruire, puisque cette admirable force d'âme ne faiblissait pas, mais fortifiait encore les autres en leur donnant un modèle dans ses souffrances. » 2° La grandeur et l’ardeur de sa foi: « En surmontant par la foi, dit saint Maxime ou saint Ambroise, les flammes du persécuteur, il nous montre que, par le feu de la foi, on peut surmonter les flammes de l’enfer, et avec l’amour de J.-C., on n'a plus à craindre le jour du jugement. » 3° Son ardente dévotion: « Saint Laurent, dit encore le même auteur, a illuminé le monde entier avec cette lumière qui le brûla lui-même, et de ces flammes dont il supporta l’ardeur, il échauffa les coeurs de tous les chrétiens. Sur l’exemple de saint Laurent, nous sommes excités à souffrir le martyre, nous sommes enflammés pour la foi, et nous sommes échauffés par la dévotion. »
III. Le troisième caractère qui distingue excellemment son martyre, c'est sa constance, ou son courage. Voici comme en parle saint Augustin : « Le bienheureux Laurent demeura en J.-C. au milieu de ses épreuves, pendant son inique interrogatoire, jusqu'aux atroces menaces qu'on lui fit, et jusqu'à la mort. Dans cette longue mort, il avait bien mangé, bien bu, il était rassasié de cette nourriture, et ivre; de ce calice de Dieu ; alors il ne ressentit pas les tourments, il ne fut pas abattu, mais il monta au ciel. Il fut si constant et si ferme que non seulement, il ne succomba pas aux tourments, mais, que par ces tourments eux-mêmes, il devint plus parfait dans la crainte, plus fervent dans l’amour et plus joyeux en ardeur. » 1° « On l’étend, dit saint Maxime, sur des charbons ardents, on ne cesse de le tourner sur lui-même; mais plus il souffre de douleur, plus grande est la patience avec laquelle il craint N.-S. J.-C. » 2° « Le grain de sénevé, dit saint Maxime ou bien saint Ambroise, quand il est broyé, s'échauffe. Laurent au milieu de ses supplices s'enflamme. Chose admirable! celui-ci tourmente Laurent, ceux-là plus cruels encore perfectionnent les tortures, mais plus les supplices sont atroces plus ils rendent Laurent parfait dans son dévouement. 3° Son coeur était tellement fortifié par la foi dans J.-C., que ne tenant aucun compté des tortures infligées à son propre corps; tout joyeux de son triomphe sur les flammes qui le brûlaient, il insultait à la cruauté de son bourreau.
IV. Le quatrième caractère de son martyre fut sa lutte admirable et la manière dont il remporta la victoire. Car, on peut recueillir des paroles de saint Maxime et de saint Augustin, que saint Laurent eut à endurer en quelque sorte extérieurement cinq sortes de feu, qu'il supporta avec courage et qu'il éteignit. Le premier fut le feu de l’enfer, le second le matériel de la flamme, le troisième fut celui de la concupiscence de la chair; le quatrième fut celui d'une violente avarice, le cinquième fut le feu d'une rage insensée. 1° « Pouvait-il faiblir, dit saint Maxime, parce que son corps était momentanément brûlé, celui dont la foi éteignait le feu éternel de l’enfer? Il passa à travers un feu d'un instant de durée, et tout terrestre, mais il échappa à la flamme de la géhenne qui brûle sans cesse. » 2° « Son corps est brûlé, dit saint Maxime ou saint Ambroise, mais l’amour divin éteignit cette combustion matérielle. Un roi méchant mettra lui-même le bois, il activera le foyer, mais le bienheureux Laurent n'en sentira pas les effets, parce que l’ardeur de sa foi est encore plus vive. » « La charité de J.-C., dit saint Augustin, ne fut pas vaincue,par la flamme, et le feu qui brûle à l’extérieur est moins ardent que celui qui brûle à l’intérieur. » 3° Saint Maxime dit en parlant de l’extinction du feu de la concupiscence : « Voici un feu par lequel saint Laurent passa, sans en être brûlé, puisqu'il en eut horreur; mais il n'en brillé pas moins d'un grand éclat: il a brûlé pour n'être point enflammé, et pour ne point être brûlé, il endura d'être brûlé. » 4° L'avarice de ceux qui convoitaient des trésors a été déçue, selon ces paroles de saint Augustin : « Il s'arme d'une double torche cet homme cupide d'argent et ennemi de la vérité: c'est l’avarice pour ravir de l’or, c'est l’impiété pour faire disparaître J.-C. : mais tu ne gagnes rien, tu ne retires aucun profit, homme cruel, ce qui n'est que matière est soustrait à tes recherches Laurent monte au ciel, et tu péris avec tes flammes. » 5° La folie furieuse des persécuteurs a été frustrée et annihilée, comme le dit saint Maxime : quand il eut vaincu les bourreaux qui attisaient le foyer, il éteignit' l’incendie allumé par la folie qui débordait de toutes parts. Jusque-là le démon n'a obtenu qu'un résultat; c'est que cet homme fidèle montât plein de gloire jusqu'au trône de son maître, et que la cruauté de ses persécuteurs confondus fût engourdie avec leurs feux. » Il montre combien fut ardente la folie des bourreaux en disant : « La fureur enflammée des gentils prépare un gril ardent, afin de venger dans les flammes l’ardeur de leur indignation. » Il n'y a rien d'étonnant que saint Laurent ait surmonté ces cinq sortes de feu extérieur, puisque d'après les paroles de saint Maxime, il y eut trois choses qui le rafraîchirent intérieurement, et il porta dans son cœur trois feux au moyen desquels il adoucit et modéra entièrement le feu extérieur, qui fut ainsi vaincu par une ardeur plus forte. Ce furent :1° Le désir du royaume du ciel, 2° la méditation de la loi de Dieu, 3° la pureté de conscience. Il refroidit et éteignit ainsi tout feu extérieur. 1° le désir de la patrie céleste. Saint Maxime ou saint Ambroise dit : « Le bienheureux Laurent ne pouvait ressentir les tourments du feu puisqu'il possédait dans ses membres le désir du paradis qui refroidissait les flammes. — Aux pieds du tyran, gît une chair brûlée, un corps inanimé : mais il n'a rien perdu sur la terre, puisque son âme demeure dans le ciel. 2° La méditation de la loi divine. Le même, auteur s'exprime ainsi : « Tandis que son esprit est occupé dans la méditation des commandements de J.-C., tout ce qu'il souffre est froid pour lui. » 3° La pureté de conscience. Il est dit à ce propos : « Ce n'est que feu autour des membres de ce généreux martyr, mais il ne pense qu'au royaume de Dieu, et sa conscience rafraîchie le fait sortir vainqueur du supplice. » Il posséda néanmoins trois feux intérieurs qui lui firent surmonter la violence des flammes extérieures. Le premier fut la grandeur de sa foi, le second, son ardente charité, et le troisième, une véritable connaissance de Dieu, qui l’a éclairé comme une flamme. « Plus sa foi est ardente, dit saint Ambroise, plus la flamme qui le brûle perd de sa force. La ferveur de la foi c'est le feu du Sauveur qui dit dans 1'Evangile : «Je suis venu vous apporter le feu sur la terre.» Saint Laurent en était embrasé, il n'a donc pas ressenti l’ardeur des flammes. » 2° Saint Ambroise dit de sa charité : « Il brûlait au dehors ce saint martyr, parce que le, tyran l’avait mis sur un foyer violent, mais la flamme de l’amour de Dieu qui le consumait était plus forte encore. » 3° Le même père parle ainsi de la connaissance de Dieu : « Les flammes les plus cruelles n'ont pu vaincre cet invincible martyr, parce qu'il avait l’esprit éclairé des rayons les plus pénétrants de la vérité. Enflammé de, haine pour le mal, et d'amour pour la vérité, ou il ne sentit pas, ou il vainquit la flamme qui le brillait au dehors. L'office de saint Laurent a trois privilèges dont ne jouissent pas les autres martyrs. Le premier c'est la vigile ; c'est le seul des martyrs qui en ait une. Mais les vigiles des saints ont été remplacées en ce jour par le jeûne à cause de certains désordres. Me Jean Beleth rapporte que c'était autrefois la coutume; qu'aux fêtes des saints, les hommes, avec leurs femmes, et les filles venaient à l’église où ils passaient la nuit à la lumière des flambeaux ; mais parce qu'il en résultait des adultères, il fut statué que la vigile serait convertie en jeûne. Cependant on a conservé l’ancienne dénomination, et on dit encore vigile et non pas jeûne. Le second, c'est qu'il a une octave. C'est le seul des martyrs avec saint Etienne qui ait une octave, comme saint Martin parmi les confesseurs. Le (409) troisième, c'est que les antiennes ont des réclames (11), cela ne lui est commun qu'avec saint Paul. Saint Paul a ce privilège en raison de l’excellence de sa prédication et saint Laurent en raison de l’excellence de son martyre.
(1) Il existe un poème sur saint Laurent dont tous les mots commencent par L.
(2) La vie de saint Laurent est tirée des actes anciens et reproduits dans son office au Bréviaire romain.
(3) C. CXLV.
(4) La cathasta, d'après Rich, est tout simplement un gril de fer au-dessous duquel on mettait du feu pour torturer les criminels. Cet instrument était distingué du chevalet Eculeus et avait la forme d'une échelle d'après ce passage de Salvien : Lit. III, De Gubernat. Dei : Ad caelestis regiae januam..... ascendentes scalas sibi quodam modo de eculeis catastisque fecerunt. Iso Magister in Glossis catastae, genus tormenti, id est, lecti ferrei.
(5) De Gloria Martyr., l. I, c. XLII ; — Fortunat, l. IX, c. XIV.
(6) L. III, c. XXXVII.
(7) Grég. de Tours; De Gloria Martyr., l. I, c. XLVI.
(8) Ce fait se trouve sculpté en relief sur le tombeau qui renfermait les reliques de saint Henri et de sainte Cunégonde avant leur canonisation. On y voit un ange tenant d'une main une épée dégainée, de l’autre, une balance sur l’un des plateaux de laquelle est posé un calice. Chronic. Casin., l. II, c. XLIV.
(9) Ep. l. V, c. XXX.
(10) Le texte porte Mansionarii. On appelait ainsi les tenanciers d'une maison. Quand il s'agit de personnes religieuses, c'étaient des chanoines vivant en communauté.
(11) Voyez le Sacramentaire de saint Grégoire. Dans la réforme du Bréviaire romain, cet usage a disparu.
La Légende dorée de Jacques de Voragine nouvellement traduite en français avec introduction, notices, notes et recherches sur les sources par l'abbé J.-B. M. Roze, chanoine honoraire de la Cathédrale d'Amiens, Édouard Rouveyre, éditeur, 76, rue de Seine, 76, Paris mdcccci
SOURCE : http://www.abbaye-saint-benoit.ch/voragine/tome02/118.ht
Also known as
Laurence
Laurent
Laurentius
Lorenço
Lorenzo
Profile
Third-century archdeacon of Rome,
distributor of alms,
and “keeper of the treasures of the church” in a time when Christianity was
outlawed. On 6 August 258,
by decree of Emperor Valerian, Pope Saint Sixtus
II and six deacons were beheaded,
leaving Lawrence as the ranking Church official
in Rome.
While in prison awaiting execution Sixtus reassured
Lawrence that he was not being left behind; they would be reunited in four
days. Lawrence saw this time as an opportunity to disperse the material wealth
of the church before the Roman authorities could lay their hands on it.
On 10
August Lawrence was commanded to appear for his execution,
and to bring along the treasure with which he had been entrusted by the pope.
When he arrived, the archdeacon was
accompanied by a multitude of Rome‘s crippled, blind, sick,
and indigent.
He announced that these were the true treasures of the Church. Martyr.
Lawrence’s care for the poor,
the ill,
and the neglected have led to his patronage of
them. His work to save the material wealth of the Church,
including its documents, brought librarians and
those in related fields to see him as a patron,
and to ask for his intercession. And his incredible strength and courage when
being grilled to death led
to his patronage of cooks and
those who work in or supply things to the kitchen. The meteor shower that
follows the passage of the Swift-Tuttle comet was known in the middle ages as
the “burning tears of Saint Lawrence”
because they appear at the same time as Lawrence’s feast.
Born
at Huesca, Spain
cooked
to death on a gridiron on 10 August 258 in Rome, Italy
tradition says that the ashes of his burned body were
dispersed by the winds, and appear at different places around the world on
his feast day
buried in
the cemetery of Saint Cyriaca
on the road to Tivoli, Italy
tomb was later opened by Pelagius to inter the body
of Saint Stephen
the Martyr
his mummified head is enshrined at
the Quirinal Chapel of the Vatican Apostolic Library in Rome
other relics and
the gridiron believes to have been his deathbed are enshrined in
the crypt of the Basilica of San Lorenzo Outside the Walls, Rome
his garments are enshrined in
Our Lady’s Chapel in the Lateran Palace, Rome
some relics enshrine at monastery at El
Escorial near Madrid, Spain
Worshipful
Company of Girdlers
Worshipful
Company of Ironmongers
—
Rotterdam, Netherlands, diocese of
in Belgium
–
in Germany
Oldenburg,
Lower Saxony
–
–
in Italy
Cavatore,
Alessandria
Limbazi,
Latvia
–
–
–
in Spain
–
deacon holding
a bag
of money
purse of
money
Additional Information
A
Garner of Saints, by Allen Banks Hinds, M.A.
Book
of Saints, by Father Lawrence
George Lovasik, S.V.D.
Book
of Saints, by the Monks of
Ramsgate
Little
Lives of the Great Saints
Lives
of the Saints, by Father Alban
Butler
Lives
of the Saints, by Father Francis
Xavier Weninger
Meditations
on the Gospels for Every Day in the Year, by Father Pierre
Médaille
On
the Feast of Saint Laurence the Martyr, by Pope Saint Leo
the Great
Saints
of the Canon, by Monsignor John
T McMahon
Saints
of the Day, by Katherine Rabenstein
Short
Lives of the Saints, by Eleanor Cecilia Donnelly
Stories
of the Saints for Children, by Mary Seymour
books
Our Sunday Visitor’s Encyclopedia of Saints
other sites in english
1001 Patron Saints and Their Feast Days, Australian
Catholic Truth Society
Christian Biographies, by James Keifer
images
video
webseiten auf deutsch
sitios en español
Martirologio Romano, 2001 edición
sites en français
Abbé Christian-Philippe Chanut
fonti in italiano
Martirologio Romano, 2005 edition
Readings
With the robe of joyfulness, alleluya,
Our Lord hath this day clothed His soldier, Laurence.
May Thy faithful’s joyous assemblage clap their hands
More cheerfully than they have heretofore.
Today the noble martyr offered pleasing sacrifice to God,
Today he, being grievously tested,
Endured unto the end the torment of his fire;
And shrank not from offering his limbs to punishments most grievous.
Before the ruler he is summoned,
And settlement is made upon the Church’s hidden holdings.
But he by words enticing is unmoved, and is unshaken
By the torments of the ruler’s avarice.
Valerian is laughed to scorn,
And the Levite’s liberal hand,
When he is asked for payments,
Giveth to the gathered poor.
For he was their minister of charity,
Giving them abundance from his means.
Therefore the prefect is enraged,
And a glowing bed made ready.
The torment-bearing instrument,
The gridiron of his suffering,
Roasteth his very viscera,
But he laugheth it to scorn.
The martyr sweateth in his agony,
In hopes of crown and recompense
Which is allotted those with faith,
Who struggle for the sake of Christ.
The court of heaven rejoiceth
For his warfare-waging,
For he hath prevailed this day
Against the lackeys of wickedness.
That we, then, may attain the gift of life,
By this our patron, be glad, O our choir,
Singing in the church upon his feast-day
A joyful alleluya.
from the Mass of Saint Laurence, Old Sarum Rite Missal, 1998, Saint Hilarion
Press
O Laurence, thou David, thou great-martyr,
Thou mighty warrior and judgment-seat of the Emperor,
Thou didst set at nought the blood-stained hands
Of thy tormentors.
Thou wast a follower of Him Who is desirable and mighty,
Who with His hand alone can conquer the cruel despot’s strongholds,
And Whose love maketh His warriors holy,
And generous with their blood.
Insofar as thou sawest Him in the loss of this present life,
Thou didst scorn the emblems of the Cæsar, and laugh the judge’s threats to
scorn.
In vain it is the headsman rendeth thy fingernails,
It is in vain the pyre’s burning thy gridiron doth enfold.
The impious man, the City’s prefect grieveth,
Conquered by a broiled fish—the food of Christ.
This honeycomb of the Lord rejoiceth, living with Him,
Rising again with Him, filled to the full with Christ.
O Laurence, wreathed with laurel amongst warriors,
O unconquerable David of the everlasting King:
Ever entreat with Him to pardon His lowest servants,
O martyr and mighty foot-soldier!
– from the Mass for the Octave (Apodosis) of Saint Laurence, 17 August,
Old Sarum Rite Missal, 1998, Saint Hilarion Press
The Roman Church commends to us today the anniversary
of the triumph of Saint Lawrence. For on this day he trod the furious pagan world
underfoot and flung aside its allurements, and so gained victory over Satan’s
attack on his faith.
As you have often heard, Lawrence was a deacon of
the Church at Rome. There he ministered the sacred blood of Christ; there for
the sake of Christ’s name he poured out his own blood. Saint John the apostle
was evidently teaching us about the mystery of the Lord’s supper when he wrote:
“Just as Christ laid down his life for us, so we ought to lay down our lives
for the brethren.” My brethren, Lawrence understood this and, understanding, he
acted on it. In his life he loved Christ; in his death he followed in his footsteps.
Brethren, we too must imitate Christ if we truly love
him. We shall not be able to render better return on that love than by modeling
our lives on his. “Christ suffered for us, leaving us an example, that we
should follow in his steps.” The holy martyrs followed
Christ even to shedding their life’s blood, even to reproducing the very
likeness of his passion. They followed him, but not they alone. It is not true
that the bridge was broken after the martyrs crossed;
nor is it true that after they had drunk from it, the fountain of eternal life
dried up.
On no account may any class of people despair,
thinking that God has not called them. Christ suffered for all. What the
Scriptures say of him is true: “He desires all men to be saved and to come to
knowledge of the truth.”
I tell you again and again, my brethren, that on no
account may any class of people despair, thinking that God has not called them.
Christ suffered for all. What the Scriptures say of him is true: “He desires
all men to be saved and to come to knowledge of the truth.” – from a
sermon by Saint Augustine
O Lord Jesus Christ, who did show thy blessed martyr
Laurence, despising this world, to be most pure gold, which the fire might by
no means consume, but only prove; so that, the fiercer was the flame, the more
brightly the gold shone: grant unto us, that the flames of concupiscence may
have no power to burn up those who are enlightened by such a shining example as
that of thy holy martyr. – Mozarabic Sacramentary
MLA Citation
“Saint Lawrence of Rome“. CatholicSaints.Info. 27
April 2021. Web. 12 August 2021.
<https://catholicsaints.info/saint-lawrence-of-rome/>
SOURCE : https://catholicsaints.info/saint-lawrence-of-rome/
"San Lorenzo" copy of the terracotta by
Donatello (1440) for the Basilica of San Lorenzo (Florence);
interior of the Rotonda di San Lorenzo, Mantua,
St. Lawrence
The esteem in which the Church holds Lawrence is seen
in the fact that today’s celebration ranks as a feast. We know very little
about his life. He is one of those whose martyrdom made a deep and lasting
impression on the early Church. Celebration of his feast day spread rapidly.
He was a Roman deacon under Pope St. Sixtus II. Four days after this pope was put to death, Lawrence
and four clerics suffered martyrdom, probably during the persecution of the
Emperor Valerian.
Legendary details of his death were known to Damasus,
Prudentius, Ambrose and Augustine. The church built over his tomb became one of the seven principal
churches in Rome and a favorite place for Roman pilgrimages.
A well-known legend has persisted from earliest times.
As deacon in Rome, Lawrence was charged with the responsibility for the
material goods of the Church, and the distribution of alms to the poor. When
Lawrence knew he would be arrested like the pope, he sought out the poor, widows
and orphans of Rome and gave them all the money he had on hand, selling even
the sacred vessels to increase the sum. When the prefect of Rome heard of this,
he imagined that the Christians must have considerable treasure. He sent for
Lawrence and said, “You Christians say we are cruel to you, but that is not
what I have in mind. I am told that your priests offer in gold, that the sacred
blood is received in silver cups, that you have golden candlesticks at your
evening services. Now, your doctrine says you must render to Caesar what is
his. Bring these treasures—the emperor needs them to maintain his forces. God
does not cause money to be counted: He brought none of it into the world with
him—only words. Give me the
money, therefore, and be rich in words.”
Lawrence replied that the Church was indeed rich. “I
will show you a valuable part. But give me time to set everything in order and
make an inventory.” After three days he gathered a great number of blind, lame,
maimed, leprous, orphaned and widowed persons and put them in rows. When the prefect arrived, Lawrence simply said, “These
are the treasure of the Church.”
The prefect was so angry he told Lawrence that he
would indeed have his wish to die—but it would be by inches. He had a great
gridiron prepared, with coals beneath it, and had Lawrence’s body placed on it.
After the martyr had suffered the pain for a long time, the legend concludes,
he made his famous cheerful remark, “It is well done. Turn me over!”
SOURCE : http://www.ucatholic.com/saints/saint-lawrence/
.jpg)
St. Lawrence
Martyr; died 10 August, 258.
St. Lawrence, one of the deacons of
the Roman
Church, was one of the victims of the persecution of Valerian in
258, like Pope
Sixtus II and many other members of the Roman clergy.
At the beginning of the month of August, 258, the emperor issued an edict,
commanding that all bishops, priests,
and deacons should
immediately be put
to death ("episcopi et presbyteriet
diacones incontinenti animadvertantur" — Cyprian,
Epist. lxxx, 1). This imperial command was immediately carried out in Rome.
On 6 August Pope
Sixtus II was apprehended in one of the catacombs,
and executed forthwith ("Xistum in
cimiterio animadversum sciatis VIII id. Augusti et cum eo
diacones quattuor." Cyprian,
ep. lxxx, 1). Two other deacons, Felicissimus and Agapitus,
were put
to death the same day. In the Roman Calendar of feasts of
the fourth century their feast
day is on the same date.
Four days later, on the 10th of August of that same year, Lawrence, the
last of the seven deacons,
also suffered a martyr's death.
The anniversary of this holy martyr falls
on that day, according to the Almanac of Philocalus for the year 354,
the inventory of which contains the principal feasts of
the Roman martyrs of
the middle of the fourth century; it also mentions the street where his grave
is to be found, the Via Tiburtina ("III id. Aug. Laurentii in
Tibertina"; Ruinart, "Acta sincera", Ratisbon, 1859, 632). The itineraries of the graves of
the Roman martyrs, as given in the seventh century, mention
the burial-place of this celebrated martyr in the Catacomb of Cyriaca in agro Verano (De Rossi, "Roma Sott.", I, 178).
Since the fourth century St.
Lawrence has been one of the most honoured martyrs of
the Roman
Church. Constantine
the Great was the first to erect a little oratory over
his burial-place, which was enlarged and beautified by Pope
Pelagius II (579-90). Pope
Sixtus III (432-40) built a large basilica with three naves,
the apse leaning
against the older church, on the summit of the hill where he
was buried. In the thirteenth century Honorius
III made the two buildings into one, and so
the basilica of San Lorenzo remains to this day. Pope
St. Damasus (366-84) wrote a panegyric in verse, which was engraved in
marble and placed over his tomb.
Two contemporaries of the last-named pope, St.
Ambrose of Milan and the poet Prudentius, give particular details
about St.
Lawrence's death. Ambrose relates (De officiis min. xxviii)
that when St.
Lawrence was asked for the treasures of the Church he
brought forward the poor,
among whom he had divided the treasure, in place of alms;
also that when Pope
Sixtus II was led away to his death he comforted Lawrence, who
wished to share his martyrdom,
by saying that he would follow him in three days. The saintly Bishop of Milan also
states that St.
Lawrence was burned to death on a gridiron (De offic., xli). In like manner, but with more poetical
detail, Prudentius describes the martyrdom of the Roman deacon in his hymn on St. Lawrence ("Peristephanon", Hymnus II).
The meeting between St.
Lawrence and Pope
Sixtus II, when the latter was being led to execution, related
by St.
Ambrose, is not compatible with the contemporaneous reports about the persecution of Valerian.
The manner of his execution--burning
on a red-hot gridiron--also gives rise to grave doubts.
The narrations of Ambrose and Prudentius are founded rather
on oral tradition than on written accounts. It is quite possible that
between the year 258 and the end of the fourth century
popular legends may have grown up about this highly venerated Roman deacon,
and some of these legends have been preserved by these two authors.
We have, in any case, no means of verifying from earlier sources the details
derived from St. Ambrose and Prudentius, or of ascertaining to
what extent such details are supported by earlier historical tradition.
Fuller accounts of the martyrdom of St.
Lawrence were composed, probably, early in the sixth century, and in
these narratives a number of the martyrs of
the Via Tiburtina and of the two Catacombs of St.
Cyriaca in agro Verano and St.
Hippolytius were connected in a romantic and wholly legendary fashion.
The details given in these Acts concerning the martyrdom of St.
Lawrence and his activity before his death cannot claim any
credibility. However, in spite of this criticism of the later
accounts of the martyrdom,
there can be no question that St.
Lawrence was a real historical personage, nor any doubt as
to the martyrdom of
that venerated Roman deacon,
the place of its occurrence, and the date of
his burial. Pope Damasus built a basilica in Rome which
he dedicated to St.
Lawrence; this is the church now known as that of San
Lorenzo in Damaso. The church of San Lorenzo in Lucina,
also dedicated to this saint,
still exists. The feast
day of St.
Lawrence is kept on 10 August. He is pictured in art with the gridiron on which he is
supposed to have been roasted to death.
Kirsch, Johann Peter. "St.
Lawrence." The Catholic Encyclopedia. Vol. 9. New York:
Robert Appleton Company, 1910. 10 Aug.
2015 <http://www.newadvent.org/cathen/09089a.htm>.
Transcription. This article was transcribed for
New Advent by Paul T. Crowley. Dedicated to Mr. Larry Cope.
Ecclesiastical approbation. Nihil Obstat. October
1, 1910. Remy Lafort, Censor. Imprimatur. +John M. Farley, Archbishop
of New York.
Copyright © 2020 by Kevin
Knight. Dedicated to the Immaculate Heart of Mary.
SOURCE : http://www.newadvent.org/cathen/09089a.htm
Lawrence
(Laurence) of Rome, Deacon M (RM)
Born in Huesca (?), Spain; died in Rome, Italy, 258.
Lawrence was said to be a Spaniard who came to Rome to serve Pope Saint Sixtus
II as one of the seven deacons of Rome. The pope himself was martyred in 258
during the Valerian persecution, the year after the first publication of the
decrees against the Christians. While one version of the martyrdom of Sixtus
has him beheaded at the time of discovery in the catacombs, the another has him
taken away for questioning and returned within a few hours to the spot for
execution. In either case, several early Christian writers, among them Saints
Ambrose and Prudentius, record that Lawrence was overwhelmed with grief when
Sixtus was condemned. The latter one tells us that Lawrence followed the pope
and his captors to the place of execution, asking why Sixtus II should be
murdered and not his deacon (however, six deacons were martyred with Sixtus).
Sixtus replied, "My son, I am not leaving you. In a few days you will
follow me."
Lawrence, overjoyed that he was to follow his master
to martyrdom, had one task left. As a deacon, Lawrence was a steward of the
property and wealth of the church. It was his duty to provide alms to those in
need. Lawrence gathered together all the poor, the orphans, and the widows he
could find and gave them all he possessed. Lawrence even sold some of the church's gold and
silver, handing over this money too to the needy.
The prefect, Cornelius Saecularis, believing that the
Church was wealthy, ordered that everything of value be turned over to the
emperor for the upkeep of his armies. The prefect said, "I understand that
according to your teaching you must render to Caesar the things that are Caesar's.
Your God didn't bring any money into the world with him, all He brought was
words. So give us the
money, and you can keep the words."
Lawrence said he would need three days to gather it
together. In those three days he sold the rest of the property that he
administered and brought together thousands of lepers, the blind, and the sick,
the destitute, widows, orphans, and the aged. These he presented to the prefect, observing,
"The church is truly rich, far richer then your emperor."
In his rage the prefect threatened to kill Lawrence
slowly. He took a huge gridiron, heated it until it glowed, and binding
Lawrence to the metal, roasted him to death. Ambrose tells us that the fire of
Divine love burned so brightly in Lawrence that he bore the agony with
unbelievable calm and in the midst of his torment instructed the executioner to
turn him over, as he was broiled enough on the one side. Later he said,
"It is cooked enough. You may eat." It is said that as he lay dying,
his face seemed to be surrounded by a beautiful light. After praying for the
conversion of Rome, he died.
According to Prudentius, his death and example led to
the conversion of Rome and signaled the end of paganism in the city. There is
no doubt that his death inspired a great devotion in Rome, which quickly spread
throughout the entire Church. Both he and Sixtus are named in the canon of the
Mass.
The existence and martyrdom of Saint Lawrence are
attested by the very ancient Deposito Martyrum. However, scholars are not
wholly in agreement about how much credence can be given to such particulars
about Saint Lawrence because his passio was not written until at least a century
after his death. The fact of his martyrdom was widely accepted by the Fathers,
but there is room to doubt the details. For example, it is more likely that he
was beheaded, as was Sixtus, because this was the usual manner of execution at
that time. The gridiron
appears to be derived from a Phrygian source through the acta of Saint Vincent
of Saragossa.
He was buried in the cemetery of Cyriaca in the Campo
Verano on the Via Tiburtina (on the way to Tivoli), on the site of what is now
the Church of Saint Lawrence-outside-the-Walls. Five ancient churches are
dedicated to Lawrence in Rome, 228 were dedicated to him in England prior to
the Reformation, as well as the cathedral of Lund and the Escorial in Spain.
Pope Vitalian sent some of his relics to King Oswiu of Northumbria in the 7th
century. Lawrence's intercession was reputed to have caused the victories of
Christian armies in the battle of Lichfeld against the Magyars in 955, and at
Saint-Quentin, in 1557 (Attwater, Benedictines, Bentley, Delaney, Encyclopedia,
Farmer, White).
Generally, he is pictured as a deacon with a gridiron,
or giving money to the poor [Pope Sixtus II or greeted by him on his way to
martyrdom; (3) putting a chalice on Saint Michael's scales to save the
Emperor's life; (4) leading a soul from purgatory (which he is reputed to do
every Friday); (5) baptizing in prison; (6) scourged and roasted on gridiron
(Roeder); or (7) carrying a long cross on his shoulder and a Gospel book in his
hand as in the Ravenna mosaics (White). The most complete cycle of his life was
painted by Saint Fra Angelico for the chapel of Nicholas V in the Vatican.
These include Saint Lawrence Receiving the Treasures of the Church, The
Ordination of Saint Lawrence, and Saint Lawrence in Justice and his Martyrdom. Bourges and Poitiers has notable stained glass windows
depicting Lawrence (Farmer).
He was one of the most popular and powerful saints of
the Middle Ages, which accounts for his many patronages. He is the patron of deacons (Farmer), schoolboys,
students, armorers, brewers, confectioners, cooks (what did you expect--he
was roasted ), cutlers, glaziers, and launderers (Roeder).
SOURCE : http://www.saintpatrickdc.org/ss/0810.shtml
.JPG)
Saints of the Canon – Saint Lawrence
Saint Lawrence,
believed to be a Spaniard, was ordained deacon by Pope Xystus and made the
first of the seven deacons, and therefore the Archdeacon of Rome. His office
was the important one of administration of the moneys of the Church.
As Pope Xystus was
being dragged through the streets of Rome, Lawrence meeting him, said
reproachfully:
“Whither go you, O Father, without your son?
Whither, O priest of God, without your deacon?”
And the saintly
Pope replied:
“I am not forsaking you, my son, a nobler conflict
awaits you. In three days you
shall follow me.”
During those three days the Archdeacon hastened
through the poorest parts of Rome distributing the goods of the Church to the
needy. Arrested by the prefect of the city he was commanded to deliver up the
treasures of the Church. Lawrence assembled the poor of Rome, and presented
them to the prefect as the treasures of the Church. The prefect was enraged at
this and determined to pay him back. All through the night Lawrence was
tormented. He was scourged, struck with leaden balls, stretched on the rack, burned
with hot metal plates. But nothing could break his indomitable spirit. To his tormentors he exclaimed:
“For me this night
has no darkness, but breaks forth into the bright of day.”
Exasperated, his executioners placed him on a gridiron
to roast him slowly over a fire. The
saint bore this terrible torture, even jested, telling his tormentors that one
side was sufficiently roasted, and that they should turn him over.
As his flesh
sizzled over the fire the martyr prayed:
“On the gridiron I have not denied You, my God.
Over the fire I have confessed You, my Saviour.
You have tried and examined my heart in the night.
You have proved me by fire and found no falsehood in me.
My soul adhered to You, whilst my flesh burned for You.”
Saint Lawrence is Rome’s proud boast; there his
feast-day, on August 10th, has been celebrated since the 4th century. The
Basilica of Saint Lawrence Outside the Walls was built by Constantine over his
grave. It ranks fifth of
the churches of Rome- one of the five basilicas where the Pope alone says Mass
on the high-altar, to show his jurisdiction over all.
– from The Saints of the Canon, by Monsignor John T.
McMahon, M.A., Ph.D; Australian Catholic Truth Society, 1958
SOURCE : https://catholicsaints.info/saints-of-the-canon-saint-lawrence/
St. Laurence, Martyr
From St. Ambrose, De Offic. l. 1, c. 41; l. 2, c. 48;
the four panegyrics of St. Austin, Serm. 302, 303, 304, 305, besides four
others in the Appendix to his Sermons, and his seventy-two hom. in Joan. two
under the name of St. Ambrose; Prudent. hym. 2, de Cor.; St. Leo, Serm. 83; St.
Peter Chrysol. Serm. 135; St. Maximus Taurin. Serm. 56; St. Fulgentius, &c.
The Acts of St. Laurence being a modern compilation are not here made use of.
See Tillemont, t. 4
A.D. 258.
THERE are few martyrs in the church whose names are so
famous as that of the glorious St. Laurence, in whose praises the most
illustrious among the Latin fathers have exerted their eloquence, and whose
triumph, to use the words of St. Maximus, the whole Church joins in a body to
honour with universal joy and devotion. The ancient fathers make no mention of
his birth or education; but the Spaniards call him their countryman. His
extraordinary virtue in his youth recommended him to St. Xystus, then archdeacon
of Rome, who took him under his protection, and would be himself his instructor
in the study of the holy scriptures, and in the maxims of Christian perfection.
St. Xystus being raised to the pontificate in 257, he ordained Laurence deacon;
and though he was yet young, appointed him the first among the seven deacons
who served in the Roman church; hence by several fathers he is called the
pope’s archdeacon. This was a charge of great trust, to which was annexed the
care of the treasury and riches of the church, and the distribution of its
revenues among the poor. How
faithful and disinterested our holy deacon was in the discharge of this
important and difficult office appears from the sequel.
The Emperor Valerian, through the persuasion of
Macrian, in 257, published his bloody edicts against the Church, which he
foolishly flattered himself he was able to destroy, not knowing it to be the
work of the Almighty. That by cutting off the shepherds he might disperse the
flocks, he commanded all bishops, priests, and deacons to be put to death
without delay. The holy Pope St. Xystus, the second of that name, was
apprehended the year following. As he was led to execution, his deacon, St.
Laurence, followed him weeping; and judging himself ill-treated, because he was
not to die with him, said to him, “Father, where are you going without your
son? Whither are you going, O holy priest, without your deacon? You were never
wont to offer sacrifice without me, your minister. Wherein have I displeased
you? Have you found me wanting to my duty? Try me now, and see, whether you
have made choice of an unfit minister for dispensing the blood of the Lord.” He
could not, without an holy envy, behold his bishop go to martyrdom, and himself
left behind; and being inflamed with a desire to die for Christ, he burst into
this complaint. From the love of God, and an earnest longing to be with Christ,
he contemned liberty and life, and thought of no other honour but that of
suffering for his Lord. Hence he reputed the world as nothing, and accounted it
his happiness to leave it, that he might come to the enjoyment of his God; for
this he grieved to see himself at liberty, was desirous to be in chains, and
was impatient for the rack. The holy pope, at the sight of his grief, was moved
to tenderness and compassion, and comforting him, he answered, “I do not leave
you, my son; but a greater trial and a more glorious victory are reserved for
you who are stout and in the vigour of youth. We are spared on account of our
weakness and old age. You shall follow me in three days. He added a charge to
distribute immediately among the poor the treasures of the Church which were
committed to his care, lest the poor should be robbed of their patrimony if it
should fall into the hands of the persecutors. Laurence was full of joy,
hearing that he should be so soon called to God, set out immediately to seek
all the poor widows and orphans, and gave among them all the money which he had
in his hands; he even sold the sacred vessels to increase the sum, employing it
all in the like manner. The Church at Rome was then possessed of considerable
riches. For, besides the necessary provision of its ministers, it maintained
many widows and virgins, and fifteen hundred poor people, of whose names the
bishop or his archdeacon kept the list; and it often sent large alms into
distant countries. It had likewise very rich ornaments and vessels for the
celebration of the divine mysteries, as appears from Tertullian, and the
profane heathen scoffer, Lucian. Eusebius tells us, 1 that
the magnificence of the sacred vessels inflamed the covetousness of the
persecutors. St. Optatus says, 2 that
in the persecution of Dioclesian the churches had very many ornaments of gold
and silver. St. Ambrose, 3 speaking of St. Laurence, mentions consecrated
vessels of gold and silver; and Prudentius speaks of chalices of gold and
silver, embossed, and set with jewels.
The prefect of Rome was informed of these riches, and
imagining that the Christians had hid considerable treasures, he was extremely
desirous to secure them; for he was no less a worshipper of gold and silver
than of Jupiter and Mars. With this view he sent for St. Laurence, to whose
care these treasures were committed. As soon as he appeared, he said to him,
according to Prudentius, “You often complain that we treat you with cruelty;
but no tortures are here thought of; I only inquire mildly after what concerns
you. I am informed that your priests offer in gold, that the sacred blood is
received in silver cups, and that in your nocturnal sacrifices you have wax
tapers fixed in golden candlesticks. Bring to light these concealed treasures;
the prince has need of them for the maintenance of his forces. I am told, that
according to your doctrine you must render to Cæsar the things that belong to
him. I do not think that your God causeth money to be coined; he brought none
into the world with him; he only brought words. Give us therefore the money, and be rich in words.
” St. Laurence replied, without showing any concern:
“The Church is indeed rich; nor hath the emperor any treasure equal to what it
possesseth. I will show you a valuable part; but allow me a little time to set
everything in order, and to make an inventory.” The prefect did not understand
of what treasure Laurence spoke, but imagining himself already possessed of
hidden wealth, was satisfied with this answer, and granted him three days’
respite. During this interval, Laurence went all over the city, seeking out in
every street the poor who were supported by the Church, and with whom no other
was so well acquainted. On the third day he gathered together a great number of
them before the church, and placed them in rows, the decrepit, the blind, the
lame, the maimed, the lepers, orphans, widows, and virgins; then he went to the
prefect, invited him to come and see the treasure of the church, and conducted
him to the place. The prefect, astonished to see such a number of poor
wretches, who made a horrid sight, turned to the holy deacon with looks full of
disorder and threatenings, and asked him what all this meant, and where the
treasures were which he had promised to show him. St. Laurence answered: “What
are you displeased at? The gold which you so eagerly desire is a vile metal,
and serves to incite men to all manner of crimes. The light of heaven is the
true gold, which these poor objects enjoy. Their bodily weakness and sufferings
are the subject of their patience, and the highest advantages; vices and
passions are the real diseases by which the great ones of the world are often
most truly miserable and despicable. Behold in these poor persons the treasures
which I promised to show you; to which I will add pearls 4 and
precious stones,—those widows and consecrated virgins, which are the Church’s
crown, by which it is pleasing to Christ; it hath no other riches; make use
then of them for the advantage of Rome, of the emperor, and yourself.” Thus he
exhorted him as Daniel did Nabuchodonosor, to redeem his sins by sincere repentance
and almsdeeds, and showed him where the Church placed its treasure. The
earthly-minded man was far from forming so noble an idea of an object, the
sight of which offended his carnal eyes, and he cried out in a transport of
rage: “Do you thus mock me? Is it thus that the axes and the fasces, the sacred
ensigns of the Roman power, are insulted? I know that you desire to die; this
is your phrensy and vanity: but you shall not die immediately, as you imagine.
I will protract your tortures, that your death may be the more bitter as it
shall be slower. You shall die by inches.” Then he caused a great gridiron to
be made ready, and live coals almost extinguished to be thrown under it, that
the martyr might be slowly burnt. Laurence was stripped, extended, and bound
with chains, upon this iron bed over a slow fire, which broiled his flesh by
little and little, piercing at length to his very bowels. His face appeared to
the Christians newly baptized, to be surrounded with a beautiful extraordinary
light, and his broiled body to exhale a sweet agreeable smell; but the
unbelievers neither saw this light nor perceived this smell. The martyr felt
not the torments of the persecutor, says St. Austin, so vehement was his desire
of possessing Christ: and St. Ambrose observes, that whilst his body broiled in
the material flames, the fire of divine love, which was far more active within
his breast, made him regardless of the pain: having the law of God before his
eyes, he esteemed his torments to be a refreshment and a comfort. Such was the
tranquillity and peace of mind which he enjoyed amidst his torments, that
having suffered a long time, he turned to the judge, and said to him, with a
cheerful and smiling countenance: “Let my body be now turned; one side is
broiled enough.” When, by the prefect’s order, the executioner had turned him,
he said: “It is dressed enough, you may eat.” The prefect insulted him, but the
martyr continued in earnest prayer, with sighs and tears imploring the divine
mercy with his last breath for the conversion of the city of Rome. This he
begged Christ speedily to accomplish, who had subjected the world to this city,
that his faith might, by triumphing one day in it, more easily spread itself
from the head over all the provinces or members of its empire. This grace he
asked of God for that city for the sake of the two apostles, St. Peter and St.
Paul, who had there began to plant the cross of Christ, and had watered that
city with their blood. The
saint having finished his prayer, and completed his holocaust, lifting up his
eyes towards heaven, gave up the ghost.
Prudentius doubts not to ascribe to his prayer the
entire conversion of Rome, and says, God began to grant his request at the very
time he put it up; for several senators who were present at his death, were so
powerfully moved by his tender and heroic fortitude and piety, that they became
Christians upon the spot. These noblemen took up the martyr’s body on their
shoulders, 5 and
gave it an honourable burial in the Veran field, near the road to Tibur, on the
10th of August in 258. His death, says Prudentius, was the death of idolatry in
Rome, which from that time began more sensibly to decline; and now, adds the
same father, the senate itself 6 venerates
the tombs of the apostles and martyrs. He describes with what devotion and
fervour the Romans frequented the church of St. Laurence, and commended
themselves in all their necessities to his patronage; and the happy success of
their prayers proves how great his power is with God. The poet implores the
mercy of Christ for himself, and begs he may obtain by the prayers of the
martyrs 7 what
his own cannot. St. Austin assures us that God wrought in Rome an incredible
number of miracles through the intercession of St. Laurence. St. Gregory of
Tours, Fortunatus, and others, relate several performed in other places. It
appears from the sacramentary of Pope Gelasius, that his feast has been kept
with a vigil and an octave at least ever since the fifth age. In the reign of
Constantine the Great, a church was built over his tomb, on the road to Tibur,
which is called St. Laurence’s without the walls; it is one of the five
patriarchal churches in Rome. Seven
other famous churches in that city bear the name of this glorious saint.
In
St. Laurence we have a sensible demonstration how powerful the grace of Jesus
Christ is, which is able to sweeten whatever is bitter and harsh to flesh and
blood. If we had the resolution and fervour of the saints in the practice of
devotion, we should find all seeming difficulties which discourage our
pusillanimity to be mere shadows and phantoms. A lively faith, like that of the
martyrs, would make us, with them, contemn the honours and pleasures of the
world, and measure the goods and evils of this life, and judge of them, not by
nature, but by the light and principles of faith only; and did we sincerely
love God, as they did, we should embrace his holy will with joy in all things,
have no other desire, and find no happiness but in it. If we are dejected or
impatient under troubles, indulge murmurs and complaints, or call ourselves
unhappy in them, it is evident that inordinate self-love reigns in our hearts,
and that we seek our own inclinations more than the will of God. The state of
suffering is the true test of our love, by which we may judge whether in duties
that are agreeable to nature we love the will of God, or only do in them our
own will. If self-love
discovers itself in our sufferings, all the rest of our lives is to be
suspected of the same disorder; nor can we easily give any other evidence that
faith and divine love are the principles of our actions.
Note 1. Hist. l. 8, c. 22. [back]
Note 2. L. 1. [back]
Note 3. De Offic. l. 2, c. 28. [back]
Note 4.
Nunc addo gemmas nobiles,
Gemmas corusci luminis—
Cernis sacratas virgines—
Hoc est monile ecclesiæ,
Dotata sic Christo placet.
Prud. hymn 2,
v. 297
[back]
Note 5.
Vexêre corpus subditis
Cervicibus quidam patres
Quos mira libertas viri
Ambire Christum
suaserat.
Prud. v. 490.
[back]
Note 6.
Ipsa et senatus lumina,
Quondam Luperci et Flamines
Apostolorum et martyrum
Exosculantur limina.
Prud. v. 518.
Quæ sit potestas credita,
Et muneris quantum datum,
Probant Quiritum gaudia
Quibus rogatus annuis (Laurenti).
Prud. v. 561
[back]
Note 7.
Indignus, agnosco et scio
Quem Christus ipse exaudiat;
ed per patronos martyres
Potest medelam
consequi
Prud. v. 578
[back]
Rev. Alban Butler (1711–73). Volume
VIII: August. The Lives of the Saints. 1866.
SOURCE : http://www.bartleby.com/210/8/101.html
A Garner of Saints – Saint Laurence
Article
Born in Spain and taken to Rome together with Saint
Vincent by Saint Sixtus who had been governor of Spain. When Sixtus became pope
he created Laurence his deacon to distribute alms and tend the poor. Now this
was the time of the Emperor Philip, the first who was a Christian. Against him
rose up his general Decius, excited by ambition, and he slew his master and
marched on Rome. Philip’s son, in terror, gave all his treasures to Sixtus and
Laurence, in order that if he were killed they might distribute them to the
poor. Meanwhile, the senate received Decius as emperor, and to prove his zeal
he at once began to persecute the Christians. Thousands of martyrs suffered,
among them being Philip’s son. Upon this Decius heard of the treasure and at
once sent for Sixtus. And the holy pope was taken and thrown into prison,
Laurence following him being desirous of sharing his fate. But Sixtus gave him
the kiss of peace, assuring him that he would be called upon to undergo greater
sufferings, and so Laurence departed. And he went through every part of Rome to
seek the poor Christians in their hiding places to help them in their need. He
first went to Mont Coelius where there was a holy widow named Cyriaca, who had
gathered together many of the faithful into her house. Saint Laurence entered
this house at night, and in order to show his respect for the ecclesiastics
gathered there, he washed the feet of all. After this he laid his hands on the
head of the widow and making the sign of the cross he completely .cured her of
severe pains in the head from which she had long suffered. When he had
distributed alms to every one according to his estate, the holy deacon departed
to the house of one Narcissus, where he performed similar acts of mercy and
restored the sight of a man named Crescentius by making the sign of the cross.
Descending into the Nepotian catacomb, where about sixty-three Christians were
assembled, he gave them the kiss of peace and distributed alms, washing their
feet. And meeting Saint Justin there he fell at his feet and kissed them. The
following day he met- Sixtus being led to his martyrdom, and cried out that he
had done all that which the pope had commanded and had distributed to the poor
the treasures entrusted to him. When the soldiers heard of the treasure they
seized Laurence and brought him before the tribune, who sent him to the
emperor. And when Laurence refused to answer questions conceming the treasure,
the emperor delivered him to Hippolytus, a Roman knight, instructing him to
find out this secret. The knight took Laurence to his own house and shut him up
in prison with many others. Here he restored the sight of a man named
I.ucillus,who had been long in prison there,who had become blind with much
weeping, and who was healed on receiving the sacrament of baptism. The fame of
this miracle being noised abroad, numbers of the blind resorted to the prison
and Laurence healed them all, making the sign of the cross. Hippolytus being
astonished at these wonders came to press the saint to disclose the whereabouts
of his treasures but Laurence promised him the treasures of Heaven if he would
believe, so that Hippolytus was converted and received baptism with all his
family. Summoned once more before the emperor, Laurence was accorded three days
in which to produce his treasures. He departed, and assembling all the blind,
halt and other poor he brought them before the emperor, saying, “Sire, here are
the treasures of the church, which increase and never diminish and which every
one can possess.” The emperor, in a fury caused him to be stripped and torn
with scorpions, and displaying the instruments of torture, menaced him with
horrible torments if he would not adore the gods. As Laurence remained
steadfast he was taken to the palace on the Palatine mount and there beaten
with rods, while his sides were burned with hot irons. After this the emperor
caused him to be scourged with whips weighted with lead and then racked, but as
he prayed an angel appeared who wiped the sweat from his forehead and the blood
from his wounds. A soldier named Romanus, who saw this vision, was converted,
and bringing water received baptism from Laurence. The saint was then thrown
into prison, but that same night he was once again brought before the emperor
and placed on a gridiron. But he cried out that the fires were a refreshment to
him, and after a while he turned joyfully to Decius and said, this side is
sufiiciently roasted, cause me to be tumed over, tyrant, and come and eat, and
so saying he perished. But Decius went away in confusion, leaving the body on
the fire. Hippolytus came
and having embalmed the body he buried it.
One night, as a hermit was meditating in his hut, he
heard a noise of trampling, and on his demanding the cause, a voice replied
that they were demons going to seize the soul of the Emperor Henry who was at
the point of death. Then the hermit conjured the demon to appear on his return
and tell him the result. After some while there came a knocking, and when the
hermit opened the window the demon was there and related how when the demons
came to make their claim, the emperor’s good angel appeared to save him, but
when Michael weighed his good deeds against his bad ones, the latter proved
much heavier in the scales. When the victory of the demons appeared certain, St
Laurence appeared on the scene, and throwing a golden chalice into the scale
containing the good deeds, caused that to be the heavier. The vanquished demons
fled away, but broke off one of the handles of the chalice. The next morning
the hermit rose up and hastened to the city, where he learned that the emperor
had recently expired, while the gold chalice which he had presented to the
church of Saint Laurence had lost one of its handles. Hippolytus, who had
buried Saint Laurence, was afterwards brought before Decius and suffered
martyrdom, being torn to pieces by wild horses. Saint Laurence, 10
August; Saint Hippolytus, 13
August.
Attributes
Gridiron; he wears the deacon’s dress.
MLA Citation
Allen Banks Hinds, M.A. “Saint Laurence”. A Garner of Saints, 1900. CatholicSaints.Info.
20 April 2017. Web. 10 August 2020.
<https://catholicsaints.info/a-garner-of-saints-saint-laurence/>
SOURCE : https://catholicsaints.info/a-garner-of-saints-saint-laurence/
Leo: On St. Lawrence, Martyr
On the Feast of S.
Lawrence the Martyr
I. The example of
the martyrs is most valuable
Whilst the height of all virtues, dearly-beloved, and
the fullness of all righteousness is born of that love, wherewith God and one's
neighbour is loved, surely in none is this love found more conspicuous and
brighter than in the blessed martyrs; who are as near to our Lord Jesus, Who
died for all men, in the imitation of His love, as in the likeness of their
suffering. For, although that Love, wherewith the Lord has redeemed us, cannot
be equalled by any man's kindness, because it is one thing that a man who is
doomed to die one day should die for a righteous man, and another that One Who
is free from the debt of sin should lay down His life for the wicked Romans
5:7-8: yet the martyrs also have done great service to all men, in that the
Lord Who gave them boldness, has used it to show that the penalty of death and
the pain of the cross need not be terrible to any of His followers, but might
be imitated by many of them. If therefore no good man is good for himself
alone, and no wise man's wisdom befriends himself only, and the nature of true
virtue is such that it leads many away from the dark error on which its light
is shed, no model is more useful in teaching God's people than that of the
martyrs. Eloquence may make
intercession easy, reasoning may effectually persuade; but yet examples are
stronger than words, and there is more teaching in practice than in precept.
II. The Saint's martyrdom described
And how gloriously strong in this most excellent
manner of doctrine the blessed martyr Laurentius is, by whose sufferings today
is marked, even his persecutors were able to feel, when they found that his
wondrous courage, born principally of love for Christ, not only did not yield
itself, but also strengthened others by the example of his endurance. For when
the fury of the gentile potentates was raging against Christ's most chosen
members, and attacked those especially who were of priestly rank, the wicked
persecutor's wrath was vented on Laurentius the deacon, who was pre-eminent not
only in the performance of the sacred rites, but also in the management of the
church's property , promising himself double spoil from one man's capture: for
if he forced him to surrender the sacred treasures, he would also drive him out
of the pale of true religion. And so this man, so greedy of money and such a
foe to the truth, arms himself with double weapon: with avarice to plunder the
gold; with impiety to carry off Christ. He demands of the guileless guardian of
the sanctuary that the church wealth on which his greedy mind was set should be
brought to him. But the holy
deacon showed him where he had them stored, by pointing to the many troops of
poor saints, in the feeding and clothing of whom he had a store of riches which
he could not lose, and which were the more entirely safe that the money had
been spent on so holy a cause.
III. The
description of his sufferings continued
The baffled plunderer, therefore, frets, and blazing
out into hatred of a religion, which had put riches to such a use, determines
to pillage a still greater treasure by carrying off that sacred deposit ,
wherewith he was enriched, as he could find no solid hoard of money in his
possession. He orders Laurentius to renounce Christ, and prepares to ply the
deacon's stout courage with frightful tortures: and, when the first elicit
nothing, fiercer follow. His
limbs, torn and mangled by many cutting blows, are commanded to be broiled upon
the fire in an iron framework , which was of itself already hot enough to burn
him, and on which his limbs were turned from time to time, to make the torment
fiercer, and the death more lingering.
IV. Laurentius has
conquered his persecutor
You gain nothing, you prevail nothing, O savage
cruelty. His mortal frame is released from your devices, and, when Laurentius
departs to heaven, you are vanquished. The flame of Christ's love could not be
overcome by your flames, and the fire which burnt outside was less keen than
that which blazed within. You but served the martyr in your rage, O persecutor:
you but swelled the reward in adding to the pain. For what did your cunning
devise, which did not redound to the conqueror's glory, when even the
instruments of torture were counted as part of the triumph? Let us rejoice,
then, dearly-beloved, with spiritual joy, and make our boast over the happy end
of this illustrious man in the Lord, Who is “wonderful in His saints,” in whom
He has given us a support and an example, and has so spread abroad his glory
throughout the world, that, from the rising of the sun to its going down, the
brightness of his deacon's light does shine, and Rome has become as famous in
Laurentius as Jerusalem was ennobled by Stephen. By his prayer and intercession
we trust at all times to be assisted; that, because all, as the Apostle says, “who
wish to live holily in Christ, suffer persecution 2 Timothy 3:12,” we may
be strengthened with the spirit of love, and be fortified to overcome all
temptations by the perseverance of steadfast faith. Through our Lord Jesus Christ, etc.
~St. Leo the
Great, Sermon 85.
SOURCE : http://ecclesiaepatres.blogspot.ca/2013/08/leo-on-st-lawrence-martyr.html
Golden Legend – Saint Laurence
Here followeth the
Life of Saint Laurence, and first of his name.
Laurence is said as holding a crown made of laurel.
For sometimes they that vanquished in battle were crowned with laurier boughs
and branches, showing victory, and it is always of convenable verdure, of odour
agreeable, and virtuous of strength; and the blessed Laurence is said of
laurier, for he had victory in his passion, whereof Decius, confused, said: I
ween now that we be vanquished. He had verdure in cleanness of heart and
purity, for he said: My voice hath no darkness. He had odour of perpetual memory,
whereof it is said: He departed all and gave to poor people, and therefore
remaineth his droiture perdurably, which he fulfilled with holy works, and
hallowed it by his glorious martyrdom. He had strength by his virtuous
preaching, by which he converted Lucillus the Roman provost. This is that tree
of such virtue that the leaf brake the stone, healed the deaf,
and doubted no thunder. And
thus Laurence brake the hard heart, gave spiritual reward, and defended the
sentence from the thunder of evil people.
Of Saint Laurence
the glorious martyr.
Laurence, martyr and
subdeacon, was of the lineage of Spain, and Saint Sixtus brought him thence.
And as Master John Beleth saith: When the blessed Sixtus went into Spain, he
found there two young men, Laurence, and Vincent his cousin, right ordinate by
honesty of manners, and noble in all their works, and brought them with him to
Rome. Of whom that one, that was Laurence, abode with him, and Vincent his
cousin returned into Spain, and there finished his life by glorious martyrdom.
But in this reason Master Beleth repugneth the time of martyrdom of that one
and of that other. For it is said that Laurence suffered death under Decius,
and Vincent under Diocletian, and between Decius and Diocletian were about
forty years. And there were seven emperors between them, so that the blessed
Vincent might not be young, and the blessed Sixtus ordained Laurence his
archdeacon. And in his time Philip the emperor, and Philip his son, received
the faith of Jesu Christ. And when they were christened, they entended greatly
to enhance the church. And
this emperor was the first that received the faith of Jesu Christ, whom, as it
is said, Origen converted to the faith.
How be it that it is read in another place otherwise,
and that Saint Pontius had done it. And he reigned the year one thousand from
the building of Rome, so that the year one thousand should rather be given to
Christ than to the idols. And that year was hallowed of the Romans with right
great apparel of games and great esbatements. And there was a knight with
Philip the emperor named Decius, which was noble, and much renowned in arms and
in battles. And when in that time France rebelled against this emperor, he sent
thither Decius for to take away the contentious and subdue them to Rome. And
Decius, so sent thither, made all things well, and subdued them all to Rome,
and had victory. And when the emperor heard his coming, and would honour him
more highly, and went against him unto Verona, but for as much as evil people feel
them more honoured, so much more they are swollen in pride, then Decius, elate
in pride, began to covet the empire, and on a time when Decius knew that the
emperor slept in his pavilion, he entered in secretly and cut the throat of his
lord sleeping. And then he drew to him by gifts and prayers, and also by
promises, all them of the host that the emperor had brought, and went anon to
the city of Rome. And when Philip the younger heard this thing, he was sore
afraid and doubted strongly. And as Sicardus saith in his chronicle, he
delivered all his father’s treasure and his, to Saint Sixtus and to Saint
Laurence, to the end that if it happed to him to be slain of Decius that they
should give this treasure to poor people and to the churches. And wonder not that
the treasures that Laurence gave be not named the treasures of the emperor, but
of the church, or peradventure they were said treasures of the church. For
Philip had left them to be dispended to the church, and after, Philip fled and
hid him for fear of Decius. And then the senate went against Decius and
confirmed him in the empire. And because he was not seen to have slain his lord
by treason, but only for he had renied the idols, therefore he began right
cruelly to persecute the church and christian men, and commanded that they
should be destroyed without mercy. And many thousand martyrs were slain, among
whom Philip was crowned with martyrdom. And after that Decius made a search of
the treasures of his lord. Then was Sixtus brought to him as he that adored
Jesu Christ, and had the treasures of the empire. And then commanded Decius
that he should be put in prison so long that, by torments he should reny God,
and tell where the treasures were. And the blessed Laurence followed him, and
cried after him: Whither goest thou, father without a minister? What thing is
in me that hath displeased thy fatherhood, or what thing hast thou seen in me?
Hast thou seen me forsake my lineage, or go out of kind? Prove me whether thou
hast chosen a convenable minister to whom thou hast committed the dispensation
of the body and blood of our Lord. To whom Saint Sixtus said: I shall not leave
thee, my son, but greater strifes and battles be due to thee for the faith of
Jesu Christ. We, as old men, have taken more lighter battle, and to thee as to
a young man shall remain a more glorious battle of which thou shalt triumph and
have victory of the tyrant, and shalt follow me within three days. Then he
delivered to him all the treasures, commanding him that he should give them to
churches and poor people. And
the blessed man sought the poor people night and day, and gave to each of them
that as was needful, and came to the house of an old woman, which had hid in
her house many christian men and women, and long she had had the headache, and
Saint Laurence laid his hand opon her head, and anon she was healed of the ache
and pain.
And he washed the feet of the poor people and gave to
each of them alms. The same night he went to the house of a christian man and
found therein a blind man, and gave to him his sight by the sign of the cross.
And when the blessed Sixtus would not consent to Decius, ne offer to the idols,
he commanded that he should be led forth and beheaded. And the blessed Laurence
ran after him and said: Forsake me not, holy father, for I have dispended the
treasures that thou deliveredst to me. And when the knights heard speak of the
treasures, they took Laurence and brought him to the provost, and the provost
delivered him to Decius. And Decius Cæsar said to him: Where be the treasures
of the church, which we know well that thou hast hid? And he answered not.
Wherefore he delivered him to Valerianus the provost to the end that he should
show the treasures and do sacrifice to the idols, or to put him to death by
divers torments. And Valerianus delivered him to a provost named Hippolitus for
to be in prison. And he enclosed him in prison with many others. And there was
in prison a paynim named Lucillus, which had lost the sight of his eyes with
overmuch weeping. And Saint Laurence promised to him to re-establish his sight
if he would believe in Jesu Christ and receive baptism, and he required anon to
be baptized. Then Saint Laurence took water and said to him: All things in
confession be washed. And when he had diligently informed him in the articles
of the faith, and he confessed that he believed all, he shed water on his head,
and baptized him in the name of Jesu Christ. And anon, he that had been blind
received his sight again. And therefore came to him many blind men, and went
again enlumined from him, and having their sight. And then again Hippolitus
said to him: Show to me the treasures; to whom Laurence said: Hippolitus, if
thou wilt believe in our Lord Jesu Christ, I shall show to thee the treasures,
and promise to thee the life perdurable. And Hippolitus said: If thou dost this
that thou sayest, I shall do that thou requirest. And in that same hour
Hippolitus believed and received the holy baptism, he and all his meiny. And
when he was baptized he said: I have seen the souls of the innocents joyous and
glad. And after this, Valerianus sent to Hippolitus that he should bring him
Laurence. And Laurence said to him: Let us go together, for the glory is made
ready to me and to thee. And then they came to judgment. And he was inquired
again of the treasures, and Laurence demanded dilation of three days, and
Valerianus granted him on pledge of Hippolitus. And Saint Laurence in these
three days gathered together poor people, blind and lame, and presented them
tofore Decius, in the palace of Salustine, and said: These here be the
treasures perdurable, which shall not be minished, but increase, which he
departed to each of them. The hands of these men have borne the treasures into
heaven. Then Valerianus in the presence of Decius said: What variest thou in
many things? Sacrifice anon, and put from thee thine art magic. And Laurence
said to him: Whether ought he to be adored that maketh, or he that is made? And
then Decius was angry, and commanded that he should be beaten with scorpions,
and that all manner of torments should be brought tofore him. And then
commanded he him that he should do sacrifice for to eschew these torments, and
Saint Laurence answered: Thou cursed man, I have always coveted these meats. To
whom Decius said: If these be meats for thee, show to me them that be like to
thee, that they may eat with thee. To whom Laurence said: They have given their
names in to heaven, and thou art not worthy to see them. And then, by the
conmmandment of Decius, he was beaten all naked with rods and staves, and
pieces of iron burning were laid to his sides. And Laurence said: Lord Jesu
Christ, God! Son of God, have mercy upon me, thy servant, which am accused, and
I have not renied thee, and they have demanded me, and I have confessed thee to
be my Lord. And then Decius said to him: I know well that thou despisest the
torments by thine art magic, but me thou mayst not despise. I swear by my gods
and goddesses but that thou wilt do sacrifice to them, thou shalt be punished
by divers torments. Then he commanded that he should be long beaten with
plummets, and then he prayed, saying: Lord Jesu Christ, receive my spirit. And
then came a voice from heaven, Decius hearing, which said: Yet many torments be
due to thee. And then Decius said, replenished with felony: Ye men of Rome,
have ye heard the devils comforting this cursed man, which adored not the gods,
ne doubted not the torments, ne dreaded not the prince’s wrath? And then
commanded he again that he should be beaten with scorpions. And then Laurence
smiling rendered thankings to God, and prayed for them that were there. And in
that same hour a knight named Romaine believed in God, and said to Saint
Laurence: I see tofore thee a right fair youngling standing, and with a linen
cloth cleansing thy wounds. I adjure thee by the living Lord God that thou
leave not, but haste thee to baptize me. And then said Decius to Valerianus: I
ween that we shall now be overcome by art magic. And then he commanded that he
should be unbounden and enclosed in the prison of Hippolitus. And then Romaine
brought an urcelle or a cruse with water, and fell down at the feet of Saint
Laurence, and received baptism of him. And when Decius knew it, he commanded
that Romaine should be beaten with rods, and he was so much beaten that he
might not hold him upon his legs, but in no manner might no man make him say
but that he was a good christian and freely baptized. And then Decius did do
smite off his head. And that night was Laurence led to Decius, and when
Hippolitus, which was there, saw that, he began to weep, and would have said
that he was christened. And Laurence said to him: Hide Jesu Christ within thee,
and when I shall cry, hear and come thither. And then all manner of torments
that could be devised or thought were brought tofore Decius. And then said
Decius to Laurence: Or thou shalt make sacrifice to the gods, or this night
shall all these torments be dispended on thee. And then Laurence said to him:
My night hath no darkness, but all things shine in my sight. And then said
Decius: Bring hither a bed of iron, that Laurence contumax may lie thereon. And
the ministers despoiled him, and laid him stretched out upon a gridiron of
iron, and laid burning coals under, and held him with forks of iron. Then said
Laurenee to Valerianus: Learn, thou cursed wretch, that thy coals give to me
refreshing of coldness, and make ready to thee torment perdurable, and our Lord
knoweth that I, being accused, have not forsaken him, and when I was demanded I
confessed him Christ, and I being roasted give thankings unto God. And after
this he said with a glad cheer unto Decius, Thou cursed wretch, thou hast
roasted that one side, turn that other, and eat. And then he, rendering
thankings to our Lord, said: I thank thee, Lord Jesu Christ, for I have
deserved to enter into thy gates. And so gave up his spirit. And then Decius,
being all confused, walked into the palace of Tiberius with Valerianus, and
left the body Iying upon the fire, which Hippolitus in the morning took away,
with Justin the priest,
and buried it with precious ointments in the field Veranus. And the christian
men that buried him, fasted three days and three nights, and hallowed the
vigils, weeping there and wailing. But many doubt if he suffered under this
Decius, for it is read in the chronicle that Sixtus was long after Decius.
Eutropius nevertheless affirmeth and saith that, Decius moving persecution
against christian men, among other he slew the blessed Laurence, deacon
and martyr.
And it is said in a chronicle authentic enough, that it was not under this
Decius, the emperor that succeeded to Philip, but under another Decius younger,
which was Cæsar and not emperor, that he suffered martyrdom. For between Decius
the emperor and this Decius the younger, under whom it is said that Laurence
was martyred, there were many emperors and popes. Also, it is said that Gallus,
and Volusianus his son, succeeded Decius. And after them,Valerianus, with
Gallianus his son, held the empire, and they made Decius the younger, Cæsar,
and not emperor. For, anciently, when any was made Cæsar, neverthemore he was
Augustus ne emperor, as it is read in the chronicles, that Diocletian made
Maximian Cæsar, and after from Cæsar he was made Augustus and emperor. In the
time of these emperors, Valerianus and Gallianus, Sixtus held the see of Rome,
and this Decius was called Cæsar, and not emperor but Decius Cæsar only. And he
martyred the blessed Fabian, and Cornelius succeeded after Fabian which was
martyred under Valerianus and Gallianus, which reigned fifteen years. And
Lucian succeeded Cornelius, and Stephen the pope succeeded Lucian, and Denys
succeeded Stephen, and Sixtus succeeded Denys. And this is contained in that
chronicle, and if this be true, that which Master John Beleth putteth may be
true. And it is read in another chronicle that the said Gallianus had two
names, and was called Gallianus and Decius, and under him Sixtus and Laurence
suffered martyrdom, about the year of our Lord two hundred and sixty. Godfrey, in his book that is called Pantheonides,
affirmeth that Gallianus was called by another name, Decius.
Saint Gregory saith in his dialogues that there was a
nun Sabina which held her continent of her flesh, but she eschewed not the
janglery of her tongue, and she was buried in the church of Saint Laurence the
holy martyr, and was laid tofore the altar of the martyr, and was taken of the
devils and departed and sawn asunder, and that one part was burnt, and that
other part remained whole, so that on the morning the burning appeared visibly.
Gregory of Tours saith that when a certain priest repaired
the church of Saint Laurence, and one of the beams was over short, and required
Saint Laurence that he which had nourished poor men would help his poverty, and
the beam grew so suddenly that there remained a great part, and the priest cut
that part into small pieces, and cured and healed therewith many maladies. And
this witnesseth Saint Fortunatus:
It happed at Prioras, a castle in Italy, that a man
was sore vexed with toothache, and he attouched this wood, and anon the ache
was gone. Saint Gregory telleth in his book of dialogues that a priest named
Sanctulus repaired a church of Saint Laurence, which had been burnt of
Lombards, and hired many workmen; and one time he had nothing to set tofore
them, and then he made his prayers, and after looked in his panier, and there
he found a much white loaf of bread, but him seemed that it sufficed not for
one dinner for three persons. Saint
Laurence, which would not fail his workmen, did do multiply it, that his
workmen were sustained thereby ten days.
In the church of Saint Laurence at Milan was a chalice
of crystal, marvellously clear, and as the deacon bare it on a day suddenly to
the altar, it fell out of his hands to the ground, and was all tobroken. And
then the deacon, weeping, gathered together the pieces and laid them on the
altar, and prayed the holy martyr Saint
Laurence that the chalice broken might be made whole again, and then anon it was
founden all whole. It is read in the book of the miracles of our Blessed Lady
Saint Mary, that a judge named Stephen was at Rome and took gladly gifts, and
perverted the judgments. And this judge took away by force three houses that
were longing to the church of Saint Laurence, and a garden of Saint Agnes, and
possessed them wrongfully. It happed that the judge died and was brought to
judgment tofore God. And when Saint Laurence saw him, he went to him in great
despite, and strained him three times by the arm right hard, and tormented him
by great pain. And Saint Agnes and other virgins deigned not to look on him,
but turned their visages away from him, and then the judge giving sentence
against him, said: Because he hath withdrawn other men’s things, and hath taken
gifts and sold truth. that he should be put in the place of Judas the traitor.
And Saint Projecte, whom the said Stephen had much loved in his life, came to
the blessed Laurence and to Saint Agnes, and cried them mercy for him. Then the
Blessed Virgin Mary, and they, prayed to God for him, and then it was granted
to them that the soul of him should go again to the body, and there should do
his penance thirty days; and our Blessed Lady commanded him that as long as he
lived he should say the psalm: Beati immaculati. And when the soul came to the
body again, his arm was like as it had been burnt, like as he had suffered that
hurt in his body, and that token and sign was in him as long as he lived. Then
rendered he that which he had taken and did his penance. And at the thirtieth
day he passed out of this world to our Lord. It is read in the life of Henry
the emperor, that he and Cunegonde his wife were virgins together. By the
atisement of the devil he had his wife suspected of a knight, and he made his
wife go barefoot upon burning ashes fifteen paces, and when she ascended upon
them she said this: As I am not corrupted ne defouled of Harry ne of all other,
so Jesu Christ help me. Then Henry the emperor was ashamed, and gave her a
buffet on the cheek, and a voice said: The Virgin Mary hath delivered thee,
virgin, and she went without any hurt upon the burning ashes. And when the
emperor was dead, there went a great multitude of devils tofore the cell of an
hermit, and he opened the window and demanded at the last what they were, and
one answered: A legion of devils we be that go to the death of the emperor, if
peradventure we may find anything in him. He adjured him that he should come
again to him, which returning said: We have profited nothing, for when this
false suspicion of his wife and all the good things and evil things were laid
in a balance, this burnt and bruled Laurence brought forth a pot of gold of
much great weight. And when we supposed to have surmounted, he cast that pot in
the balance on that other side, so that it weighed more and was heavier. And
then I was angry and brake an ear of the pot, and he called that pot a chalice,
which the emperor had given to the church of Eichstadt, which he had in special
devotion, and had do made it in the honour of Saint Laurence. And for the
greatness of it, it had two ears. And it was founden then that the emperor died that time, and one ear was
broken off the chalice.
Gregory rehearseth in his register that his
predecessor coveted to make better some things about the body of Saint
Laurence, but he wist not where it lay. Nevertheless, the body of Saint
Laurence was discovered and unheled by ignorance, but all they that were there
present, as well monks as others, were dead in fifteen days after. It is to wit
that the passion of Saint Laurence was most excellent in four things, like as
it is founden by the sayings of Saint Maximin bishop, and of Saint Austin.
First, in the sourness of his passion or bitterness; secondly, in profit or
effect; thirdly, in constancy or strength; and fourthly, in the marvellous
battle and manner of his victory. First, it was right excellent in the
bitterness of the pain; this saith Saint Maximin; and after some books of Saint
Ambrose: Brethren, Saint Laurence was not slain by short and simple passion,
for who that is smitten by a sword he dieth but once, and who that is cast in a
fire is delivered at once, but this holy man was tormented by long and
multiplied pains, so that the death should not fail him at torment ne fail him
at the end. We read that the blessed children went through the flames, and have
gone upon the coals burning bare foot, whereof Saint Laurence is not to be
preferred of lesser glory, for as they went in their pains through the flames,
this, in his torment, lay upon the fire. They defouled and trod upon the fire
with their feet, and this was restrained for to lay his sides therein. They
prayed in their pains holding up their hands to our Lord God, but he was
stretched in his pain, and prayed our Lord with all his body. And it is to wit
that the blessed Laurence is he that, after Saint Stephen, ought to hold the
primacy. Not only for that he suffered greater pain than other martyrs, as is
well found and read that many have suffered as much pain, but it is said for
six causes. First, for the place of the passion, for it was at Rome, which is
head of the world, and siege of the apostles. Secondly, for the office of the
predication, for he accomplished diligently the office of preaching. Thirdly,
for the laudable distribution of the treasures, that he gave all to poor men
wisely. And these three reasons putteth master William of Auxerre.
Fourthly, for the antiquity and proved martyrdom. For
if it be said that some other have had greater pain, always it is not so
authentic, and also some time in doubt, but the passion of Saint Laurence is
much solemn and approved in the church. And therefore many saints approve his
passion in their sermons and affirm it. Fifthly, for the degree of dignity. For
he was archdeacon of the siege of Rome, and as it is said, there was
never sith archdeacon in Rome. Sixthly, for
the cruelty of torments, for he suffered them right grievous, as he that was
roasted upon a gridiron of iron. Whereof S Austin saith: Sith that the members were broken by
many diverse beatings, he was commanded to be tormented upon a griddle of iron,
and was laid thereupon, which by continual heat that was thereunder, the
griddle had the force to burn, so that he was tormented by the turning of his
members more forcibly for the pain was the more long. Secondly, he was right
excellent in effect or profit, for after this that Austin and Maximin say, this
bitterness of pain made him high by glorification, and honourable by opinion,
and laudable by devotion, and noble by contention. First, it made him high by
glorifcation, whereof Saint Austin saith: Persecutor, thou wert wood against
the martyr and
more than wood, for when thou assembledst pain thou increasedst his glory,
thine engine found not glory of the aid when the instruments of the torments
transported him in the honour of victory. And after Maximin, and in some books
of Ambrose, it is said: How be it that the members were bounden in the heat of
the sparcles, the force of the faith was not corrupt. The body suffered
impairing, but he gat the gain of health, and Saint Austin saith truly: His
body is blessed, for torment never changeth him out of the faith of God, but
his religion crowned him in holy rest. Secondly, he was honourable by opinion,
and renomee after Maximin and Ambrose, that say: We may liken the blessed
Laurence to mustard seed which is broken by many manners, when by the grace of
his mystery he replenished the world of good odour, for tofore that he was
constitute in his body, he was humble, unknown, and serviceable; and after that
he was all tobroken and burnt, he shed in all the churches of the world the
odour of his nobleness. Also this is a holy thing and pleasant, that the
solemnity of Saint Laurence be nobly honoured, whose shining flames, he as
vanquisher, holy church halloweth this day in all the world, in so much that
his glorious passion enlumineth all the world by the glory of his martyrdom.
Thirdly, he was louable by devotion. Wherefore was he so louable, and so with
devotion to be reputed, Saint Austin showeth it by three reasons, and saith
thus: We ought to receive the blessed man with devotion; first, for he gave his
precious blood for the love of our Lord, and after, for because he had unto our
Lord great affinity, showing that the faith of christian men ought to deserve
to be of the company of martyrs; thirdly, because he was so holy of
conversation that in the time of peace he deserved the crown of martyrdom.
Fourthly, he made himself noble by following, whereof Saint Austin saith that
the cause of all his passion was because he exhorted others to be like to him.
In three things he showed him to us following: First, in strong suffering of
adversities, whereof Saint Austin saith: The most profitable form for to inform
the people to God is the fair speech of martyrs. It is light to pray, and it is
profitable to admonish and warn, the things and the examples be better than the
words. And it is more to teach by work than by voice. And in this right
excellent manner of teaching the persecutors might feel of Laurence how he
shone by great dignity. And how the marvellous strength of his courage gave not
only place of belief, but also comforted and strengthened others by ensample of
his suffering. Secondly, by greatness of the faith and fervour of love. Whereof
Maximin saith, and Ambrose also, when he vanquished by faith the flames of the
persecutors, he showed to us by the fire of faith that he overcame the
embracements of the fire of hell, and by the love of Christ not to fear the day
of doom. Thirdly, in burning love. Maximin and Ambrose say that, Saint Laurence
enlumined the world plainly of the same light that he was embraced with, and
chauffed the hearts of all christian people by the flames that he suffered. By
these three things saith Saint Maximin, after the books of Saint Ambrose, that
we be called to the faith by the example of Saint Laurence, and embraced to
martyrdom, and chauffed to devotion. Thirdly, he was right excellent in
constancy and in strength. And hereof saith Saint Austin: The blessed Laurence
dwelled in Jesu Christ unto the temptation, unto the demand of the tyrant, and
unto the death, in whom the occision was long, and because that he had well
eaten and well drunken, he was fat of this meat, and drunken of the chalice, so
that he felt not the torments ne eschewed them, but succeeded to the realm of
heaven. He was so constant that he set not by the torments; but after that
Saint Maximin saith: He was made more perfect in dread, more ardent in love,
and more joyous in burning. For the first it is said thus: He was stretched
upon the flames of the great brands of fire, and turned oft from that one side
to that other. And how much more he suffered of pains, so much more he dreaded
God. And of the second he saith thus: When the grain of the mustard is ground
it chauffeth, and when Laurence suffered torments he was inflamed again, and
tormented of a new manner of marvellous torments, and the greater torments that
the wood persecutors did, the more devout was Laurence to our Saviour. And as
to the third, he saith thus: He was chauffed in the law of Jesu Christ, that by
great highness of courage he despised the torments of his own body, that in
having victory of his wood tormentor, he was joyous for to despise it by the
fire. Fourthly, he was right excellent in the marvellous battle, and in the
manner of his victory, and as it appeareth openly by the words of Saint Maximin
and of Saint Austin, the blessed Laurence had five burnings without forth,
which he all overcame manly and extincted them. The first was the fire of hell,
the second material flame, the third carnal concupiscence, the fourth of
burning covetise, and the fifth of a mad woodness. The quenching of the first
fire, that is of hell, Maximin saith: It might give no place of burning to the
worldly fire; for to burn his body which quenched the fire perdurable of hell,
he went through the fire earthly and material of this world, but he escaped and
eschewed then the horrible flame of the fire perdurable of hell. The quenching
of the second fire, he saith also, he travailed by bodily burning but the
divine ardour quenched the material burning. And yet saith he: How be it the
evil people put under the fagots and wood for to increase and make great flame,
Saint Laurence esprised by the heat of the faith felt not the flames. And Saint
Austin saith: The charity of Jesu Christ may not be surmounted with flames, for
the fire that burnt without forth was more feeble than that which he embraced
within forth. And of the quenching of the third fire of carnal concupiscence,
saith Saint Maximin: Saint Laurence passed through the fire which he abhorred
being not burnt, but he enlumined shone; he burned lest he should burn, and
because he should not burn he was burnt. Of the quenching of the fourth fire,
that is of avarice; of them that covet the treasures of which they be deceived,
said Saint Austin thus: A man covetous is armed by double ardour of money, and
is enemy of truth; his avarice is for to steal gold, and by his felony he
loseth our Lord. He hath nothing, he profiteth nothing, human cruelty is
withdrawn by his winds and corporal matter, and Laurence goeth to heaven, and
he faileth in his flames. Of the quenching of the fifth fire, that is of the
furious woodness, how, that is to say, furious woodness of the persecutors was
deceived and brought to nought, saith Maximin thus: When the woodness of the
ministers of the flames was surmounted, he restrained the burning of the
worldly woodness, and till that time the devil’s entent profited till that the
true man ascended and mounted into heaven gloriously unto his Lord God. And he
made to cool the cruelty of the persecutors, confused all with their fires, and
showeth that the woodness of the persecutors was fire, when he said: The
woodness of the paynims made ready a griddle of iron upon the fire strongly
burning, and that was done to the end that he should avenge the fires and great
heats of indignation. And it was no wonder though he surmounted these three
great fires without forth. For as it is had of the words of the said Maximin:
He had within forth three refroidours or colds, and bare in his heart three
fires by which he assuaged by coldness all the fire without forth, and
surmounted with the embracing of more fire. And the first coldness was the desire of celestial
glory, the second was the remembrance of the law of God, and the third was the
cleanness of his conscience.
By this treble coldness he quenched all the fire
without forth, and he was cold of the first refroidour, which is desire of
heavenly glory. As Saint Ambrose saith: The blessed Laurence might not feel the
torments of fire in his entrails, which within him possessed the refroidour of
paradise. Though the burnt flesh lay tofore the tyrant, and the body burnt,
nevertheless the body suffered no pain in earth whose soul and courage was in
heaven. Of the second coldness or refroidure that is the remembrance of the law
of God, he saith thus: When he remembered tofore the commandments of Jesu
Christ, all was cold that he suffered. Of the third, which is purity and
cleanness of conscience, he saith thus: The right strong martyr truly
is burnt in his entrails, but he, seeking the kingdom of heaven, enjoyeth as a
vanquisher by the refroidure of the cleanness of his conscience. And as Saint
Maximin saith: He had three fires within forth, by the which he surmounted by
embracing all the fires without forth. The first was the greatness of the
faith; the second the ardent dilection; the third the very knowledge of God,
which embraced him as fire. Of the first fire saith Saint Ambrose: As much as
the burning of the faith chauffed him, so much cooled him the flame of the
torment. We read in the gospel that the fire of the faith is the fire of the
Saviour. The evangelist said: I came into the earth to put fire therein, and
with this fire was Saint Laurence embraced, and felt not the burning of the
flames. And of the second fire he saith thus: The martyr Laurence
burned withoutforth of the embracements of the tyrants, but the greater flame
of the love of God burneth him withinforth. Of the third fire he saith thus:
The right cruel flame of the persecutor might not surmount the martyr, for he
was overmuch more ardently chauffed in his thought by the rays of truth, that
he felt not the flame withoutforth, which he vanquished and overcame. Laurence,
among the other martyrs, hath three privileges as towards office. The first, he
hath only a vigil among all the other martyrs. But at this day the vigils of
saints be changed into fastings by many, and as Master John Beleth rehearseth:
It was sometime the custom that men went with their wives and children at the
solemnity of feasts, and woke there all the night with tapers and light; but
because many adventures were made in these vigils, it was established that the
vigils should be turned into fastings, and nevertheless the ancient name is
retained, and is yet retained, and is called vigil. The second privilege is in
the octaves or utas; for he only with Saint Stephen have their octaves among
all other martyrs, like as Saint Martin hath among the confessors. The third is
in the reprising of the anthems, for he only and Saint Paul have that only. But Paul hath that for the excellence of his
preaching, and Laurence for the excellence of his passion.
SOURCE : https://catholicsaints.info/the-golden-legend-the-life-of-saint-laurence/
Little
Lives of the Great Saints – Saint Lawrence, The Illustrious Martyr
Article
Died A.D. 258.
Among the most illustrious of the martyrs is the
glorious Saint Lawrence. He is honored by the whole Church. His name sanctifies
one of the great rivers of America, a river whose majestic grandeur is the
wonder of travelers and the inspiration of poets –
“the river whose mighty current gave
Its freshness for a hundred leagues to ocean’s briny wave.”
We know little as to the birth and education of Saint
Lawrence, but the Spaniards call him their countryman. While still a youth his
remarkable virtue attracted the notice of Saint Sixtus, then Archdeacon of
Rome, who took him under his protection and became his instructor.
When Saint Sixtus became Pope, in 257, he ordained
Lawrence deacon; and, though he was yet young, the Pontiff appointed him first
among the seven deacons who served in the Church of the Eternal City. He thus
became the Pope’s archdeacon. This was a charge of great importance, to which
was annexed the care of the treasury of the Church and the distribution of its
revenues among the poor.
In the year 257 the Emperor Valerian published his
bloody edicts against the Catholic Church. He foolishly flattered himself that
its destruction was merely a question of time and rigorous persecution, not
knowing it to be the work of the Almighty. His plan was as simple as it was
stupid and blindly brutal. He would cut off the shepherds and disperse the
flocks; and hence he began his barbarously elaborate scheme by ordering all
bishops, priests, and deacons to be put to death.
Pope Saint Sixtus II was seized in about a year from
this date, and led to execution. While on the way Saint Lawrence followed him
with tears in his eyes; and thinking himself ill-treated because he was not to
die with the holy Pontiff, said:
“Father, where are you going without your son? Why do
you not take your deacon with you as usual? Shall you go alone to offer
yourself a sacrifice to God? What have I done to displease you that you thus
cast me off?”
“My son,” replied the brave Vicar of Christ, “it is
not I who leave you. Our Lord reserves you for a sharper battle. I am old and
feeble, and I must die after a slight skirmish; but you, who are young and
strong, shall have more glory in your triumph. Dry your tears. In three days
you shall follow me.”
The Holy Father then gave Lawrence some directions
about immediately distributing all the treasures of the Church among the poor,
lest they should be robbed of their patrimony by its falling into the hands of
the pagan persecutors. Having said this, he waved a last adieu to his faithful
deacon.
Lawrence was full of joy, for he had just heard that
he should soon be called to God. But a pressing duty was to be performed. He
set out immediately to seek the poor widows and orphans, and gave them all the
money which he had in his keeping. He even sold the sacred vessels to increase
the sum This was also given to the poor.
In those early days the church at Rome was possessed
of considerable riches. Besides providing for its ministers, it maintained many
widows and virgins and fifteen hundred poor people. The Holy Father or his
archdeacon kept a list containing the names of these persons.
Some of the officers who led the Pope to execution
heard him speak of money and treasures, and took care to repeat his words to
the Prefect of Rome. This grasping official at once imagined that the
Christians had hidden vast treasures. He became deeply interested in the
matter; for he was no less a devout worshipper of gold and silver than of Mars
and Jupiter.
He sent for Saint Lawrence. “You Christians complain,”
began the wily hypocrite, “that we treat you with cruelty; but now there is no
question of tortures. I simply ask what you can easily give. I am told that
your priests offer up sacrifices in golden chalices, that the sacred blood is
received in silver cups, and that in your meetings after night you have wax
tapers fixed in golden candlesticks.
“Bring these concealed treasures to light. The emperor
has need of them for the support of his army. It is said that according to your
doctrine you must render to Caesar the things that belong to him I do not think
that your God ever caused money to be coined. He brought none into the world
with Him He brought nothing but good words. Then give us the money, and be rich
in words.”
“The Church,” calmly replied Saint Lawrence, “is, in
truth, rich; nor has the emperor any treasure equal to its possessions. I will
take pleasure in showing you a valuable part; but allow me a little time to set
everything in order and to make an inventory.”
The prefect was fairly delighted. He did not
understand the kind of treasure to which Lawrence referred, and fancying that
he was already possessed of hidden wealth, he gladly gave the Saint a respite
of three days.
During this time Lawrence went all over the city,
seeking out from street to street the poor who were supported by the charity of
the Church. He knew where to go, and well the poor knew him. On the third day
he had his treasures gathered together. He placed them in rows before the
church, and they consisted of hundreds of the aged, the decrepit, the blind,
the lame, the maimed, the lepers, widows, virgins, and young orphans.
He then proceeded to the residence of the prefect, and
invited him to come and see the treasures of the Church. The haughty official
was astonished to behold such a number of poor wretches. To him it was a
sickening sight that aroused naught but anger, fury, and disappointment. He
turned about, and looked at the holy deacon with an air of fierce scorn.
“What are you displeased at?” exclaimed the dauntless
Lawrence. “Behold the treasures I promised you! I have even added to them the
gems and precious stones – those widows and consecrated virgins who form the
Church’s crown. It has no other riches. Take these and use them for the
advantage of Rome, the emperor, and yourself.”
The enraged prefect, no longer able to control
himself, cried out: “Do you thus mock me? Are the ensigns of Roman power to be
thus insulted? I know that you wish to die. This is your foolish vanity. But
you will not take leave of life so soon as you imagine. I will see to that. I
will protract your tortures. Your death shall be slow and bitter. You shall die
by inches.”
Lawrence was neither annoyed nor terrified. He feared
God alone. “Wicked wretch,” he replied with energy, “do you expect to frighten
me with these tortures? To you they may be tortures, but to me they are none. I
have long wished for such dainties.”
On hearing this the prefect was in a hurry for nothing
but revenge. The Saint was stripped, and his naked body torn with a kind of
whips called scorpions. After this severe scourging, plates of red-hot iron
were applied to his bleeding sides. Lawrence, in spite of such appalling
treatment, presented a joyful countenance, while the prefect raged with the
fury of a wild beast. He could not comprehend how any human being could
cheerfully endure such punishment. He even accused the martyr of being a
magician, and threatened that unless he at once sacrificed to the gods he would
add to his torments.
“Your torments,” answered Saint Lawrence, “will have
an end, and I do not fear them Do what you will to me. I am prepared for the
worst.”
The prefect at once ordered him to be beaten with
leaden plummets, and soon his whole body was a bruised and torn mass. The Saint
prayed to God to receive his soul; but a voice from heaven which was heard by
all who stood around, told him that he had yet much to suffer.
“Romans,” shouted the brutal prefect, “do you see how
the devils help and encourage this fellow, who derides both the gods and the
emperor, and has no respect for their sovereign power, no any fear of
torments?”
Lawrence was next placed on a rack, and his suffering
body stretched so that every limb was dislocated. His flesh was torn with
hooks, but he did not flinch. Calm and cheerful, he prayed and suffered. An
angel was seen to wipe his face and bleeding shoulders, and the sight of the
blessed spirit converted one of the soldiers, who went up to the Saint and
asked to be baptized.
The frantic prefect now ordered a large gridiron to be
procured. It was soon in readiness, and live coals, partly extinguished, were
thrown under it that the martyr might be slowly burned. He was placed naked
upon this iron bed, and bound with chains over a slow fire. His flesh was soon
broiled, and little by little the cruel heat was forcing its way into his very
heart and bowels. A light beautiful to behold shone from his face, and his
burning body exhaled a most sweet odor. The martyr, says Saint Augustine, felt
not the torments of the persecutor, so strong and vivid was his desire of
possessing Christ. Thus in the midst of appalling torments he enjoyed that
peace which the world cannot give – the peace of God.
Turning to the prefect, Saint Lawrence said to him,
with a cheerful smile: “Let my body now be turned; one side is broiled enough.”
The cruel prefect ordered him to be turned. It was
done, and the Saint said, “Eat now, for it is well done.” The prefect again
insulted him; but the martyr continued in earnest prayer, with sighs and tears
imploring the divine mercy with his last breath for the conversion of the city
of Rome. Having finished his prayer, a ray of immortality seemed to light up
his manly countenance; he lifted his eyes towards heaven, and his pure, holy,
and heroic spirit went to receive the shining reward promised to those who
suffer persecution for the sake of justice and religion.
“The admirers of pagan fortitude,” says Dr. MacHale,
“may dwell with rapture on the many trophies which were won by the primitive
patriots of Rome. They may quote the devotion of a Curtius leaping into the
lake, the courage of a Sosevola flinging his hand into the fire, or the
exorable fidelity of a Regulus returning to Carthage with the certainty of the
exquisite tortures he was fated to endure. Yet these and similar instances of
extraordinary fortitude with which Roman history abounds cannot bear a
comparison with the calm and tranquil patience with which this holy servant of
God bore the slow tortures of the gridiron.”
An ancient writer ascribes the entire conversion of
the city of Rome to the prayers of Saint Lawrence. God even began to grant his
request at the moment it was made. Several senators who were present at his
death were so moved by his piety and heroic fortitude that they became
Christians on the spot. The death-blow was given to idolatry. From that day it
declined, and soon pagan Rome lived only in the pages of history.
How sublime is that ancient faith which can produce
such a man as the glorious Saint Lawrence! We have the same holy and beautiful
faith. We are Catholics. But in the practice of virtue how little heroism we
commonly display! Yet virtue demands sacrifice. Pain is the path to holiness.
We are in the world only to please God. We must learn the nobility of
suffering. It is the true test of love. Christ suffered, the Blessed Virgin
suffered, the Saints suffered; and no soul has ever become truly great and good
and virtuous that has not been disciplined in the school of affliction. In
short, without some suffering there can be no real greatness, no heroism, no
carrying of that blessed and mysterious burden – the cross!
MLA Citation
John O’Kane Murray, M.A., M.D. “Saint Lawrence, The
Illustrious Martyr”. Little Lives of the Great
Saints, 1879. CatholicSaints.Info.
24 September 2018. Web. 10 August 2020.
<https://catholicsaints.info/little-lives-of-the-great-saints-saint-lawrence-the-illustrious-martyr/>
SOURCE : https://catholicsaints.info/little-lives-of-the-great-saints-saint-lawrence-the-illustrious-martyr/
Weninger’s
Lives of the Saints – Saint Lawrence, Martyr
Article
The many and high encomiums which were paid to Saint
Lawrence by the most ancient and illustrious of the holy Fathers of the Church,
Saint Augustine, Saint Ambrose, Saint Leo I, Saint Maximus and Saint Peter
Chrysologus, are the surest sign that this Saint has always been considered one
of the most famous martyrs who gave their blood for Christ. He was born of
Christian parents, in the middle of the third century, at Osca, a city in
Aragon. His father’s name was Orentius, his mother’s, Patientia; both are
honored as Saints. Such parents gave a holy education to their son. He early
evinced, on all occasions, an especial love for God, a fearless constancy in
the true faith, and a watchful care over the preservation of his purity. While
yet young in years, he went to Rome, and won, by his blameless life, the
highest regard of all who came in contact with him. Pope Xystus or Sixtus
ordained him deacon. His functions were to serve the Pope at the altar, to take
charge of the treasures of the church, and to distribute the revenues which
were destined for the maintenance of the sextons and the poor.
A terrible persecution of the Christians took place at
the period of which we speak. Pope Sixtus was seized and thrown into the
Mamertine prison. Lawrence seeing him, from a distance, dragged along, ran
towards him and bitterly weeping, said: “Father, whither are you going without
your son? Holy Pontiff, whither are you hastening without your deacon? You have
never been wont to offer the holy sacrifice without me, your servant. In what
have I displeased you, O my Father? Have you found me unworthy of you and of
your sacred service? Prove me now, and see if you have chosen a fit servant in
trusting me with the dispensing of the blood of Christ!” This and more said the
Saint, desiring to suffer with Saint Sixtus for the Lord’s sake. The holy Pope
replied: “I do not leave you, my son; but you will have to suffer a great
trial. We being old, have not much to endure; but you, strong in your youth,
must gain a more glorious victory over the tyrant. Do not weep. In three days,
you will follow me. Go now and take care of the treasures 01 the church that
are in your keeping.” Lawrence, comforted by the prophecy of the holy Pope,
went immediately and secured the sacred vessels of the altar and the vestments
of the priests, distributed among the poor the money which had been collected
for them, visited the Christians assembled in different houses and subterranean
vaults, exhorted all to constancy, and employed the whole night in deeds of
charity and humility. The following day, when the Pope was being led away to
execution, the holy Levite approached him again, saying: “Holy Father, do not
leave me; for, the treasures which you committed to my care, are all
distributed.” The Pope comforted the Saint as he had done the day before, and
was led away and ended his life by the sword.
Meanwhile, some of the soldiers, having heard Lawrence
epeak of treasures, informed the emperor Valerian of the fact, and that tyrant,
as avaricious as he was cruel, had Lawrence apprehended, and gave him in charge
of Hippolytus, an officer, who placed him in a prison where several malefactors
were kept. One of these, Lucilius, had wept so much during his imprisonment,
that he had become blind. Saint Lawrence, pitying him, advised him to embrace
the Christian faith and be baptized, as by that, his sight would be restored.
Lucilius followed his advice, and soon after baptism, his sight returned.
Hippolytus, touched by the grace of God at this miracle, was converted with his
whole household. The next day, the emperor commanded that Lawrence should be
brought to him. The valiant confessor of Christ rejoiced at this message and
said to Hippolytus: “Let us go; for two glorious crowns are prepared for you
and me.”
The emperor asked him who he was, whence he came and
where he had concealed the treasures of the church. The first and second
questions Lawrence fearlessly answered, saying: “I am a Christian, born in
Spain.” To the third he made answer, that if the emperor would allow him a
little time, he would gather the treasures and show them to him. Delighted at
this, the emperor willingly granted him the desired time, but ordered
Hippolytus not to leave his side for a moment, lest he should escape. The Saint
assembled all the poor he could find, and leading them to the tyrant, said:
“Behold, these are the treasures of our church.” The emperor, regarding this as
an insult, was greatly enraged, and swore by the gods to be revenged. He gave
Lawrence over to the prefect with the command to torture him in the most
painful manner if he refused to worship the idols. The prefect, who was as
cruel as the emperor himself, ordered his lictors to tear off the Saint’s
clothes and to lash him, like a vile slave, till his whole body was a mass of
blood and wounds. After this, he displayed a great many instruments of torture,
with the menace that they would be used upon him, if he longer refused to
worship the gods. Lawrence looked unconcernedly upon them, and said: “They
cannot frighten me.
I have long desired to suffer for the sake of Christ.
Your idols are not worthy to be worshipped; they are no gods, and I will never
sacrifice to them.” Hardly had these words passed his lips, when the holy man
was stretched upon the rack, then raised high in the air and his whole body
whipped with scourges on the ends of which were fastened iron stars or spurs.
After this, they applied lighted torches to his mangled body. The martyr’s
constancy could not be shaken. Turning his eyes heavenward, he only asked for
strength to endure. The prefect, astonished at this heroism, ascribed it to
magic, and threatened him with still greater torment. The Saint, full of
courage, replied: “Do with me as you like. Sheltering myself beneath the name
of Jesus, I do not fear pain. It does not last long.” The tyrant caused him to
be beaten, a third time, with such cruelty, that the Saint himself thought he
would die. He cried to God: “Take my soul, O Lord, and release it from
mortality.” But a voice from Heaven was heard saying: “A still more glorious
victory awaits thee.” The people were awestruck at this, but the tyrant said:
“Do you hear, Romans, how the demons console this godless man? We, however,
will see who is to conquer.” The Saint was scou-rged again, and it was then
that Romanus saw an angel, who consoled the Saint and wiped the perspiration
from his brow and the blood from his wounds, by which miracle he was converted.
The executioners were tired of torturing, but the Saint was not tired of
suffering. Joy and peace beamed from his countenance. The tyrant threatened to
torture him through the whole night, if he would not sacrifice to the gods. But
the Saint replied: “No night can be more agreeable to me, than the one with
which you threaten me. I will never sacrifice to your false gods.” At this
answer they beat the Saint’s mouth with stones, and carried him back to prison.
During the night, the prefect endeavored to devise
some new way in which he might most cruelly torture Lawrence on the following
day, and at last resolved upon roasting him alive. Early on the next day, he
ordered the executioners to make an iron bed in the form of a gridiron, put
live coals under it, stretch and bind the Saint upon it, and slowly roast him.
The command was fulfilled to the great horror of all present. The Saint,
however, lay as quietly on the red hot gridiron as if it had been a bed of
roses, only saying at intervals: “Receive, O Lord, this burnt-offering as an
agreeable fragrance.” His countenance beamed with heavenly joy, and the
Christians, who were present, said that a divine light had surrounded him and
his body exhaled a sweet odor. After having been burned thus a long time, he
turned his eyes towards the prefect and said: “I am sufficiently roasted on one
side; turn me over and eat my flesh.” How the tyrant received these words can
easily be imagined. The Saint, however, continued to be cheerful and filled
with divine consolation. He praised God and thanked Him for the grace
vouchsafed him to die for his faith. At last, with his eyes raised to Heaven,
he gave his heroic soul into the hands of his Redeemer, on the 10th of August,
258. Many of the heathens, who were present, were converted by this glorious
martyrdom to the Faith of Christ.
Statue of S. Laurentius, Chiesa di San Sebastiano. Livorno, Piazza Barontini,
Practical Considerations
• The life of the great Christian hero, Lawrence,
contains an indisputable proof that the Holy Mass was said as early as the
first centuries of the Christian Era, and was considered the true sacrifice of
the New Testament; for, Saint Lawrence said, that when Saint Sixtus officiated
as priest, he served him as deacon. How then, dare the non-Catholics regard
this holy sacrifice as a superstitious act, when they themselves allow that the
Catholic Church, in the first four hundred years after Christ, was the true
church? Catholic Christian, let nothing shake your faith. You are assured that
in the holy Mass, He, who once offered Himself on the cross to His heavenly
Father, as a victim for all men, is offered again daily as an unbloody
sacrifice. But as you truly believe this, manifest your faith by frequently and
devoutly assisting at this holy sacrifice. If you have the opportunity, let no
day pass without it; for the words of Saint Lawrence Justinian are true, who
says: “There is no sacrifice more excellent or more agreeable to the Majesty of
God, none more beneficial to ourselves, than this.”
• “Sheltered under the name of Jesus Christ, I do not
fear these pains,” said Saint Lawrence to the tyrant, “for they do not last
long.” And it was so. The torments which he suffered, though terrible, were of
short duration; but even had they lasted months or years, they would have come
to an end, and that which finally ends, we may truthfully say, is short. “All
that ends with time/’ says Saint Augustine, “is short.” Quite different is it
with those pains, with which the Almighty punishes sin in hell. They are
terrible, they last eternally, and never end. Hundreds of thousands of years
will pass, and yet these pains never end. “The worm dieth not, and the fire is
not extinguished,” says the Lord Himself. (Mark 9) When you have to suffer,
think of those long and dreadful pains, and you will certainly never complain
of the weight or duration of your trials, but will be encouraged to bear them
all patiently. Think that what you suffer is short, soon ended; while the
torments of hell never end. What, therefore, must we do to escape those
terrible pains? If we should even be roasted on a red-hot gridiron, like Saint
Lawrence, to escape hell, we should gladly accept it. Saint Augustine says:
“Who would not gladly burn one hour with Saint Lawrence, to escape the fire of
hell?”
MLA Citation
Father Francis Xavier Weninger, DD, SJ. “Saint
Lawrence, Martyr”. Lives of the Saints, 1876. CatholicSaints.Info.
30 March 2018. Web. 10 August 2020.
<https://catholicsaints.info/weningers-lives-of-the-saints-saint-lawrence-martyr/>
SOURCE : https://catholicsaints.info/weningers-lives-of-the-saints-saint-lawrence-martyr/
ST LAWRENCE
PROTO-DEACON OF THE ROMAN CHURCH
Fr. Francesco Moraglia
Professor of Dogmatic Theology Genua
The history of the Church has transmitted to us
several accounts of the great Bishops and Priests who have illuminated the
profound mystery of the Ordained ministry at a pastoral and theological level.
Among the Bishop we remember Ireneus of Lyons, Augustine Winfried, Boniface,
Barolomeo Las Casas and Ildefonso Schuster. In the present age priests such as
Philip Neri, John Mary Vianney, Don Bosco, Peter Chanel and Maximillian Kolbe
have been significant figures. The ministry of Deacons also becomes more clear
when seen in the light of the great deacons of the Church's history. An example
is St Lawrence, Martyr and Porto-Deacon of the Roman Church. Together with St
Stephen and St Philip, Lawrence must certainly be one of the most renowned
Deacons of antiquity.
In the West, the diaconate, considered as a permanent
ministry in itself, and not just oriented towards the Priesthood, was less
frequent by the fifth century. Up to that time it had been a flourishing
institution but by the beginning of the fifth century, largely because of
greater involvement of priests in the pastoral ministry, the first grade of
Holy Orders was largely reduced to the role of an access to the successive
grade of the Priesthood. It is therefore easy to understand why the Diaconate
became restricted, indeed almost fossilized at the level of theological
reflection and pastoral practice.
In the sixteenth century, the Council of Trent
attempted to respond to this situation but we had to await the Second Vatican Council
and the middle of the twentieth century to see the restoration of the diaconate
"as a proper and permanent grade of the hierarchy...". Immediately
following this affirmation article 29 of the Dogmatic Constitution Lumen
Gentium states "Should the roman Pontiff think fit, it will be
possible to confer this diaconal order even upon married men, provided thy be
of more mature age, and also on suitable young men, for whom, however, the law
of celibacy must remain in force." In his Apostolic Letter Sacrum
Diaconatus Ordinem (8 June 1967) Pope Paul VI reiterates that the
diaconate "is not to be considered as a mere step towards the priesthood,
but it is so adorned with its own indelible character and its own special grace
so that those who are called to it 'can permanently serve the mysteries of
Christ and the Church'" (EV, 2/1369).
The fact also that the diaconate in the Latin Church
did not have a permanent form for some fifteen centuries would suggest a
certain need to make up for lost time on the level of theological reflection
and pastoral practice by means of a wide ranging reflection on the part of the
entire ecclesial community. The permanent Diaconate indeed constitutes an
important enrichment for the Church's mission.
Clearly, the restoration of the permanent Diaconate,
desired authoritatively by the last Council, can only come about in harmony
with the Church's venerable tradition. Particularly important in this respect
is the joint declaration of 22 February 1988 made by the Congregation for the
Catholic Education and the Congregation for the Clergy which prefaces the Basic
norms for the formation of permanent deacons and the Directory on the
Ministry and Life of Priests. This declaration serves as a clarification and can
be taken as an orientation for the future. It says: "The total reality of
the Diaconate — embracing its fundamental doctrinal vision, discernment of
vocation, as well as the life, ministry, spirituality and formation of deacons
— calls for a review of the journey thus far made, so as to arrive at a global
vision of this grade of Sacred Orders corresponding to the desire and intention
of the Second Vatican Council" (Basic norms for the formation of permanent
deacons - Directory for the ministry and life of permanent deacons. Vatican
City 1998, pg. 7).
Returning to what we have said about the great
Bishops, Priests and Deacons who have illustrated and marked the ordained
ministry, thereby winning for it a profound understanding, it is logical that
we should turn the figure of Lawrence, whose personal experience forces us to
re-examine the first grade of the ordained ministry, which, because of the
aforementioned historical factors, still awaits full appreciation and
acceptance. New emphasis is required to be given to the re-discovery of the
diaconal ministry understood as a permanent ministry which can express itself
with greater fruitfulness in the life of the Church.
The personal adventures of Lawrence, Proto Deacon of
the Roman Church, come down to us trough an ancient tradition, already widely
known by the fourth century. This tradition, accepted by the Church, is also to
be found in the liturgical texts. The most notable events of Lawrence's life
are described particularly well in the Passio Polychromi of which we
have three version (dating from the fifth to the seventh centuries). It is a
fact that this account of Lawrence contains elements of legend, although some of
the information contained in the Passio were known to earlier writers
such as St Ambrose, which is clear from his De Officiis (cf PL XVL,
89-92).
In our efforts to amplify the few details of
Lawrence's life, let us begin with those preserved for the feast of his
Martyrdom (10 August) in the Depositio Martyrm which dates from 354
A.D.. According to the Roman Missal "Lawrence, the renowned
Deacon of the Roman Church, confirmed his service of charity by martyrdom under
Valerian (258), four days after the decapitation of Pope Sixtus II. According
to a tradition widely diffused by the fourth century, he patiently sustained a
terrible martyrdom on the grid-iron, having distributed the goods of the
community to the poor whom he regarded as the true treasure of the
Church". These notes end by recalling that Lawrence's martyrdom is also
mentioned in the Roman Canon. Thus the Church in her official liturgical texts
takes to herself what tradition, even in its differing internal versions, hands
down concerning Lawrence. It is not our intention to enter into the merits of a
number of contemporary hypotheses advanced by recent historical criticism which
tend to place the martyrdom of Lawrence at the beginning of the third century
and which present a figure substantially different from the traditional one.
For example, Lawrence was Spanish rather than Roman. On this specific point it
should be recalled that the Praefatio Mensae of the twelfth century
Leonine Sacramentary tells us that Lawrence was a civis Romanus. Paolo
Toschi, however, notes with regard to these recent studies that they "do
not a priori eliminate the possibility of a true and proper tradition
existing in Rome. St Ambrose, with obvious rhetorical embellishments, retells
the tragic capture and death by fire of Lawrence. We know this sentence was
inflicted on Fruttoso and on the deacons Eulogius and Augurius of Tarragona
during the reign of Valerian. Moreover, the word "animadvertere" used
in the decree of presentation in the redaction of Cyprian can also refer to
forms of capital execution other than "decollation" (cf Bibliotheca
Sanctorum, 1539). Here we shall accept the traditional date for the Martyrdom
of Lawrence as transmitted to us in the liturgical texts, and limit ourselves
to stating it in a more articulate manner.
Lawrence is believed to have been born in Spain, at
Osca, a town in Aragon, near the foot of the Pyrenees. As a youth he was sent
to Saragoza to complete his humanistic and theological studies. It was here
that he first encountered the future Pope Sixtus II, who was of Greek origin.
He was a teacher in what was then one of the most renowned centres of learning.
The future Pope was one of the most famous and esteemed teachers.
Lawrence, who would subsequently become the head of
the deacons of the Roman Church, was remarkable for his human qualities, his
subtlety of mind and for his intelligence. Between master and disciple a
communion of life and friendship grew. With the passage of time a love for
Rome, the centre of Christianity and seat of the Vicar of Christ was
consolidated and grew stronger in both. Eventually, following a migratory wave
which was then very pronounced, both left Spain for the City where the Apostle
Peter had established his See and given supreme witness. Thus Master and
disciple were able to realize their ideal of evangelization and missionary
activity to the point of shedding their blood, in Rome, the heart of
Christianity. Sixtus was raised to the Chair of Peter and began a pontificate
that would last for less than a year. Without hesitation, he desired to have
Lawrence, his friend and disciple, at his side so as to entrust to him the
important office of proto-deacon. Both sealed their life of communion and
friendship by dying at the hands of the same persecutor, a few days apart from
each other. St Cyprian, Bishop of Carthage, preserves an account of the death
of St Sixtus in one of his letters. Commenting on the situation of great
uncertainty and unease in which the Church found herself because of increasing
hostility towards Christians, he notes: "The Emperor Valerian has
consigned to the Senate a decree by which he has determined that all Bishops,
Priests and Deacons will be immediately put to death". Cyprian then
continues: "I communicate to you that Sixtus suffered martyrdom on 6
August together with four Deacons while they were in a cemetery. The Roman
authorities have established a norm according to which all Christians who have
been denounced must be executed and their goods confiscated by the Imperial
treasury" (CSEL 3, 839-840).
The cemetery to which the holy Bishop of Carthage
alludes is that of St Callixtus. Sixtus was captured here while celebrating the
Sacred Liturgy. His remains were entered in the cemetery of St. Calixtus after
his martyrdom.
In his De Officiis (1, 41, 205-207) we have
Ambrose's particularly eloquent account of the martyrdom of St Lawrence. It was
subsequently taken up by Prudentius and by St Augustine. Hence it passes to
Maximus of Turin, St Peter Chrisologus and to Leo the Great before emerging
again in some of the formularies of the Roman Sacramentals, the Missale
Gothicumm and in the Caerimoniale Visigoticum (Bibliotheca Sanctorum,
.....1538-1539).
Ambrose dwells, firstly, on the encounter and dialogue
of Lawrence and Sixtus. He alludes to the distribution of the Church's goods to
the poor and ends by mentioning the grid-iron, the instrument of Lawrence's
torture, and remarks on the phrase which the proto-Deacon of the Roman Church
addresses to his torturers: "assum est...versa et manduca" (cf. Bibliotheca
Sanctorum ...., col 1538-1539).
We shall dwell on the Ambrosian text of the De
Officiis (Cap. 41,nn. 205-206-207), which is very moving in its intensity
and strength of expression. Thus writes St Ambrose:
"St Lawrence wept when he saw his Bishop, Sixtus,
led out to his martyrdom. He wept not because he was being let out to die but
because he would survive Sixtus. He cried out to him in a loud voice: 'Where
are you going Father, without your son? Where do you hasten to, holy Bishop,
without your Deacon? You cannot offer sacrifice without a minister. Father, are
you displeased with something in me? Do you think me unworthy? Show us a sign
that you have found a worthy minister. Do you not wish that he to whom you gave
the Lord's blood and with whom you have shared the sacred mysteries should
spill his own blood with you? Beware that in your praise your own judgment
should not falter. Despise the pupil and shame the Master. Do not forget that
great and famous men are victorious more in the deeds of their disciples than
in their own. Abraham made sacrifice of his own son, Peter instead sent
Stephen. Father, show us your own strength in your sons; sacrifice him whom you
have raised, to attain eternal reward in that glorious company, secure in your
judgment".
In reply Sixtus says: "I will not leave you, I
will not abandon you my son. More difficult trials are kept for you. A shorter
race is set for us who are older. For you who are young a more glorious triumph
over tyranny is reserved. Soon, you will see, cry no more, after three days you
will follow me. It is fitting that such an interval should be set between
Bishop and Levite. It would not have been fitting for you to die under the
guidance of a martyr, as though you needed help from him. Why do want to share
in my martyrdom? I leave its entire inheritance to you. Why do need me present?
The weak pupil precedes the master, the strong, who have no further need of
instruction, follow and conquer without him. Thus Elijah left Elisha. I entrust
the success of my strength to you".
This was the contest between them which was worthy of
a Bishop and of a Deacon: who would be the first to die for Christ (It is said
that in tragedy, the spectators would burst into applause when Pilade said he
was Orestes and when Orestes himself declared that he was Orestes) the one who
would be killed instead of Orestes, and when Orestes prevented Pilades from
being killed in place of himself. Neither of these deserved to live for both
were guilty of patricide. One because he had killed his father, the other
because he had been an accomplice in patricide.) In the case of Lawrence,
nothing urged him to offer himself as a victim but the desire to be a holocaust
for Christ. Three days after the death of Sixtus, while the terror raged,
Lawrence would be burned on the grid-iron: "This side is done, turn and
eat". With such strength of soul he conquered the flames of the fire"
(Ambrose, De Officiis).
According to Ambrose, the Deacon is one who:
1. having been sacramentally constituted in the
service of offering (diakonia), lives his diaconal ministry giving supreme
witness to Christ in martyrdom - the theological meaning of the service of
charity by acceptance of that greater love or charity which is martyrdom;
2. in virtue of the structural link which binds him to
the Bishop (the first stage of Orders), lives "ecclesial communion"
by specific service to the Bishop, beginning with the Eucharist and in
reference to the Eucharist;
3. in virtue of the Sacrament (that is, to the extent
tat he is rooted in the first grade of Orders), devotes himself totally to the
service of an integral charity and not merely to a human or social solidarity,
and thereby manifests the most characteristic element of the diaconia.
Let us now examine these characteristics starting
with:
1. The Deacon is one who having been sacramentally
constituted in the service of offering (diakonia), lives his diaconal ministry
giving supreme witness to Christ in martyrdom - the theological meaning of the
service of charity by acceptance of that greater love or charity which is
martyrdom.
The principle characteristic defining the Deacon in
se, and his ministry, is that he is ordained for the service of charity. Martyrdom,
which is a witness to the point of shedding one's blood, must be considered an
expression of greater love or charity. It is service to a charity that knows no
limits. The ministry of charity in which the Deacon is deputed by ordination is
not limited to service at table, or indeed to what former catechetical
terminology called corporal works of mercy, nor to the spiritual works of
mercy. The diaconal service of charity must include imitation of Christ by
means of unconditional self-giving since he is the fruitful witness ...... (cf
Ap 1, 5:13; 14).
In the case of Lawrence, as St Ambrose explains,
"no other desire urged him but that of offering himself to the Lord as a
holocaust" (de Officiis, 1,41, n. 207). By means of the witness borne
before his persecutors, it is evident that the diaconal ministry is not to be
equated with that of service to one's neighbour, understood or reduced solely
to their material needs. Lawrence, in that act which expresses a greater love
for Christ and which leads to his giving up his own life, also permits his
tormentors, in a certain sense, to experience the Incarnate Word who, in the
end, is the personal and common destiny of all mankind. This is a theological
service of charity to which every Deacon must tend or, at least, be disposed to
accept.
This does not mean that in his ministry the Deacon
gives exhaustive witness to charity which is, and always remains, the vocation
and mission of the Church. Rather it means that, in virtue of Ordination, the
Deacon in a specific sacramental way, bears in himself the "forma
Christi" for the service of charity. It implies a "ministerial
exercise" of charity which is done for Christ and the brethren. It can
reach the point of demanding the complete giving of self...the point of sacrificing
one's life. Thus the words addressed to Sixtus by Lawrence are perfectly clear:
"Abraham made sacrifice of his own son, Peter instead sent Stephen. Father,
show us your own strength in your sons; sacrifice him whom you have raised, to
attain eternal reward in that glorious company, secure in your judgment" (De
Officiis 1, 41, n. 205.
It should be mentioned however, that this witness to
greater charity/love by those ordained for the service of charity does not
exempt the Church as Spouse from giving herself to Christ in the gift of
martyrdom through which is made manifest the absolute value and the unbreakable
union of truth and charity in the Lord's disciples. In martyrdom this is made
manifest beyond any form of ambiguity or reticence (cf I Cor 13, 4-5; Phil 4,
15). Here it is useful to recall article 42 of Lumen Gentium:
"Martyrdom makes the disciple like his master, who willingly accepted
death for the salvation of the world, and through it he is conformed to him by
the shedding of blood. Therefore the Church considers it the highest gift and
supreme test of love. And while it is given to few, all however must be
prepared to confess Christ before men and to follow him along the way of the
cross amidst the persecutions which the Church never lacks".
Notwithstanding the universal call to heroic charity,
one fact is incontrovertible: there is a specific "ordained ministry"
in the Church which is an ordained ministry of men who are sacramentally
constituted for the service of charity.
2. The Deacon, in virtue of the structural link which
binds him to the Bishop (the first stage of Orders), lives "ecclesial
communion" by specific service to the Bishop, beginning with the Eucharist
and in reference to the Eucharist.
This is another characteristic which emerges from the
exchange between Sixtus and Lawrence in the cemetery of St Calixtus. It clearly
emphasises that it is the sacramental bond which unites the Deacon with the
Bishop. It underlines that the Deacon is a "man of communion", precisely
through a specific service to the Bishop. This service, then, is realized
concretely in faithfully discharging what is required of him, in ecclesial
needs and urgencies, by the Bishop, in virtue of the fullness of the priesthood
and the government of the Church, in communion with the Bishop of Rome, which
is entrusted to him.
In the diaconal ministry, everything revolves around
the altar, since in the Church, everything, beginning with charity, has its
origin in the Most Holy Eucharist. This point is especially important for
Ambrose's account of the martyrdom of Lawrence. ... (De Officiis 1,41,
n.205).
The communion and affection between Bishop and Deacon
which are manifest in a common dependence and in a common link with the
Eucharist, expresses a profoundly theological vision of the Church, surpassing
concepts which abuse or reduce the Church as Spouse to the merely political or
sociological or which equiparate her to one of many human institutions. It is
therefore necessary to free oneself of every secular or secularizing outlook
which leads ultimately to loss or compromise of the meaning and regenerating
power of the Mystery. There is a risk of seeing in the Pope and the Bishops, as
well as in Priests and Deacons as just so many steps in an infinite bureaucracy,
similar in many respects to the civil service, whose only competence is to
oversee a not too clearly defined general public order.
The encounter between Sixtus and Lawrence invites us,
should such be necessary, to reject such a vision and to re-discover in the
heart of the institutional Church -which is always indispensable- and in
ecclesial structures -which are necessary instruments, the living and infinite
reality of grace which animates them and which invites us to re-discover the
theological link which binds them to Christ, the One, True, Bishop, Priest and
Deacon. Paul in his letter to the Philippians (Phil 1,1) and in his first
letter to Timothy (3, 1-3) already associates Bishop and Deacon. This close
bond is subsequently attested to in the "Traditio Apostolica"
(beginning of the third century, Hippolytus of Rome ?) which defines the grace
given to the Deacon at Ordination as "a simple service to the
Bishop", without the priesthood. The mid-third century "Didascalia
Apostolorum" describes the Deacon as the "servant of the Bishop and
of the poor".
Finally, the structural relationship between Deacon
and Bishop is clearly expressed in to-day's liturgy of Ordination. The
ceremony, in contrast with that for the Ordination of Bishops and Priests,
reserves the imposition of hands to the Ordaining Bishop alone, precisely to
highlight this characteristic, singular bond linking Bishop and Deacon.
3. The Deacon, in virtue of the Sacrament (that is, to
the extent that he is rooted in the first grade of Orders), devotes himself
totally to the service of an integral charity and not merely to a human or
social solidarity, and thereby manifests the most characteristic element of the
diaconia.
Ambrose's account of the martyrdom of Lawrence
portrays Lawrence as one who, in virtue of the Sacrament received, is totally
dedicated to the service of charity in the specific context of third century
Imperial Rome, in the throws of violent persecution. In this situation,
Lawrence is called to concrete action before the ecclesial community and before
the world. These actions would be transformed into signs of God's love and
charity, from which all things derive and to which all things return. By this
service the Deacon expresses the characteristic ministry of his diaconia which
consists in the service of charity, in accord with a sacramental mandate. His
is an animation which affects the Church or areas of Catholic life which is
truly catholic in character (katalon= the totality without exclusion). His
service aspires to the totality of mankind without exception. Its content is a
good which responds to all the expectations of man's soul, mind and body (cf
1Thes 5, 23). It eschews all partiality and interest groups.
The Ambrosian account of Lawrence's martyrdom also
contains a useful allusion for our reflection: Sixtus, already a prisoner,
entrusts the entire Church to the first of his Deacons, Lawrence, for a period
that would last for three days. "A shorter race is set for us who are
older. For you who are young a more glorious triumph over tyranny is reserved.
Soon, you will see, cry no more, after three days you will follow me. It is
fitting that such an interval should be set between Bishop and Levite" (De
Officiis, n.206).
In a spirit of service and obedience to his Bishop -
who had been definitively taken from his people - Lawrence, as Deacon, would
guide the Church for three days, and for the last time would administer the
goods of the Bride of Christ. This he would do in a manner which, in itself,
would have significance. It would show how , in the Church, everything is
oriented and consummated by values which begin with charity and with realities
which are destined to remain, even when this world has passed away (cf Cor
13,8).
For those who look on this reality from the outside or
merely superficially, all this seems exclusively bound up with material needs
and with the present. It would appear solely to be no more than the
distribution of material goods to the poor. In reality, however, Lawrence's
act, done in a spirit of fidelity to the office entrusted to him by the Bishop
and by ecclesial ministry, propels him and the entire Church entrusted to him
until his own martyrdom, beyond history into an eschatological dimension - the
"time" and "space" in which God manifests the fullness of
his charity and love.
Thus Lawrence, an ordained minister of charity, brings
to completion the task given to him. This he does not only by following his
Bishop in the shedding of his own blood in martyrdom, but also in his act of
distributing the communities resources (as expressed in material goods) to the
poor. His gesture shows how, in the Church, all things have a value once
oriented towards charity, or when placed at the service of charity or when they
can be transformed into charity.
As the letter to the Thessalonians reminds, this
service extends not only to the "body" but also to the
"mind" and to the "soul". This is perfectly clear from the
prayer which, according to the acts of the martyrdom of Lawrence contained in
the Passio Polychromi, was recited by Lawrence for the City of Rome before
being exposed on the grid-iron. The city accorded him ultimate victory over
paganism and chose him as its third patron. From the fourth century, Rome
celebrates his feast as next in importance after that of Peter and Paul. In
honour of the holy Deacon some thirty-four chapels and churches would be
dedicated to the holy Deacon in ancient and medieval Rome. This would be a
visible sign of gratitude to him who, in fidelity to his ministry, was a true minister
of charity in midst of Rome.
At the end of our reflection on the ministry of
deacons, understood in a "permanent" form, we can say the following:
1. It is necessary to look critically on those
positions- which in reality have been superseded - which interpret or present
the diaconate as a ministry leading to the clericalisation of the laity and to
the laicization of the clergy, thereby weakening the identity of both.
2. The Deacon, who is distinguished from Bishops and
Priests in that he is not ordained "ad sacerdotium sed ad
ministerium", is constituted in an authentic grade of the hierarchy and
cannot be regarded merely as an accessory to the priesthood.
3. The Deacon is destined for the service of charity
in close dependence on the Eucharist and to the privileged service of the poor.
He is destined both to the service of the table (corporal works of mercy) and
to the service of the word (spiritual works of mercy). He also remains open to
that service of a greater love or charity which is martyrdom.
Finally, the institution of the permanent diaconate
represents, and is a sign of an important enrichment for the Church and her
mission, especially in the light of the Holy Father's continued appeals for new
evangelization at the dawn of the third Christian Millennium. The beauty, power
and the heroism of Deacons such as Lawrence help us to discover and come to a
deeper meaning of the special nature of the diaconal ministry.
San Lorenzo Diacono e martire
Martire a Roma, 10 agosto 258
Fin dai primi secoli del cristianesimo, Lorenzo viene
generalmente raffigurato come un giovane diacono rivestito della dalmatica, con
il ricorrente attributo della graticola o, in tempi più recenti, della borsa
del tesoro della Chiesa romana da lui distribuito, secondo i testi agiografici,
ai poveri. Gli agiografi sono concordi nel riconoscere in Lorenzo il titolare
della necropoli della via Tiburtina a Roma È certo che Lorenzo è morto per
Cristo probabilmente sotto l'imperatore Valeriano, ma non è così certo il
supplizio della graticola su cui sarebbe stato steso e bruciato. Il suo corpo è
sepolto nella cripta della confessione di san Lorenzo insieme ai santi Stefano
e Giustino. I resti furono rinvenuti nel corso dei restauri operati da papa
Pelagio II. Numerose sono le chiese in Roma a lui dedicate, tra le tante è
da annoverarsi quella di San Lorenzo in Palatio, ovvero l'oratorio privato del
Papa nel Patriarchio lateranense, dove, fra le reliquie custodite, vi era il
capo. (Avvenire)
Patronato: Diaconi, Cuochi, Pompieri
Etimologia: Lorenzo = nativo di Laurento, dal latino
Emblema: Graticola, Palma
Martirologio Romano: Festa di san Lorenzo, diacono e
martire, che, desideroso, come riferisce san Leone Magno, di condividere la
sorte di papa Sisto anche nel martirio, avuto l’ordine di consegnare i tesori
della Chiesa, mostrò al tiranno, prendendosene gioco, i poveri, che aveva
nutrito e sfamato con dei beni elemosinati. Tre giorni dopo vinse le fiamme per
la fede in Cristo e in onore del suo trionfo migrarono in cielo anche gli
strumenti del martirio. Il suo corpo fu deposto a Roma nel cimitero del Verano,
poi insignito del suo nome.
Forse da ragazzo ha visto le grandiose feste per i mille anni della città di Roma, celebrate nel 237-38, regnando l’imperatore Filippo detto l’Arabo, perché figlio di un notabile della regione siriana. Poco dopo le feste, Filippo viene detronizzato e ucciso da Decio, duro persecutore dei cristiani, che muore in guerra nel 251. L’impero è in crisi, minacciato dalla pressione dei popoli germanici e dall’aggressività persiana. Contro i persiani combatte anche l’imperatore Valeriano, salito al trono nel 253: sconfitto dall’esercito di Shapur I, morirà in prigionia nel 260. Ma già nel 257 ha ordinato una persecuzione anticristiana.
Ed è qui che incontriamo Lorenzo, della cui vita si sa pochissimo. E’ noto
soprattutto per la sua morte, e anche lì con problemi. Le antiche fonti lo
indicano come arcidiacono di papa Sisto II; cioè il primo dei sette diaconi
allora al servizio della Chiesa romana. Assiste il papa nella celebrazione dei
riti, distribuisce l’Eucaristia e amministra le offerte fatte alla Chiesa.
Viene dunque la persecuzione, e dapprima non sembra accanita come ai tempi di Decio. Vieta le adunanze di cristiani, blocca gli accessi alle catacombe, esige rispetto per i riti pagani. Ma non obbliga a rinnegare pubblicamente la fede cristiana. Nel 258, però, Valeriano ordina la messa a morte di vescovi e preti. Così il vescovo Cipriano di Cartagine, esiliato nella prima fase, viene poi decapitato. La stessa sorte tocca ad altri vescovi e allo stesso papa Sisto II, ai primi di agosto del 258. Si racconta appunto che Lorenzo lo incontri e gli parli, mentre va al supplizio. Poi il prefetto imperiale ferma lui, chiedendogli di consegnare “i tesori della Chiesa”.
Nella persecuzione sembra non mancare un intento di confisca; e il prefetto deve essersi convinto che la Chiesa del tempo possieda chissà quali ricchezze. Lorenzo, comunque, chiede solo un po’ di tempo. Si affretta poi a distribuire ai poveri le offerte di cui è amministratore. Infine compare davanti al prefetto e gli mostra la turba dei malati, storpi ed emarginati che lo accompagna, dicendo: "Ecco, i tesori della Chiesa sono questi".
Allora viene messo a morte. E un’antica “passione”, raccolta da sant’Ambrogio, precisa: "Bruciato sopra una graticola": un supplizio che ispirerà opere d’arte, testi di pietà e detti popolari per secoli. Ma gli studi (v. Analecta Bollandiana 51, 1933) dichiarano leggendaria questa tradizione. Valeriano non ordinò torture. Possiamo ritenere che Lorenzo sia stato decapitato come Sisto II, Cipriano e tanti altri. Il corpo viene deposto poi in una tomba sulla via Tiburtina. Su di essa, Costantino costruirà una basilica, poi ingrandita via via da Pelagio II e da Onorio III; e restaurata nel XX secolo, dopo i danni del bombardamento americano su Roma del 19 luglio 1943.
Autore: Domenico Agasso
Il diacono e martire San Lorenzo ha assunto nel corso
dei secoli un fama e una devozione veramente cattolica, universale, e ha saputo
incarnare un modello concreto di servizio sena compromessi, tale ad essere
additato come paradigmatico della diaconia in Cristo. Secondo un’antica
“passione”, raccolta da sant’Ambrogio, San Lorenzo fu bruciato sopra una
graticola: un supplizio che ispirerà opere d’arte, testi di pietà e detti
popolari per secoli. Al principio dell'agosto 258 l'imperatore Valeriano aveva
emanato un editto, secondo il quale tutti i vescovi, i presbiteri e i diaconi
dovevano essere messi a morte. L'editto fu eseguito immediatamente a Roma, al
tempo in cui Daciano era prefetto dell'Urbe. Sorpreso mentre celebrava
l'eucaristia nelle catacombe di Pretestato, papa Sisto II fu ucciso il 6 agosto
insieme a quattro dei suoi diaconi, tra i quali Innocenzo; quattro giorni dopo
il 10 agosto fu la volta di Lorenzo, che aveva 33 anni.
La sua vita come diaconato perenne
Lorenzo nacque a Osca (Huesca), città della Spagna, nella prima metà del III secolo. Venuto a Roma, centro della cristianità, si distinse per la sua pietà, carità verso i poveri e l’integrità di costumi. Grazie alle sue doti, Papa Sisto II lo nominò Diacono della Chiesa, meglio capo dei diaconi. Doveva sovrintendere all’amministrazione dei beni, accettare le offerte e custodirle, provvedere ai bisognosi, agli orfani e alle vedove.
Per queste mansioni Lorenzo fu uno dei personaggi più noti della prima
cristianità di Roma ed uno dei martiri più venerati, tanto che la sua memoria
fu ricordata da molte chiese e cappelle costruite in suo onore nel corso dei
secoli. Lorenzo fu catturato dai soldati dell’Imperatore Valeriano il 6 agosto
del 258 nelle catacombe di San Callisto assieme al Papa Sisto II ed altri
diaconi. Mentre il Pontefice e gli altri diaconi subirono subito il martirio,
Lorenzo fu risparmiato per farsi consegnare i tesori della chiesa.
Si narra che all’Imperatore Valeriano, che gli imponeva la consegna dei tesori
della Chiesa, Lorenzo abbia portato davanti numerosi poveri ed ammalati ed
abbia detto “Ecco i tesori della chiesa”. In seguito Lorenzo fu dato in
custodia al centurione Ippolito, che lo rinchiuse in un sotterraneo del suo
palazzo; in questo luogo buio, umido e angusto si trovava imprigionato anche un
certo Lucillo, privo di vista. Lorenzo confortò il compagno di prigionia, lo
incoraggio, lo catechizzò alla dottrina di Cristo e, servendosi di una polla
d’acqua che sgorgava dal suolo, lo battezzò. Dopo il Battesimo Lucillo riebbe
la vista. Il centurione Ippolito visitava spesso i suoi carcerati; avendo constatato
il fatto prodigioso , colpito dalla serenità e mansuetudine dei prigionieri, e
illuminato dalla grazia di Dio, si fece Cristiano ricevendo il battesimo da
Lorenzo. In seguito Ippolito, riconosciuto cristiano, fu legato alla coda di
cavalli e fatto trascinare per sassi e rovi fino alla morte. Lorenzo fu
bruciato vivo sulla graticola, in luogo poco lontano dalla prigione; il suo
corpo fu portato al Campo Verano, nelle catacombe di Santa Ciriaca.
La controversa questione del martirio
Il Martirio di san Lorenzo è datato dal martirologio romano il 10 agosto del
258 dopo Cristo. A ricordare questi avvenimenti furono erette a Roma tre
chiese: San Lorenzo in Fonte (luogo della prigionia), San Lorenzo in Panisperna
(luogo del martirio) e San Lorenzo al Verano (luogo della sua sepoltura).
Storicamente però furono circa 30 (delle sette rimaste) le chiese dedicate a
San Lorenzo, santo amatissimo e compatrono di Roma. Secondo la devozione
e la pietà popolare San Lorenzo fu bruciato sopra una graticola, la Leggenda
Aurea del beato Jacopo da Varazze, ne ha in modo significativo sigillato la
pietas popolare con la narrazione dei suoi ultimi momenti. Secondo la moderna
storiografia tuttavia in base a studi concernenti l’epoca, viene considerata
leggendaria questa tradizione, infatti L’imperatore Valeriano non ordinò
torture, tanto che appare più veritiero ritenere che Lorenzo sia stato
decapitato come Sisto II, Cipriano e tanti altri. A suffragare la tradizione
della graticola resta nondimeno l’ininterrotta trasmissione ab immemorabili che
è come già detto parte ancora prima del grande Sant’Ambrogio che ne riteneva
come notizia certa.
Il culto e i patronati
San Lorenzo è patrono di diaconi, cuochi e pompieri. Fin dai primi secoli del
cristianesimo, Lorenzo viene generalmente raffigurato come un giovane diacono
rivestito della dalmatica, con il ricorrente attributo della graticola o, in
tempi più recenti, della borsa del tesoro della Chiesa romana da lui
distribuito, secondo i testi agiografici, ai poveri. Gli agiografi sono
concordi nel riconoscere in Lorenzo il titolare della necropoli della via
Tiburtina a Roma. In particolare insieme a Santo Stefano e San Vincenzo,
Lorenzo è per antonomasia modello perfetto del diacono, il servizio alla Chiesa
vista come popolo in cammino che nel suo grembo riconosce Cristo presenti in
particolare nei poveri e nei sofferenti.
L’affascinante legame con le stelle cadenti
La notte dedicata al martirio di san Lorenzo è legato ormai in modo indissolubile al fenomeno delle stelle cadenti, diverse sono le interpretazioni di questo binomio che nasce per motivi ovviamente estranei alle sue vicende agiografiche sebbene si possa azzardare un interessante legame. Le «stelle cadenti» rappresentano le lacrime versate dal Santo durante il suo supplizio, lacrime che vagherebbero eternamente nei cieli, e scenderebbero sulla terra solo in questo giorno; oppure, le «stelle cadenti» ricordano i carboni ardenti su cui il Santo, secondo la leggenda, fu martirizzato (su una graticola, il suo emblema). In ogni caso, la tradizione di questa notte ha creato un’atmosfera ricca di speranza: si crede infatti che si possano avverare i desideri di tutti coloro che si soffermino a ricordare il dolore di san Lorenzo, e il rituale più diffuso prevede che a ogni stella cadente si pronunci l’avvenimento auspicato. Celebre la poesia di Giovanni Pascoli, che interpreta la pioggia di stelle cadenti come lacrime celesti, intitolata appunto, dal giorno dedicato al santo, X agosto: «San Lorenzo, io lo so perché tanto / di stelle per l'aria tranquilla / arde e cade, perché si gran pianto / nel concavo cielo sfavilla...».
Autore: Don Luca Roveda
SOURCE : http://www.santiebeati.it/dettaglio/21350
PROTO DIACONO DELLA CHIESA ROMANA
Don Francesco Moraglia, Docente di teologia
sistematica, Genova
La storia della Chiesa ci ha consegnato grandi figure
di vescovi e presbiteri che hanno contribuito ad illustrare sul piano teologico
e pastorale il significato profondo del ministero ordinato. Per l'episcopato
spiccano, fra le altre, le figure di Ireneo, Agostino, Winfrìdo-Bonifacio,
Bartolomeo Las Casas, Ildefonso Schuster; per il presbiterato assumono rilievo,
in epoca moderna e contemporanea, Filippo Neri, Giovanni Maria Vianney,
Giovarmi Bosco, Pietro Chanel, Massimiliano Kolbe. Anche il ministero diaconale
prende contorni più chiari se lo si considera alla luce delle figure dei grandi
diaconi; è il caso, ad esempio, del martire Lorenzo, proto diacono della chiesa
romana che, con Stefano e Filippo, è certamente una dei più famosi
dell'antichità.
Il diaconato considerato in se stesso, come ministero
permanente, non finalizzato al presbiterato, viene meno in occidente dopo che,
fino al V secolo, era stata un'istituzione fiorente; ad iniziare da tale epoca
- sostanzialmente per il maggior coinvolgimento dei presbiteri nell'attività
pastorale -, il primo grado del sacramento dell'ordine si riduce a semplice
tappa d'accesso al grado successivo: il presbiterato. Si può allora facilmente
comprendere come mai l'istituzione diaconale, sul piano della riflessione
teologica e della prassi pastorale, sia rimasta inibita, quasi fossilizzata.
A tale situazione, già nel XVI secolo, tentò dì
reagire il concilio di Trento ma senza successo; bisognerà attendere il
concilio Vaticano II, nella seconda metà del XX secolo, per vedere ristabilito
il diaconato "come un grado proprio e permanente della gerarchia
..."; il testo della costituzione dogmatica Lumen Gentium, ancora
al n. 29, subito dopo l'affermazione, precedente specifica: "…
col consenso del romano pontefice questo diaconato potrà essere conferito ad
uomini di più matura età anche viventi nel matrimonio, e cosi pure a giovani
idonei, per i quali, però, deve rimanere ferma la legge dei celibato" (EV.
1/360).
Paolo VI, nella Lettera apostolica. Sacrum
diaconatus ordinem -18 giugno 1967-, ribadisce che l'ordine del diaconato
"...non deve essere considerato come un puro e semplice grado di accesso
a! sacerdozio; esso, insigne per l'indelebile carattere e la particolare sua
grazia, di tanto si arricchisce che coloro i quali. vi sono chiamati possono in
maniera stabile dedicarsi 'ai misteri di Cristo e della Chiesa' "(EV,
2/1369).
Già il solo fatto che nella Chiesa latina per un
periodo cosi lungo - quindici secoli -, il diaconato non si sia attuato nella
forma permanente, lascia intuire che sul piano della riflessione teologica e
della prassi pastorale è necessario recuperare il tempo perduto attraverso una
riflessione ampia da parte di tutta la comunità ecclesiale. Il diaconato
permanente, infatti, costituisce un importante arricchimento per la missione
della Chiesa.
Ovviamente il ripristino del diaconato permanente,
autorevolmente richiesto dall'ultimo concilio, non può che avvenire in armonia
e continuità con l'antica tradizione. Oltremodo significative le parole della Congregazione
per l'Educazione Cattolica a della Congregazione per il Clero, nella
recente dichiarazione congiunta - del 22 febbraio 1998 -,
dichiarazione posta all'inizio delle: "Norme fondamentali per
informazione dei diaconi permanenti" e del "Direttorio per
il ministero e la vita dei presbiteri"; tali parole risultano
chiarificatrici e in grado di orientare per il futuro; in esse si dice: "è
l'intera realtà diaconale (visione dottrinale fondamentale, conseguente
discernimento vocazionale e preparazione, vita, ministero, spiritualità e
formazione permanente) che postula oggi una revisione del cammino dì formazione
fin qui percorso, per giungere ad una chiarificazione globale, indispensabile
per un nuovo impulso di questo grado dell'Ordine sacro, in corrispondenza con i
voti e le intenzioni del Concilio Ecumenico Vaticano II" (Norme
fondamentali per la formazione da diaconi permanenti, Direttorio per il
ministero e la vita dei diaconi permanenti. Città del Vaticano l998, pag. 7).
Riprendendo quanto detto circa le grandi figure di
vescovi, presbiteri e diaconi che hanno illustrato ed inciso sul ministero
ordinato, determinandone una comprensione più vera ed approfondita, risulta del
tutto coerente soffermarsi sulla figura del diacono Lorenzo che nella sua
vicenda personale spinge a ripensare il pruno grado dei ministero ordinato che,
per le vicende storiche sopramenzionate, attende ancora oggi d'essere
pienamente colto e valorizzato. Si tratta di dare nuova linfa ad un ritrovato
ministero diaconale inteso come ministero permanente in grado d'esprimersi con
maggiore fecondità nella vita della Chiesa.
Le vicissitudini personali di san Lorenzo, arcidiacono
della Chiesa di Roma, ci sono giunte attraverso un'antica tradizione già
divulgata nel IV secolo; tale tradizione accolta dalla Chiesa è stata anche
recepita dai testi liturgici.
Le vicende più note del martirio di Lorenzo sono
descritte, con ricchezza di particolari, nella Passio Polychromì di
cui abbiamo tre redazioni (V-V11 secolo); che in questo racconto siano
contenuti elementi leggendari è un dato di fatto anche se talune notizie qui
presentate sono note anche da testimonianze precedenti come quella di
sant'Ambnogio nel De Officiis (Cfr. PL XVL 89-92).
Partiamo, con l'intento di ampliarla, dalle brevi note
riportate per la festa del martire che - secondo la "Depositio
martyrum" (anno 354) - cade il 10 agosto; ecco le espressioni del Messale
Romano: "Lorenzo, famoso diacono della chiesa di Roma, confermò col
martirio sotto Valeriano (258) il suo servizio di carità, quattro giorni dopo
la decapitazione di papa Sisto II. Secondo una tradizione già divulgata nel IV
secolo, sostenne intrepido un atroce martirio sulla graticola, dopo aver
distribuito i beni della comunità ai poveri da lui qualificati come veri tesori
della Chiesa...". Queste note si chiudono ricordando che il nome di
Lorenzo è menzionato anche nel Canone Romano.
Così la Chiesa, nei suoi testi liturgici ufficiali, fa
suo quanto riferisce l'antica tradizione che, pure, conosce al suo interno
versioni diverse. Qui non intendiamo entrare in merito alle ipotesi
recentemente avanzate dalla critica storiografica che inclinerebbe a spostare
la data del martirio di Lorenzo all'inizio del IV secolo e a caratterizzarne la
figura secondo linee diverse da quelle tradizionali; per esempio, Lorenzo non
sarebbe spagnolo ma romano, a tale proposito il prefazio della mensa XII del Sacramniarìo
leoniano lo presenta come civis romano. Ma, come annota Paolo
Toschi, tutti questi nuovi studi: ''non tolgono a priori la
possibilità che in Roma esistesse una vera e propria tradizione, esposta con
evidenti abbellimenti retorici da sant'Ambrogio, circa la tragica cattura e la
fine di san Lorenzo proprio per mezzo del fuoco, supplizio che si sa inflitto,
sempre sotto Valeriano, a san Fruttuoso e ai diaconi Eulogio e Augurio a
Tarragona. D'altronde il verbo animadvertere adoperato nel decreto dì
persecuzione nella redazione ciprianea può riferirsi anche ad altre forme di
esecuzioni capitali oltre la 'decollazione' "(Bibliotheca Sanctorum, vol.
… 1539).
Recepiamo, qui, il dato tradizionale così come viene
riportato dai testi liturgica, limitandoci a proporlo in modo più articolato.
Così Lorenzo sarebbe nato in Spagna, ad Osca cittadina
dell'Aragona che sorge alle falde dei Pirenei. Ancora giovane, per completare
gli studi umanistici e teologici fu mandato nella città di Saragozza, dove
conobbe il futuro papa Sisto II. Questi - originario della Grecia -, svolgeva
il suo ufficio d'insegnante in quello che era, all'epoca, uno dei più noti
centri di studi e, tra quei maestri, il futuro papa era uno dei più conosciuti
ed apprezzati.
Da parte sua Lorenzo, che un giorno sarebbe diventato
il capo dei diaconi della Chiesa di Roma, si imponeva per le sue doti umane,
per la delicatezza d'animo e l'ingegno. Tra il maestro e l'allievo iniziò,
cosi, una comunione e una dimestichezza di vita che, col passare del tempo,
crebbe e si cementò; intanto, l'amore per Roma, centro della cristianità e
città sede del Vicario di Cristo si faceva, per entrambi, più forte, fino a
quando, seguendo un flusso migratorio allora molto vivace, essi lasciarono la
Spagna per la città dove l'apostolo Pietro aveva posto la sua cattedra e reso
la suprema testimonianza. Così maestro e allievo proprio a Roma, nel cuore
della cattolicità, potevano realizzare il loro ideale di evangelizzazione e
missionarietà ... fino all'effusione del sangue. Quando il 30 agosto dell'anno
257, Sisto II salì il soglio di Pietro - per un pontificato che sarebbe duralo
meno di un anno -, subito, senza esitare, volle accanto a sé, affidandogli il
delicato incarico di proto diacono, l'antico discepolo e amico Lorenzo.
I due, infine, suggellarono la loro vita di comunione
e amicizia morendo per mano dello stesso persecutore, separati solamente da
pochi giorni.
Della fine di papa Sisto II abbiamo notizie in una
lettera di san Cipriano, vescovo di Cartagine. Cipriano, parlando della
situazione di grande incertezza e disagio in cui versavano le Chiese a causa
della crescente ostilità verso i cristiani, annota: "L'imperatore
Valeriano ha spedito al senato il suo rescritto col quale ha deciso che
vescovi, sacerdoti e diaconi siano subito messi a morte ... - poi la
testimonianza di Cipriano continua - ... vi comunico che Sisto ha subito il
martirio con quattro diaconi il 6 agosto, mentre si trovava nella zona del
cimitero. Le autorità di Roma hanno come norma che quanti vengono denunciati
quali cristiani, debbano essere giustiziati e subire la confisca dei beni a
beneficio dell'erario imperiale" (Lettera 80; CSEL 3,839-840).
Il cimitero a. cui allude il santo
vescovo di Cartagine è quello di Callisto, dove Sisto fu catturato mentre
celebrava la sacra liturgia e dove fu sepolto dopo il martirio.
Invece, per il martirio del diacono Lorenzo, abbiamo
la testimonianza particolarmente eloquente di sant'Ambrogio nel De
Officiis (1 41,205-207), ripresa, in seguito, da Prudenzio e da
sant'Agostino, poi ancora da san Massimo di Torino, san Pier Crisologo, san
Leone Magno, infine da alcune formule liturgiche contenute nei Sacramentali
romani, nel Missale Gothicum e nell'Ormionale Visigotico (Bibliotheca
Sanctorum, vol. ..., 1538-1539).
Ambrogio si dilunga, dapprima, sull'incontro e sul
dialogo fra Lorenzo e il Papa, poi allude alla distribuzione dei beni della
Chiesa ai poveri, infine menziona la graticola, strumento del supplizio,
rimarcando la frase con cui il proto diacono della Chiesa di Roma rivolgendosi
ai suoi aguzzini dice: assum est, ... versa et manduca (Cfr.
Bibfiotheca Sanctorum, vol. ..., col.1538-1539).
Ed è proprio il testo ambrosiano del De Officiis (cap.
41, nn.205-206-207), commovente nella sua intensità e forza espressiva, che
prendiamo come riferimento; sant'Ambrogio così si esprime:
205. "... san Lorenzo, ... vedendo il suo vescovo
Sisto condotto al martirio, cominciò a piangere non perché quello era condotto
a morire, ma. perché egli doveva sopravvivergli. Comincia dunque a dirgli a
gran voce: ''Dove vai, padre, senza il tuo figlio? Dove ti affretti, o santo
vescovo, senza il tuo diacono? Non offrivi mai il sacrificio senza
ministro. Che ti è spiaciuto dunque in me, o padre? Forse mi hai trovato
indegno? Verifica almeno se hai scelto un ministro idoneo. Non vuoi che
versi il sangue insieme con te colui al quale hai affidato il sangue dei
Signore, colui che hai fatto partecipe della celebrazione dei sacri misteri?
Sta' attento che, mentre viene lodata la tua fortezza, il tuo discernimento non
vacilli. Il disprezzo per il discepolo è danno per il maestro. È necessario
ricordare che gli uomini grandi e famosi vincono con le prove vittoriose dei loro
discepoli più che con le proprie? Infine Abramo offrì suo figlio, Pietro mandò
innanzi Stefano. Anche tu, o padre, mostra in tuo figlio la tua virtù; offri
chi hai educato, per giungere al premio eterno in gloriosa compagnia, sicuro
del tuo giudizio".
206. Allora Sisto gli rispose: "Non ti lascio,
non ti abbandono, o figlio; ma ti sono riservate prove più difficili. A noi,
perché vecchi, è stato assegnato il percorso d'una gara più facile; a te,
perché giovane, è destinato un più glorioso trionfo sul tiranno. Presto verrai,
cessa di piangere: fra tre giorni mi seguirai. Tra un vescovo e un levita è
conveniente ci sia questo intervallo. Non sarebbe stato degno di te vincere
sotto la guida del maestro, come se cercassi un aiuto. Perché chiedi di
condividere il mio martirio? Te ne lascio l'intera ereditò. Perché esigi la mia
presenza? I discepoli ancor deboli precedano il maestro, quelli già forti, che
non hanno più bisogno d'insegnamenti, lo seguano per vincere senza di lui. Cosi
anche Elia lasciò Eliseo. Ti affido la successione della mia virtù".
207. Cera fra loro una gara, veramente degna d'essere
combattuta da un vescovo e da un diacono: chi per primo dovesse soffrire per
Cristo. (Dicono che nelle rappresentazioni tragiche gli spettatori scoppiassero
in grandi applausi, quando Pilade diceva dì essere Oreste e Oreste, com'era di
fatto, affermava d'essere Oreste, quello per essere ucciso al posto di Oreste,
Oreste per impedire che Pilade fosse ucciso al suo posto. Ma essi non avrebbero
dovuto vivere, perché entrambi erano rei di parricidio: l'uno perché l'aveva
commesso, l'altro perché era stato suo complice. Nel nostro caso) nessun
desiderio spingeva san Lorenzo se non quello d'immolarsi p«r il Signore. E
anch'egli, tre giorni dopo, mentre, beffato il tiranno, veniva bruciato su una
graticola: 'Questa parte è cotta, disse, volta e mangia'. Così con la sua forza
d'animo vinceva l'ardore del fuoco'" (Sant'Anabrogio, De Officiis, libri
tres, Milano, Biblioteca Ambrosiana, Roma Città Nuova Editrice 1977, pp, 148-151).
Stando alla testimonianza di sant'Ambrogio, il diacono
risulta caratterizzato:
1) come colui che, costituito sacramentalmente nel
servizio della offerta (diaconia), vive il suo ministero diaconale esprimendo
nella martyria suprema testimonianza per Cristo -, il senso teologico del
servizio della carità, attraverso l'accoglienza di quell'amore-carità più
grande che è il martirio.
2) come colui che, in forza del vincolo strutturale
che lo lega sacramentalmente al vescovo, (primo grado dell'ordine), vive la
"comunione ecclesiale", attraverso un servizio specifico
all'episcopo, proprio a partire dall'eucaristia e in riferimento ad esso.
3) come colui che, in forza del sacramento (cioè in
quanto radicato nel primo grado dell'ordine), si dedica al servizio di una
carità integrale a 360 gradi - quindi non solo solidarietà umana e sociale -, e
così manifesta il carattere più tipico della diaconia.
Esaminiamo di seguito queste caratteristiche,
incominciando dalla:
1) I1 diacono sì presenta come colui che, costituito
sacramentalmente nel servizio della offerta (diaconia), vive il suo ministero
diaconale esprimendo nella martyria suprema testimonianza per Cristo -, il
senso teologico del servizio della carità, attraverso l'accoglienza di
quell'amore-carità più grande che è il martirio.
Se la caratteristica principale che identifica il
diacono, in sé, e nel suo ministero è: essere ordinato per il servizio della
carità, allora la martyria - testimonianza fino all'effusione del
sangue -, va considerata come espressione di un amore-carità più grande, ossia
il servizio di una carità che non conosce limiti. Il ministero della carità a
cui il diacono viene deputato attraverso l'ordinazione non si ferma, quindi, al
servizio delle mense o, come si usava dire una volta con linguaggio
catechistico» alle opere di misericordia corporali ma, neppure a quelle
spirituali, piuttosto il servizio diaconale della carità deve pervenire,
nell'incondizionata consegna di sé, fino all'imitazione di Cristo, il testimone
fedele per antonomasia (Cfr, Ap 1,5; 3,14).
Nel caso di san Lorenzo - spiega Ambrogio "nessun
desiderio lo spingeva se non quello d'immolarsi per il Signore (Cfr.
Sant'Ambrogio, De Officiis, I, 41, n. 207); così, attraverso la testimonianza
data innanzi ai suoi persecutori, si fa evidente che l'esercizio del ministero
diaconale qui non si identifica col servizio del prossimo, ridotto alle sole
necessità materiali; poiché proprio in quel gesto che esprime un amore più
grande per Cristo e che porta a donare la vita, Lorenzo fa in modo che anche i
suoi carnefici possano, in senso reale, fare "una qual certa"
esperienza del Verbo incarnato che, alla fine, è il destino personale e comune
di ogni uomo, questo è il servizio teologico della carità a cui ogni diacono
deve tendere o, almeno, rimanere disponibile.
Ciò non significa che il diacono nel suo ministero
esaurisca la testimonianza della carità che è, e rimane sempre, vocazione e
missione di tutta la Chiesa; piuttosto si intende affermare che, in forza
dell'ordinazione, il diacono porta in sé, in modo sacramentale-specifico, la
"forma Christi'" per il servizio della carità; vale a dire un
"esercizio ministeriale" della carità che si attua nei confronti di
Cristo e dei fratelli e che può giungere a richiedere anche il dono di sé ...
fino al sacrificio della vita. Chiare risuonano, allora, le parole che Lorenzo
rivolge al vescovo Sisto: "infine Abramo offrì suo figlio, Pietro mandò
innanzi Stefano. Anche tu, o padre, mostra in tuo figlio la virtù; orni chi hai
educato, per giungere al premio eterno in gloriosa compagnia, sicuro del tuo
giudizio" (Sant'Ambrogio, De Officiis, I, 41, n.205).
Giova ribadire, comunque, che la testimonianza di un
"amore-carità" più grande, da parte di chi è ordinato proprio per il
servizio della carità, non esimerà mai la Chiesa-Sposa dall'offrirsi a
Cristo-Sposo, nel dono della "martyria" in cui, al di là di ogni
reticenza e ambiguità, si manifesta il valore assoluto e l'unione inscindibile
che "verità" e "carità" assumono nella vita del discepolo
del Signore (Cfr. l Cor l3,4-5; Fil 4,15).
A tale proposito è utile rileggere il testo di Lumen
Gentium 42, in cui si afferma: "... il martirio, col quale il discepolo è
reso simile al maestro che liberamente accetta la morte per la salvezza del
mondo, e a lui si conforma nell'effusione del sangue, è stimato dalla Chiesa
come il dono eccezionale e la suprema prova di carità ... se a pochi il
martirio è concesso, devono però tutti essere pronti a confessare Cristo
davanti agli uomini, e a seguirlo sulla via della croce attraverso le
persecuzioni, che non mancano mai alla Chiesa" (EV, 1/398).
Ora - nonostante la chiamata universale alla carità
anche eroica -, un fatto rimane incontrovertibile: nella Chiesa esiste uno
specifico "ministero ordinato", quindi degli uomini sacramentalmente
costituiti per il servizio della carità;
2) Il diacono si presenta come colui che, in forza del
vincolo strutturale che lo lega sacramentalmente al vescovo, (primo grado
dell'ordine), vive la "comunione ecclesiale", attraverso un servizio
specifico all'episcopo, proprio a partire dall'eucaristia e in riferimento ad
essa:
Questa è l'altra caratteristica che si evince dal
colloquio tra Sisto e Lorenzo presso il cimitero di Callisto; il dialogo pone
in evidenza come proprio nel legame sacramentale che unisce il diacono
all'episcopo, il diacono appaia "uomo della comunione" esattamente
attraverso il servizio specifico a! vescovo; tale servizio, poi, si realizza,
concretamente, nel fedele adempimento di ciò che l'episcopo, in virtù della
pienezza del sacerdozio e del governo che ha sulla sua Chiesa - sempre nella
comunione con il vescovo di Roma -, richiede al suo diacono secondo le
necessità e le urgenze ecclesiali.
Nel ministero del diacono, infine, tutto ha come
riferimento l'altare, in quanto nella Chiesa ogni cosa, ad iniziare dalla
carità, ha la sua origine dalla SS. Eucaristia. Ecco il punto in cui la
testimonianza di Ambrogio, a riguardo, si fa particolarmente significativa: "…
Lorenzo ... vedendo il suo vescovo Sisto condotto al martirio, cominciò ... a
dirgli a gran voce: 'Dove vai, padre, senza il tuo figlio? Dove ti affretti o
santo vescovo, senza il tuo diacono? Non offrivi mai il sacrificio senza
ministro? ... Non vuoi che versi il sangue insieme con te colui al quale hai
affidato il sangue del Signore, colui che hai fatto partecipe della
celebrazione dei sacri misteri? "(Sant'Ambrogio, De Officiis, 1.41, n. 205
....).
La comunione e l'affetto tra il vescovo e il diacono,
che qui si manifestano nella comune dipendenza e nel comune legame
all'Eucaristia, esprimono una visione ecclesiale profondamente teologica che va
oltre le concezioni che abbassano e riducono la Chiesa-Sposa, alla mera
dimensione politica e sociologica, equiparandola, di fatto, ad una tra le tante
istituzioni umane; cosi è necessario liberarsi da ogni prospettiva
secolarizzala e secolarizzante che ineluttabilmente porta a smarrire o a
compromettere il senso e la forza rigeneratrice del Mistero; il rischio è quello
di vedere tanto nel papa, quanto nei vescovi, nei presbiteri e nei diaconi,
altrettanti gradini di una infinita burocrazia del tutto simile a quella della
pubblica amministrazione e deputata, come questa, a vigilare su un non meglio
precisato buon ordine dell'insieme.
L'incontro tra papa Sisto e il diacono Lorenzo ci
invita, se mai fosse il caso, a ribaltare una tale visione e a riscoprire nel
cuore della Istituzione-Chiesa, sempre indispensabile, e delle strutture
ecclesiali, parimenti necessarie, la realtà viva e vivificante della grazia che
le anima e, insieme, ci invita a riscoprire il legame teologico che le vincola
a Cristo, unico, vero Episcopo, Presbitero e Diacono. D'altra parte già nel
Nuovo testamento - nella lettera ai Filippesi (Cfr. Fil 1,1) e nella prima
lettera a Timoteo (Cfr. 1 Tim 3,1-13) -, troviamo associati il vescovo e il
diacono; in seguito è attestato il loro stretto legame nella "Traditio
Apostolica" - inizio III secolo (Ippolito di Roma?) -, dove la grazia
conferita al diacono col rito di ordinazione è definita dì "semplice
servizio del vescovo", senza alcun sacerdozio; pochi anni dopo - a metà
del III secolo, in Siria -, la "Didascalia degli Apostoli" presenta
il diacono come il "servitore del vescovo e dei poveri".
Infine, il rapporto che lega strutturalmente il
diacono al vescovo oggi viene espresso in maniera trasparente attraverso la
liturgia dell'ordinazione; in questo cerimoniale, infatti, a differenza di
quello dell'ordinazione dei vescovi e dei presbiteri, il gesto dell'imposizione
delle mani viene compiuto unicamente dal vescovo ordinante per indicane
appunto, il vincolo caratteristico e singolare che lega il diacono al vescovo.
3) II diacono si presenta come colui che, in forza del
sacramento (cioè in quanto radicato nel primo grado dell'ordine), si dedica al
servizio di una carità integrale a 360 gradi - quindi non solo solidarietà
umana e sociale -, e così manifesta il carattere più tipico della diaconia.
Nella sua testimonianza, Ambrogio ci presenta ancora
Lorenzo come colui che, m forza del sacramento ricevuto, è pienamente dedito al
servizio della carità in una situazione concreta: la Roma imperiale del terzo
secolo, mentre infuria la persecuzione; e in tale congiuntura, Lorenzo è
chiamato a porre, dinanzi alla comunità ecclesiale e al mondo, gesti concreti
destinati a trasformarsi in altrettanti segni dell'Amore-Carità di Dio, ossia
di quella Carità da cui ogni cosa proviene e verso cui è incamminata; e proprio
in tale servizio, il diacono esprime il ministero più tipico della sua diaconia
che consiste, appunto, nel servizio della carità compiuto in forza del mandato
sacramentale; insomma un'animazione che riguarda la Chiesa o settori della vita
ecclesiale e che si presenta secondo i caratteri della cattolicità (kat'olon =
secondo la totalità, senza escludere nulla); l'aspirazione di tale servizio è
la totalità degli uomini senza eccezioni; il contenuto, un bene che risponda a
tutte le attese dell'uomo - spirito, anima e corpo (Cfr. 1 Ts 5,23) -
escludendo ogni parzialità e unilateralità.
Inoltre, nel testo ambrosiano si coglie un'allusione
che aiuta la riflessione: Sisto, ormai prigioniero, affida a Lorenzo, il primo
dei suoi diaconi, l'intera Chiesa e (gliela lascia per lo spazio di tre giorni:
"… A noi, perché vecchi, è stato assegnato il percorso d'una gara più
facile; a te, perché giovane, è destinato un più glorioso trionfo sul tiranno.
Presto verrai, cessa di piangere: fra tre giorni mi seguirai. Tra un vescovo e
un levita è conveniente ci sia questo intervallo..." (Sant'Ambrogio, De Officiis,
n. 206). Lorenzo, in quei tre giorni, e come diacono, in spirito di servizio e
obbedienza al suo vescovo - ormai strappato definitivamente al suo popolo -,
dovrà avere cura della Chiesa, così per l'ultima volta amministrerà i beni
della Sposa di Cristo e lo farà con un gesto che ha in sé la forza dì una
definizione e che dice come nella Chiesa tutto sia finalizzato e assuma, valore
a partire dal servizio della carità, realtà destinata a rimanere anche quando
tutto sarà venuto meno e la scena di questo mondo sarà passata (Cfr. l Cor
l3,8).
A chi guarda da lontano, in modo approssimativo - e,
tutto sommato, superficiale -, questo gesto può sembrare legato esclusivamente
alle necessità materiali e al tempo presente; si tratta, infatti, solamente della
distribuzione di beni materiali a dei poveri; in realtà, l'atto che Lorenzo
compie, m spirito di fedeltà alla consegna ricevuta dal vescovo e al ministero
ecclesiale in cui è costituito, è un atto che lo proietta e con lui proietta
tutta la Chiesa - affidatagli fino al momento del martirio -, oltre la storia,
nell'escatologìa, ossia, nel "tempo" e nello "spazio" in
cui Dio manifesta la pienezza della sua carità e del suo amore.
Così il diacono Lorenzo, ministro ordinato della
carità, porta a termine il compito che aveva ricevuto, non solo in quanto segue
il suo vescovo nel martirio ma perché attraverso il gesto col quale dona ai
poveri tutte le risorse della comunità - qui espresse dai beni materiali -,
manifesta come nella Chiesa, ogni cosa abbia valore se è orienta alla carità,
se diventa servizio alla carità, se può trasformarsi in carità.
E tale servizio - come ricorda la prima lettera ai
Tessalonicesi (Cfr. 1 Ts 5,23) -, si estende non solo al "corpo"' ma
anche allo "spirito" e all'"anima'', cosa che sì palesa in tutta
chiarezza in quella preghiera che - secondo la Passio Polychronii (gli atti del
martirio di Lorenzo) -, il santo diacono volle recitare per la città di Roma
prima di stendersi sulla graticola.
E la città, che gli attribuiva la definitiva vittoria
sul paganesimo, lo ricambiò eleggendolo suo terzo patrono e celebrando la sua
festa fin dal IV secolo, come seconda, per importanza, dopo quella dei beati
apostoli Pietro e Paolo e innalzando, in onore del santo diacono,
nell'antichità e nel medio evo, ben trentaquattro chiese e cappelle, segno
tangibile di gratitudine verso colui che, fedele al suo ministero, era stato,
in mezzo a lei, vero ministro e servitore della carità.
Ora, al termine di queste riflessioni sul ministero
del "diaconato" inteso soprattutto nella sua forma
"permanente", possiamo dire:
1) bisogna saper guardare con spirito critico a tutte
quelle prospettive - ormai superate, in verità - che, di fatto, interpretano e
presentano il diaconato come un ministero che conduce alla clericalizzazione
dei laici e alla laicizzazione dei chierici, giungendo così ad indebolire
l'identità d'entrambi.
2) il diacono, che si distingue dai vescovo e dal
presbitero in quanto non è ordinato "ad sacerdotium, sed ad
ministerium", è costituito in un grado autentico della gerarchia e non può
essere compreso come puro accesso al sacerdozio.
3) il diacono è abilitato al servizio della carità in
stretta dipendenza con l'Eucaristia e alla cura privilegiata dei poveri, tanto
nel servizio delle mense (opere di misericordia corporali), quanto nel servizio
della parola (opere di misericordia spirituali) e rimanendo aperto al servizio
di un amore-carità più grande, il martirio.
Infine, l'istituto del "diaconato
permanente", rappresenta e segna un importante arricchimento per la Chiesa
e la sua missione anche in vista della nuova evangelizzazione che il Santo
Padre continuamente richiama all'inizio del terzo millennio dell'era cristiana;
ed è proprio la bellezza, la forza e l'eroicità dì figure di diaconi come san
Lorenzo che aiutano a scoprire e a comprendere meglio la peculiarità del
ministero diaconale.
Voir aussi : http://www.calixo.net/~knarf/almanach/laurent/laurent.htm
