Vincenzo Foppa (–1515), Saint Faustin
et saint Jovite aux côtés de Notre Dame et de l’Enfant Jésus. XVe. Siècle, Tosio Martinengo Gallery
Vincenzo Foppa, Pala della Mercanzia. 238 x 212.5, Opera esposta nella Pinacoteca Tosio Martinengo a Brescia.
Saint Faustin
et son compagnon Jovite, martyrs près de Brescia (+122)
Deux frères martyrs qui font l'objet d'un culte très ancien à Brescia, Milan et Rome.
Le récit de leur 'passio' est tel que sont racontés ceux de bien d'autres martyrs.
Culte supprimé en 1969.
À Brescia en Lombardie, les saints martyrs Faustin et Jovite, qui, après de
nombreux combats soutenus pour la foi du Christ, reçurent en vainqueurs la
couronne du martyre.
Martyrologe romain
SOURCE : https://nominis.cef.fr/contenus/saint/643/Saint-Faustin.html
Saint Faustin et saint
Jovite
Martyrs
(† 122)
Saint Faustin et saint
Jovite étaient frères et appartenaient à une famille distinguée de Lombardie.
Dès leur jeunesse, ils furent remarquables par leur piété et par leur zèle, non
moins que par leur amitié mutuelle: on ne vit jamais deux frères si unis de
sentiments et d'inclinations.
Faustin était prêtre, et
Jovite diacre, quand l'empereur Adrien raviva la persécution contre les
chrétiens. Ils furent les premiers dénoncés, à cause de leur ardeur à prêcher
Jésus-Christ, et conduits près de l'empereur, dans un temple du soleil, pour
assister au sacrifice:
"Adorez le soleil,
leur dit-il, si vous voulez continuer de vivre et d'être heureux.
-- Nous n'adorerons que
le Dieu vivant qui a créé le soleil pour éclairer le monde."
La statue que leur
montrait l'empereur était fort brillante et environnée de rayons d'or. Jovite,
la fixant, s'écria:
"Oui, nous adorons
le Dieu qui règne dans le Ciel et le Créateur du soleil. Pour toi, vaine
statue, deviens à l'instant même toute noire, pour la confusion de ceux qui
t'adorent."
A sa parole, la statue
perdit son éclat et devint noire, comme l'avait demandé le saint martyr.
L'empereur commanda de la nettoyer; mais à peine les prêtres païens y
eurent-ils touchée, qu'elle tomba en cendres. Irrité, il ordonna alors de jeter
les deux frères aux bêtes féroces.
A peine étaient-ils
entrés dans l'amphithéâtre, que quatre lions, lâchés pour les dévorer, vinrent
se coucher à leurs pieds, et qu'ensuite les ours et les léopards s'approchèrent
d'eux avec la douceur des agneaux. Jetés dans un sombre cachot, ils y furent
laissés sans nourriture. Les anges descendirent du Ciel, éclairèrent leurs
ténèbres et leur rendirent la force et la joie pour de nouveaux combats.
On voulut faire brûler
vifs les saints martyrs; les flammes les respectèrent. L'empereur, effrayé de
tous ces prodiges, employa contre eux tous les raffinements de la cruauté; mais
ils demeurèrent fermes dans leur foi, et leur courage, joint à leurs miracles,
convertit un grand nombre d'infidèles.
On essaya de les faire
périr en les jetant à la mer; les flots les portèrent doucement au rivage.
Condamnés à mourir par le glaive, Faustin et Jovite se mirent à genoux, et
c'est dans l'attitude de la prière qu'ils eurent la tête tranchée.
La foi se ravive, à la
lecture des Actes héroïques des martyrs.
Abbé L. Jaud, Vie
des Saints pour tous les jours de l'année, Tours, Mame, 1950
SOURCE : http://magnificat.ca/cal/fr/saints/saint_faustin_et_saint_jovite.html
Floriano Ferramola (1480–1528). Mariegola
della confraternita dei santi Antonio abate, Faustino e Giovita, Museo
diocesano, Brescia. AA. VV., "Nel lume del Rinascimento", catalogo
della mostra, Edizioni Museo diocesano di Brescia, Brescia 1997
Saints Faustin et Jovite, martyrs
Leçon des Matines avant 1960
Troisième leçon. Faustin et Jovite, nés à Brescia, étaient frères et de noble origine. Pendant la persécution de Trajan, ils furent conduits, chargés de liens, dans plusieurs villes d’Italie, et eurent à y souffrir les plus cruels tourments, mais ils persévérèrent avec courage à confesser la foi chrétienne. Ils restèrent longtemps étroitement emprisonnés à Brescia, et ils y furent aussi exposés aux bêtes et jetés dans le feu, mais les flammes, comme les bêtes, les laissèrent sains et saufs. De Brescia on les mena enchaînés ensemble à Milan, où leur foi, éprouvée par les plus rigoureux tourments, brilla de plus en plus au milieu des souffrances, comme l’or devient plus éclatant par le feu. Envoyés ensuite à Rome, Faustin et Jovite y furent fortifiés par le Pape Évariste, et là encore cruellement torturés. Ayant été conduits à Naples, et de nouveau tourmentés de diverses manières en cette ville, on les jeta pieds et mains liés à la mer ; mais ils furent délivrés miraculeusement par les Anges. Leur constance au milieu de tant de supplices, et la vertu de leurs miracles convertirent un grand nombre de personnes à la foi du Christ. En dernier lieu, ramenés à Brescia au commencement de l’empire d’Adrien, ils eurent la tête tranchée et obtinrent ainsi la glorieuse couronne du martyre.
Dom Guéranger, l’Année
Liturgique
Les deux frères martyrs
que nous honorons aujourd’hui souffrirent au commencement du second siècle de
l’ère chrétienne ; leur mémoire s’est cependant conservée avec honneur dans
l’Église. La gloire des conquérants et des hommes d’État passe rapidement, et bientôt
leurs noms décolorés s’effacent de la mémoire des peuples ; on interroge les
savants pour savoir s’ils ont existé, à quelle époque, et quelles ont été leurs
actions. Brescia, la capitale de la Cénomanie italienne, se souvient à peine de
ceux qui l’ont régie ou illustrée au IIe siècle ; mais voici deux de ses
citoyens dont le souvenir durera autant que le monde. L’univers entier proclame
leur gloire et célèbre leur invincible courage. Glorifions-les en ces jours où
leurs exemples nous parlent si éloquemment de la fidélité que le chrétien doit
à Dieu.
Martyrs de Jésus-Christ,
lorsque nous comparons nos épreuves aux vôtres, vos combats avec ceux que nous
avons à soutenir, quelle reconnaissance ne devons-nous pas à Dieu qui a tant
ménagé notre faiblesse ! Nous qui sommes si prompts à violer la loi du
Seigneur, si lents à nous relever quand nous sommes tombés, si faibles dans la
foi et dans la charité, comment eussions-nous supporté les tourments qu’il vous
a fallu traverser pour arriver au repos éternel ? Cependant, nous sommes en
marche vers le même terme où vous êtes déjà parvenus. Une couronne aussi nous
attend, et il ne nous est pas libre d’y renoncer. Relevez notre courage, ô
saints Martyrs ; armez-nous contre le monde et contre nos mauvais penchants,
afin que non seulement notre bouche, mais nos œuvres et nos exemples confessent
Jésus-Christ, et témoignent que nous sommes chrétiens.
Bhx Cardinal
Schuster, Liber Sacramentorum
Le culte de ces martyrs
était déjà très répandu à Brescia quand, au temps de Grégoire II, grâce au
Brescian Petronax, restaurateur du Mont-Cassin, il pénétra dans la célèbre
abbaye et dans ses nombreuses dépendances. A la fin du moyen âge, cette fête
fut admise dans le Missel romain ; et en 1575, la colonie bresciane résidant à
Rome érigea même en l’honneur de ses deux Patrons une église — présentement
détruite — près de la via Giulia qui, à cette époque, en raison des grands
édifices dus à Jules II, était devenue l’une des voies les mieux habitées de la
Ville.
La messe est celle du
Commun des martyrs, Salus autem.
L’antienne pour l’introït
est tirée du psaume 36 : « Le salut des justes est dans le Seigneur qui les
protège durant l’épreuve. » II les protège, observe toutefois saint Augustin,
dans l’ordre de leur fin dernière, car, pour ce qui est du corps, s’il n’a pas
épargné celui de son Fils Unique, il n’a pas davantage entendu assurer la vie
et la prospérité matérielle à ses saints. Ne vous promettez donc pas, concluait
le Docteur d’Hippone prêchant à son peuple, ce que l’Évangile non plus ne vous
promet pas.
La collecte est la
suivante : « O Dieu qui réjouissez ce jour par là solennité de vos martyrs
Faustin et Jovite ; accordez-nous, tandis que nous vénérons leurs mérites,
d’imiter leurs exemples. » : Tel est l’esprit de l’Église en célébrant les
fêtes des saints. Sans ce but moral de la réforme de nos habitudes, les
solennités religieuses sont à peu près vaines, elles qui furent instituées par
les saints Pères précisément pour inciter les fidèles à suivre l’exemple de ceux
dont ils louent les vertus.
Le répons est tiré du
psaume 33. Dans l’épreuve, les martyrs sentirent toute la faiblesse de leur
fragile nature. Ils invoquèrent donc le secours de la grâce et le Seigneur les
exauça. Il les exauça mais rie les dispensa pas de l’épreuve qui fortifie la
vertu. Il les rendit supérieurs à la tentation, et, avec la divine grâce, ils
triomphèrent de la faiblesse de leur nature, des menaces des tyrans, des
tourments, de la mort même. Le Seigneur était à leurs côtés pour les soutenir ;
II les mit à l’abri parce que ceux-ci, se défiant humblement d’eux-mêmes, se
confièrent à Lui.
Le verset alléluiatique
est tiré de l’hymne célèbre de l’évêque Nicétas de Remesiana, le Te Deum : «
Seigneur, la blanche armée des Martyrs vous glorifie. ». Ils sont vêtus de
blanc, parce que, en raison de leur mort pour la Foi, ils ont lavé leurs robes
dans le Sang de l’Agneau.
Dans la rédaction du
Missel romain antérieure à la dernière correction, la lecture évangélique était
tirée de saint Matthieu (24, 3-13). Jésus y annonce aux Apôtres les signes
précurseurs de la fin du monde dont un symbole prophétique devait être la
destruction de Jérusalem par les Romains. En ces derniers temps, le démon fera
l’effort suprême contre le royaume du Christ ; et quand s’aggravera la lutte
qui préludera au triomphe final de Jésus, les martyrs, en affrontant nombreux
la mort pour la foi, fourniront encore au monde l’argument apologétique de la
divinité de la religion chrétienne. Cet argument sera repoussé, mais il ne
manquera pas pour cela d’avoir toute sa valeur, toute l’éloquence d’un sang
melius loquentem quam Abel ; car, dans les desseins de Dieu, il doit être le
dernier essai tenté pour convertir les incrédules et les soustraire à la
perdition. Tout cela est contenu dans le simple mot martyr, qui veut
précisément dire le témoin du Christ et de l’Évangile, grâce au sang versé.
Dans la récente
correction du Missel, à la péricope de saint Matthieu a été substituée celle de
saint Luc (XII, 1-8). Jésus encourage ses martyrs, et pour qu’ils ne soient pas
vaincus par la peur des tourments, il veut qu’ils aient plutôt la crainte de
Dieu, lequel peut condamner à l’enfer le corps et l’âme.
La divine Providence
veille sur ses saints et les garde ; aussi les impies ne pourront-ils sans sa
permission arracher un de leurs cheveux. Ils ne pourront faire aux saints ni
plus ni moins que ce que Dieu leur permettra. Être dans la main de Dieu, du
Dieu bon, du Dieu sage, du Dieu tout-puissant : quelle paix une telle pensée
doit répandre dans l’âme !
L’antienne pour
l’offrande des oblations par le peuple est tirée du Livre de la Sagesse (III,
1-3) : « La vie des justes est dans les mains de Dieu, en sorte que la mort la
plus cruelle ne peut leur porter préjudice. Les insensés les ont bien vus
extérieurement en proie aux supplices, mais dans leur cœur ils jouissaient au
contraire d’une paix inaltérable. »
Selon le texte du Missel
avant la dernière correction, dans la collecte sur les offrandes qui prélude à
l’anaphore consécratoire, on priait aujourd’hui le Seigneur de s’apaiser à la
vue des dons à lui offerts par le peuple fidèle, lequel, grâce à la puissante
intercession des saints Martyrs, a aussi confiance d’en obtenir le salut contre
tous les périls.
Selon le texte récent, la
prière est ainsi changée : Acceptez, Seigneur, nos supplications à l’occasion
de la fête de vos saints ; et faites que moins nous pouvons avoir confiance en
nous-mêmes, plus nous assistent les mérites de ceux qui vous furent agréables.
— II n’y a plus aucune allusion à la présentation des offrandes. Cette collecte
est belle, mais ce n’est pas une Secrète.
Le verset pour la
communion du peuple (celle-ci étant considérée comme le complément du saint
sacrifice, les malades seuls, communiant en viatique, pouvaient jadis la
recevoir en dehors de la messe) est tiré de l’Évangile selon saint Matthieu (X,
27) : « Ce que je vous dis dans les ténèbres, répétez-le en plein midi, et ce
que je vous dis à l’oreille, publiez-le sur les terrasses des maisons. » Jésus
veut ici encourager l’Église à confesser intrépidement la foi chrétienne en ne
cachant rien au monde entier de ce qu’il lui enseigna jadis dans un coin ignoré
de la Judée et de la Galilée.
Dom Pius Parsch, le Guide
dans l’année liturgique
Amour fidèle du Christ.
Saint Faustin et Saint
Jove. — Jour de mort : (d’après le martyrologe) 15 février vers 120. Tombeau :
à Brescia (Italie Supérieure). Leur vie : Les deux frères, Faustin et Jove,
étaient originaires de Brescia où ils prêchèrent la foi pendant la persécution
de Trajan, avec un grand courage. Quand l’évêque Apollons qui, dans ces temps
troublés, s’était caché, l’apprit, il ordonna le premier, prêtre et le second,
diacre. Peu de temps après, ils furent jetés en prison et, sous l’empereur
Hadrien, qui à ce moment se trouvait à Brescia, soumis à de nombreux tourments
et finalement décapités (vers 120). Le bréviaire raconte qu’ils souffrirent
également à Milan, à Rome et à Naples. Leurs reliques sont vénérées à Brescia.
La messe. — C’est la
troisième du commun des martyrs (Salus autem). Nous pouvons caractériser cette
messe à peu près ainsi : Le Christ apparaît au Saint-Sacrifice entouré de la «
blanche armée des martyrs » et c’est la réalisation anticipée de son avènement
au dernier jour (Ép. et Év.). Introït chante la vie des martyrs (l’image est
plus claire, si on lit le psaume en entier) : Les méchants étaient puissants et
heureux, ils opprimèrent les bons, les torturèrent et les conduisirent à la
mort, mais Dieu fut leur salut, il ne les abandonna pas dans le temps du
besoin. A l’Épître, les martyrs nous adressent la parole. Ils nous parlent des
(c jours anciens » où les premiers chrétiens, « après leur illumination (le
Baptême) avaient à soutenir de durs combats. » Ils gémirent dans les prisons,
ils supportèrent avec joie la perte de leurs biens..., maintenant ils se
tournent vers nous et nous demandent : « voulez-vous être nos compagnons ? » Il
faut que vous aussi vous ayez de la patience, ce n’est qu’ainsi que vous pouvez
accomplir la volonté de Dieu. Car il n’y a plus guère longtemps à attendre, le
Seigneur « viendra bientôt et il ne tardera pas » (maintenant, dans le
Saint-Sacrifice, il anticipe sa venue). Le Graduel est un écho de l’Épître :
les martyrs ont crié dans leur besoin et Dieu les a exaucés, il agira de même
avec nous, car « Dieu est tout près de ceux dont le cœur est troublé, et ceux
dont l’esprit est humilié, il les sauve. » A l’Évangile, le Seigneur apparaît
dans la splendeur de ses martyrs (All.) et il nous inspire l’esprit du martyre.
Ce que le Seigneur nous révèle dans le silence des saints mystères, nous devons
le prêcher dans le monde. En le faisant, nous ne devons pas craindre les hommes
qui ne peuvent que tuer le corPs. En dehors de la crainte de la mort éternelle,
nous ne devons avoir aucune crainte. Il faut nous rappeler, pour cela, que nous
sommes dans la main de Dieu, et que pas un cheveu ne tombera de notre tête sans
sa permission. Confessons le Christ sur la terre, afin qu’au jour de son
avènement il nous confesse « devant les anges de son Père ». Ainsi les deux
lectures veulent nous inspirer l’esprit du martyre ; dans la première, les
martyrs nous parlent ; dans la seconde, c’est le Christ ; l’une et l’autre nous
montrent, comme terme ultime, le dernier avènement du Christ. A l’Offertoire,
nous voyons encore le martyre sous son aspect glorieux : « Les âmes des justes
sont dans la main de Dieu... aux yeux des insensés, ils ont paru mourir, mais,
en vérité, ils sont dans la paix », c’est-à-dire dans la gloire bienheureuse.
La Communion nous rappelle l’obscurité des Catacombes d’où sortaient les
martyrs. Ce que le Seigneur leur disait là, dans le silence nocturne de la
messe, ils l’ont annoncé et confessé devant le monde. Telle est aussi notre
tâche. Le matin, à la messe, le Christ vient silencieusement à nous, et pour
ainsi dire dans l’obscurité ; il nous parle à l’oreille. Nous devons ensuite
retourner dans le monde ennemi et être les témoins du Christ. — Quel est le
secret de la force des martyrs ? C’est leur fidèle amour du Christ. Que le
Corps du Christ et l’exemple des saints nous donnent cet amour et cette
fidélité.
SOURCE : http://www.introibo.fr/15-02-Sts-Faustin-et-Jovite
16 February on
some calendars
limited to local
calendars since 1969
Profile
Born to the nobility
in 2nd
century Italy,
the older brother of Saint Jovinus. Priest.
Zealous preacher in Brescia, Milan, Rome,
and Naples. Tortured and martyred in
the persecutions of
Emperor Hadrian.
While their cultus is ancient
and widespread, recent scholarship indicates that the story of Jovinus and
Faustinus was a pious fiction mistaken for a biography.
Born
with his brother, he was
thrown to the lions,
but the animals refused to touch the men
beheaded in 120 at Brescia, Italy
relics reported
in Brescia, Rome, Verona,
and Bologna
Additional
Information
Acts
of the Early Martyrs, by Father James
A M Fastré, S.J.
Book
of Saints, by the Monks of
Ramsgate
Lives
of the Saints, by Father Alban
Butler
Saints
of the Day, by Katherine Rabenstein
Short
Lives of the Saints, by Eleanor Cecilia Donnelly
books
Our Sunday Visitor’s Encyclopedia of Saints
Sacred
and Legendary Art, by Anna Jameson
Saints
and Their Attributes, by Helen Roeder
other
sites in english
images
video
sitios
en español
Martirologio Romano, 2001 edición
fonti
in italiano
Martirologio Romano, 2005 edition
nettsteder
i norsk
spletne
strani v slovenšcini
MLA
Citation
“Saint
Faustinus“. CatholicSaints.Info. 14 December 2023. Web. 28 January 2025.
<https://catholicsaints.info/saint-faustinus/>
SOURCE : https://catholicsaints.info/saint-faustinus/
16 February on
some calendars
limited to local
calendars since 1969
Profile
Born to the nobility
in 2nd
century Italy, the
younger brother of Saint Faustinus. Deacon.
Zealous preacher in Brescia, Milan, Rome,
and Naples. Tortured and martyred in
the persecutions of
Emperor Hadrian.
While their cultus is
ancient and widespread, recent scholarship indicates that the story of Jovinus
and Faustinus was a pious fiction mistaken for a biography.
Born
with his brother, he was
thrown to the lions, but
the animals refused to touch the men
beheaded in 120 at Brescia, Italy
relics reported
in Brescia, Rome, Verona,
and Bologna
Additional
Information
Acts
of the Early Martyrs, by Father James
A M Fastré, S.J.
Book
of Saints, by the Monks of
Ramsgate
Lives
of the Saints, by Father Alban
Butler
Saints
of the Day, by Katherine Rabenstein
Short
Lives of the Saints, by Eleanor Cecilia Donnelly
books
Our Sunday Visitor’s Encyclopedia of Saints
Sacred
and Legendary Art, by Anna Jameson
Saints
and Their Attributes, by Helen Roeder
other
sites in english
images
video
sitios
en español
Martirologio Romano, 2001 edición
nettsteder
i norsk
fonti
in italiano
Martirologio Romano, 2005 edition
spletne
strani v slovenšcini
MLA
Citation
“Saint
Jovita“. CatholicSaints.Info. 14 December 2023. Web. 28 January 2025.
<https://catholicsaints.info/saint-jovita/>
SOURCE : https://catholicsaints.info/saint-jovita/
Book of Saints
– Faustinus and Jovita
Article
(Saints) Martyrs (February
15) (2nd
century) Two brothers, nobly born, and zealous professors of the Christian
Faith, which they boldly preached to their fellow-citizens of Brescia
(Lombardy) at a time of heathen fury such that even their Bishop had sought
concealment. They were at length arrested by the authorities, and it is said
that the Emperor Hadrian himself, after arguing with them, ordered them to be
beheaded (A.D. 121). The City of Brescia possesses their relics and venerates
them as its chief Patrons.
MLA
Citation
Monks of Ramsgate.
“Faustinus and Jovita”. Book of Saints, 1921. CatholicSaints.Info.
23 February 2013. Web. 29 January 2025.
<https://catholicsaints.info/book-of-saints-faustinus-and-jovita/>
SOURCE : https://catholicsaints.info/book-of-saints-faustinus-and-jovita/
Giovanni Domenico Tiepolo (1727–1804). Martirio
dei Santi Faustino e Giovita,1754, Brescia, Church of Saints Faustinus and
Jovita
Faustinus and Jovita MM
(RM)
Died in Brescia,
Lombardy, Italy, c. 121. Two brothers belonging to the nobility of Lombardy,
and zealous preachers of Christianity- -in contrast with the bishop of Brescia,
who hid during the persecution of Emperor Hadrian. Not much else can be stated
authoritatively about them, except that they were beheaded. Their legend
relates that Julian, a heathen lord, apprehended them; and the emperor himself
passing through Brescia, commanded their execution when neither threats nor
torments could shake their constancy. They are the chief patrons of Brescia,
where their relics are enshrined and a very ancient church bears their names
(Benedictines, Encyclopedia, Husenbeth).
Saints Faustinus and
Jovita are depicted as two knightly brothers holding the palms of martyrs. At
times: (1) Faustinus may be alone, richly dressed and on horseback; (2) an
angel may be shown saving them from drowning; (3) they are pictured together
with Bishop Saint Faustinus of Brescia (Roeder).
SOURCE : http://www.saintpatrickdc.org/ss/0215.shtml
.jpg)
Santi
Faustino e Giovita, Duomo, Chiari, Piazza Zanardelli.
Sts. Faustinus and Jovita
Martyrs, members of a
noble family of Brescia;
the elder brother, Faustinus, being a priest,
the younger, a deacon.
For their fearless preaching of the Gospel, they were arraigned before
the Emperor
Hadrian, who, first at Brescia,
later at Rome and Naples,
subjected them to frightful torments, after which they were beheaded at Bescia
in the year 120, according to the Bollandists,
though Allard (Histoire
des Persécutions pendant les Deux Premiers Siècles, Paris, 1885) places
the date as
early as 118. The many "Acts" of these saints are
chiefly of a legendary character. Fedele Savio,
S.J. the most recent writer on the subject, calls in question nearly every fact
related of them except their existence and martyrdom,
which are too well attested by their inclusion in so many of the early martyrologies and
their extraordinary cult in their native city, of which from time immemorial
they have been the chief patrons. Rome, Bologna and Verona share
with Brescia the
possession of their relics.
Their feast is
celebrated on 15 February, the traditional date of their martyrdom.
Murphy, John F.X. "Sts.
Faustinus and Jovita." The Catholic Encyclopedia. Vol. 6. New
York: Robert Appleton Company,1909. 15 Feb.
2016 <http://www.newadvent.org/cathen/06019a.htm>.
Transcription. This
article was transcribed for New Advent by Joseph P. Thomas.
Ecclesiastical
approbation. Nihil Obstat. September 1, 1909. Remy Lafort,
Censor. Imprimatur. +John M. Farley, Archbishop of New York.
Copyright © 2023 by Kevin Knight.
Dedicated to the Immaculate Heart of Mary.
SOURCE : http://www.newadvent.org/cathen/06019a.htm
La
Chiesa dei Santi Faustino e Giovita, Castelponzone
Pictorial
Lives of the Saints – Saints Faustinus and Jovita, Martyrs
Faustinus
and Jovita were brothers, nobly born, and zealous professors of the Christian
religion, which they preached without fear in their city of Brescia, while the
bishop of that place lay concealed during the persecution. Their remarkable
zeal excited the fury of the heathens against them, and procured them a
glorious death for their faith at Brescia, in Lombardy, under the Emperor
Adrian. Julian, a heathen lord, apprehended them; and the emperor himself,
passing through Brescia, when neither threats nor torments could shake thgir
constancy, commanded them to be beheaded. They seem to have suffered about the
year 121. The city of Brescia honors them as its chief patrons, possesses their
relics, and a very ancient church in that city bears their names.
Reflection – The spirit
of Christ is a spirit of martyrdom, at least of mortification and penance. It
is always the spirit of the cross. The more we share in the suffering life of
Christ, the greater share we inherit in His spirit, and in the fruit of His
death. To souls mortified to their senses, and disengaged from earthly things,
God gives frequent foretastes of the sweetness of eternal life, and the most
ardent desires of possessing Him in His glory. This is the spirit of martyrdom,
which entitles a Christian to a happy resurrection and to the bliss of the life
to come.
SOURCE : https://catholicsaints.info/pictorial-lives-of-the-saints-saints-faustinus-and-jovita-martyrs/
Église Santi
Faustino e Giovita, ou San Faustino Maggiore, Brescia
Facade
of the Santi Faustino e Giovita church
in Brescia.
Facciata
di Giuseppe Cantone della chiesa dei Santi Faustino e
Giovita a Brescia.
The
Acts of the Early Martyrs – Saints Faustinus and Jovita
The cruel persecution
begun by the Emperor Trajan, was continued during several years by his crafty
successor, Adrian. Among the many champions of the Faith who laid down their
lives for the truth, the blessed Faustinus and Jovita were especially
distinguished. They were brothers, born of illustrious parents, in the city of
Brescia. Their position in society, their zeal for religion, but, above all,
the holiness of their lives, exercised so great an influence over the minds and
hearts of their fellow-citizens, that they had the happiness of drawing great
numbers of them from the darkness of idolatry and bringing them into the
admirable light of the Gospel. The Bishop of the city, Apollonius by name, had
been compelled by the violence of the persecution to escape from Brescia, and
keep himself concealed in the neighborhood. From his hiding-place he watched with
anxious care over the safety of his beloved flock, and, by means of faithful
ministers, he was enabled not only to guard them against the ravages of the
infernal wolves, but to add daily new children to the household of the Faith.
Great, indeed, was his consolation in the midst of all his tribulations, on the
day when he had the happiness of raising Faustinus, the elder of the two
brothers, to the dignity of the priesthood, and Jovita to the order of deacons.
The two servants of God proved themselves worthy of their sacred station; for,
if before they possessed the gift of persuasion, they now had, besides, the
power of authority to teach and direct the faithful, and to gather the straying
sheep into the rich pastures of salvation. Their zeal was not confined to the
narrow limits of their native city, but extended far and wide into the
surrounding districts; and a rich harvest of souls rewarded their unwearied
labors. But the evil one did not long permit them to make these peaceful
conquests.
At that time, the
Governor of that part of Upper Italy was a certain Italicus, a person filled
with every sort of superstitious notions, and stubbornly addicted to everything
that could promote the worship of the idols. Himself enveloped in darkness, he
seemed resolved to use every expedient to keep the people subject to his sway
from receiving the light of truth. Unforeseen circumstances appeared suddenly
to favor his designs. Adrian, on his march against the barbarians of the North,
was to pass through the province of Italicus. The Governor hastened to meet the
Emperor, near the river Adda. As soon as he had paid his addresses to his
master, he communicated to him what was uppermost in his mind:
“Invincible Prince,” said
he, “whilst you are about to subdue your distant foes, do not neglect to secure
the Empire against your enemies at home. Not only is the State in danger, but
the very worship of the gods is to be abolished. There are men in the city of
Brescia who publicly proclaim that there is but One true God, who reigns in the
heavens; and that our gods are nothing whatever. Many of the people, misled by
their words, are forsaking our temples.”
When the Emperor heard
this, and saw the earnestness of the fanatical Governor, he was greatly
incensed, and said:
“It is our will and
command, that these men be forthwith apprehended, and forced to offer
sacrifices to the gods of the Empire. If they refuse, let them be tortured and
put to death.” And he gave a rescript to this effect.
Armed with this document,
Italicus returned joyfully to Brescia. When arrived there, he immediately sent
his counsellor Tiberius to Faustinus and Jovita, to acquaint them with the
orders of the Emperor. The two brothers replied:
“Tell thy master, that,
in these matters, we do not obey his commands; for it is both absurd and
impious to adore idols of wood and brass and stone – that possess neither
feeling nor understanding.”
On receiving this answer,
the Governor sent a band of soldiers to seize the brothers and bring them
before his tribunal. When they stood before him, he endeavored, as far as
possible, to conceal his real sentiments, and said:
“Our divine Emperor, in
his solicitude for the welfare of all his subjects, has issued his decree
whereby he commands all Christians to return to the worship of our gods. Should
any of them be unwilling to obey of their own accord this imperial order, their
obstinacy will be made to yield to the argument of tortures. Wherefore, O
Faustinus and Jovita, let me have the pleasure of hearing you say that you gladly
abandon this new superstition, and embrace once more the religion of your
fathers, which the State upholds as the best means of its safety and dignity.”
To this the two brothers
replied: “We see that the hour has come for us rather to rejoice, than to allow
ourselves to be influenced by fear. Know, therefore, that no amount of force or
torment can induce us to forsake the Faith, which we have received through the
grace of our Lord Jesus Christ; we will, under no circumstances, yield
obedience to the unjust and wicked order whereof you speak.”
Italicus – aware that men
of their character ought not to be trifled with, and unwilling to take upon
himself the risk of incurring the displeasure of the citizens of Brescia, by
whom they were highly esteemed – gave orders that they should be taken to
prison, and kept there until the arrival of Adrian.
Some time after, when the
Emperor had entered the city, the Governor reminded him of the imperial decree;
and said that he had imprisoned two of the citizens who disregarded his
commands.
“What kind of persons are
they who are so bold as to disobey our will?” asked Adrian. “Knowest thou not
that none, save men of distinction, should have the honor of being tried by
us?”
“They belong to an
illustrious family, my gracious Sovereign,” answered Italicus, “Their father
presided over the senate in this city; he was a zealous worshipper of the gods
of the Empire, insomuch that he suffered no Christians to dwell here, and
pursued them wheresoever they might hide themselves. I cannot understand what
madness has seized these two men, that, forsaking and despising the gods whom
their ancestors worshipped so devoutly, they should adore Christ, who, as it is
said, was crucified by the Jews.”
“These are the very men I
stand much in need of at the present time,” said the Emperor. “I have an idea
that, by making an example of them, I shall induce many of the despisers of our
gods to become again their faithful worshippers.” After which he ordered the
two prisoners to be brought before him. When they stood in his presence, he
said to them:
“Is there any god more
excellent than the Sun, that, instead of worshipping him, you should look for
another, as if there were a better one?”
The blessed Jovita replied:
“We worship the true God, the Creator of the universe. He created the sun, and
made him to shine by day, as He also made the moon and the stars to shine at
night.’
“You would do better,”
resumed Adrian, “if you were to comply with our bidding, that thus you might
obtain a distinguished position in our palace, instead of exposing yourselves
to an infamous death by persevering in your folly.”
“By doing your bidding, O
Emperor,” said the brothers, “we should do a wicked action, which would lead us
to everlasting destruction.”
“You do a wicked action,”
rejoined Adrian, “by avowing yourselves to be Christians, and setting aside the
peace and happiness which would result from enjoying our friendship. Now you
disgrace yourselves with the stain of infamy.”
“We can do nothing more
excellent,” said Jovita, “than publicly to confess the Christian Faith. By so
doing we escape the snares of your friendship and favors, and secure for
ourselves the favor of the eternal King.”
“You are hard-hearted
indeed,” said the Emperor, “since our words and promises cannot move you. And
yet, we feel so great a pity for you that we cannot help using every means to
persuade you to become wiser and better, and worthy of finding employment in
our service.”
“We have a service,”
answered Faustinus, “than which there is none more honorable – to which Christ
Himself has called us. The dignities which you bestow are short-lived and
uncertain, since they are limited by time – to which the very power which you
possess is also subject; but the service of Christ, its honors and rewards
endure forever.”
“Is it not enough,” said
Adrian, “that I suffer you in this manner to weary out my patience? Make up
your minds at once, either to sacrifice to the immortal god, the Sun, or
prepare yourselves to undergo the most cruel torments.”
“We offer sacrifice to
the living God only,” replied the brothers. “He placed the sun as an ornament
in the heavens, and gave him command to be the servant of man; do you imagine
that we would adore that which is inferior to ourselves?”
The Emperor now became
very angry, and ordered the servants of God to be dragged to the temple of the
Sun. In this temple there was a gilded statue of the sun, the top of which was
adorned with long rays of purest gold. When they stood before it, Adrian said
to the brothers:
“Here you behold the
majesty of the glorious Sun. Go now, burn incense before him, that he may deem
you worthy of standing in his presence, and free you from the torments which
await you.”
“Now you shall in turn
behold the glory and power of the living God, whom we adore,” said the blessed
Faustinus; “that all may see and confess, that what you worship is no god at
all, but only a statue, without life and power.” Then the Confessors pronounced
together these words of the Psalmist: “The sun knoweth his going down, Thou
hast appointed darkness, and it is night.”
When the Emperor heard
this, he said to them:
“What is that charm which
you are uttering? I understand you not. Nevertheless, draw near and sacrifice
to our great god.”
Thereupon, Jovita,
turning toward the statue, said:
“We adore the eternal God
who reigns in the heavens: He hath appointed the sun to give light to His
creatures. Thou art but a statue, the likeness of the sun: for the confusion of
them that worship thee as a god, be thou changed into the semblance of night.”
No sooner had he spoken
these words than the statue turned as black as pitch, and the rays which were
above it fell to the ground, presenting the appearance of charred wood. The
people were struck with wonder. Adrian himself, unwilling to believe what he
saw, exclaimed: “What is this I see! or do my eyes deceive me!” Italicus,
however, more self-possessed than the rest, ordered some of the attendants to
cleanse the statue with a sponge; but, at the first touch, it crumbled into
ashes, Then Faustinus, addressing the Emperor, said:
“You see, O mighty
Prince, what misfortune has befallen the god whom you worshipped. Confess at
last, that the Maker of the universe is the only true God, and that the idols
are powerless to save themselves.”
In spite of what he had
witnessed, Adrian was resolved to disregard the testimony of his senses. Filled
with anger and confusion, he said to the Governor:
“The impudence of these
two men knows no bounds. Our clemency causes them to become more obstinate. Let
them be exposed to the wild beasts, and then we shall see whether their God can
save them from our vengeance.”
On the following day they
were led to the amphitheatre. As they stood in the arena, expecting the wild beasts,
the Emperor again addressed them:
“Faustinus and Jovita,
listen once more to what I have to say. You are soon to be torn to pieces,
unless you change your minds and follow good advice. You refused yesterday to
sacrifice to the Sun, do not today refuse to burn incense in honor of the great
and good Saturn and Diana. If you consent to do this, you shall be rewarded
with wealth and honors; if not, you will be the cause of your own destruction.”
Faustinus replied: “Was
not Saturn, whom you call great and good, a person who so disgraced himself by
every wickedness as even to devour his own children, as your poets say? And was
not Diana a virago, with no womanly instincts, whose delight it was to hunt the
beasts of the forest? Do you suppose that we can dishonor our reason and manly
feelings by worshipping as divinities those real or imaginary personages, whose
character is said to have been far below the level of ordinary men.”
“You are at the point of
death,” exclaimed Adrian, “and dare you still speak evil of our gods!”
Whereupon he ordered four lions to be let loose against the Martyrs. The huge
beasts bounded into the arena, sending up such deafening roars that all the
spectators were struck with terror. When, however, they came near the two
brothers, as if suddenly changed into harmless lambs, they lay down before them
and began to lick their feet. After this several leopards were let out against
them; but these also refused to hurt them, and quietly couched down close to
the Martyrs. The people who witnessed these wonders, instead of glorifying God,
who so marvellously protected His servants, cried out:
“Away with the magicians!
they insult the power and majesty of our gods!”
The Emperor seeing that
all his threats came to nothing, became furious, and calling his attendants,
said:
“We have still some
ferocious bears in reserve, these brutes are my favorites. Bring them out, but
first apply burning torches to their sides; the pain will make them raving mad.
Let us see whether the magic of those wretches is proof against the treatment
which they will receive from my friends.”
The attendants hastened
to comply with this order. Adrian felt satisfied that the last hour had come
for the two Christians, but he was soon terribly disappointed. The bears indeed
ran madly through the arena, but the lions and leopards, hitherto so quiet and
listless, suddenly started up and sprang upon the attendants with such
rapidity, that, before they could reach a place of safety, most of them were
torn to pieces. The horrorstricken spectators shuddered at the sight, and
remained silent, for different sentiments were struggling in their breasts. The
Emperor, doubtless, judging by his own feelings what were the thoughts of
others, was unwilling that the spectacle just witnessed should turn to the
glory of the true God. Wherefore, studiously concealing what he really felt, he
said to the Martyrs:
“Faustinus and Jovita,
are you not now convinced that our god Saturn is a very kind god? Although but
recently you spoke so ill of him, he has not the less preserved you from the
fury of those wild beasts.”
“Shame upon you,
persecutor of Christians,” answered Faustinus. “You know very well that it is
not your wicked and powerless Saturn who has saved us; the Omnipotent God, whom
the Christians adore, has this day deigned to manifest His power in the sight
of all the people that surround us, Where now are the threats wherewith you
attempted in vain to frighten us? Behold these wild beasts, so ferocious as you
thought them, what are they now? Submissive to the will of their Creator, they
glorify Him by doing His bidding. How dare you refuse to acknowledge His divine
Power? Yet, if you still continue hard-hearted, do not delay to bring against
us whatever your cruelty may suggest; we can assure you beforehand, that all
your wicked attempts against us will turn to your own confusion.”
“Do not provoke us by
words so full of confidence,” said Adrian. “We shall soon see whether the
preparations we have made are sufficient to satisfy your foolish desires of
suffering.”
Meanwhile, Orphetus, a
priest of the idols, and kinsman of the Emperor, approached him and said:
“If your kindness will
permit us, we will take our great god Saturn and carry him with due solemnity
to the spot where these men are standing, surrounded by the wild beasts, If in
this manner we free them from the danger wherein they are at present, they
will, no doubt, acknowledge the power of our god, and gladly return to the
worship which they have abandoned.”
“Do whatever seems
proper,” said Adrian; “for I admire the courage of these men, and I am quite
anxious to gain them over in some way or other to our cause.”
Whereupon, Orphetus,
accompanied by several other priests and by Italicus, the Governor, took the
statue of Saturn, and apparently full of confidence in the power of their idol,
entered the arena. No sooner, however, did these misguided men draw near the
middle of the arena, than the beasts rose up, and, springing upon them, in an
instant tore them all in pieces. “O great Saturn, save thy servants!” shouted
the horrified spectators; but they shouted in vain; the broken statue of the
god, covered with gore, lay trampled in the dust.
Afra, the wife of
Italicus, hearing what had occurred, hastened to the amphitheatre, and pressing
through the throng that surrounded the Emperor, presented herself before him.
Her sudden appearance and haggard looks startled Adrian, and before he could
recover his composure, she cried out:
‘Are these the gods you
worship, O Adrian? Why do you call them great and powerful, if they are unable
to protect their priests? Nay, more; tell me, can they save themselves from the
fury of wild beasts? Am I not this day a widow, because my poor deluded husband
trusted in their power? Away with so manifest an imposture, which leads to the
ruin of all our hopes!”
These words produced a
wonderful effect on the minds of all who heard them. A great number of the
spectators, and among them several of the officers of the Emperor, confessed
that the God of the Christians was the only true God. Adrian, perceiving that
there was something wrong, and fearing a tumult among the people, thought it
high time to divert their attention from the subject, and, addressing the
Martyrs, said to them:
“Faustinus and Jovita,
hearken to me. If the God whom you worship is the true God, free yourselves
from the wild beasts.”
“Herein also will we show
you the power of our Lord Jesus Christ,” answered the brothers. Then, turning
to the beasts that were lying around them they said: “In the name of our Lord,
we command you all to go hence without injuring any one.”
Obedient to these words,
the animals immediately arose and went away.
Adrian, however, more
relentless than the savage brutes, ordered the Martyrs to be taken to prison,
there to await his further good pleasure.
On the following day the
Emperor went to the palace of the Governor, where he had ordered a tribunal to
be prepared; for he seemed determined that no amount of disappointments should
hinder him from attaining, at last, the object he had in view. When the Martyrs
stood again before him, he said:
“Faustinus and Jovita, I
am desirous to set you free. Yesterday you refused to sacrifice to Saturn; I
trust that today you will not be unwilling to worship Jupiter, the father of
the gods.”
“Why, O Prince,” said
Jovita, “would you compel us to worship a senseless idol? Your Jupiter is as
powerless as your Saturn. Strike him on the mouth, he gives you no rebuke, for
he feels it not; bend the knee before him to ask a favor, he neither hears nor
sees you. What folly, to worship a deaf and dumb lump of metal! Adore the truce
and living God, who by His word created all things. He alone has the power to
bestow everlasting rewards upon those that serve Him: He also consigns to
unending punishments the demons who rebelled against Him; and will condemn, in
like mariner, their followers, not excepting you, unless, indeed, being
converted, you serve Him in truth and in justice.”
Adrian was very angry
when he saw that his words had in nowise influenced the mind of the Martyrs. He
ordered a large fire to be kindled, and, as soon as it was in full blaze, he
said to his attendants:
“Let us see what power of
persuasion there is in fire. These men will not understand our reasoning, nor
accept our fair offers. Now cast them into the flames.”
The command was forthwith
obeyed. The flames, however, did not in the least injure the servants of God;
for they stood erect in their midst, with their hands raised toward heaven, and
sang with a cheerful voice: “Blessed art Thou, O God of heaven and earth, who
keepest Thy servants from all evil; praise and glory be to Thy holy name for
evermore.”
This visible display of
divine power had no effect whatever on the obstinate mind of the Emperor. He
contented himself with acknowledging that, although he had devoted himself much
to the study of magic, the practical use of the art was much better understood
by the Christians than by himself. But the spectators were far from agreeing
with the imperial believer in the black art. Calocerus, one of the chief
officers of Adrian, after witnessing the miraculous preservation of the
Martyrs, exclaimed:
“Great is the God whom
Faustinus and Jovita adore; He truly can save and protect those who believe in
Him!”
“Art thou mad,
Calocerus?” cried the Emperor. “Let me hear no more of this, or thy blood will
pay for thy folly.”
“Truly great and mighty
is the God of the Christians!” repeated Calocerus, as he rent his military
cloak. ‘”You, O Adrian, may deny this, and persecute those who faithfully serve
Him; but you rage in vain against the friends of the Omnipotent.”
“Calocerus, thou hast
lost thy senses,” said the Emperor; “let me hear no more of this foolishness.”
“What sense must he
have,” replied the officer, “who worships as god the work of human hands, and
refuses to confess the power of the God of heaven, who has created all that
exists?”
Not knowing what answer
to give, Adrian ordered him to be removed by force, and at the same time
remanded the Martyrs to prison.
The next day the imperial
tribunal was erected before the temple of Mars. In order to produce the
impression that he had quite forgotten what had passed on the previous day
between him and Calocerus, Adrian requested that officer to bring the Martyrs
from their prison. Calocerus proceeded at once to execute the order.
Accompanied by all his subordinate officers, he went to the prison, and soon
returned thence with the Martyrs, to whom himself and his men paid military
honors, as if they were the greatest dignitaries in the state. When the Emperor
saw this, he was very wroth, insomuch that he seemed unable to give expression
to his indignation. He rose suddenly and returned to the palace of the Governor.
Nevertheless, when arrived there, he ordered the two brothers to be brought
secretly before him, He said to them: “Think you that by your magic spells you
can delude me, even as you have deluded the ignorant vulgar? If you do not
offer sacrifice as I command, I will have you put in chains and dragged from
city to city, until at last you are made to expire amidst the most excruciating
torments, Then we shall see what is the consequence of your deceitful and
obstinate behavior.”
“Whithersoever you may
lead us, O Prince,” said Faustinus, “we shall everywhere find our Protector
present. In His name, and by His power, all your attempts against us shall be
turned to your own confusion.”
“Of this we shall have
the proof,” said Adrian, “when we see the effect of the punishments which we
have still in reserve.”
“Inflict upon us whatever
punishments your cruelty can invent,” replied Jovita, “we fear them not. The
Lord, our God, for whose love we cheerfully suffer all things, will support
us.”
Whereupon, they were again
sent to prison, to await the time appointed for the Emperor’s departure from
Brescia. Strict orders were issued that no one, under any pretext whatever,
should be permitted to visit the prisoners; and, for the greater security, the
imperial seal was affixed to the door. The Martyrs, however, glorying in their
sufferings, were filled with great inward consolation, and raising their
voices, joyfully sang: “Behold how good and how pleasant it is for brethren to
dwell together in unity.”
Meanwhile, Calocerus was
not idle. As soon as he returned to his dwelling, calling together his
subordinate officers, and all the members of his household, he said to them:
“Hitherto, my friends, I
have served demons; but from this moment I renounce their service forever. Listen
to me, and let me hear you say that you become my companions. The God of the
Christians is the only true God; Him I propose to serve henceforth; for what
will it avail us to have served the princes of this world, if in the latter
end, instead of being rewarded with happiness, we perish miserably? Let us,
therefore, swear allegiance to the Great Ruler of heaven and earth, and devote
ourselves to His service, that He may deem us worthy to be received among His
soldiers.”
They all answered that
they were fully convinced of the truth of all he had said. “But how,” they
asked, “can we be admitted among the servants of the God of Heaven?”
“If you are ready to
follow me,” said Calocerus, “I will show you that He who invites you to come to
Him has not made it difficult to find Him.”
“Lead us on,” they all
replied, “for we long, with our whole hearts, to know and embrace the truth.”
Thereupon, under the
guidance of Calocerus, they set out that very night. The brave soldier had
already been instructed where to find Apollonius, the Bishop, who lay concealed
in the mountains. When they came to the place, Calocerus related to the
venerable servant of Christ how God had manifested His power and mercy during
the trials of the blessed Faustinus and Jovita, and how his own eyes had been
opened to the truth. Apollonius, after giving thanks to God, requested
Calocerus and his companions to follow him toa still more retired spot on the
mountain, and there he briefly explained the principal doctrines of
Christianity. As he knew the imminent dangers which threatened all those who
embraced the Faith, and saw with how great a fervor they had received his
words, he hesitated not to baptize them all. After which he exhorted and
encouraged them to prove themselves worthy soldiers of Christ, under whose
glorious banners they were now enlisted, and besought them to be ever mindful
of the grace they had received – which was to them a pledge of the crown,
which, in all probability, they should soon receive. He again blessed them all;
and, as the first light of morning began now to appear, they hastened back to
the city.
In spite of the care they
had taken to avoid observation, their journey by night and its purpose had not
escaped the watchful eye of some enemy of the Christians. It was not long
before it became known to the Emperor, that Calocerus and all his officers had
embraced the religion taught by Faustinus and Jovita. Adrian was exceedingly
angry, and vowed that his vengeance would soon overtake those despisers of the
gods. As that day public games were to be exhibited in honor of his farewell to
the city, he gave orders that Calocerus and his men should be put in chains,
and thus ignominiously dragged to the circus. When they appeared before him he
actually foamed with rage, and cried out:
“Calocerus, what madness
has seized thee? How canst thou thus disgrace our service, and lower thyself
beneath the vilest of our slaves?” And, without waiting for a reply, turning to
the officer, he said:
“Tell me, you food for
worms, how dare you abandon the worship of our gods? Dread you not the death of
the lowest criminals, which you are about to suffer?”
“We fear not to die for
the love of Him who died that we might live forever,” they all answered. “God,
who reigns in the heavens, is our helper.”
Adrian then said to his
attendants:
“Take these men, lead
them around the circus; let all the people see them and take warning. After
that, strike off their heads, and let their vile carcasses lie unburied, to be
food for the birds 6f prey. As regards Calocerus, he being the chief offender,
put him in prison with his two friends, and tomorrow we shall take him along to
grace our imperial retinue.”
All these orders were
promptly executed. The bodies of the Martyrs, however, did not become the food
of birds of prey; for Apollonius himself, accompanied by a great number of
Christians, came during the night, and taking away the precious remains, buried
them in a suitable manner.
The following day the
Emperor set out for Milan. Chained like criminals, the Martyrs proceeded on
their weary journey, not, however, without receiving the sympathy of their
brethren; for the Bishop and many of the Christians accompanied them as far as
the river Mella, where, after comforting one another with cheering wards, and
every token of brotherly affection, they bade them a long farewell.
After three days they
reached Milan. Immediately upon his arrival, Adrian ordered his tribunal to be
prepared at a place called the Bath of Hercules; for he imagined that the
Confessors of the Faith, faint with fatigue and the hardships of the journey,
would at last be willing to yield to his threats. Wherefore, summoning them
before him, he said:
“We have removed you from
your own city, because we think that it is natural for all men to love to distinguish
themselves for good or for evil in a place where they are known. Being now
among strangers, who feel no interest in your doings, are you ready to
sacrifice to the gods of the Empire, and secure, by so doing, their approval
and our good will; or do you still persevere in your obstinate resistance to
our commands?”
“We offer sacrifice to
our God, the Creator and Lord of the universe,” they answered. “To the gods, or
rather the demons, whom you worship, we will not sacrifice. For the promises
which you make we care nothing, since we have the certain promises of
everlasting life, if we continue faithful to the end.”
No sooner had Adrian
heard this answer than he commanded the executioners to stretch the Martyrs
upon the ground, with their faces turned upward, and pour melted lead into
their mouths, But, in spite of the efforts made by the executioners, the lead
was scattered about in every direction, without touching the mouths of the
friends of God. Seeing himself disappointed in this, the Emperor ordered them
to be placed upon the rack, and iron plates, made red-hot, to be applied to
their sides. When this torment was inflicted, Calocerus exclaimed:
“Pray for me, O blessed
Martyrs of Christ; this fire burns me fearfully.”
“Take courage, beloved
Calocerus,” said Faustinus; “these sufferings are but momentary; look up to
heaven. Behold, He for whom we endure these tortures is nigh.”
At that very moment
Calocerus, freed from all pain, cried out:
“Thanks to Thee, O Lord
Jesus Christ, who never forgettest those that trust in Thee; my pains are
changed into feelings of delight.”
“Tell me, O Calocerus, is
it true that thou dost not feel the fire?” said Adrian.
“It is true indeed,”
replied the Martyr, “all your tortures cause me not the least pain.”
Adrian then directed the
executioners to put a large quantity of resin and oil around the racks, so that
the very instruments of torture might be consumed, together with the victims of
his cruelty. When this order was executed, and the flames rising high, so as to
hide the Martyrs from view, the tyrant insultingly cried out to them:
“We have surrounded you
with a blaze of glory: what think you now of the power of our immortal gods?”
But from amidst the
raging flames the Martyrs were heard to sing the praises of God, in so joyful a
manner, that it became manifest to all the spectators that the fire had been
deprived of all power of injuring them. Amazed at what they witnessed, the
people shouted, as with one voice: “Great is the God of the Christians!” Their
astonishment was still greater when the flames subsided, and it was seen that
the bodies of the three Martyrs had been nowise injured. In consequence, a vast
multitude of the citizens of Milan believed in Christ. Adrian, however, was unwilling
to avow himself conquered. He ordered Faustinus and Jovita to be kept in prison
until his own departure for Rome, and gave Calocerus in charge to Antiochus,
Governor of the Cottian Alps, commanding him to compel the Martyr to renounce
his religion, or to put him to death in whatever manner he might choose. But
the next day the Emperor changed his mind, and desired Antiochus to accompany
him to Rome, in order to have the help of his experience in subduing the
Christians. Wherefore, Calocerus was put into the hands of Sapritius, the
lieutenant of Antiochus. This wicked man led the noble prisoner from place to
place, and made him undergo every kind of torture he could invent, until, at
last, he ordered him to be beheaded at Albenga.
Before leaving Milan, Adrian
called Antiochus, the Governor, and said to him:
“I resign those two men
to thy keeping. On the way to Rome, see to it that in every town through which
they pass they be made to undergo some harsh treatment; for it is my will that
their sufferings serve as a warning to all those persons who may feel inclined
to abandon the worship of the gods.”
This order was not given
in vain. Antiochus, who was by nature of a cruel disposition, made the Martyrs
endure every indignity which his wicked mind could invent. In consequence, at
the end of their journey they appeared completely exhausted. Nevertheless, when
they came to the Milvian bridge, and saw the immense concourse of people, their
zeal gave them new strength, and they began at once to proclaim to the multitude
the doctrines of salvation. A great number of their hearers, moved by the
eloquence of their words, and still more by what they had learnt of their
trials and heroic sufferings, yielded to the inspiration of divine grace, and
boldly exclaimed:
“We believe and confess
that there is but one true God, whom these, His servants, announce to us. False
and senseless are all the idols, whose deluded worshippers we have hitherto
been.”
From that moment God
glorified the Martyrs, by numberless miracles which they worked among the
people – healing the sick, restoring sight to the blind, and casting out
devils. Thus their journey, which had been one of suffering and disgrace, ended
in a glorious triumph.
The Emperor, however, had
not brought them to Rome to give them rest and freedom. He made them undergo
several interrogatories, he put them repeatedly to the torture, and took them
from one temple to another, until the whole city became acquainted with their
trials and sufferings for the Faith, and began to take a lively interest in
their doings, as well as in their teachings. This did not suit the imperial
policy. Afraid of giving offence to the people, and at the same time anxious to
get rid of the two brothers, whose fearless constancy had caused him so much annoyance,
Adrian resolved to send them back to their native place.
Wherefore, calling
Aurelian, one of his chief officers, he said:
“Take these two despisers
of the gods, return with them to Brescia, and there, if they still persevere in
their obstinacy, put them to death.”
Aurelian, obedient to the
voice of his master, immediately set out with the Martyrs. Their entrance into
Brescia had all the appearance of a glorious triumph; for not only the
Christians, headed by Apollonius, their Bishop, but most of the citizens came
to welcome the servants of God. When Aurelian saw in how great an esteem his
prisoners were held by the people, he was greatly perplexed. Unwilling to take
upon himself the responsibility of an act so odious to the people, he made
known the order he had received from the Emperor. Addressing the Martyrs, he
asked them whether they would now obey the laws of the Empire. But they
answered: “Never will we obey the unjust laws made by the enemies of God. We
are ready to die for Christ our Lord, who died for the salvation of men.”
Thereupon they were taken
outside of the city, on the road which leads to Cremona, and there beheaded;
thus receiving the crown of a glorious martyrdom, for which they had been
prepared by a life of suffering patiently endured.
MLA
Citation
Father James A M Fastré,
S.J. “Saints Faustinus and Jovita”. The Acts of
the Early Martyrs, 1871. CatholicSaints.Info.
19 July 2022. Web. 29 January 2025.
<https://catholicsaints.info/the-acts-of-the-early-martyrs-saints-faustinus-and-jovita/>
SOURCE : https://catholicsaints.info/the-acts-of-the-early-martyrs-saints-faustinus-and-jovita/
Grazio Cossali (1563–1629). Apparizione
dei santi Faustino e Giovita in difesa di Brescia, 1603, Chiesa dei
santi Faustino e Giovita, Brescia
Santi Faustino e Giovita Martiri
Sec. II
La loro vita viene
ricostruita, con l'aggiunta di diversi elementi leggendari, dalla «Legenda
maior». Di storico vi è l'esistenza dei due giovani cavalieri, convertiti al
cristianesimo, tra i primi evangelizzatori del Bresciano e morti martiri tra il
120 e il 134 al tempo dell'imperatore Adriano. La tradizione arricchisce di
particolari il loro martirio. La loro conversione viene attribuita al vescovo
Apollonio, lo stesso che poi ordina Faustino presbitero e Giovita diacono. Il
loro successo nella predicazione, però, li espone all'odio dei maggiorenti di
Brescia che invitano il governatore della Rezia Italico a eliminare i due col
pretesto del mantenimento dell'ordine pubblico. La morte di Traiano, promotore
della persecuzione, ritarda però i piani del governatore, che approfittando
della visita del nuovo imperatore Adriano a Milano denuncia i due predicatori
come nemici della religione pagana. Diversi eventi miracolosi li risparmiano
dalla morte e spingono numerosi pagani - tra cui anche la moglie di Italico,
Afra - a convertirsi. Portati a Milano, Roma e Napoli verranno decapitati
infine a Brescia.
Patronato: Brescia
Etimologia: Faustino
= (come Fausto) propizio, favorevole, dal latino; Giovita = giovane vit
Emblema: Palma
Martirologio
Romano: A Brescia, santi Faustino e Giovíta, martiri, che, dopo molte
lotte sostenute per la fede di Cristo, ricevettero la vittoriosa corona del
martirio.
La "Leggenda
maior" ci racconta che entrambi erano figli di una nobile famiglia pagana
di Brescia. Entrarono presto nell'ordine equestre e divennero cavalieri.
Attratti dal Cristianesimo, dopo lunghi colloqui con il vescovo sant'Apollonio,
chiedono e ottengono il battesimo.
Si dedicano subito
all'evangelizzazione delle terre bresciane e per il loro zelo il vescovo
Apollonio nomina Faustino presbitero e Giovita diacono. Il successo della loro
predicazione li rende invisi ai maggiorenti di Brescia che approfittando della
persecuzione voluta da Traiano (la terza) invitano il governatore della Rezia
Italico ed eliminare i due col pretesto del mantenimento dell'ordine pubblico.
La morte di Traiano ritarda però i piani del governatore, che approfittando
però della visita del nuovo imperatore Adriano a Milano denuncia i due
predicatori come nemici della religione pagana. L'imperatore preoccupato da
l'autorizzazione a Italico per la loro persecuzione. Questi dapprima
minacciandoli di decapitazione chiede ai due giovani di abiurare e di
sacrificare agli dei, ma i due si rifiutano e per questo vengono carcerati. Nel
frattempo l'imperatore Adriano conduce una campagna militare nelle Gallie e
rientrando in Italia si ferma a Brescia, Italico lo coinvolge direttamente
nella questione ed è l'imperatore stesso a chiedere ai giovani il sacrificio al
dio sole. I giovani non solo si rifiutano ma danneggiano la statua del dio.
L'imperatore ordina allora che siano dati in pasto alle belve del circo, ma le
bestie si accovacciano mansuete ai piedi dei giovani e Faustino approfitta
dell'occasione per chiedere la conversione degli spettatori dello spettacolo
circense e molti proclameranno la loro fede al Cristo, tra questi Afra, la
moglie del governatore Italico, che conoscerà ella stessa il martirio e la
santità. La conversione del ministro del palazzo imperiale nonché comandante
della corte pretoria, Calocero, irrita ancor più l'imperatore che ordina che i
giovani siano scorticati vivi e messi al rogo, ma le fiamme non lambiscono
nemmeno le vesti dei giovani, che vengono condotti in carcere a Milano, perché
le conversioni a Brescia continuano ad aumentare. A Milano sono nuovamente
torturati e subiscono il supplizio dell'eculeo, ma anche in questa prigionia
succedono eventi miracolosi, come l'uscita dal carcere dei due per incontrare e
battezzare san Secondo.
Trasferiti a Roma vengono
portati al Colosseo dove nuovamente le belve si ammansiscono ai loro piedi.
Inviati a Napoli per nave, durante il viaggio sedano una tempesta. A Napoli
sono nuovamente torturati e abbandonati in mare su una barchetta, ma gli angeli
li riportano a riva. L'imperatore ordina allora il loro rientro a Brescia dove
il nuovo prefetto eseguirà la sentenza di decapitazione il 15 febbraio poco
fuori di porta Matolfa. Saranno sepolti nel vicino cimitero di San Latino dove
il vescovo san Faustino (ecco un altro santo con nome Faustino) costruirà la
chiesa di San Faustino ad sanguinem, poi Sant'Afra e oggi Sant'Angela Merici.
Alcune reliquie sono oggi conservate nella basilica dedicata ai due martiri. I
due martiri sono raffigurati spesso in veste militare romana con la spada in un
pugno e la palma del martirio nell'altra, in altre raffigurazioni sono in vesti
religiose, Faustino da presbitero, Giovita da diacono.
Di storico vi è
l'esistenza dei due giovani cavalieri, convertitosi al cristianesimo, tra i
primi evangelizzatori delle terre bresciane e morti martiri tra il 120 e il 134
al tempo di Adriano, che molto probabilmente non li conobbe mai e che da quanto
risulta non ordinò mai direttamente una persecuzione, ma semplicemente non
intervenne mai per impedire quelle che nascevano nei vari angoli dell'impero.
Il loro culto si diffuse verso l'VIII secolo, periodo in cui fu scritta la
leggenda, prima a Brescia e poi per mezzo dei longobardi in tutta la penisola
ed in particolare a Viterbo. Il loro patronato su Brescia fu confermato anche a
causa di una visione dei due santi che combattevano a fianco dei bresciani
contro i milanesi nello scontro decisivo che fece togliere l'assedio alla
città, il 13 dicembre 1438.
SOURCE : http://www.santiebeati.it/dettaglio/41000
.jpg)
Chiesa SS. Faustino e Giovita, Bienno, Val Camonica
De hellige Faustinus og
Jovita av Brescia (d. ~121)
Minnedag:
15. februar
De hellige Faustinus og
Jovita (it: Faustino e Giovita) levde på begynnelsen av 100-tallet i Brescia
(Brixia) i regionen Lombardia i Nord-Italia. De skal ha blitt født i Pregno di
Villa Carcina (?) og var ifølge Legenda maior brødre og riddere og
tilhørte byens adel. De skal ha blitt omvendt av den hellige biskop Apollonius, som
også skal ha vigslet den eldste broren Faustinus til prest og den yngste Jovita
til diakon. Ifølge legendariske overleveringer ble de halshogd i Brescia i år
121 under keiser Hadrian (117-38) på grunn av sin iver for kristendommens
utbredelse. I motsetning til biskopen på stedet, som holdt seg i skjul under
keiser Hadrians forfølgelse, hadde de åpent stått frem og bekjent sin tro. Ikke
noe annet kan sies med sikkerhet om dem. Men en from legende gir flere
detaljer:
Legenden forteller at
brødrene forkynte så ivrig at den lokale hedenske adelen vendte seg mot dem. De
ville benytte seg av forfølgelsene under keiser Trajan (98-117) og ba guvernør
Italico av Rezia (Raetia) om å kvitte seg med dem under påskudd av å
opprettholde den offentlige orden. Keiser Trajans død i 117 forsinket
imidlertid guvernørens planer. Men han benyttet seg av den nye keiseren
Hadrians besøk i Milano til å angi de to som fiender av den romerske religion,
og keiseren ga tillatelse til at de kunne anklages.
Guvernøren arresterte dem
og truet dem med halshogging om de ikke avsverget sin tro og ofret til de
romerske gudene, og da de nektet, ble de kastet i fengsel. I mellomtiden ledet
keiser Hadrian et felttog i Gallia, og da han kom tilbake til Italia, stanset
han i Brescia. Guvernør Italico involverte keiseren direkte i saken og ba ham
om å be de unge mennene om å ofre til solguden. De ikke bare nektet, men de
skadet endog statuen av guden. Keiseren ga da ordre om at de skulle kastes til
de ville dyrene på sirkus, men dyrene rørte dem ikke og drepte soldatene i
stedet. Da dyrene la seg for de unge mennenes føtter, benyttet Faustinus
anledningen til å be tilskuerne om å omvende seg, og mange bekjente sin tro på
Kristus. Blant dem var guvernør Italicos hustru Afra, som
skulle bli kjent for sitt martyrium og sin hellighet.
Calocerus’ omvendelse
gjorde keiseren enda mer irritert, så han ga ordre om at de to mennene skulle
flås levende og kastes på bålet, men flammene skadet dem ikke. De ble da ført
til fengselet i Milano ettersom omvendelsene i Brescia fortsatte å øke i
omfang. I Milano ble de torturert på nytt, men de overlevde til og med å bli
tredd ned på staker. Det skjedde også mirakler i fengselet, som at de unnslapp
på mirakuløst vis for å møte Secundus, som Calocerus hadde undervist. Faustinus
døpte Secundus, som senere også led martyrdøden.
De ble da ført til Roma,
men de ville dyrene i Colosseum la seg også ned for deres føtter. De ble sendt
med skip til Napoli, og under reisen stillet de en storm. I Napoli ble de på
nytt torturert og forlatt på sjøen i en liten båt, men en engel brakte dem
trygt i land. På et eller annet tidspunkt ble Faustinus pint med glødende jern
og fikk smeltet bly helt ned i halsen, men han sto like fast.
Keiseren ga da ordre om
at brødrene skulle sendes tilbake til Brescia, hvor den nye prefekten fikk dem
henrettet ved halshogging en 15. februar like utenfor Porta Matolfa i Brescia.
De ble gravlagt på den nærliggende kirkegården San Latino.
Bollandistene sier at
Faustinus og Jovita ble drept i 120 (Acta Sanctorum, 15. februar), mens
den franske arkeologen og historikeren Paul Allard (1841-1916) plasserer deres
martyrium så tidlig som i 118 (Histoire des Persécutions pendant les Deux
Premiers Siècles, Paris 1885). Biskop Faustinus av Brescia sammenstilte de to
brødrenes martyrakter. Deres mange angivelige acta er hovedsakelig av
legendarisk karakter, selv om de eldste er fra 800-tallet. I det hele tatt kan
det settes spørsmålstegn ved alle opplysninger, bortsett fra deres eksistens og
martyrium, som er godt attestert ved at de er inkludert i så mange av de
tidlige martyrologiene samt ved deres ekstraordinære kult i hjembyen, hvor de i
uminnelige tider har vært de fremste skytshelgenene.
I 225 ble det bygd et
alter til deres ære og i 246 ble det bygd et oratorium (kapell). Deres
relikviekult er påvisbar fra 700-tallet, men allerede den hellige pave Gregor I den store (590-604)
nevnte rundt år 600 en kirke i Brescia til ære for de to martyrene, trolig
kirken San Faustino ad Sanguinem (nå Sant’Angela Merici), som ble bygd over en
tidlig kristen kirkegård. Via en smal trapp inne i gården ved venstre side av
kirken når man krypten, hvor det på veggen befinner seg to gamle fresker som
fremstiller Faustinus og Jovita. Her skal brødrene ha lidd martyrdøden.
Hertug Naimon er en
skikkelse fra La Matière de France eller Cycle Carolingien, som
er en samling av litterært og legendarisk materiale som er knyttet til
Frankrikes historie, spesielt Karl den store og hans Paladinere, de tolv
krigshøvdingene som omga ham. Naimon er tradisjonelt Karl den stores klokeste
og mest betrodde rådgiver.
Mot midten av 800-tallet
gjorde kirkens fysiske tilstand at den ikke lenger ble flittig brukt og kulten
for de to martyrenes relikvier ble neglisjert. I 815 ble Ramperto valgt til
biskop av Brescia (815-42), og han fremmet kulten for byens skytshelger
betydelig. I 841 underskrev han donasjoner til å etablere et cenobium
monachorum (munkekloster) i nærheten av kirken, sannsynligvis ved å fremme
en religiøs kommunitet som allerede var tilstede.
Det er også sannsynlig at
Ramperto sørget for en første rekonstruksjon av kirken og klokketårnet. I 843
grep Ramperto igjen inn i kirken, hvor han erstattet de helliges gravsarkofag
med en i marmor, og inne i den ble det lagt en tavle av bly som gjenga den
opprinnelige inskripsjonen. Rampertos grunnleggelse eller formalisering av et
kloster sentrert rundt kulten for relikviene av de to martyrene, ga et solid
grunnlag for klosterkommunitetens påfølgende vekst. På et eller annet tidspunkt
fikk kirken navnet St Faustinus major (San Faustino Maggiore).
Klosteret ser ut til å ha
tilbrakt tiden uforstyrret i nesten tre hundre år frem til første halvdel av
1100-tallet. De første tegn på usikkerhet dukker opp i dokumenter nettopp fra
disse årene, da abbedene i 1123 og i 1133 krevde fra pave Callistus II
(1119-24) og deretter til pave Innocent II (1130-43) en bekreftelse av deres
klosters eierskap og rettigheter. Henvendelsene måtte ha skyldtes en situasjon
med ustabilitet som følge av politisk og sosial uro, hovedsakelig på grunn av
Arnold av Brescias forkynnelse mot presteskapets makt. I løpet av denne tiden
ble kirken rekonstruert eller ombygd og trolig utvidet, og vigslingen foregikk
i 1142. På denne tiden var kirken blitt en stor treskipet bygning i romansk
stil. Under koret var det også bygd en stor krypt utstyrt med noen altere,
inkludert en viet kirkens titularhelgener Faustinus og Jovita og et til den
hellige Honorius (it: Onorio). Derfor er det trolig at kirken fikk navnet Santi
Faustino e Giovita ved vigslingen i 1142, ikke 1152 som angis som vigselsår. I
1223 ble deres relikvier bisatt på hovedalteret i det ombygde kirken.
Klosteret og dets økonomi
hadde i mellomtiden langsomt, men jevnt gått nedover. I 1314 var klosteret i en
katastrofal situasjon, for selv om eiendommene var svært store, var de dårlig
styrt, og etter tiår med forsømmelser og vanstyre var de nå i hendene på grådige
innehavere, noe som ga liten eller ingen inntekt. I 1341 ble ledelsen av
klosteret gitt in commenda til eksterne abbeder. Situasjonen forble
uendret i minst et århundre. Bevarte dokumenter viser at den eneste faktoren
som gjorde at befolkningen beholdt interessen for klosterets skjebne, var den
store lojaliteten til skytshelgenene som kirken var vigslet til.
For eksempel ba kommunen
i 1422 Den hellige stol om å sette klosteret under kontroll av fransiskanerne,
på grunn av de eksterne abbedenes misbruk, som ofte ble redusert til rene
spekulanter. Forslaget førte imidlertid ikke til noe. Det var også mellom andre
halvdel av 1300-tallet og begynnelsen av 1400-tallet flere donasjoner og
testamentariske gaver. Kommuniteten ser ut til å ha kommet uskadd fra de to
første stormende tiårene av 1400-tallet, da Brescia gikk over fra Visconti til
Pandolfo III Malatesta, og noen år senere til Republikken Venezia.
I 1444 kom
administrasjonen av klosteret under kontroll av abbeden Bernard Marcello, som,
kanskje også inspirert av den nye sterke ærbødigheten i byen, fremmet større
restaureringsarbeider inne i krypten. Mens det allerede var en glødende
hengivenhet på grunn av mirakelet i 1438, fikk en annen hendelse borgernes
oppmerksomhet til å rettes mot klosteret. For den 11. desember 1455 ble det bak
høyalteret i krypten funnet gravsarkofagen til de to hellige som var laget i
tiden etter biskop Ramperto. Graven ble åpnet under en høytidelig seremoni, og
inne i den kunne man gjenkjenne levningene av de to skytshelgenene. Også
Rampertos inskripsjon ble funnet på plass. Den unge «magister» Tonino fra
Lumezzane påtok seg oppgaven med å fornye sarkofagens lokk, og den ble plassert
i stedet for høyalteret i krypten over seks marmorsøyler.
Faustinus og Jovita har minnedag
den 15. februar, som etter tradisjonen er deres dødsdag. Martyrologium
Hieronymianum hadde deres fest den 16. februar, som vanligvis er minnedag for
deres fjerne slektning, biskop Faustinus. Mens deres Passio fra
800-tallet betegner Faustinus og Jovita som brødre, betrakter Martyrologium
Usuardi Jovita som jomfru. Fordi Jovita også er et kvinnenavn, kalles
martyrene ofte de hellige brødrene Faustinus og Jovinus, for å unngå denne
misforståelsen. Mange lærde mener at Faustinus og Jovita er identiske med «de
hellige Faustinian og Juventia, martyrer i Britannia», som hadde minnedag den
16. februar i det gamle Martyrologium Romanum.
Selv om deres kult er
gammel og spredt vidt omkring, mener moderne forskning at deres historie bare
var en from fiksjon, ikke en biografi. Ved kalenderreformen i 1969 ble derfor
deres fest fjernet fra den universelle kalenderen og henvist til lokale
kalendere, siden «deres acta er fullstendig oppdiktet, og behandler
Jovita som diakon, selv om hun var en kvinne» (Calendarium Romanum 1969,
s 117). Men siden helgenene ikke må identifiseres med de oppdiktede skikkelsene
i aktene, står de to hellige fortsatt den 15. februar i den nyeste utgaven av
Martyrologium Romanum (2004), den offisielle, men ufullstendige listen over
hellige anerkjent av Den katolske kirke:
Bríxiæ in Venétia.
sanctórum Faustíni et Iovítæ, mártyrum, qui, post multa certámina ob Christi
fidem suscépta, victrícem martýrii corónam accepérunt.
I Brescia i den gamle
regionen Venetia et Histria, de hellige Faustinus og Jovita, martyrer, som
etter å ha holdt ut mange prøvelser for troen på Kristus, mottok den seierrike
martyrkronen.
De er skytshelgener for
byen (1438) og bispedømmet Brescia; for Bienno, Botticino Mattina, Darfo Boario
Terme, Malonno, Monte Isola, Quinzano d’Oglio, Chiari og Sarezzo i provinsen
Brescia; for Brembate og Villa d'Almè i provinsen Bergamo, medskytshelgener for
Credera Rubbiano i provinsen Cremona; for Libàno i provinsen Belluno og for
Sorbolo i provinsen Parma. Landsbyen Sorbolo var ifølge tradisjonen stedet hvor
de stoppet under deres siste deportasjon til Brescia.
Kilder:
Benedictines, Bunson, Kaas, Schauber/Schindler, MR2004, KIR, CE, CSO,
CatholicSaints.Info, Infocatho, Bautz, Heiligenlexikon, santiebeati.it,
it.wikipedia.org, en.wikipedia.org, de.wikipedia.org, zeno.org - Kompilasjon og
oversettelse: p.
Per Einar Odden
Opprettet: 29. april 2000
Linken er kopiert til
utklippstavlen!
