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Statue de Saint Césaire, Arles (Bouches-du-Rhône,
France), église St Césaire dans le quartier de la Roquette, ancienne église
conventuelle des Grands-Augustins, commencée en 1258, remaniée à plusieurs
reprises au cours des siècles, seule paroisse de ce quartier et troisième
église de la ville ancienne encore utilisée.
Saint Césaire d'Arles
Évêque d'Arles, Père de l'Église (+ 542)
Martyrologe romain
Nous qui sommes en ce siècle des voyageurs et des
étrangers, nous devons nous rappeler continuellement que nous ne sommes pas
encore arrivés chez nous.
Saint Césaire
SOURCE : https://nominis.cef.fr/contenus/saint/1740/Saint-Cesaire-d-Arles.html
26 août
Saint Césaire d'Arles
Né sur le territoire burgonde, à Chalon-sur-Saône, en
470 ou 471, de parents catholiques et probablement gallo-romains, Césaire fut
admis à l'âge dix-huit ans dans les rangs du clergé de Chalon par l'évêque
Silvestre (484 - 526). Deux ans plus tard, il partit pour le monastère de
Lérins où, sous l’abbé Porcarius, il mena une vie si austère, sous le regard
critique des autres moines, que sa santé se détériora et qu'il dut quitter le
couvent pour se retirer en Arles. Au monastère de Lérins, il avait été l’élève
de Julien Pomère (mort après 498), prêtre originaire de Mauritanie qui écrivit
un excellent ouvrage d’édification à l’usage des clercs : De vita
contemplativa.
Reçu dans le clergé d'Arles par l'évêque Eone qui
l'ordonna diacre, puis prêtre (499) avant de lui confier la direction d'un
monastère. C’est à l’usage de ses moines d’Arles qu’il rédigea la Regula
ad monachos pour leur rappeler leurs principales obligations.
En 503, après la mort d'Eone, il fut élu évêque
d'Arles. Il obtint du pape Symmaque la primatie des Gaules et, à ce titre,
convoqua ou présida plusieurs conciles dont celui d’Arles (524), de Carpentras
(527), d’Orange et de Vaison (529), de Marseille (533).
La plus importante de ces assemblées épicopales reste
le deuxième concile d'Orange (529) qui condamna le semi-pélagianisme et,
abandonnant la doctrine de la volonté salvifique particulière de Dieu et de
l’irrésistibilité de la grâce, se prononça pour un augustinisme modéré ;
les canons du deuxième concile d’Orange furent approuvés par le pape Boniface
II (531) et reçurent ainsi force de loi dans l'Eglise universelle.
Son épiscopat connut successivement deux dominations
ariennes : celle des Wisigoths, sous Alaric II, jusqu’en 507, puis celle
des Ostrogoths, sous théodoric et ses successeurs, jusqu’en 536. Césaire,
catholique et burgonde, fut naturellement suspect aux rois hérétiques et dut
aller se justifier tant à Bordeaux (505) qu’à Ravenne (513), mais à chaque
fois, il revint après avoir gagné la confiance du Roi. A partir de 536, il est
sous la domination franque et son influence grandit ; bien qu’il n’y
assista pas, les conciles d’Orléans (533, 538 et 541) et de Clermont (533)
adoptèrent ses idées et promulguèrent sa législation.
En 513, saint Césaire d’Arles fonda, aux Aliscamps,
sous le patronage de saint Jean, le premier monastère de femme que l’on
connaisse en Gaule et qui, en 524, fut transféré à l’intérieur des murs
d’Arles. Il confia la direction de ce monastère à sa sœur, l’abbesse Césarie,
et en rédigea la Regula sanctarum virginum, inspirée des coutumes
liturgiques de Lérins, de la règle de saint Augustin et des écrits de Cassien :
il impose la stricte clôture aux moniales qui, sachant lire et écrire, on le
droit exclusif d’élire leur abbesse et échappent à toute juridiction
épiscopale, ce qui fut approuvé par une bulle du pape Hormisdas (mort en 523).
On se souvient que cette règle fut adoptée par sainte Radegonde pour son
monastère de Poitiers. Le but de cette règle est l'union au Christ par la
prière perpétuelle dans l'attente de sa venue eschatologique. Les
principaux moyens utilisés à cet effet sont classiques : la clôture à vie, la
désappropriation des biens personnels, la communauté d'existence, matérialisée
par le dortoir commun, la pauvreté du vêtement, le travail manuel ; l'effort se
porte avant tout sur la prière liturgique, la méditation, la lectio divina et
le jeûne ; ce qui inclut pratique des vertus, notamment le pardon mutuel et
l'obéissance. L'abbesse, elle doit veiller au salut de ses soeurs, se
préoccuper des biens nécessaires à leur subsistance, accueillir les visiteurs
avec bonté et répondre aux lettres de tous les fidèles. Elle doit aussi faire
observer la discipline et les moindres articles de la règle. Les moniales,
elles, éliront à l'unanimité comme abbesse une personne sainte et spirituelle,
capable de faire respecter la règle du monastère et apte à adresser la parole
aux visiteurs
Après quarante années d'épiscopat où il fut peut-être
le plus grand prédicateur de l’ancienne Eglise latine, il mourut le 27 août
543. La vie de saint Césaire d’Arles fut composée par Cyprien de Toulon, avec
d’autres de ses amis et de ses élèves.
On conserve aujourd’hui 238 sermons de saint Césaire
dont beaucoup furent jadis attribués à saint Augustin ou à d’autres auteurs. Il
écrivit le traité De mysterio Sanctæ Trinitatis contre les ariens et
deux autres contre les pélagiens dont le Capitula sanctorum Patrum,
recueil d’extraits de saint Jérôme, de saint Ambroise et de saint Augustin,
présenté au concile d’Orange de 529. Outre les deux règles monastiques, on
possède aussi une admonestation aux évêques suffragants d’Arles sur leur devoir
d’assurer la prédication de la parole divine, et six lettres (trois aux
religieuses, une aux moines sur l’humilité, une au pape Symmaque et une à
l’évêque Ruricius de Limoges).
Sermon LXXVIII : sur la décence requise à
l’église
Voilà quelques jours, j'ai donné un conseil, voire une
recommandation, dans mon affection paternelle, aux personnes qui ont mal aux
pieds ou qui souffrent d'une infirmité corporelle : durant les longues
« Passions » des martyrs ou durant les leçons plus longues que d'ordinaire,
les personnes incapables de se tenir debout étaient autorisées à s'asseoir et à
écouter humblement, en silence et avec attention. Or voici que certaines de nos
filles s'imaginent qu'elles doivent faire de même, tout en étant en parfaite
santé. Dès que l'on commence à lire la Parole de Dieu, beaucoup d'entre elles,
sinon toutes, s'étendent comme si elles étaient au lit : et plût au ciel
qu'elles ne fassent que s'étendre et écouter en silence et avidement la Parole
divine ; mais elles bavardent entre elles, au point de ne rien entendre et
d'empêcher les autres d'écouter. Aussi, vénérables filles, je vous en prie et
vous le demande dans ma sollicitude paternelle : quand on lit les leçons
ou quand on prêche la parole de Dieu, que personne ne se couche par terre (à
moins qu'une très grave infirmité ne l'y oblige) et qu'alors on ne s'allonge
pas, mais qu'on s'assoie plutôt, tout en écoutant attentivement et avec intérêt
la prédication.
Je vous le demande, mes frères et mes sœurs,
dites-moi, est-ce la parole de Dieu ou le corps du Christ qui vous paraît avoir
le plus de prix ? Si vous voulez répondre correctement, vous devez dire
que l'une n'a pas moins de valeur que l'autre. Avec quel soin ne veillons-nous
pas, lorsque que le corps du Christ nous est donné, que rien n'en tombe de nos
mains par terre : veillons donc, avec un soin égal, que la parole de Dieu
qui nous est dispensée ne périsse dans notre cœur, pendant que nous sommes distraits
ou que nous bavardons. Sont pareillement coupables celui qui aura écouté
distraitement la parole de Dieu et celui qui aura laissé tomber par terre le
corps du Christ, par négligence.
Si, au moment où commence la prédication, l'on
distribuait des pierres précieuses, des boucles d'oreilles ou des bracelets
d'or, j'aimerais bien savoir si nos filles voudraient se tenir debout pour les
recevoir ? Sans nul doute, elles recevraient avec avidité et passion les
bijoux qui leur seraient offerts. Quant à nous, nous ne pouvons, ni ne devons
d'ailleurs offrir des joyaux matériels et c'est la raison pour laquelle on ne
nous écoute pas volontiers. Mais il n'est pas juste qu'en administrant aux gens
des dons spirituels, nous soyons jugés inutiles. L'auditeur bien disposé à la
parole de Dieu saura qu'il reçoit des pendants d'oreilles envoyés du paradis,
notre patrie. Le fidèle, exhorté à donner aux pauvres, s'il ouvre ses mains
pour distribuer l'aumône, saura qu'il reçoit du Christ des bracelets en or.
Notre chair sensuelle se pare pour peu de temps de bijoux matériels et nos yeux
charnels s'y complaisent pour leur propre ruine ou pour celle des autres qui
les convoitent : de même, l'âme sainte, grâce aux homélies sacrées, est
parée comme avec les perles spirituelles et éternelles que sont les bonnes
œuvres, afin de parvenir ornée et heureuse à l'amitié du céleste époux et au
banquet nuptial ; ainsi on ne lui dira pas ce qui est écrit dans
l'évangile : « Ami, comment es-tu entré ici n'ayant pas d'habits
nuptiaux ?[1] » ni, parce qu'elle est pauvre et
dépourvue de bijoux véritables : « Liez-lui mains et pieds et
jetez-le dans les ténèbres extérieures où il y aura des pleurs et des
grincements de dents[2] », mais, au contraire, l'âme sainte
aura un accueil enviable à cause de la parure de ses bonnes œuvres :
« Courage, serviteur bon et fidèle, entre dans la joie de ton Seigneur.[3] »
Je vous en supplie, mes filles, prêtez grande
attention à ce que nous allons dire. Quand une mère souhaite parer de ses
propres mains sa fille et que celle-ci, dédaigneuse des ornements offerts, se penche
en avant et bouge de-ci de-là, agitée, de sorte que sa mère ne peut arriver à
ses fins, la fille ne se fait-elle pas à bon droit gronder ou corriger ?
Imaginez-vous donc que je suis une mère pour vos âmes et que je souhaite vous
faire tellement belles que nulle tache ou ride ne puisse être trouvée en vous
devant le tribunal du juge éternel. Et non seulement je souhaite procurer à vos
âmes des joyaux, mais encore des médicaments: je m'efforce de recoudre les
déchirures, de rapiécer les accrocs, de guérir les blessures, de laver les
souillures, de réparer les dommages et d'orner de perles spirituelles les
parties saines. Si vous offrir tout ceci ne m'ennuie pas, pourquoi voulez-vous
recevoir à contre-cœur ? Les bijoux terrestres et matériels nous coûtent
très cher, si personne ne s'offre pour nous les acheter : combien plus les
joyaux de l'âme. Or, nous les avons cherchés, non sans peine, pour les offrir
gracieusement à vos âmes ; n'est-il pas juste que vous les receviez en
toute charité ? Nous qui vous procurons des perles originaires du paradis,
notre patrie, nous n'en voulons aucune rétribution, si ce n'est que vous
écoutiez patiemment et volontiers nos instructions et que vous vous efforciez,
selon vos moyens et avec l'aide de Dieu, à les mettre en pratique.
Frères très chers et vénérables filles, nous ne vous
parlons pas ainsi parce que nous vous voyons accueillir de mauvais cœur la
parole divine; grâce à Dieu, je me réjouis et j'exulte, plus qu'on ne peut
imaginer et dire, en voyant votre docilité Cependant, désireux de vous voir
mieux faire, nous nous permettons de vous rappeler même les recommandations que
vous mettez en pratique, je le sais. Et puisque tous les fidèles, hommes et
femmes, ne sont pas présents aux vigiles, je vous le demande, fils et filles,
de rapporter fidèlement aux absents ce qui vous a été dit : vous serez
récompensés non seulement pour vos efforts, mais également pour avoir amendé
autrui.
Saint Césaire d'Arles
[1] Evangile
selon saint Matthieu, XXII 12.
[2] Evangile
selon saint Matthieu, XXII 13.
[3] Evangile
selon saint Matthieu, XXV 21.
Canon 1. Quiconque dit que par la faute de la
prévarication d'Adam, l'homme n'est pas amoindri en tout son être, c'est-à-dire
en son corps et en son âme, mais croit que le corps seul est soumis à la
corruption, tandis que la liberté de l'âme demeure intacte, trompé par l'erreur
de Pélage, il se met en contradiction avec l'Ecriture qui dit : L'âme qui aura
péché périra ; et : Ignorez-vous que, si vous vous livrez à quelqu'un
comme esclaves pour lui obéir, vous êtes esclaves de celui à qui vous obéissez
? et : On est esclave de celui par qui on s'est laissé vaincre.
Canon II. Quiconque affirme que la prévarication
d'Adam n'a nui qu'à lui seul et non à sa descendance, ou enseigne que seule la
mort du corps, qui est la punition du péché, mais non le péché lui-même, qui
est la mort de l'âme, a été transmise par un seul homme à tout le genre humain,
celui-là ne rend pas justice à Dieu et se met en contradiction avec l'Apôtre
qui a dit : Par un seul homme le péché est entré dans le monde et par le péché,
la mort ... et ainsi la mort a passé dans tous les hommes parce que tous ont
péché.
Canon III. Quiconque dit que la grâce peut être
conférée à la suite de la prière de l'homme, mais que ce n'est pas la grâce qui
fait qu'elle soit demandée par nous, contredit le prophète Isaïe ainsi que
l'Apôtre qui le cite : J'ai été trouvé par ceux qui ne me cherchaient pas et je
me suis manifesté à ceux qui ne me demandaient pas.
Canon IV. Quiconque prétend que c'est Dieu qui
attend notre volonté pour nous purifier de nos péchés, et nie que ce soit
l'inspiration et l'infusion du Saint-Esprit en nous qui fait que nous voulions
être purifiés, celui-là résiste au Saint-Esprit lui-même qui a dit par la
bouche de Salomon : La volonté est préparée par Dieu, et aussi à l'Apôtre qui,
dans un salutaire enseignement, affirme que : C'est Dieu qui opère en vous
le vouloir et le faire selon son bon plaisir.
Canon V. Quiconque dit que l'augmentation et le
commencement de la foi, ainsi que l'attrait vers la croyance, par lequel nous
croyons en celui qui justifie l'impie et parvenons à la régénération su saint
Baptême, sont en nous, non par un don de la grâce, c'est à dire par une
inspiration du Saint-Esprit corrigeant notre volonté en l'amenant de
l'infidélité à la foi, de l'impiété à la piété, mais bien par notre nature,
celui-là se montre adversaire des enseignements apostoliques, car le
bienheureux Paul a dit : Nous avons confiance que celui qui a commencé en nous
la bonne oeuvre, l'achèvera jusqu'au jour de Notre Seigneur Jésus-Christ. Et
encore : Il nous a été donné à l'égard du Christ non seulement de croire
en lui mais aussi de souffrir pour lui. Et encore : C'est par la
grâce que vous avez été sauvés par le moyen de la foi, et cela ne vient pas de
vous ; c'est le don de Dieu.
- Donc, ceux qui disent que la foi par laquelle
nous croyons en Dieu est un effet de la nature sont obligés d'admettre que tous
ceux qui sont étrangers à l'Eglise du Christ sont d'une certaine façon des
fidèles.
Canon VI. Quiconque dit que la miséricorde est
conférée sans une grâce de Dieu, en raison de notre foi, de notre vouloir, de
notre désir, de nos efforts, de notre travail, de nos prières, de nos veilles,
de nos aspirations, de nos recherches, de notre assiduité à frapper, et que ce
n'est pas l'infusion et l'inspiration du Saint-Esprit en nous qui fait que nous
croyons, que nous voulons et que nous devenons capables de faire toutes ces
choses comme il convient ; quiconque fait dépendre l'aide de la grâce de
l'humilité et de l'obéissance humaine et n'admet pas que c'est par le don de la
grâce que nous devenons obéissants et humbles, celui-là résiste à l'Apôtre
disant : Qu'as-tu que tu n'aies reçu ? Et : C'est par la grâce
de Dieu que je suis ce que je suis.
Canon VII. Quiconque affirme pouvoir par la seule
force de nature concevoir, comme il convient, une bonne pensée visant le salut
de la vie éternelle, ou la choisir, ou donner son assentiment à la salutaire
prédication de l'Evangile, sans l'illumination et l'inspiration du
Saint-Esprit, qui donne à tous la suavité de l'assentiment à la vérité de la
foi, celui-là est trompé par un esprit d'hérésie et ne comprend pas la parole
de Dieu déclarant dans l'Evangile : Sans moi vous ne pouvez rien faire, ni
celle de l'Apôtre : Ce n'est pas que nous soyons par nous-mêmes capables
de concevoir quelque chose comme venant de nous-mêmes, mais notre aptitude
vient de Dieu.
Canon VIII. Quiconque prétend que les uns peuvent
parvenir à la grâce du baptême par un effet de la miséricorde, les autres par
le libre arbitre, dont il est avéré qu'il est vicié en tous ceux qui sont nés
de la prévarication du premier homme, démontre qu'il est étranger à la vraie
foi.
Il affirme, en effet, que ce libre arbitre n'a pas été
affaibli en tous par le péché du premier homme, ou bien il croit qu'il a été
lésé de telle manière que certains hommes puissent encore par eux-mêmes, sans
révélation divine, acquérir le mystère du salut éternel.
Le Seigneur lui-même enseigne que cette doctrine est
contraire à la vérité, lui qui témoigne qu'aucun homme ne peut venir à lui si
le Père ne l'attire point ; comme il a également dit à Pierre : Tu es
heureux, Simon, fils de Jonas, car la chair et le sang ne te l'ont pas révélé,
mais mon Père qui est dans les cieux. L'Apôtre dit aussi : Nul ne
peut dire : Seigneur Jésus, si ce n'est en l'Esprit Saint.
Canon IX. C'est par un don de Dieu que nous avons
de bonnes pensées, et que nous préservons nos pas des faussetés et de
l'injustice, car chaque fois que nous faisons le bien, c'est Dieu qui fait en
nous et avec nous que nous le fassions.
Canon X. Les régénérés et les saints doivent eux
aussi toujours implorer l'aide de Dieu afin de pouvoir parvenir à une bonne
fin, et pouvoir persévérer dans le bien.
Canon XI. Nul ne peut consacrer dignement quoi
que ce soit à Dieu, s'il n'a reçu de lui ce qu'il veut lui consacrer, ainsi
qu'il est écrit : Ce que nous avons reçu de ta main, nous te le donnons.
Canon XII. Dieu nous aime tel que nous serons par
sa grâce, non tel que nous sommes par notre mérite.
Canon XIII. La liberté de la volonté qui a été
affaiblie dans le premier homme ne peut être réparée que par la grâce du
baptême : une chose perdue ne peut être rendue que par celui qui a pu la
donner. C'est pourquoi la Vérité elle-même dit : Si le Fils nous a délivrés,
alors vous êtes vraiment libres.
Canon XIV. Aucun malheureux ne peut être délivré
de quelque misère que ce soit, si la miséricorde de Dieu ne le prévient ainsi
que le dit le psalmiste : Que la compassion vienne au-devant de moi
; et : Mon Dieu, sa miséricorde viendra au-devant de moi.
Canon XV. L'état d'Adam, tel que Dieu l'avait
formé, a été changé, mais en pis, par son iniquité ; l'état du fidèle, tel que
le péché l'a établi, est changé, mais en mieux, par la grâce de Dieu. Le
premier de ces changements est l'oeuvre du premier pécheur ; le second, selon
le Psalmiste est l'oeuvre de la droite du Très-Haut.
Quant à vous, mes frères, je vous demande instamment,
vous tous qui savez vos lettres, de relire fréquemment la sainte Ecriture, et
vous qui ne les savez pas, d'en écouter la lecture avec une oreille attentive.
Car la lumière de l'âme et sa nourriture éternelle ne sont pas autre chose que
la parole de Dieu, sans laquelle l'âme ne peut jouir de la vue ni même de la
vie : notre corps meurt, faute d'absorber des aliments ; de la même façon,
notre âme périt, faute de recevoir la parole de Dieu.
Saint Césaire d'Arles
Nous devons savoir qu'il n'est pas suffisant pour nous
d'avoir reçu le nom de chrétiens, si notre conduite n'est pas chrétienne ; car
le Seigneur a dit lui-même dans l'Evangile : A quoi sert de me dire :
Seigneur ! Seigneur ! si vous ne faites pas ce que je dis ? (Luc VI
46) Tu aurais beau te dire mille fois chrétien et te signer sans arrêt de
la croix du Christ, si tu ne fais pas l'aumône selon tes moyens, si tu ne veux
pas avoir la charité, la justice et la chasteté, le nom de chrétien ne pourra
t'être d'aucune utilité. C'est une grande chose que le signe du Christ, la
croix du Christ : voilà pourquoi cette marque extérieure doit signifier
quelque chose de grand et de précieux. A quoi sert de prendre pour ton cachet
une bague en or, si c'est pour y inclure de la paille pourrie ? A quoi sert
d'imprimer sur nos fronts et nos lèvres le signe du Christ, si, à l'intérieur
de notre âme, nous cachons des péchés et des fautes ? Celui qui pèche en
pensée, en parole, en action, sans vouloir se corriger, chaque fois qu'il se
signe, au lieu d'atténuer son péché, il l'aggrave.
Saint Césaire d'Arles
Si Dieu veut que nous confessions nos péchés, ce n'est
pas que lui-même ne pourrait les connaître ; mais c'est parce que le diable
souhaite trouver de quoi nous accuser devant le tribunal du Juge éternel :
aussi voudrait-il que nous pensions plutôt à excuser nos péchés qu'à les
accuser. Notre Dieu, au contraire, parce qu'il est bon et miséricordieux, veut
que nous les confessions en ce monde, pour que nous ne soyons pas confondus à
cause d'eux, ensuite, dans l'autre. Si donc nous confessons, lui, il épargne ;
si nous avouons, lui, il pardonne.
Saint Césaire d'Arles
SOURCE : http://missel.free.fr/Sanctoral/08/26.php
Césaire d’Arles : Sur la charité
Sermon 22
par Luc Fritz
Jeudi 10 septembre 2009 — Dernier ajout vendredi 9
avril 2010
Sur la charité
Frères bien-aimés, si nous pouvions nous offrir
plus souvent à votre chère présence, il nous serait possible, avec l’aide du
Christ, et en puisant aux sources abondantes des saintes Écritures, de répandre
dans vos âmes, sinon de larges ruisseaux, du moins quelques pauvres
gouttes ; de cette façon, la terre riche et fertile de votre cœur, ayant
reçu la pluie de la parole de Dieu, pourrait produire une abondante moisson de
bonnes œuvres ; ainsi le Maître, en venant dans le champ de votre âme, se
réjouirait de trouver un rendement de trente, que dis-je, de soixante et même
de cent pour un, récolte pour laquelle il prépare une grange dans le ciel, et
non le feu de l’enfer. Mais puisque nos multiples occupations nous en
empêchent, si nous, votre humble serviteur, ne pouvons nous rendre présent
aussi souvent que vous le désireriez, nous avons l’intention de vous expliquer
dans notre homélie, avec la permission de Dieu, quelque chose de court, mais de
suffisamment important pour son utilité spirituelle ; dans cette brièveté,
si vous faites bien attention, vous pouvez trouver ce qui convient à votre âme.
Quelle est donc cette chose, courte certes, mais si
importante qu’elle pourrait suffire à l’humanité ? L’Apôtre le
dit : « Le but de ce précepte, c’est la charité qui part d’un
cœur pur, d’une conscience bonne et d’une foi sincère » (1 Tim 1,
5). Attention, mes frères ! Que peut-on trouver de plus magnifique dans la
réalité que cette charité partant d’un cœur pur, d’une conscience bonne, d’une
foi sincère ? Ces brèves paroles ont assez de charme pour être retenues
par cœur, assez de douceur pour être gardées fidèlement. Quoi de plus doux que
la charité, frères bien-aimés ? Celui qui l’ignore, qu’il goûte et qu’il
constate. Que doit-il donc goûter, celui qui désire que la douceur de cette
charité se fasse sentir de lui ? Écoutez, frères, la parole de
l’Apôtre : « Dieu est amour » (1 Jn 4, 8). Quoi
de plus doux, mes frères ? Celui qui l’ignore, qu’il écoute le
psalmiste : « Goûtez et voyez combien le Seigneur est bon » (Ps 33,
9). Dieu donc est charité, et celui qui a la charité, Dieu demeure en lui et
lui en Dieu (cf. Jn 6, 57 ; 1 Jn 4, 15).
2. Si tu as la charité, tu as Dieu ; et si
tu as Dieu, que ne possèdes-tu pas ? Le riche, s’il n’a pas la charité,
que possède-t-il ? Le pauvre, s’il a la charité, que ne possède-t-il
pas ? On croit peut-être qu’il est riche, celui dont le coffre est plein
d’or, et qu’il n’est pas riche, celui dont la conscience est pleine de Dieu.
Non, mes frères ; celui-là seul se voit vraiment riche en qui Dieu daigne
habiter. Que pourras-tu en effet ignorer des Écritures, si c’est la charité,
c’est-à-dire Dieu, qui a pris possession de toi-même ? Quelles bonnes
œuvres ne pourras-tu accomplir, si tu as mérité de porter en ton cœur la source
des bonnes œuvres ? Quel adversaire craindre, si tu as mérité d’avoir en
toi Dieu lui-même comme roi ? Retenez donc bien et gardez, frères
bien-aimés, le doux et salutaire lien de la charité. Mais, avant toutes choses,
gardez la charité vraie, non celle que l’on promet seulement en paroles sans la
conserver dans son cœur, mais celle qui s’exprime par notre bouche tout en
étant sans cesse présente à notre cœur. De cette façon se réalisera en nous la
parole de l’Apôtre : « Enracinés et fondés dans la
charité » (Éph 3, 17) : dans la charité, il n’y a jamais
rien de mal, inversement dans la cupidité on n’a jamais rien trouvé de bon.
4. Mais quelqu’un va me dire : « Si
elle est plantée dans le cœur des fidèles, ces fidèles à coup sûr on les voit
encore en ce monde, comment donc cette racine peut-elle être plantée au
ciel ? » Veux-tu savoir pourquoi ? C’est que les cœurs des
fidèles sont le ciel, eux qui s’élèvent chaque jour vers lui à la voix du
prêtre : « Élevons nos cœurs », alors tous répondent :
« Nous les avons tournés vers le Seigneur ». Et l’Apôtre de son côté
nous dit : « Notre vie est au ciel » (Phi 3, 20).
Si donc la vie des fidèles est au ciel, parce que la vraie charité est en eux,
c’est que la racine de la charité a été plantée au ciel. Inversement, la racine
de la cupidité, qui est au cœur des superbes, parce que toujours ils désirent
la terre, ne comprennent que la terre, plaçant en elle toute leur espérance, on
peut bien dire qu’elle est planée en enfer.
5. Malgré cela, les pécheurs orgueilleux ne
doivent pas désespérer, pas plus que les justes humbles s’enorgueillir en quoi
que ce soit, comme si c’était leur propre mérite ; car si les justes se
font des illusions sur eux-mêmes, ils perdent bientôt la racine de la
charité ; et de leur côté si les pécheurs se tournent vers la pénitence,
extirpent la cupidité, ils reprennent bientôt la plante de la charité. Donc
ceux qui sont bons, qu’ils gardent ce qu’ils ont reçu comme un don de
Dieu ; ceux qui sont mauvais, qu’ils aient à cœur de recouvrer ce qu’ils
ont tristement perdu.
Que personne ne se réserve de faire pénitence et
garder la douceur de la charité plus tard, au moment où l’on est en train de
quitter la vie ; que personne ne remette en somme à la vieillesse pour
recourir au remède de la pénitence, car on ne sait « de quoi le jour
prochain sera fait » (Pr 27, 1). Quel risque de différer son
salut jusqu’au temps de la vieillesse, alors qu’on ne peut être certain d’un
seul jour de délai ! Donc, si nous voulons ne pas avoir à craindre la
mort, nous devons être toujours prêts, afin que, quand le Seigneur nous fera
rappeler de ce monde, nous paraissions devant le Juge éternel avec une
conscience tranquille et libre, non avec désespoir, mais avec joie, et que nous
ayons le bonheur d’entendre alors ces paroles : « C’est bien,
serviteur bon et fidèle, puisque tu as été fidèle pour de petites choses, je
t’établirai sur de grandes ; entre dans la joie de ton Maître » (Mt 25,
21). Que dans sa bonté, il nous conduise à cette joie, le Seigneur qui vit et
règne.
Sources :
Saint Césaire d’Arles, textes choisis traduits et
présentés par Albert Blaise, les Éditions du Soleil Levant, Namur 1962, p.
79-85.
Sermon xxii, Corpus Christianorum ciii,
p. 99-103.
SOURCE : http://www.patristique.org/Cesaire-d-Arles-Sur-la-charite
Césaire, archevêque d'Arles, primat des Gaules, confie à sa sœur Césaria la communauté de religieuses qui va s'installer à Notre-Dame-de-la-Barque, aujourd'hui Les-Saintes-Maries-de-la-Mer.
Profile
Brother of Saint Caesaria
of Arles. Entered the monastery at
Lérins at age 18, and worked as his house’s cellarer.
His devotion to duty earned him the enmity of some of his brother monks who
were too interested in the house wines. Illness forced
him to leave the monastery,
and while he recovered in Arles,
his uncle Eonus, bishop of Arles,
had him transferred from Lérins.
Priest, ordained by Saint Eonus.
Spent three years reforming a monastery that
had lost discipline. Reluctant bishop of Arles in 503;
he would rule his see for
40 years. Noted reformer and opponent of Arianism in
his see,
he presided over several synods where he insisted on discipline and orthodox
teaching. He regularly visited his parishes,
and was a successful preacher;
several of his sermons have survived to today. He ordered that the Divine
Office be sung every day in his churches. Built a convent in Arles with
his sister as abbess,
and wrote a rule for its nuns.
His work restored confidence his clergy,
and brought many back to the faith. Spiritual teacher of Saint Cyprian,
whom he consecrated as bishop.
In 505 he
was exiled to
Bordeaux by King Alaric
II of the Visigoths who was under the mistaken impression that Caesarius was
trying to make Arles part
of Burgundy.
When the accusation was disproved, Caesarius was allowed to return to his diocese.
There he helped the victims of the seige of Arles by
the forces of Burgundy.
He was arrested for
political reasons when Theodoric the Ostrogoth seized Arles,
but the charges were dropped and Caesarius freed in 513.
Pilgrim to Rome, Italy.
Apostolic delegate to Gaul,
receiving the pallium from Pope Saint Symmachus,
repeatedly the first time a western bishop was
so honoured. Attended the Council of Orange in 529,
and led the movement to condemn Semi-pelagianism.
Published Brevarium Alarici, an adaptation of Roman law;
it became the civil
law of all Gaul.
Following the fall of Arles by
the Franks in 536,
Caesarius moved his offices and residence to Saint John’s convent where
he lived out his last seven years, spending much of his time in prayer.
Born
470 at
Châlons, Burgundy, Gaul (modern France)
Roman citizen
27 August 543 at
Saint John’s convent, Arles, Gaul (modern France)
bishop with crozier and papal pallium
bishop tending
to sick
people
bishop distributing alms to
the poor
bishop saving monks from
a burning monastery
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“Saint Caesarius of Arles“. CatholicSaints.Info.
18 April 2021. Web. 26 August 2021. <https://catholicsaints.info/saint-caesarius-of-arles/>
SOURCE : https://catholicsaints.info/saint-caesarius-of-arles/
St. Caesarius of Arles
Bishop, administrator, preacher, theologian, born
at Châlons in Burgundy, 470-71, died
at Arles, 27 August, 543, according to Malnory. He entered the monastery of Lérins when quite
young, but his health giving way the abbot sent him to
Arles in order to recuperate. Here he won the affection and esteem of the bishop, Æonus, who had
him ordained deacon and priest. On the death of
the bishop Caesarius
was unanimously chosen his successor (502 or 503). He ruled the See of Arles
for forty years with apostolic courage and prudence, and stands out
in the history of that unhappy period as the foremost bishop of Gaul. His
episcopal city, near the mouth of the Rhone and close to Marseilles, retained yet
its ancient importance in the social, commercial, and industrial life of Gaul,
and the Mediterranean world generally; as a political centre, moreover, it was
subject to all the vicissitudes that in the early decades of the sixth century
fell to the lot of Visigoth and Ostrogoth, Burgundian and Frank. Eventually (538)
the latter, under King Childebert, obtained full sway in ancient Gaul. During
the long conflict, however, Caesarius was more than once the object of
barbarian suspicion. Under Alaric II he was accused of a treasonable intention
to deliver the city to the Burgundians, and without
examination or trial was exiled to Bordeaux. Soon, however,
the Visigoth king
relented, and left Caesarius free to summon the important Council of Agde (506),
while in harmonious co-operation with the Catholic hierarchy and clergy he himself
published the famous adaptation of the Roman Law known as
the "Breviarium Alarici", which eventually became the civil code of
Gaul. Again in 508, after the siege of Arles, the victorious Ostrogoths suspected
Caesarius of having plotted to deliver the city to the besieging Franks and Burgundians, and caused him to be
temporarily deported. Finally, in 513, he was compelled to appear at Ravenna before King Theodoric, who was,
however, profoundly impressed by Caesarius, exculpated him, and treated
the holy bishop with much
distinction. The latter profited by the occasion to visit Pope Symmachus at Rome. The pope conferred on
him the pallium,
said to be the first occasion on which it was granted to any Western bishop. He also granted
to the clergy of
Arles the use of the dalmatic,
peculiar to the Roman clergy,
confirmed him as metropolitan,
and renewed for him personally (11 June, 514) the dignity of Vicar of Apostolic See in Gaul, more or less
regularly held by his predecessors (see VICAR APOSTOLIC; THESSALONICA; VIENNE),
whereby the Apostolic
See obtained in Southern Gaul — still Roman in language, temper, law, and social
organization — an intelligent and devoted co-operator who did much to confirm
the pontifical authority, not alone in his own province, but also throughout
the rest of Gaul. He utilized his office of vicar to convoke the importance
series of councils forever connected with his name, presided over by him, and
whose decress are, in part or entirely, his own composition. These are five in
number: Arles (524), Carpentras (527), Orange (II) and Vaison (529), and
Marscilles (533), the latter called to judge a bishop, Contumeliosus of
Riez, a self-confessed adulterer, but who managed later to obtain a reprive
through Pope
Agapetus, on the plea of irregular procedure, the final outcome of the case
being unknown. The other councils, whose text may be read in Clark's
translation of Hefele's "History of the Councils" (Edinburgh,
1876-96), are of primary importance for the future religious and ecclesiastical life
of the new barbarian kingdoms of the West. Not a few important provisions were
later incorporated into the traditional or written law of the Western Church, e.g.
concerning the nature and security of ecclesiastical property,
the certainty of
support for the parochial clergy, the education of ecclesiastics, simple
and frequent preaching of the Word of God, especially in
country parishes,
etc. Caesarius had already drawn up a famous resume of earlier canonical
collections known to historians of canon law as the "Statuta Ecclesiae
Antiqua", by the inadvertence of medieval copyist
wrongly attributed to the Fourth Council of Carthage (418),
but by Malnory (below, 53-62, 291-93) proved to be the compilation of
Caesarius, after the Ballerini
brothers had located them in the fifth century, and Maassen had pointed
out Arles as the place of compilation. The rich archives of the Church of Arles,
long before this a centre of imperial administration in the West and a papal direction,
permitted him to put together, on the borderline of the old and the new, this
valuable summary, or speculum, of ancient Christian life in
the Roman West, in its own way a counterpart of the Apostolic Constitutions and
the Apostolic Canons (see CANONS APOSTOLIC) for
the Christian Orient.
If we add to these councils his own above-mentioned council of Agde, those of Gerone, Saragossa, Valencia and Lérida
in Spain (516-524),
and these of Epaone (517) and Orléans (538, 541) in Gaul (influenced by
Caesarius, Malnory, 115, 117), we have a contemporary documentary portrait of a
great Gallo-Roman ecclesiastical legislator
and reformer whose Christian code
aimed at and obtained two things, a firm but merciful and humane discipline
of clergy and
people, and stability and decency of ecclesiastical life
both clerical and
monastic. To a Catholic mind
the above-mentioned Second Council of Orange reflects special credit on
Caesarius, for in it was condemned the false doctrine concerning
grace known as Semipelagianism (g. v.); there is good reason for believing that the
council's decrees (Hefele,
ad. an. 529; P.L., XXXIX, 1142-52) represent the work (otherwise lost) "De
gratiâ et libero arbitrio" that Gennadius (De vir.
ill., c. 86) attributes to Caesarius, and which he says was approved and widely
circulated by Felix IV (526-530).
It is noteworthy that in the preface to the acts of the council, the Fathers
say that they are assembled at the suggestion and by the authority of the Apostolic See, from
which they have received certain propositions or decrees (capitula), gathered
by the ancient Fathers from the Scriptures concerning the matter in hand; as a
matter of fact the decrees of the council are taken almost word for word,
says de la Bigne (op.
cit., 1145-46), from St.
Augustine. Finally the confirmation of the council's doctrinal decrees
by Boniface II (25
Jan., 531) made them authoritative in the Universal Church.
Caesarius, however, was best known in his own day, and
is still best remembered, as a popular preacher, the first great Volksprediger of
the Christians whose
sermons have come down to us. A certain number of these discourses, forty more
or less, deal with Old
Testament subjects, and follow the prevalent typology made popular
by St. Augustine;
they seek everywhere a mystic sense, but avoid all rhetorical pomp and
subtleties, and draw much from the admirable psalm-commentary, "Enarrationes in
Psalmos", of St.
Augustine. Like the moral discourses, "Admonitiones", they are
quite brief (his usual limit was fifteen minutes), clear and simple in
language, abounding in images and allusions drawn from the daily life of the
townsman or the peasant, the sea, the market, the vineyard, the sheepfold, the
soil, and reflecting in a hundred ways the yet vigorous Roman life of Southern
Gaul, where Greek was still spoken in Arles and Asiatic merchants
still haunted the delta of the Rhone. The sermon of Caesarius opens usually
with an easy and familiar introduction, offers a few plain truths set forth in
an agreeable and practical way, and closes with a recapitulation. Most of the
sermons deal with the principles of Christian morality,
the Divine sanctions: hell and purgatory (for the
latter see Malnory, 185-86), the various classes of sinners, and the principal
vices of his day and surroundings: public vice, adultery and concubinage,
drunkenness, neglect of Mass, love of (landed)
wealth, the numerous survivals of a paganism that was
only newly overcome. In them the popular life of the Provincia is
reproduced, often with photographic accuracy, and frequently with naive
good-nature. These sermons are a valuable thesaurus for historical students,
whether of canon law, history of dogma, discipline, or
liturgy.
Many of these sermons were frequently copied in with
works of St.
Augustine, whose text, as stated, they often reproduced. The editio
princeps is that of Gilbertus Cognatus Nozarenus (Basle, 1558), and
includes forty sermons, of which, according to Arnold (see below, 492), only
about twenty-four were surely genuine. The great Maurists, Constant and
Blancpain, made clear his title to 103, which they printed in the appendix to
the fifth volume of the Benedictine edition
of St. Augustine (P.L.,
LXVII, 1041-90, 1121-25). Casimir Oudin, the ex-Premonstratensian and familiar
in his Catholic period
with the aforesaid Maurists,
intended (1722) to bring out a special edition of the sermons and the writings
of Caesarius, the former of which he calculated as one hundred and fifty-eight
in number. The Benedictine editors
of the "Histoire Littéraire de la France" (III, 200-217) put down as
surely genuine one hundred and twenty-two or one hundred and
twenty-three. Joseph
Fessler, Bishop of
St. Pölten, had planned an addition of St. Caesarius, but death (1872)
surprised him, and his materials passed to the Benedictines of
Maredsous in Belgium,
who have confided this very important task to Dom Germain Morin. In the
"Revue Bénédictine" (Feb., 1893) he made known the principles and the
method of his new edition. Several other essays from the same pen and in the
same place represent the choicest modern learning on the subject.
In the history of monastic life and reforms in Gaul, Caesarius occupies
an honourable place between St. Martin of Tours and St. Honoratus of
Lérins on the one hand, and St. Columbanus on the other, while he is a
contemporary of St. Benedict, and in fact survived him but a few months. He
composed two rules, one for men ("Ad Monachos"), the other for women ("Ad
Virgines"), both in Migne, P.L., LXVII, 1099
sqq., 1103 sqq., reprinted from Holstein-Brockie, "Codex regularum
monasticarum" (Augsburg, 1759). The rule for monks is based on
that of Lérins, as handed down by oral tradition, but adds the important
element of stability of profession (ut usque ad mortem suam ibi perseveret, c.
i), a legal renunciation of one's property, and a more
perfect community of goods. This rule soon gave way to the Rule of Columbanus,
and with the latter, eventually to the Rule of St. Benedict.
The rule for nuns,
however, had a different fate. "It was the work of his whole life",
says Malnory (257) and into it he poured all his prudence, tenderness,
experience, and foresight. It borrows much from the famous Epistle ccxi
of St. Augustine and
from John Cassian; nevertheless it was the first rule drawn up for women living in
perfect community, and has remained the model of all such. Even today, says
Malnory (263), "it unites all the conditions requisite for a cloistered nunnery of strict
observance". His own sister, St. Caesaria, was placed at the head of
the monastery (first
built in the famous Aliscamps, outside the walls of Arles, afterwards removed
within the city), which at the death of the holy founder counted two
hundred nuns. It
astonished his contemporaries, who looked upon it as an ark of salvation for women in those
stormy times, and drew from Pope Hormisdas a
cry of admiration, preserved for us in the letter by which, at the request of
Caesarius, he approved and confirmed this new work (super clericorum et
monasteriorum excubias consuetas puellarum quoque Dei choros noviter
instituisse te, P.L., LXVII, 1285).
The pope also confirmed
the full exemption of the abbess and
her nuns from
all episcopal authority; future bishops could only
visit them occasionally, in the exercise of their pastoral duties, or in case of
grave violation of the rule. Elections, constitution, internal administration,
even the choice of the Mass-priest, were confided exclusively to the community
in keeping with the rule that Caesarius did not cease to perfect at all times;
in the "Recapitulatio" which he finally added (and in his Testament)
he insists again on the quasi-complete exemption of the monastery, as though
this freedom from all external control or interference seemed to him
indispensable. The nuns on
entering made a solemn promise to remain until death; moreover, at his request,
Pope Symmachus invalidated the marriage of any professional nun (Malnory, 264).
The convent furniture
was of the simplest and no paintings were
allowed (a provision afterwards distorted in favour of Iconoclasm). Spinning of
wool, the manufacture of their own garments, the care of the monastery, were their
chief occupations, apart from prayer and
meditation. It is to be noted, however, that the bishop provided for
the copying of the Scriptures (inter psalmos et jejunia, vigilias quoque ac
lectiones libros divinos pulchre scriptitent virgines Christi) under the
direction of Caesaria. In the course of the sixth century the rule of the nuns was elsewhere
in Gaul adapted to monasteries of
men, while numerous monasteries of women adopted it
outright, e.g. the famous Abbey of the Holy Cross at Poitiers founded by
St. Radegundis. Its extension was also favoured by the fact that not a few of
his disciples became bishops and abbots, and as such
naturally introduced the ideal of religious life created
by their venerated master.
When his end drew near, he made his will (Testamentum), with all the formalism
of Roman law, in
favour of his beloved nuns (P.L.,
LXVII, 1139-40; Baronius,
Ann. Eccl., ad an. 308, no. 25), commending them and their rule to the
affection of his successor, and leaving to his sister Caesaria, as a special
memento, a large cloak she had made for him (mantum majorem quem de cannabe
fecit). The genuinity of this curious and valuable document has been called in
question, but without sufficient reason. It is accepted by Malnory, and has
been re-edited by Dom Morin (Revue Bénédictine, 1896, XVI, 433-43, 486).
Caesarius was a perfect monk in the
episcopal chair, and as such his contemporaries revered him (ordine et officio
clericus; humilitate, charitate, obedientia, cruce monachus permanet--Vita
Caesarii, I, 5). He was a pious and a
peaceful shepherd amid barbarism and war, generous and
charitable to a fault, yet a great benefactor of his Church, mindful of the
helpless, tactful in dealing with the powerful and rich, in all his life a
model of Catholic speech
and action.
We may add that he was the first to introduce in
his cathedral the
Hours of Terce,
Sext, and None; he also enriched with hymns the psalmody
of every Hour.
Sources
MORIN in Revue Bénédictine (Maredsous, 1891-1908),
passim; LEJAY, St. Césaire d'Arles in Revue du Clergé français (Paris, 1895),
IV, 97, 487, and Revue biblique (Paris, 1895), IV, 593; MALNORY, St. Césaire
Evêque d'Arles (Paris, 1894), bibliography; ARNOLD (non-Catholic), Caesarius von
Arelate und die gallische Kirche seiner Zeit (Leipzig, 1894). For the long
conflict concerning the primacy of Gaul, between the churches of Arles and
Vienne, see GUNDLACH, Der Streit der Bisthümer Arles und Vienne um den Primatus
Galliarum in Neues Archiv (1888-90), XIV, 251, XIV, 9, 233; DUCHESNE, La
primatie d'Arles, in Mém. de la Soc. des Antiquaires de France (1891-92), II,
155; SCHMITZ, Der Vikariat von Arles in Hist. Jahrbuch (1891), XII, 11, 245.
For the general history of the Church of Arles at this period, see DU PORT,
Histoire de l'Église d'Arles, tirée des meilleurs auteurs (Paris, 1690);
SAXIUS, Pontificium Arelatense (Aix-en-Provence, 1629); TRICHAUD, Hist. de la
sainte église d'Arles (N'mes-Paris, 1856); and for the political and social life
of the period, FAURIEL, Hist. de la Gaule méridionale sous les conquérants
germains (Paris, 1856); DAHN, Könige der Germanen (Leipzig, 1885).
Shahan, Thomas. "St. Caesarius of
Arles." The Catholic Encyclopedia. Vol. 3. New York: Robert
Appleton Company, 1908. 27 Aug. 2021 <http://www.newadvent.org/cathen/03135b.htm>.
Transcription. This article was transcribed for
New Advent by Matthew Reak.
Ecclesiastical approbation. Nihil Obstat. November
1, 1908. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal
Farley, Archbishop of New York.
Copyright © 2020 by Kevin Knight.
Dedicated to the Immaculate Heart of Mary.
SOURCE : https://www.newadvent.org/cathen/03135b.htm
Weninger’s
Lives of the Saints – Saint Caesarius, Bishop of Arles
Article
Saint Caesarius, one of the most famous bishops ot
France, was born in the territory of Chalons on the Saone. His parents were
very distinguished not only on account of their nobility, but also for their
blameless lives. When only seven years old, Caesarius already evinced great
love towards the poor, whom he sought to assist by every means in his power.
One day, meeting a half naked beggar, he took off his own clothes and gave them
to him. He despised all that is temporal, from the moment he became acquainted
with the world and its vanities. Hence he went, without the knowledge of his
parents, to the bishop, desiring to serve God in the Church. After some time,
he retired, with the permission of the bishop, into the monastery at Lerins, as
he desired to lead a more perfect life. His piety and his severity towards
himself, caused him to be greatly admired by all the monks. The Abbot soon
perceived that the health of his fervent young disciple was considerably
impaired, and as no remedies had the desired effect, he sent him to his native
place for his recovery. The bishop of Arles called him immediately, and with
the Abbot’s permission, ordained him priest He then made him Abbot of another
monastery, in the suburbs of the city, the functions of which office he administered
during several years, to the great satisfaction of all in his charge. When,
later, the bishop of Arles became sick and felt that his last hour was
approaching, he expressed the wish that Caesarius might be his successor. This
wish was fulfilled; for, no sooner had the bishop expired, than Caesarius was
chosen to fill the vacant see. Although the holy Abbot, in his deep humility,
endeavored to evade this honor, and concealed himself for a time in a vault
among the tombs, he was soon found and forcibly placed upon the Episcopal
throne. When installed in his new dignity, the Saint endeavored to administer
the functions which heaven had entrusted to him, with the utmost perfection.”
He preached daily, sometimes twice in one day, and admonished all, with great
energy, to amend their lives, and to walk in the path of the righteous. Every
year, he visited all the cities and villages in his diocese, as he desired to
instruct the ignorant, comfort the afflicted, and convert the sinners. A true
father to the poor, he dismissed none without giving them aims. He used to say
that the income of a bishop was a charitable foundation of the Church for the
maintenance of the poor. In the Churches he allowed not the slightest
irreverence, either in indecent clothes or in behavior. He defended the
Catholic faith most valiantly against the Arians and Pelagians. He also wrote
several sermons and instructions, in order that those who could not hear him
might be provided by him with means to learn the path leading to heaven. He was
present at several Councils, presiding at some, and at all of them he
manifested his apostolic zeal fer the welfare of the true faith. He insisted
also, that all under him should strictly keep the ordinances which these
Councils had decreed. This zeal provoked the enmity of some, who were
ill-disposed, and who, therefore, conspired against him and sent Licinian, a
notary, to the Gothic king, Alaric, to accuse the holy bishop of being in
league with the Duke of Burgundy. Alaric, without investigating the case,
banished the innocent prelate to Bordeaux. Soon after his arrival there a
conflagration broke out in the city, which threatened to destroy it; but when
Saint Caesarius, at the request of the inhabitants, prayed to God to spare the
people, the flames lost their fury and the fire was extinguished. The holiness
of Caesarius soon made his innocence known, and Alaric, recalling him to his
see, intended to punish his false accusers with death, but Caesarius himself
obtained pardon for them. On another occasion, he was accused, almost at the
same time, by the Jews and by the Arians. that he had plotted to betray the
city of Arles to the French, who were besieging it. The innocent bishop was
taken prisoner and sentenced to die. He was about to be cast into the Rhone,
when the letter of a Jew was produced, who had promised the besiegers to open
one of the gates of the city, on condition that all the Jews should be exempt
from pillage. In this manner, the innocence of the bishop was known, and he was
released from imprisonment. After the raising of the siege, all the sick, the
poor, and the captives flocked around him for help, and he gave all he had to
assist them. As, however, this was not sufficient, he spared not the vessels of
the Church, but sold them for the maintenance of the needy. This gave the
enemies of the holy prelate a new cause of complaint, and they accused him to
King Theodoric of having used the treasures of the Church to enrich the enemy.
The King called the bishop to Ravenna to justify himself. The holy man, in the
consciousness of his innocence, appeared fearless and cheerful, and the King
trembled when he looked into his venerable face, and his heart was moved with
reverence towards him. Repressing every sign of anger or suspicion, he met him
most kindly, and dismissed him with every expression of the highest regard.
Soon after, the holy bishop received, as a mark of the King’s esteem, a costly
present in silver. The Saint received it gratefully, but sold it and ransomed
many captives with the money, which made him rise higher in the King’s
estimation. To some persons, who said that he spent too much for the prisoners,
he answered: “What would you wish, if you had to sigh in captivity? Is it not
right that we should do to others, as we would wish others to do to us?”
After the virtue of Saint Caesarius had been
sufficiently tried by adversity and suffering, God called him to receive his
recompense. A revelation made his approaching end known to him. About the
middle of August he fell ill; his pains were great, but his patience was still
greater. God granted him, before his death, a foretaste of heavenly joys, by an
inner comfort and by divine visions. Having devoutly received the holy
sacraments, he ended his holy life amid most pious exercises, in the 74th year
of his age.
Practical Considerations
• What would you wish yourself, if you had to sigh in
such captivity?” asked Saint Caesarius of those who blamed him for his mercy
towards the prisoners. This is surely a most important question, and it ought
to animate every Christian to show himself charitable towards the sick, the
poor and those in prison. The sign of a Christian is love towards his neighbor,
which Christ announces with the words: “By this shall all men know that you are
my disciples, if you have love one for the other.” (John 13) This love obliges
us to do towards our neighbor as we would desire that he should do to us. If
you were poor, sick, forsaken by all, or imprisoned, how would you desire that
we should act towards you? Answer this yourself, and consider well, that you
ought to act in the same manner towards those who are poor, sick, or
imprisoned. If you will not do this, say not that you love your neighbor as a
Christian is bound to love him. But if you do, rest assured, that such
practical exercise of charity will be very pleasing to the Lord and of great
merit to you. The first you may know from the fact, that Christ receives all
such works of charity as if they had been done to Himself, as I have told you
elsewhere, and He also regards it as refused to Himself, if you deny your
assistance to your neighbor. “I was sick, and you visited me; I was in prison,
and you came to me. As long as you did it unto one of these, my least Brethren,
you did it to me … I was sick and in prison, and you did not visit me. As long
as you did it not to one of these least, neither did you do it to me.” Thus
speaks Our Lord, in His description of the last judgment. The second is made
clear by the very fact, that these works of charity will be recompensed with an
eternal reward, according to the words which Christ will pronounce on the last
day; “Come, ye blessed of my Father, possess ye the kingdom prepared for you
from the foundation of the world; for I was hungry, and you gave me to eat, etc.”
• Saint Caesarius permitted no disrespect in the
Churches, no frivolity either in dress or manners, but punished all such
offences. He acted rightly; for, we ought to avoid, especially while at Church,
every thing that may in the least displease God. What benefit can we otherwise
expect from going to Church? Have we not, in such case, reason to fear that we
shall return from Church with more sins than we were guilty of before, or that
the words of Saint Ambrose will be true of us: “They go with small sins into
Church, and return from it with greater.” It is truly inexcusable to offend God
in the very place where we ought to reconcile Him to us; to augment the number
of sins, where we seek pardon for those already committed and to deserve new
punishment, where we come to be forgiven. Search your conscience, and if you
have erred in this, try to reform. Do not laugh, talk, jest, or look curiously
about at those sacred moments when all ought to bow their knees before the
Almighty. Be not one of those godless persons who make a playhouse, or a
market-place of the temple of God, and who discuss their affairs there, give
and receive commissions, and who not only do not pray themselves, but disturb
others in their devotion. How offensive this must be in the sight of God! The
walls of the Church, dedicated so solemnly to the Most High, the altar, upon
which the most Holy Sacrifice is offered to heaven, all these should inspire
you with piety. But the children of the world, blind to all that is holy, have
eyes only for that which they should least of all seek in a Church. Dare any
one say that these are trifles? If our Lord, in holy wrath, punished those who
desecrated the vestibule of the temple by traffic and usury, how will He punish
those who dare to desecrate the much more holy and sacred temples of
Christianity, by conduct so contrary to all true devotion to the holy Founder
of the true faith? Take care that you yourself do not experience it to your own
great damage. “Fear Him,” says the holy pope Stephen, “who with a whip made of
cords, drove the buyers and sellers out of the Temple.”
MLA Citation
Father Francis Xavier Weninger, DD, SJ. “Saint
Caesarius, Bishop of Arles”. Lives of the Saints, 1876. CatholicSaints.Info.
28 April 2018. Web. 27 August 2021.
<https://catholicsaints.info/weningers-lives-of-the-saints-saint-caesarius-bishop-of-arles/>
SOURCE : https://catholicsaints.info/weningers-lives-of-the-saints-saint-caesarius-bishop-of-arles/
Caesarius (3), St., sometimes called of Châlons (Cabillonensis
seu Cabellinensis) from his birthplace Châlons-sur-Saône; but more usually
known as Caesarius of Arles (Arelatensis) from his see, which he occupied for
forty years. He was certainly the foremost ecclesiastic in the Gaul of his own
age. The date of his birth lies between A.D. 468 and 470; the date of
his death is Aug. 27, 542.
Authorities.—(1) The biography, written by his
admiring disciple, St. Cyprian, bp. of Toulon (Tolonensis) with the aid of
other ecclesiastics (ed. by d’Achery and Mabillon in the Acta Sanctorum
Ord. S. Benedicti, Venet. 1733, tom. i. p. 636, et sqq., also in the
Bollandists' Acta Sanctorum under date of Aug. 27). (2) His will,
first published by Baronius (Annal. tom. vi. ad ann. 508) from archives
preserved at Arles; also given by Surius, l.c.; a document of some
interest for the student of Roman law, but thought by Brugsch (archives of
the Society of Ancient History) to be a forgery of Hincmar of Rheims. (3) Acts
of various councils, over all of which Caesarius presided (Labbe, Concilia, tom.
ii. pp. 995‒1098, ed. Parisiis, 1714). (4) The Regula ad Monachos and Regula
ad Virgines, drawn up by him for a monastery and a convent of his own
foundation (ed. by Holstenius in his Codex Regularum; and by P. de Cointe
in his Annales Ecclesiastici Francorum). Trithemius, fixing the date of
Caesarius much too late, fell into the error of supposing him to be a
Benedictine. (5) His sermons. Of these 40 were pubd. at Basle in 1558; 46 in
a Bibliotheca Patrum, ed. at Leyden in 1677; 14 more in another Bibl.
Patr. of Gallandi, Venice 1776 (cf. Oudin in Comment. de Script.
Eccles. vol. i. p. 1339); and 102, formerly ascribed to St. Augustine, are
by the Benedictine editors assigned to Caesarius (Appendix to tom. v. of the
works of St. Augustine). Others have been separately pubd. by Baluz; but
Neander justly remarks that a complete collection of his sermons, conveying so
much important information respecting the character of Caesarius and his times,
still remains a desideratum (Church Hist. vol. v. p. 4, note).
Cf. also A. Malnory, St. Césaire, évêque d’Arles (Paris, 1894);
Arnold, Cesarius von Arelate, (Leipz. 1894).
Life.—Caesarius was born at Châlons of pious parents.
His sister Caesaria afterwards presided over the convent which he founded, and
to her he addressed his Regula ad Virgines. At the age of thirteen he
betook himself to the famous monastery of Lerins (Lerinum), where he rapidly
became master of all which the learning and discipline of the place could
impart. Having injured his health by austerities, he was sent to Arles (Arelate)
to recruit. There the bp. Eonus, having made his acquaintance, ordained him
deacon and then presbyter. For three years he presided over a monastery in
Arles; but of this building no vestige is now left.
At the death of Eonus the clergy, citizens, and
persons in authority proceeded, as Eonus himself had suggested, to elect
Caesarius, sincerely against his own wish, to the vacant see. He was
consecrated in A.D. 502, being probably about 33 years of age. In the
fulfilment of his new duties he was courageous and unworldly, but yet exhibited
great power of kindly adaptation. He took great pains to induce the laity to
join in the sacred offices, and encouraged inquiry into points not made clear
in his sermons. He also bade them study Holy Scripture at home, and treat the
word of God with the same reverence as the sacraments. He was specially zealous
in redeeming captives, even selling church ornaments for this purpose.
A notary named Licinianus accused Caesarius to Alaric
as one who desired to subjugate the civitas of Arles to the
Burgundian rule. Caesarius was exiled to Bordeaux, but was speedily, on the
discovery of his innocence, allowed to return. He interceded for the life of
his calumniator. Later, when Arles was besieged by Theodoric, apparently c. A.D. 512,
he was again accused of treachery and imprisoned. An interview with the
Ostrogothic king at Ravenna in A.D. 513 speedily dispelled these
troubles, and the remainder of his episcopate was passed in peace.
The directions of Caesarius for the conduct of monks
and nuns have been censured as pedantic and minute. They certainly yielded to
the spread of the rising Benedictine rule, but must be judged by their age and
in the light of the whole spirit of monasticism.
As the occupant of an important see, the bishop of
Arles exercised considerable influence, official as well as personal. Caesarius
was liberal in the loan of sermons, and sent suggestions for discourses to
priests and even bishops living in Spain, Italy, Gaul, and France (i.e. the
province known as the Isle of France). The great doctrinal question of his age
and country was that of semi-Pelagianism. Caesarius, though evidently a
disciple of St. Augustine, displayed in this respect considerable independence
of thought. His vigorous denial of anything like predestination to evil has
caused a difference in the honour paid to his memory, according as writers
incline respectively towards the Jesuit or Jansenist views concerning divine
grace.
The most important local council over which Caesarius
presided was that of Orange. Its statements on the subject of grace and free
agency have been justly eulogized by modern historians (see, e.g., Canon
Bright's Church History, ch. xi. ad fin.). The following
propositions are laid down in canon 25: "This also do we believe, in
accordance with the Catholic faith, that after grace received through baptism,
all the baptized are able and ought, with the aid and co-operation of Christ,
to fulfil all duties needful for salvation, provided they are willing to labour
faithfully. But that some men have been predestinated to evil by divine power,
we not only do not believe, but if there be those who are willing to believe so
evil a thing, we say to them with all abhorrence anathema. This also
do we profess and believe to our soul's health, that in every good work, it is
not we who begin, and are afterwards assisted by Divine mercy, but
that God Himself, with no preceding merits on our part, first inspires within
us faith and love." On the express ground that these doctrines are as
needful for the laity as for the clergy, certain distinguished laymen (illustres
ac magnifci viri) were invited to sign these canons. They are accordingly
subscribed by 8 laymen, and at least 12 bishops, including Caesarius. [ Pelagianism.]
As a preacher, Caesarius displayed great knowledge of
Holy Scripture, and was eminently practical in his exhortations. Besides
reproving ordinary vices of humanity, he had often to contend against lingering
pagan superstitions, as auguries, heathen rites on the calends, etc. His
sermons on O.T. are not critical, but dwell on its typical aspects.
Some rivalry appears to have existed in the 6th cent.
between the sees of Arles and Vienne, but was adjusted by pope Leo, whose
adjustment was confirmed by Symmachus. Caesarius was in favour at Rome. A book
he wrote against the semi-Pelagians, entitled de Gratiâ et Libero Arbitrio,
was sanctioned by pope Felix; and the canons passed at Orange were approved by
Boniface II. The learned antiquary Thomassin believed him to have been the
first Western bishop who received a pall from the pope. Guizot, in his Civilisation
en France, cites part of one of his sermons as that of a representative
man; while Neander has nothing but eulogy for his "unwearied, active, and
pious zeal, ready for every sacrifice in the spirit of love," and his
moderation on the controversy concerning semi-Pelagianism. This is indeed the
great glory of Caesarius. He more than anticipates the famous picture drawn by
Chaucer of a teacher, earnest, sincere, and humble, but never sparing reproof
where needed.
[J.G.C.]
Dictionary of Christian Biography and Literature edited by Henry Wace and William Coleman Piercy
Reliquaire de Saint Césaire, cathédrale Saint-Trophime d'Arles.
San Cesario di Arles Vescovo
Chalon sur Saone, Francia, 470 circa - Arles, Francia,
27 agosto 543
Nato nel 470 da una famiglia gallo-romana di limitate
risorse, a vent'anni Cesario diventò monaco a Lérins, dove studiò fino a quando
il vescovo Eonio di Arles lo inviò in un altro monastero a riportare ordine.
Morto Eonio, divenne vescovo di Arles, capitale della Gallia romana, regione
sotto il dominio dei Visigoti ariani. Cesario si distinse per il suo zelo
pastorale e la forza d'animo: fu attivissimo in campo politico e sociale;
convocò concili locali e sinodi per affrontare problemi di dottrina, di
organizzazione e disciplina ecclesiastica; soccorse i poveri vendendo i tesori
della Chiesa. Ad Arles, costruì l'ospedale più importante di tutta la Gallia.
Eccellente predicatore, i suoi sermoni vennero ripresi anche in epoche
successive. Il vescovo fu autore della Regola per un monastero femminile. Morì
nel 543 circondato da un'aurea di santità. (Avvenire)
Etimologia: Cesario = nome di famiglia romana,
assurto a dignità imperiale; grande, dall'etr
Emblema: Bastone pastorale
Martirologio Romano: Ad Arles in Provenza, san
Cesario, vescovo: dopo aver condotto vita monastica nell’isola di Lérins, fu
elevato all’episcopato contro la sua volontà; scrisse e raccolse in un corpo
unico sermoni per le festività destinati alla lettura dei sacerdoti, perché
fossero loro d’aiuto nella catechesi al popolo; compose inoltre regole sia per
gli uomini che per le vergini allo scopo di disciplinarne la vita monastica.
A Lérins, Cesario rimane per sette anni e poi il vescovo Eonio di Arles lo chiama presso di sé, gli conferisce il sacerdozio e lo manda in un altro monastero a riportare la disciplina. È un po’ la sua specialità: «Uso severità perché dovrò renderne conto al Giudice eterno». Intorno ai 33 anni, morto Eonio, eccolo vescovo di Arles, l’antica città sul Rodano, capitale della Gallia romana dal 395 fino alla caduta dell’Impero d’Occidente.
Ora la Gallia è un enorme condominio di Ostrogoti, Visigoti, Burgundi, ai quali si aggiungono dal Nord i Franchi, futuri padroni di tutto. Cesario è vescovo dei cattolici in una terra dove comandano i Visigoti ariani, con le campagne ancora scarsamente e irregolarmente evangelizzate. Lui però si considera debitore di tutti, chiamato a offrire aiuto in un tempo disgraziato, con tanti prigionieri di guerra, tanta gente deportata altrove, famiglie smembrate... In questa situazione, Cesario si realizza come il tipico vescovo dei “tempi di ferro”, difensore di tutti gli indifesi, che cresce in autorità per la sua dedizione alle popolazioni che nessun altro aiuta. Vende gli oggetti preziosi delle chiese per pagare i riscatti, si rivolge ai governanti e ai sovrani visigoti e burgundi; si ritrova pure accusato di congiura (ma dimostra poi la sua innocenza). E costruisce ad Arles l’ospedale più importante di tutta la Gallia.
Nei suoi quarant’anni da vescovo, Cesario promuove concili locali e sinodi per affrontare problemi di dottrina, di organizzazione e disciplina ecclesiastica. Ma è soprattutto un grande predicatore. Col suo consueto rigore, ammonisce i preti: «Chi non predica la parola di Dio dovrà renderne conto al Giudice». Dà al suo clero anche indicazioni pratiche sul modo di parlare, specialmente alla gente di campagna; e a quei preti che proprio non se la cavano, manda copia delle sue prediche. Molte di esse sono giunte fino a noi grazie alle ricerche del benedettino francese padre Leopoldo Germano Morin. Cesario predica per lo più ricorrendo al metodo delle domande e risposte, presentando i suoi concetti attraverso immagini familiari ai fedeli: e poi le sue prediche sono brevi; una ventina di minuti. Si può dire che Cesario abbia continuato a predicare anche dopo la morte, perché i suoi sermoni hanno avuto un’ampia diffusione nell’Alto Medioevo, e sono stati utilizzati da generazioni di predicatori.
Il vescovo-monaco è anche autore della Regola per un
monastero femminile (fondato da sua sorella Cesaria), poi accolta anche da
comunità maschili. Morto già in fama di santità, Cesario viene sepolto nella
basilica di Santa Maria, devastata durante l’invasione saracena dell’VIII
secolo. Ad Arles si conserva il coperchio del suo sarcofago.
Autore: Domenico Agasso
SOURCE : http://www.santiebeati.it/dettaglio/67750
Caesarius Arelatensis
Caesarius von Arles
ca. 470
Geboren in Chalon-sur-Saône.
ca. 488
C. wird Kleriker unter Bischof Silvester (Chalon).
491
C. tritt in Lérins unter Abt Porcarius als Mönch ein,
wo ihm seine Strenge als Cellarius Feinde schuf.
nach 491 und vor 496
Der Abt seines Klosters sendet ihn der Gesundheit
wegen nach Arles, wo er von Julianus Pomerius Rhetorikunterricht erhält.
Er trennte sich jedoch von diesem aufgrund seiner
Gegnerschaft gegen das richtungslose Handwerk des Rhetors; seine Werke sind
frei von dessen auffälliger Demonstration [vgl. Nahmer/Langgärtner (1983),
1360].
496
C. tritt dem Klerus des mit ihm verwandten Bischofs
Aeonius v. Arles bei.
499
Er erhält in Arles eine Vorstadtabtei, um die
monastische Disziplin wiederherzustellen.
seit 502
Bischof von Arles, wo sich "... die Interessen
der Reiche der Ostgoten, Westgoten, Burgunder und Franken, schließlich auch des
Papsttums (...) überschnitten" [Nahmer/Langgärtner (1983), 1360].
505
Obwohl er die jeweiligen, teilweise arianischen
Germanenkönige als gottgegebene Herrscher anerkennt und jede Konspiration mit
Ostrom vermeidet, wird er von Alarich II. der Zusammenarbeit mit den Feinden
verdächtigt und exiliert.
508
Während der Belagerung von Arles durch die Franken und
Burgunder gerät er wieder in Verdacht, mit den Feinden zusammenzuarbeiten, was
ihn in unmittelbare Lebensgefahr bringt.
513
C. muß sich in Ravenna verteidigen, "... doch
entließ Theoderich d. Gr. , von Ehrfurcht vor dem Gottesdiener ergriffen, den
Schuldlosen reich beschenkt" [Nahmer/Langgärtner (1983), 1360].
536
Lebhaft begrüßt C. den Übergang der Macht an die
katholischen Frankenkönige [vgl. Nahmer/Langgärtner (1983), 1360].
27. Aug. 542
Gestorben in Arles.
Jean-Baptiste Marie Fouque (1819–1880),
Saint Césaire d'Arles au chevet du préfet de Ravenne,
Arles (Bouches-du-Rhône, France), chapelle Sainte Thérèse de l'Enfant-Jésus , église Saint-Césaire d'Arles dans
le quartier de la Roquette, ancienne église conventuelle des Grands-Augustins,
commencée en 1258, remaniée à plusieurs reprises au cours des siècles, seule
paroisse de ce quartier et troisième église de la ville ancienne encore
utilisée.
Den hellige Caesarius av Arles (~470-543)
Minnedag: 27.
august
Skytshelgen mot brannfare
Den hellige Caesarius (fr: Césaire) ble født rundt
470/471 i Chalon-sur-Saône i Burgund i Gallia, nå i departementet
Saône-et-Loire i regionen Bourgogne (Burgund). Han kom fra en adelig
gallo-romansk senatorfamilie med begrensede resurser og hans søster var den
hellige Caesaria.
Han var en belest gutt og fikk en god utdannelse i tradisjonell grammatikk og
retorikk av Pomerus, en lærer av afrikansk opprinnelse, og han bestemte seg for
å bli prest. Da han var atten år gammel, gikk han i Kirkens tjeneste hos den
daværende biskop Sylvester av Chalon, som tildelte ham tonsuren og de lavere
vielser.
Men etter to år lengtet han etter en høyere grad av
fullkommenhet, og for å kunne tjene Gud fullstendig, dro han i 489 i
hemmelighet til Lérins på den lille øya Saint-Honorat utenfor Cannes, som var
berømt for sin lærdom. Der ble han munk under abbed Procarius, som utnevnte ham
til kjellermester. Men munkene fant ham alt for streng, for han holdt tilbake
mat for dem fordi han ikke syntes de levde asketisk nok. Då abbeden løste ham
fra embetet, og han fikk lov til å vie seg helt til bønn og bot. I klosteret
lærte han å kjenne skriftene til de hellige Augustin og Faustus av Riez.
Han var glad over den friheten han nøt i klosteret, men hans strenge askese
gjorde at helsen sviktet, og hans overordnede fryktet for hans liv. Derfor ble
han i 498 sendt til Arles (Arelatum), nå i departementet Bouches-du-Rhône
i regionen Provençe-Alpes-Côte d'Azur, for å oppsøke legene der og få råd. Der
fikk han anledning til å treffe byens biskop Eonus (Aeonus, Aeonius), som var
en slektning av ham.
I Arles fortsatte Caesarius sine studier. Han ble
svært bekymret over at kristne klerikere leste hedenske forfattere. Caesarius
selv hadde tilegnet seg en tradisjonell sekulær kultur som var opprettholdt i
visse deler av Gallia blant senatorfamilier og lignende. Den nye, strenge ideen
var at den kristne kulturen i fremtiden skulle etableres utelukkende på basis
av det kristne budskap – navnene på Kristus og Jupiter skulle ikke komme over
de samme leppene. Biskop Eonus støttet den nye strengheten og fant Caesarius’
skrupler lovende. Han skrev til abbeden og foreslo at nevøen skulle bli
ordinert. Caesarius ble viet til diakon og prest og gitt ansvaret for det
nærliggende klosteret Trinquetaille på en øy i elven Rhône hvor disiplinen var
for slapp. Caesarius ga munkene en regel, ledet dem i tre år og fikk dem til å
yte sitt beste. Til tross for sin ungdom og mangel på erfaring gjorde han
klosteret til et mønstereksempel.
På sitt dødsleie i 503 anbefalte biskop Eonus at
Caesarius ble hans etterfølger. Men den 33-årige Caesarius flyktet i et anfall
av ydmykhet og gjemte seg blant de romerske gravene. Men han ble funnet og
måtte gi etter for et samlet ønske fra presteskap og folk, som enstemmig valgte
ham til biskop. Han presiderte over Kirken i Arles i førti år med mot og
klokskap og står frem som den fremste biskopen i Gallia i denne ulykkelige
perioden.
Hans bispeby nær munningen av elven Rhône og nær
Marseille var hovedstaden i det romerske Gallia fra 395 til Vestromerrikets
fall, og byen opprettholdt fortsatt sin gamle betydning i det sosiale,
handelsmessige og industrielle livet i Gallia og middelhavsområdet generelt.
Som et politisk senter var byen i tillegg utsatt for alle de omskiftelser som i
de første tiårene av 500-tallet. De ble forårsaket av arianske visigotere og
ostrogotere («øst-» og «vestgoterne»), burgundere og frankere. Til slutt var
det frankerne under kong Kildebert som fikk overtaket i det gamle Gallia. Men i
løpet av den lange konflikten var Caesarius mer enn en gang utsatt for
barbarenes mistanke.
Arles var på den
tiden underlagt visigoterkongen Alarik II (484-507). Han
fikk høre at Caesarius, som var født i Burgund, prøvde å gjøre Arles til en del
av det burgundiske riket. Dette var ikke riktig, men Caesarius ble angitt av
sin sekretær som fortalte denne historien. I 505 forviste kongen Caesarius til
Bordeaux uten undersøkelser eller rettssak. Men anklagene mot ham ble bevist å
være falske, så han ble kalt tilbake fra sitt eksil. Dermed kunne han innkalle
det viktige konsilet i Agde (506), hvor han i harmonisk samarbeid med det
katolske hierarkiet og presteskapet publiserte den berømte adaptasjonen av
romersk rett kjent som Breviarium Alarici, som med tiden ble den sivile
loven for Gallia. Kongen bestemte at han som hadde anklaget Caesarius, skulle
steines, men han benådet ham på biskopens bønn. Ikke lenge etter døde kong
Alarik.
Da burgunderkongen beleiret Arles i 508 og mange
fanger ble brakt inn i byen, ga Caesarius dem mat og klær og brukte av kirkenes
skattkamre for å hjelpe dem. Han fjernet sølv og smeltet ned røkelseskar,
kalker og patenaer, og han bemerket at Jesus feiret den siste nattverd på keramikk.
Etter Alariks død erobret ostrogoterkongen Theoderik
den store av Italia (471-526) de visigotiske områdene i Languedoc. Han
mistenkte Caesarius for å ha inngått komplotter for å overlevere byen til de
beleirende frankerne og burgunderne og fikk Caesarius midlertidig forvist. Til
slutt ble biskopen i 513 brakt til Ravenna som fange. Men da kongen møtte ham
der, så han straks at Caesarius var en hellig mann. Han diskuterte sin bys
tilstand med ham og satte ham fri. Han sendte ham en sølvskål, 300 gullstykker
og budskapet: «Motta offeret fra kongen, din sønn, og se på det som et tegn på
vennskap». Caesarius solgte sølvskålen for å kjøpe fri fanger.
Caesarius benyttet anledningen til å fortsette til
Roma, hvor hans autoritet ble trygget da han oppnådde at den hellige pave Symmachus (498-514)
den 11. juni 514 gjorde ham til apostolisk delegat i Gallia, ga Arles tilbake
primatrettighetene over Gallia mot bestrebelsene fra erkebiskopen av Vienne,
utvidet dem til Spania, og sendte palliet til biskop Caesarius. Dette skal ha
vært første gang det ble utdelt pallium til en erkebiskop utenfor Italia. Paven
ga også presteskapet i Arles rett til å bruke dalmatika, noe som ellers var
forbeholdt presteskapet i Roma. Tradisjonen vil ha det til at Caesarius grunnla
en kirke i Roma. Caesarius vendte tilbake til Arles i 514. Gjennom utnevnelsen
til apostolisk delegat, en tittel hans forgjengere regelmessig hadde båret,
oppnådde den apostoliske stol at de i det søndre Gallia, fortsatt romersk i
språk, temperament, lov og sosial organisasjon, fikk en intelligent og hengiven
samarbeidspartner som gjorde mye for å stadfeste den pontifikale autoritet,
ikke bare i sin egen provins, men også i hele resten av Gallia.
Caesarius var en energisk biskop og ble erkebiskop i
Arles nettopp da setet hadde lyktes i å opprettholde sin utvidete jurisdiksjon
overfor krav fra Vienne, og han var metropolitt for mange suffraganbispedømmer.
Caesarius brukte sitt embete som vikar til å innkalle den viktige rekken av
konsiler som alltid vil være knyttet til hans navn, presidert over av ham og
hvis dekreter helt eller delvis ble skrevet av ham. Det er snakk om fem
konsiler: Arles (524), Carpentras (527), Orange (II) og Vaison (529) (dagens
Vaison-la-Romaine) og Marseille (533). Sistnevnte ble innkalt for å dømme en
biskop, Contumeliosus av Riez, som hadde tilstått ekteskapsbrudd, men som
senere klarte å oppnå en benådning fra den hellige pave Agapetus I (535-36)
på grunn av angivelig irregulære prosedyrer – sakens endelige utfall er ikke
kjent. De øvrige konsilene er av betydning for det fremtidige religiøse og
kirkelige liv i de nye barbariske kongerikene i vest.
Synoden i Orange (Arausio, Arausiacum) i 529
fikk gjennom sin fordømmelse slutt på semi-pelagianismen i Gallia.
Semi-pelagianerne lærte at Gud hadde forutbestemt noen mennesker til evig
fordømmelse. Konsilet bekreftet også at Gud ved sin nåde ånder inn i våre
sjeler vår første lengsel etter hans tro og kjærlighet og at han inspirerer vår
omvendelse. Beslutningene på synoden ble stadfestet av den hellige pave Felix III (IV)
(526-30).
Ikke få viktige bestemmelser ble senere inkorporert
inn i den tradisjonelle eller skrevne loven i den vestlige Kirken, for eksempel
om naturen av kirkelig eiendom og dens sikkerhet, garanti for støtte til
sognegeistligheten, utdannelsen av kirkelige medarbeidere, enkel og hyppig
forkynnelse av Guds ord, spesielt i landsens sogn. Man mente lenge at Caesarius
hadde skrevet et berømt resymé av tidligere kanoniske samlinger kjent for
kirkerettshistorikere som Statuta Ecclesiae Antiquae, på grunn av
uaktsomhet fra middelalderske kopister feilaktig tilskrevet Det fjerde konsilet
i Kartago (418), men senere ment å være Caesarius’ samling. Kirken i Arles
hadde rike arkiver, ettersom byen lenge før dette var et senter for keiserlig administrasjon
i vest. Fra det før nevnte konsilet i Agde, konsilene i Gerona, Zaragoza,
Valencia og Lérida i Spania (516-524), og dem i Epaone (517) og Orléans (538,
541) i Gallia som var influert av Caesarius, har vi et samtidig dokumentert
portrett av en stor gallo-romansk kirkelig lovgiver og reformator.
Caesarius var sparsommelig og from og en svært seriøs
og ansvarlig hyrde som var fast bestemt på å fastlegge strukturen for liturgien
og botsøvelsene slik at det ikke skulle være noen unnskyldning for feiltakelser.
Han organiserte bispedømmet etter halvveis monastiske linjer og innførte
fellesliv for sine prester og ga dem en regel å leve etter. Han regulerte
syngingen av tidebønnene, som han beordret skulle feires offentlig og daglig,
ikke bare på søndager, lørdager og festdager, som det var vanlig i Arles, og
han modifiserte officiet for at det skulle passe til legfolk.
Caesarius fremmet menighetssangen og læringen av
Bibelen og ville at legmenn skulle involveres i administreringen av Kirkens
midler. Han lærte de troende å be fra hjertet, og han insisterte også på at
sjel og hjerter virkelig skulle løftes til Gud under messen. Han preket alle
søndager og helligdager og ofte på andre dager, om morgenen og om kvelden. Hvis
han ikke kunne, ga han ordre om at prekener skulle leses, og alltid etter
matutin og vesper. Han foretrakk en enkel og naturlig stil og mislikte
utstuderte taler. Han var svært bevisst på å innkalkulere en frykt for
skjærsilden for tilgivelige synder og behovet for daglig bot for å bli kvitt
dem. Han snakket om bønn, faste, almisser, kyskhet, gode gjerninger og å tilgi
fornærmelser.
Caesarius var best kjent i sin egen tid og huskes
fortsatt først og fremst som den første «folkepredikanten». Han var dyktig på
prekestolen, ikke for omstendelig, han uttrykte seg i et enkelt språk, noe hans
mange bevarte avhandlinger viser. Han prekener var fylt med hjemlige bilder og
eksempler og varte sjelden mer enn femten minutter. De ble skrevet ned og
spredt langt utenfor Arles, for hans første biografi sier at bøker ble sendt
til det nordlige Gallia, Gallia, Italia og Iberia. Man finner spor av hans
innflytelse så langt unna som i Fulda i Tyskland. Noen av hans arbeider, som da
ble tilskrevet de hellige Augustin, Ambrosius og
andre, fikk en enda større utbredelse enn det en gang virket som.
Caesarius’ prekener åpner vanligvis med en lett og
familiær introduksjon, gir noen få sannheter uttrykt på en velvillig og
praktisk måte og avsluttes med en rekapitulasjon. De fleste av prekenene
handler om prinsippene for den kristne moral, de himmelske sanksjoner (helvete
og skjærsild), de ulike klasser av syndere og tidens fremste laster: offentlige
laster, ekteskapsbrudd og konkubinat, drukkenskap, neglisjering av messen,
kjærlighet til rikdom, de utallige sporene av hedendom som først nylig var
bekjempet. I dem er det folkelige livet i Provincia gjengitt, ofte med
fotografisk nøyaktighet. Disse prekenene er verdifulle skatter for historiske
studenter, enten det er kirkerett, dogmehistorie, disiplin eller liturgi.
Caesarius hevdet ikke å være en nyvinner. Som Vincent
av Lérins hadde instruert ham, var målet å bringe videre «den samme katolske
tro som ble definert av de hellige fedre». Det viktigste var opplæringen i «den
sanne katolske tro, som skal fastholdes fast og ukrenkelig». Han foretok
visitasjoner i hele sitt store bispedømme og reiste langt utenfor det.
Caesarius insisterte sterkt på det som da var hyppig
kommunion og på verdig mottakelse. Han insisterte: «Det finnes gode kristne som
når en stor fest nærmer seg, for å sikre seg at de mottar kommunionen verdig,
er kyske med sine egne hustruer flere dager på forhånd». Han stilte strenge
krav til lange perioder med avholdenhet. Livet til en botferdig var den rette
modellen for legfolket og forvarslet enda strengere nyvinninger i fremtiden.
Han krevde at legfolket ikke bare kommuniserte på store festdager, men også på
festen for Johannes Døperen og på bestemte provençalske helgeners festdager.
I samsvar med konsiltenkningen på den tiden mente
Caesarius at visse synder, som falske anklager eller apostasi (frafall), krevde
livslang eksklusjon fra den kristne menigheten, eller tillot bare én forsoning
i livet. Hans liste over dødssynder, basert på De ti bud, var omfattende:
vanhelligelse (frafall og overtroisk praksis), mord (inkludert abort),
ekteskapsbrudd og konkubinat, falskt vitnesbyrd, tyveri, stolthet, sinne,
baksnakking osv. Han inkluderte en rekke synder som i dag ikke ville regnes til
dødssyndene. Seksuell omgang mellom gifte var synd hvis formålet bare var
nytelse, selv om muligheten for unnfangelse ikke ble utelukket, og det var en
dødssynd hvis de brukte befruktningshemmende tiltak.
Han listet opp i detalj de gode gjerninger som var
tilstrekkelige til å reparere for mindre synder: almisser, besøke syke og
fanger, bønn og faste, å tilgi ens fiender. I de fleste saker kunne en biskop
bare oppmuntre til bot, men i visse saker – mord, falskt vitnesbyrd og noen
tilfeller av utilstrekkelig bot – kunne han kreve det. Anger og omvendelse var
en angstfull og høytidelig sak. I likhet med andre biskoper anbefalte Caesarius
at anger og omvendelse skulle utsettes til senere i livet, for tilbakefall
kunne ødelegge en persons sjanse til frelse.
I historien om det monastiske liv og dets reformer i
Gallia har Caesarius en fremtredende plass mellom de hellige Martin av Tours og
Honoratus av Lérins på den ene siden og den hellige Kolumban på
den andre, mens han var en samtidig av den hellige Benedikt av Nursia,
som han overlevde med bare et par måneder. Han skrev to regler, en for
menn (Ad Monachos) i 534 og den andre for kvinner (Ad Virgines).{Jacques-Paul
Migne (ed.), Patrologia Latina (PL), LXVII, 1099 ff, 1103 ff}
Munkeregelen er basert på den fra Lérins og overlevert ved muntlig tradisjon,
men legger til det viktige elementet av løftemessig stabilitet (ut usque
ad mortem suam ibi perseveret, c. i), en juridisk avsvergelse av sin eiendom og
et mer perfekt felleseie av jordisk gods. Denne regelen måtte snart vike til
fordel for Kolumbans, og sammen måtte de senere begge vike for Benedikts regel.
Regelen for nonner fikk imidlertid en annen skjebne.
Den låner mye fra Augustins berømte brev ccxi og fra den hellige Johannes
Kassian, men likevel var dent den første regel skrevet for kvinner som levde i
perfekt fellesskap og har forblitt en modell for alle senere slike. Caesarius
grunnla i 512 et stort kvinnekloster i Arles for enker og unge kvinner i søndre
Gallia som ønsket å vie seg til Gud, først i det berømte Aliscamps blant de
romerske ruinene utenfor bymurene i Arles og deretter innenfor bymurene. Han
kalte klosteret St. Johannes (Saint-Jean), men det fikk senere navnet St.
Caesarius (Saint-Cesaire). Hans egen søster Caesaria ble satt til å lede klosteret.
Ved den hellige grunnleggerens død talte dette klosteret 200 nonner, hvorav
mange enker. Dette var det første kjente kloster for kvinner i Gallia. Blant
reglene for huset var at alle nonnene skulle lære å lese og skrive og at de
skulle ha enerett til å velge sin abbedisse. I likhet med Benedikt la han vekt
på stabilitet, og for nonnene insisterte han på klausur.
Dette klosteret forbløffet sine samtidige, som så på
det som en frelsens ark for kvinner i disse stormfulle tidene. Det ble også
beundret av pave Hormisdas, noe som fremgår av et bevart brev hvor han på
Caesarius’ anmoding godkjente og stadfestet dette nye verket (super
clericorum et monasteriorum excubias consuetas puellarum quoque Dei choros
noviter instituisse te).{Migne (ed.), Patrologia Latina (PL), LXVII,
1285} Paven stadfestet også full eksempsjon for abbedissen og hennes nonner fra
all episkopal autoritet, fremtidige biskoper kunne bare besøke dem ved enkelte
anledninger i utøvelse av sine pastorale plikter, eller i tilfeller med grove
krenkelser av regelen. Valg, konstitusjon, intern administrasjon, selv valget
av messeprest var eksklusivt overlatt til kommuniteten. Når nonne trådte inn,
avla de høytidelig løfte om å bli inntil døden, og på Caesarius’ anmodning
ugyldiggjorde pave Symmachus ekteskapet til enhver nonne som hadde avlagt
løfter.
I løpet av 500-tallet ble nonneregelen ellers i Gallia
adaptert av mannsklostre, mens utallige nonneklostre fulgte den i sin helhet,
for eksempel det berømte klosteret for Det hellige kors i Poitiers som ble
grunnlagt av den hellige Radegunde. Regelens utbredelse ble også fremmet av det
faktum at ikke få av Caesarius’ disipler ble biskoper og abbeder, og dermed
naturlig introduserte idealet for det religiøse liv som var skapt av deres
ærverdige mester.
Etter at frankerne erobret Arles i 536, trakk den nå
gebrekkelige Caesarius seg tilbake fra det offentlige liv og bosatte seg i
nonneklosteret Saint-Jean. Da slutten nærmet seg, skrev Caesarius sitt
testamente (Testamentum), med all den formalisme romersk lov kunne
oppvise, til fordel for sine elskede nonner. Deretter døde han i klosteret den
27. august 543 i nærvær av flere biskoper og prester, og han ble gravlagt i
basilikaen Sainte-Marie i Arles. Han hadde da vært biskop i førti år. Hans grav
ble ødelagt under de sarasenske invasjonene på 700-tallet, men lokket til hans
sarkofag er bevart i Arles. Caesarius etterlot seg 238 prekener, som viser hvor
mye den pastorale praksis fortsatt var preget av motsetningene til hedendom og
overtro.
Caesarius’ minnedag i Martyrologium Romanum er
dødsdagen 27. august, men i Frankrike feires han den 26. august. Han blir ofte
avbildet i bønn foran en brennende by. Ifølge legenden skal han nemlig en gang
ha slukket en brann med sine lidenskapelige bønner. Han var den første til å
introdusere i sin katedral tidebønnene ters, sekst og non. Han beriket også
liturgien med hymner til alle tidebønnene. Han kalles noen ganger «av
Chalon» (Cabillonensis eller Cabellinensis) etter sin
fødeby Chalon-sur-Saône, oftest er han kjent som Caesarius av Arles (Arelatensis).
Gustave Bardy, « La prédication de
saint Césaire d'Arles », Revue
d'histoire de l'Église de France Année 1943 116 pp.
201-236 : https://www.persee.fr/doc/rhef_0300-9505_1943_num_29_116_2962
Les
reliques de saint Césaire d'Arles [archive] par Jannic
Durand - exposition “Arles, ville antique“ (2012)
