On the Duties of the Clergy

After praising Judas' and Jonathan's loftiness of mind, the constancy of the martyrs in their endurance of tortures, which is no small part of fortitude, is next brought before us.

209. But as fortitude is proved not only by prosperity but also in adversity, let us now consider the death of Judas Maccabæus. For he, after Nicanor, the general of King Demetrius, was defeated, boldly engaged 20,000 of the king's army with 900 men who were anxious to retire for fear of being overcome by so great a multitude, but whom he persuaded to endure a glorious death rather than to retire in disgraceful flight. “Let us not leave,” he says, “any stain upon our glory.” Thus, then, engaging in battle after having fought from sunrise till evening, he attacks and quickly drives back the right wing, where he sees the strongest troop of the enemy to be. But while pursuing the fugitives from the rear he gave a chance for a wound to be inflicted. Thus he found the spot of death more full of glory for himself than any triumph.

210. Why need I further mention his brother Jonathan, who fought against the king's force, with but a small troop. Though forsaken by his men, and left with only two, he retrieved the battle, drove back the enemy, and recalled his own men, who were flying in every direction, to share in his triumph.

211. Here, then, is fortitude in war, which bears no light impress of what is virtuous and seemly upon it, for it prefers death to slavery and disgrace. But what am I to say of the sufferings of the martyrs? Not to go too far abroad, did not the children of Maccabæus gain triumphs over the proud King Antiochus, as great as those of their fathers? The latter in truth were armed, but they conquered without arms. The company of the seven brothers stood unconquered, though surrounded by the legions of the king— tortures failed, tormentors ceased; but the martyrs failed not. One, having had the skin of his head pulled off, though changed in appearance, grew in courage. Another, bidden to put forth his tongue, so that it might be cut off, answered: “The Lord hears not only those who speak, for He heard Moses when silent. He hears better the silent thoughts of His own than the voice of all others. Do you fear the scourge of my tongue— and do you not fear the scourge of blood spilt upon the ground? Blood, too, has a voice whereby it cries aloud to God— as it did in the case of Abel.”

212. What shall I say of the mother who with joy looked on the corpses of her children as so many trophies, and found delight in the voices of her dying sons, as though in the songs of singers, noting in her children the tones of the glorious harp of her own heart, and a sweeter harmony of love than any strain of the lute could give?

213. What shall I say of those two-year-old children of Bethlehem, who received the palm of victory before they felt their natural life within them? What of St. Agnes, who when in danger as regards two great matters, that is, chastity and life, protected her chastity and exchanged life for immortality?

214. And let us not pass by St. Lawrence, who, seeing Xystus his bishop led to martyrdom, began to weep, not at his sufferings but at the fact that he himself was to remain behind. With these words he began to address him: “Where, father, are you going without your son? Where, holy priest, are you hastening without your deacon? Never were you wont to offer sacrifice without an attendant. What are you displeased at in me, my father? Have you found me unworthy? Prove, then, whether you have chosen a fitting servant. To him to whom you have entrusted the consecration of the Saviour's blood, to whom you have granted fellowship in partaking of the Sacraments, to him do you refuse a part in your death? Beware lest your good judgment be endangered, while your fortitude receives its praise. The rejection of a pupil is the loss of the teacher; or how is it that noble and illustrious men gain the victory in the contests of their scholars rather than in their own? Abraham offered his son, Peter sent Stephen on before him! Father, show forth your courage in your son. Offer me whom you have trained, that you, confident in your choice of me, may reach the crown in worthy company.”

215. Then Xystus said: “I leave you not nor forsake you. Greater struggles yet await you. We as old men have to undergo an easier fight; a more glorious triumph over the tyrant awaits you, a young man. Soon shall you come. Cease weeping; after three days you shall follow me. This interval must come between the priest and his levite. It was not for you to conquer under the eye of your master, as though you needed a helper. Why do you seek to share in my death? I leave to you its full inheritance. Why do you need my presence? Let the weak disciples go before their master, let the brave follow him, that they may conquer without him. For they no longer need his guidance. So Elijah left Elisha. To you I entrust the full succession to my own courage.”

216. Such was their contention, and surely a worthy one, wherein priest and attendant strove as to who should be the first to suffer for the name of Christ. When that tragic piece is played, it is said there is great applause in the theatre as Pylades says he is Orestes, while Orestes declares that he is really himself. The former acted as he did, that he might die for Orestes, and Orestes, that he might not allow Pylades to be slain instead of himself. But it was not right that they should live, for each of them was guilty of parricide, the one because he had committed the crime, the other because he had helped in its commission. But here there was nothing to call holy Lawrence to act thus but his love and devotion. However, after three days he was placed upon the gridiron by the tyrant whom he mocked, and was burnt. He said: “The flesh is roasted, turn it and eat.” So by the courage of his mind he overcame the power of fire.