jeudi 23 janvier 2014

Sainte MARIANNE COPE, religieuse


MARIANNE COPE DE MOLOKAI (1838-1918)

Née le 23 janvier 1838 à Heppenheim, Hessen-Darmstadt (Allemagne) dans une famille d'agriculteurs, ses parents émigrèrent alors qu'elle était enfant aux Etats-Unis et s'établirent à Utica (Etat de New York). Dès l'âge de 15 ans elle souhaita entrer au couvent, mais elle dut s'occuper de ses plus jeunes frères car ses parents étaient gravement malades. Elle dut donc repousser son projet de quelques années.

En 1860, une branche des Soeurs de Saint François de Philadelphie s'établit à Utica et à Syracuse, près de New York et, à l'âge de 24 ans elle entra dans cet ordre et prononça ses voeux.

 L'apostolat de cette Congrégation se consacrait avant tout à l'éducation des enfants des immigrés allemands; elle fut donc chargée d'ouvrir et de diriger de nouvelles écoles. Plus tard sa communauté fonda les premiers des cinquante hôpitaux généraux des Etats-Unis qui connurent une grande renommée, offrant leur assistance à tous les malades sans aucune distinction. Mère Cope s'occupa en particulier des alcooliques et des filles mères, car elle souhaitait accomplir son service parmi les plus pauvres d'entre les pauvres.

En 1877, elle fut élue provinciale de sa Congrégation, ainsi qu'en 1881.

En 1883, elle fut la seule a accepter de se rendre aux Iles Hawaï pour assister les lépreux, alors que cinquante autres communautés contactées avaient refusé. Son oeuvre en faveur des malades et des sans-abri dans les Iles Hawaï fut très importante, si bien qu'en 1884 le gouvernement lui demanda de créer le premier hôpital général sur l'île de Maui.

En 1889, après la mort du Père Damien de Veuster, grand apôtre des lépreux, elle accepta de se charger du foyer pour les garçons en plus de son travail auprès des femmes et des petites filles. Elle vécut pendant trente ans dans un lieu isolé de l'île Molokai, exilée volontaire avec ses patients. Grâce à elle le gouvernement promulgua des lois pour protéger les enfants, et les malades de la lèpre retrouvèrent leur dignité et la joie de vivre.

Les historiens de son temps parlent d'elle comme d'une "religieuse exemplaire, au coeur extraordinaire". Elle ne cherchait qu'à accomplir la volonté de Dieu, ne souhaitant aucunement obtenir des reconnaissances; sa devise était:  "Seulement pour Dieu".

Elle mourut le 9 août 1818 après une longue vie au service des malades de la lèpre.




MESSE ET BÉATIFICATION DES SERVITEURS DE DIEU
ASCENSIÓN NICOL GOÑI ET MARIANNE COPE

HOMÉLIE DU CARDINAL JOSÉ SARAIVA MARTINS

Veillée de Pentecôte
Basilique Saint-Pierre
Samedi 14 mai 2005


Eminence, 

Vénérés confrères dans l'épiscopat 
et dans le sacerdoce, 
éminentes Autorités, chers pèlerins,


1. L'Eglise naissante se prépara à la première Pentecôte chrétienne en parcourant un itinéraire de foi dans le Seigneur ressuscité. C'est Lui, en effet, qui donne son Esprit au peuple de la Nouvelle Alliance.

La communauté des disciples, après l'ascension de Jésus au ciel, se recueillit au Cénacle dans l'attente d'être "baptisés dans l'Esprit Saint" (Ac 1, 5) et se prépara à l'événement en vivant une intense expérience de communion fraternelle et de prière:  "Tous d'un même coeur étaient assidus à la prière... dont Marie, mère de Jésus" (Ac 1, 14).

Ce soir, nous nous trouvons nous aussi réunis en esprit au Cénacle. Nous sentons la présence maternelle de Marie et la proximité de l'Apôtre Pierre, sur la tombe duquel s'élève cette Basilique.

Nous sommes à présent une assemblée liturgique qui proclame la même foi dans le Christ ressuscité; qui se nourrit du même Pain eucharistique; qui élève au ciel, avec une insistance confiante, la même invocation:  "Viens Esprit  Saint,  / envoie-nous du ciel / un rayon de ta lumière. / Viens, Père des pauvres, / viens, dispensateur des dons, / viens, lumière des coeurs" (Séquence).

Je salue donc ceux qui ont quitté leurs villes et leurs maisons et ceux qui, à travers les océans et les continents, sont ici pour partager avec nous la grâce de la Pentecôte et la joie de la béatification de Mère Ascensión du Coeur de Jésus et de Mère Marianne Cope.

Je souhaite une cordiale bienvenue aux Soeurs missionnaires dominicaines du Rosaire et aux Soeurs du Tiers Ordre de saint François de Syracuse, ainsi qu'aux nombreux pèlerins provenant des lieux de naissance et d'apostolat des nouvelles bienheureuses.

2. Chers frères et soeurs, la parole de Dieu, qui vient d'être proclamée, nous aide à rappeler le grand mystère de la Pentecôte, qui marqua le début solennel de la mission de l'Eglise dans le monde.

Cet épisode évangélique a fait parvenir jusqu'à nous le cri de Jésus:  "Que celui qui a soif vienne à moi et boive". L'homme de chaque époque et de chaque culture a soif de vie, de vérité, de justice, de paix, de bonheur. Il a soif d'éternité. Il a soif de Dieu. Jésus peut étancher cette soif. Il disait à la samaritaine:  "Qui boira de l'eau que je lui donnerai n'aura plus jamais soif" (Jn 4, 14). L'eau de Jésus est l'Esprit Saint, Esprit créateur et consolateur, qui transforme le coeur de l'homme, le vide de l'obscurité et le remplit de la vie divine, de sagesse, d'amour, de bonne volonté, de joie, réalisant ainsi la prophétie d'Ezéchiel:  "Je mettrai mon esprit en vous et je ferai que vous marchiez et pratiquiez mes coutumes" (Ez 36, 27).

La présence de l'Esprit Saint dans l'Eglise et dans chaque âme est une "inhabitation" permanente, dynamique, créative. Celui qui aura bu l'Eau de Jésus, portera en lui "des fleuves d'eau vive" (Jn 7, 38), "une source d'eau jaillissante en vie éternelle" (Jn 4, 14).

L'Esprit Saint transforme l'existence de celui qui le reçoit, renouvelle la face de la terre et transforme toute la création qui - comme l'affirme saint Paul dans la deuxième lettre de la messe - "jusqu'à ce jour gémit en travail d'enfantement" (Rm 8, 22), dans l'attente d'être à nouveau le jardin de Dieu et de l'homme.
L'Esprit Saint est le maître intérieur et, dans le même temps, le vent vif qui gonfle les voiles de la barque de Pierre pour la conduire au large. Duc in altum! C'est l'exhortation que le Souverain Pontife Jean-Paul II a lancée à l'Eglise du troisième millénaire (cf. Lett. apost. Novo Millennio Ineunte, n. 58).

Les Apôtres firent l'expérience de l'Esprit Saint et devinrent les témoins du Christ mort et ressuscité, missionnaires sur les routes du monde. La même expérience se répète chez tous ceux qui, accueillant le Christ, s'ouvrent à Dieu et à l'humanité; elle se répète surtout chez les saints, aussi bien chez les saints anonymes que chez ceux qui ont été élevés aux honneurs des autels. Les saints sont les chefs d'oeuvre de l'Esprit qui sculpte le visage du Christ et insuffle dans leur coeur la charité de Dieu.

Nos deux bienheureuses ont ouvert tout grand leur vie à l'Esprit de Dieu et se sont laissées conduire par lui dans le service de l'Eglise, des pauvres, des malades, de la jeunesse.

3. La Bienheureuse Ascensión du Coeur de Jésus est l'une des grandes missionnaires du siècle dernier. Dès sa jeunesse, elle conçut sa vie comme un don au Seigneur et à son prochain et elle ne voulut appartenir à aucun autre qu'à Dieu, auquel elle se consacra comme moniale dominicaine dans le monastère de Santa Rosa de Huesca, en Espagne. Elle seconda sans réserves le dynamisme de la charité, que l'Esprit Saint insuffle en ceux qui lui ouvrent leur coeur.

Son premier domaine d'apostolat fut l'enseignement dans le collège jouxtant le monastère. Les sources des témoins s'en souviennent comme d'une excellente éducatrice, gentille et forte, compréhensive et exigeante.

Mais le Seigneur avait des projets différents pour elle. A l'âge de quarante-cinq ans il l'appela à devenir missionnaire au Pérou. Avec un enthousiasme juvénile et une totale confiance dans la Providence, elle quitta sa patrie et se consacra à l'évangélisation du monde, commençant par le continent américain. Son oeuvre fut tellement généreuse, vaste et efficace qu'elle laissa une empreinte profonde dans l'histoire missionnaire de l'Eglise. Elle collabora avec l'Evêque dominicain, Ramon Zubieta, à la fondation des Soeurs missionnaires dominicaines du Très Saint Rosaire, dont elle fut la première supérieure générale. Sa vie missionnaire fut riche de sacrifices, de renoncements et de fruits apostoliques. Elle sema largement et elle obtint une récolte abondante. Elle effectua de fréquents voyages au Pérou, en Europe et arriva même en Chine. Elle mêlait le tempérament d'une lutteuse courageuse et inlassable, avec celui d'une douceur maternelle capable de conquérir les coeurs. Enracinée dans la charité du Christ, elle exerça avec tous le charisme de la maternité spirituelle. Soutenue par une foi vive et une fervente dévotion au Sacré-Coeur de Jésus et à la Madone du Rosaire, elle se consacra au salut des âmes jusqu'à se sacrifier elle-même. Elle exhortait souvent ses filles à en faire tout autant, leur disant que l'on ne sauve pas les âmes sans se sacrifier soi-même. Elle aspira à une charité toujours plus pure et intense et, pour cette raison, s'offrit comme victime à l'Amour miséricordieux de Dieu.

4. La vie de la bienheureuse Marianne Cope fut une oeuvre d'art de la grâce divine. Elle fut un exemple de la beauté d'une vie franciscaine. Son service aux malades de la lèpre rappelle à l'esprit l'expérience touchante de François d'Assise, dont la bienheureuse fut la disciple. Dans son Testament, le saint rappelle:  "Cela me paraissait trop dur de voir les lépreux et le Seigneur lui-même me conduisit parmi eux et je fus charitable avec eux". La rencontre de François avec les malades de la lèpre ne fut pas seulement une expérience de proximité humaine et de solidarité, mais fut le baiser au Christ crucifié et le début de son chemin vers la sainteté héroïque.

La rencontre de Mère Marianne avec les malades de la lèpre eut lieu lorsque celle-ci était déjà à un bon point dans la "sequela" du Christ. Elle appartenait depuis vingt ans à la Congrégation des Soeurs du Tiers Ordre de Saint François de Syracuse. Elle avait accumulé une vaste expérience et une solide maturité spirituelle. Mais à l'improviste Dieu l'appela à un don plus radical, à un service missionnaire plus difficile.

Dans l'invitation de l'Evêque de Honolulu, qui cherchait des soeurs qui viennent en aide aux malades de la lèpre sur l'île de Molokai, la bienheureuse Marianne, alors Supérieure provinciale, reconnut la voix du Christ et, comme Isaïe, n'hésita pas à répondre:  "Me voici, envoie-moi" (Is 6, 8). Elle quitta tout et s'abandonna complètement à la Volonté de Dieu, aux requêtes de l'Eglise et aux attentes de ses nouveaux frères et soeurs. Elle mit sa santé et même sa vie en danger.

Pendant trente-cinq ans, elle pratiqua à des niveaux très élevés le précepte de l'amour de Dieu et de son prochain. Elle collabora avec le bienheureux Damien de Veuster, désormais arrivé à la fin de son apostolat extraordinaire. La bienheureuse aima les malades de la lèpre plus qu'elle-même. Elle les servit, elle les éduqua, elle les guida avec intelligence, amour et force. En eux, elle voyait le visage empreint de souffrance de Jésus. Elle suivit les traces du bon samaritain et devint la "mère des lépreux". Elle tira sa force de la foi, de l'Eucharistie, de la dévotion à notre Mère bienheureuse et de la prière. Elle ne chercha pas les honneurs terrestres ou la reconnaissance. Elle écrivait:  "Je ne m'attends pas à une place élevée dans le ciel. Je serai pleine de gratitude pour une petite place, où pouvoir aimer Dieu pour toute l'éternité".

5. "Des fleuves d'eau vive jailliront du sein" de celui qui croit dans le Christ. Les signes de sa présence ont été sommairement indiqués dans la Lettre aux Galates. Ils sont "charité, joie, paix, longanimité, serviabilité, bonté, confiance dans les autres, douceur, maîtrise de soi" (Ga 5, 22).

Nos deux bienheureuses ont apporté au monde les fruits et les signes de la présence de l'Esprit Saint, elles ont parlé le langage de la vérité et de l'amour, le seul en mesure d'abattre les barrières de la culture et de la race, et de reconstruire l'unité de la famille humaine, dispersée par l'orgueil, par la volonté de puissance, par le refus de la souveraineté de Dieu, ainsi que nous l'a laissé entendre le récit biblique de la Tour de Babel (cf. Première lecture).

Le Saint-Père Benoît XVI, inaugurant son ministère pétrinien, a réaffirmé que "ce n'est pas le pouvoir qui rachète, mais l'amour! C'est là le signe de Dieu:  Il est lui-même amour... Le Dieu qui est devenu agneau nous dit que le monde est sauvé par le Crucifié et non par ceux qui ont crucifié" (cf. ORLF n. 17 du 26 avril 2005).

Saint Irénée, commentant la Pentecôte, a proposé cette réflexion:  "L'Esprit Saint a annulé les distances, il a éliminé les malentendus et transformé l'assentiment des peuples en prémisses à offrir au Seigneur... En effet, de même que la farine ne s'amalgame pas en une unique masse de pâte, et ne devient pas un unique pain sans l'eau, nous non plus, multitude sans unité, ne pouvions pas devenir une unique Eglise dans le Christ sans l'"Eau" qui descend du ciel" (Contre les hérésies, 3, 17).

Entre les mains de la bienheureuse Ascensión du Coeur de Jésus et de la bienheureuse Marianne Cope, nous déposons donc notre prière:  "Seigneur, donne-moi cette eau" (Jn 4, 15). Amen.

Copyright © Libreria Editrice Vaticana

SOURCE : http://www.vatican.va/roman_curia/congregations/csaints/documents/rc_con_csaints_doc_20050514_beatifications_fr.html



Sainte Marianne Cope

Américaine, membre des Sœurs de saint François de Syracuse, évangélisatrice des lépreux à Molokai ( 1918)

Marianne Cope, américaine, membre des Sœurs de saint François de Syracuse, évangélisatrice des lépreux à Molokai

Béatification, 14 mai 2005.


"La vie de la bienheureuse Marianne Cope fut une œuvre d'art de la grâce divine. Elle fut un exemple de la beauté d'une vie franciscaine. Son service aux malades de la lèpre rappelle à l'esprit l'expérience touchante de François d'Assise... Pendant trente-cinq ans, elle pratiqua à des niveaux très élevés le précepte de l'amour de Dieu et de son prochain. Elle collabora avec le bienheureux Damien de Veuster, désormais arrivé à la fin de son apostolat extraordinaire... Elle écrivait:  "Je ne m'attends pas à une place élevée dans le ciel. Je serai pleine de gratitude pour une petite place, où pouvoir aimer Dieu pour toute l'éternité"..."




Bienheureuse Marianne COPE (KOOB)

Nom: COPE (KOOB)
Prénom: Barbara
Nom de religion: Marianne
Pays: Allemagne - Etats-Unis - Hawaï
Naissance: 23.01.1838  à Heppenheim (Essen-Darmstadt)
Mort: 09.08.1918  à l’île de Molokai (Hawaï)
Etat: Religieuse

Note: Née en Allemagne, sa famille émigre aux Etats-Unis en 1840. Profession religieuse en 1863 chez les Sœurs franciscaines de Syracuse (ville de l’Etat de New-York). Part en 1883 pour les îles Hawaï et se dévoue auprès des lépreux.

Béatification: 14.05.2005  par Benoît XVI
Cérémonie à Rome présidée par le Card. José Saraiva Martins, Préfet de la Congrégation pour les causes des Saints
Canonisation
Fête: 23 janvier

Réf. dans l’Osservatore Romano: 2005 n. 21 p.4-6
Réf. dans la Documentation Catholique:
Notice

Barbara Koob naît en Allemagne en 1838, à Heppenheim dans le grand-duché de Hesse-Darmstadt. Ses parents sont de petits agriculteurs. Poussés par la pauvreté, ils émigrent aux Etats-Unis en 1840 et s’installent à Utica, dans l’État de New York. Le nom de Koob, anglicisé, devient Cope. Barbara ne fait que quelques années de scolarité. Dès l’âge de 15 ans, elle manifeste le désir d’entrer en religion, mais elle doit travailler d’abord 9 ans en usine pour aider ses parents gravement malades et soutenir la famille qui compte 7 enfants. A 24 ans, en 1862, elle peut enfin réaliser son rêve de vie religieuse et entre dans la Congrégation toute nouvelle des “Sœurs franciscaines de Syracuse”, lesquelles viennent de s’établir dans la ville de ce nom, sise dans l’État de New York. Dans ses débuts, la Congrégation s’occupe surtout de la scolarisation des enfants d’immigrés allemands. La novice émet ses vœux en 1863 et prend le nom de sœur Marianne. Elle est d’abord professeur, puis exerce des fonctions importantes telles que maîtresse des novices, supérieure d’un couvent et finalement, pendant 8 ans, supérieure du premier hôpital général de Syracuse. (Sa Congrégation deviendra célèbre en fondant les cinquante premiers hôpitaux généraux des Etats-Unis.) Dans son hôpital, fait remarquable à l’époque, la mère Marianne ne fait aucune distinction de religion, de nationalité ou de couleur. Au contraire, dans l’esprit franciscain, elle est attirée de préférence par les plus pauvres et s’occupe notamment des alcooliques et des filles mères.

Un jour, du royaume indigène des îles Hawaï (ou îles Sandwich), parvient un appel de l’évêque de Honolulu invitant à évangéliser l’archipel,… sans préciser immédiatement qu’il y a des lépreux. Un missionnaire est envoyé aux Etats-Unis pour donner des détails. En fait, l’appel a été lancé auprès de 50 congrégations : toutes se sont récusées à cause de la lèpre, excepté Mère Marianne qui accepte au nom de sa congrégation. On pense au geste de son Père saint François embrassant le lépreux. Reste à trouver des volontaires : il s’en présente 35. Six partent en 1883 avec Mère Marianne. Son projet est de rester quelques semaines avec ses compagnes, puis de revenir, car la congrégation a besoin d’elle. Mais, au terme de son séjour, les autorités locales jugent que, sans elle, l’affaire va péricliter et l’on veut la retenir. Elle y restera 35 ans, toute sa vie ! Une autre supérieure est nommée pour Syracuse. Il est vrai qu’à leur arrivée, le tableau qui s’offre aux yeux des sœurs est lamentable. D’ailleurs, quelques-unes ne tiendront pas le coup. Les sœurs séjournent d’abord à Honolulu dans un ‘hôpital’ chargé du dépistage. Ceux qui sont reconnus malades sont séparés : les maris de leur femme, les enfants de leurs parents ; et ils sont relégués dans une île sans rien prévoir pour la nourriture et les soins : Il ne leur reste plus qu’à attendre la mort, dans la promiscuité et l’immoralité débridée. Femmes et enfants sont les premières victimes. Mère Marianne crée une école pour les petites filles et un hôpital général sur l’île Maui. En 1888, elle se dirige vers l’île Molokai, cette prison naturelle cernée par l’Océan. Le Père Damien (béatifié en 1995) y était arrivé en 1873. La sœur collabore avec lui, mais il meurt de la lèpre une année après son arrivée et celle-ci continue son œuvre en créant un école pour petits garçons. Auparavant, elle avait créé sur l’île une école pour les filles à Kalaupapa sur la même île. Elle aménage le site, s’ingénie à mettre de la joie franciscaine en plantant des arbres et des fleurs ; elle fait chanter les petites, les accompagnant au piano. De ses propres mains, elle travaille à les habiller correctement, insistant même pour que ce soit à la dernière mode. Elle est vraiment “la mère des lépreux”. Cela se paye par la souffrance, non seulement en raison de son travail héroïque et du risque de contagion, mais aussi à cause des contradictions qu’elle rencontre, tout cela sans se départir de sa joie, qu’elle communique autour d’elle. Sans Dieu, cela aurait été impossible. Sa devise est : « Tout pour Dieu ». Immobilisée dans ses dernières années par une maladie des reins mais sans avoir contracté la lèpre, elle meurt paisiblement âgée de 80 ans en 1918. Elle laisse un héritage extraordinaire dans le domaine de l’éducation et de la santé.

Remarque : Mère Marianne Cope est béatifiée avec Mère Ascension Nicol Goni 2 le samedi soir 14 mai 2005, veille de la Pentecôte, au cours d’une eucharistie présidée par le Cardinal José Saraiva Martins, Préfet de la Congrégation pour le Culte des Saints. C’est la première béatification de Benoît XVI, qui reprend la tradition de déléguer un cardinal pour la cérémonie, au début de laquelle celui-ci lit le décret du Pape. (Mais le Saint-Père continuera à présider personnellement les cérémonies de canonisations.) En effet Paul VI, en 1971 avait décidé de béatifier lui-même le prêtre polonais Maximilien Kolbe 2. Et Jean-Paul II avait continué dans cette ligne en présidant toutes les béatifications. Cette décision de Benoît XVI permet de mieux mettre en valeur les canonisations qui offrent un saint pour le culte de l’Église universelle, tandis qu’une béatification n’ouvre le culte, en principe, que pour l’Église locale.


St. Marianne Cope

Barbara Cope was born on 23 January 1838 in SE Hessen, West Germany. She was one of 10 children born to Peter Cope, a farmer, and Barbara Witzenbacher Cope. The year after Barbara’s birth, the family moved to the United States. The Cope family found a home in Utica, in the State of New York, where they became members of St Joseph’s Parish and where the children attended the parish school.

Although Barbara felt called to Religious life at an early age, her vocation was delayed for nine years because of family obligations. As the oldest child at home, she went to work in a factory after completing eighth grade in order to support her family when her father became ill.

Finally, in the summer of 1862 at age 24, Barbara entered the Sisters of St Francis in Syracuse, N.Y. On 19 November 1862 she received the religious habit and the name “Sr Marianne”, and the following year she made her religious profession and began serving as a teacher and principal in several elementary schools in New York State. She joined the Order in Syracuse with the intention of teaching, but her life soon became a series of administrative appointments.

As a member of the governing boards of her Religious Community in the 1860s, she participated in the establishment of two of the first hospitals in the central New York area. In 1870, she began a new ministry as a nurse-administrator at St Joseph’s in Syracuse, N.Y., where she served as head administrator for six years. During this time she put her gifts of intelligence and people skills to good use as a facilitator, demonstrating the energy of a woman motivated by God alone.

Although Mother Marianne was often criticized for accepting for treatment “outcast” patients such as alcoholics, she became well-known and loved in the central New York area for her kindness, wisdom and down-to-earth practicality.

In 1883, Mother Marianne, now the Provincial Mother in Syracuse, received a letter from a Catholic priest asking for help in managing hospitals and schools in the Hawaiian Islands, and mainly to work with leprosy patients. The letter touched Mother Marianne’s heart and she enthusiastically responded: “I am hungry for the work and I wish with all my heart to be one of the chosen ones, whose privilege it will be to sacrifice themselves for the salvation of the souls of the poor Islanders…. I am not afraid of any disease, hence, it would be my greatest delight even to minister to the abandoned “lepers’”.

She and six other Sisters of St Francis arrived in Honolulu in November 1883. With Mother Marianne as supervisor, their main task was to manage the Kaka’ako Branch Hospital on Oahu, which served as a receiving station for patients with Hansen’s disease gathered from all over the islands.

The Sisters quickly set to work cleaning the hospital and tending to its 200 patients. By 1885, they had made major improvements to the living conditions and treatment of the patients.

In November of that year, they also founded the Kapi’olani Home inside the hospital compound, established to care for the healthy daughters of Hansen’s disease patients at Kaka’ako and Kalawao. The unusual decision to open a home for healthy children on leprosy hospital premises was made because only the Sisters would care for those so closely related to people with the dreaded disease.

Mother Marianne met Fr Damien de Veuster (today Blessed Damien is known as the “Apostle to Lepers”) for the first time in January 1884, when he was in apparent good health. Two years later, in 1886, after he had been diagnosed with Hansen’s disease, Mother Marianne alone gave hospitality to the outcast priest upon hearing that his illness made him an unwelcome visitor to Church and Government leaders in Honolulu.

In 1887, when a new Government took charge in Hawaii, its officials decided to close the Oahu Hospital and receiving station and to reinforce the former alienation policy. The unanswered question: Who would care for the sick, who once again would be sent to a settlement for exiles on the Kalaupapa Peninsula on the island of Molokai?

In 1888, Mother Marianne again responded to the plea for help and said: “We will cheerfully accept the work…”. She arrived in Kalaupapa several months before Fr Damien’s death together with Sr Leopoldina Burns and Sr Vincentia McCormick, and was able to console the ailing priest by assuring him that she would provide care for the patients at the Boys’ Home at Kalawao that he had founded.

Together the three Sisters ran the Bishop Home for 103 Girls and the Home for Boys. The workload was extreme and the burden at times seemed overwhelming. In moments of despair, Sr Leopoldina reflected: “How long, O Lord, must I see only those who are sick and covered with leprosy?”.

Mother Marianne’s invaluable example of never-failing optimism, serenity and trust in God inspired hope in those around her and allayed the Sisters’ fear of catching leprosy. She taught her Sisters that their primary duty was “to make life as pleasant and as comfortable as possible for those of our fellow creatures whom God has chosen to afflict with this terrible disease…”.

Mother Marianne never returned to Syracuse. She died in Hawaii on 9 August 1918 of natural causes and was buried on the grounds of Bishop Home.




dimanche 19 janvier 2014

Saint HENRI d'UPPSALA (de FINLANDE), évêque et martyr


Saint Henri

Martyr et patron de la Finlande ( v. 1157)

D'origine anglaise, il accompagna Nicolas Breakspear, le futur pape Adrien IV, en Suède où il fut évêque d'Uppsala en 1152. Soutenu par le roi saint Eric IX, il l'accompagna en Finlande où il fut tué à Abo-Turku, par un opposant à la réforme qu'il entreprenait dans cette Eglise. Il fut canonisé en 1158 par la voix populaire. Considéré comme un martyr, il est patron de la Finlande et son nom est inscrit au martyrologe romain. 

Henry ou Eric. 

Il était anglais de naissance, comme bien des évangélisateurs de la Scandinavie. Il fut d'abord apôtre en Norvège, puis en Suède où il fut sacré évêque d'Uppsala par Nicolas Breakspeare, son compatriote, qui deviendra Pape sous le nom d'Adrien IV. Il alla porter la lumière de la foi en Finlande et, au sortir de sa messe, à Turku, il fut assassiné.

En Finlande, vers 1157, saint Henry, évêque et martyr. Né en Angleterre, il dirigea l’Église d’Uppsala et employa le plus grand zèle à annoncer l’Évangile aux Finnois. Il fut enfin mis à mort par un meurtrier qu’il s’était efforcé de redresser selon la discipline de l’Église.


R. W. Ekman. Saint Henri baptisant les Finnois durant le printemps de Kuppis

Saint Henri (+ 1157)

D’origine anglaise, il accompagna Nicolas Breakspear, le futur pape Adrien IV, en Suède où il fut évêque d’Uppsala en 1152. Soutenu par le roi saint Eric IX, il l’accompagna en Finlande où il fut tué à Abo-Turku, par un opposant à la réforme qu’il entreprenait dans cette Eglise. Il fut canonisé en 1158 par la voix populaire. Considéré comme un martyr, il est patron de la Finlande et son nom est inscrit au martyrologe romain.

"Dans la mesure où l’on accueille l’amour de Dieu dans le fond de son âme, dans cette mesure on a l’amour de Dieu. C’est pourquoi désormais un tel homme vit dans une ardente passion pour l’illumination de la connaissance jusqu’à ce qu’il goûte une grande plénitude intérieure. Alors, il ne se connaît plus lui-même, il est entièrement transformé par l’amour de Dieu."
(Diadoque de Photicé – Au livre des heures de ce jour)

SOURCE : http://www.eglise.catholique.fr/actualites-et-evenements/agenda/saint-du-jour.html


St. Henry of Uppsala

St. Henry of Uppsala, the Patron of Finland, was an Englishman of the twelfth century residing at Rome. In 1152, he was consecrated Bishop of Uppsala, Sweden, by the Papal Legate Nicholas Breakspear, who later became Pope Adrian IV.

In 1154, St. Eric, King of Sweden, led a punitive expedition against the Finns in retaliation for their marauding activity into Sweden, and Henry accompanied him. Eric offered peace and the Christian Faith to the people of Finland, but they refused. A battle ensued and the Swedes won.  Henry baptized the defeated people in the Spring of Kuppis near Turku. When Eric returned to Sweden, Henry remained behind, working to convert more of the Finns.

To this end he built a church at Nousis, which became his headquarters. In time, Henry met a violent death on account of his love of God. A converted Finnish soldier named Lalli had murdered a Swedish soldier. After careful consideration of the facts and assiduous prayer, Henry imposed the penalty of excommunication on the murderer. Lalli became enraged and slew the saintly bishop with an ax. Henry was buried at Nousis, and miracles were reported at his tomb.

SOURCE : http://www.ucatholic.com/saints/saint-henry-of-uppsala/

St. Henry of Uppsala

Feast: January 19

Henry was an Englishman living in Rome. He accompanied the papal legate, Cardinal Breakspear (later Pope Adrian IV) to Scandinavia in 1151 and was consecrated bishop of Uppsala, Sweden, the next year by the cardinal. During the reign of Saint Erik, King of Sweden, he was a missionary bishop for the Baltic area, living in Uppsala, Sweden, and working energetically for the establishment of the Christian faith. He took part in a crusade to Finland, organised by the king in 1155. When the king had returned home with his troops, Bishop Henry remained in Finland to continue organising ecclesiastical life. St. Henry was the first bishop of Finland. He died a martyr's death the winter after the crusade (on 19 or 20 January in 1156). A peasant named Lalli, who had been excommunicated for manslaughter, killed Henry on the ice of Lake Köyliö. Bishop Henry was first buried in the village church of Nousiainen but on 18 June, 1300, his earthly remains were transferred to the cathedral of Turku. On a small man-made island at the place where Saint Henry was killed, a memorial chapel was built, apparently in the 14th century. The chapel eventually fell into ruin and all that remains of it now are some scattered stones and timber. The island became a popular place of pilgrimage during the Middle Ages, and to this day Finnish Catholics gather there annually on a Sunday in mid-June to venerate the memory of St. Henry and to thank God for the grace he has shown to Finland and the Finns through the saint and his successors. No documents have been preserved of the canonisation of Bishop Henry. The first document in which he is referred to as "saint" is a letter of Pope Boniface VIII from the year 1296. St. Henry became the patron of the Cathedral of Turku and later the patron of the church and nation of Finland.



Henry of Uppsala BM (RM)
(also known as Henry of Finland)


Born in England; died in Finland c. 1156; canonized in 1158; feast of the translation of his relics to Abo, June 18. Saint Henry, an Englishman living in Rome, became an apostle to Scandinavia. He accompanied the papal legate, Nicholas Cardinal Breakspear (later Pope Adrian IV), to Scandinavia in 1151 and was consecrated bishop of Uppsala, Sweden, the following year by the cardinal at the council of Linköping.


Henry was with King Saint Eric of Sweden during the latter's crusade into Finland, in 1154, to punish to Finnish pirates who repeatedly invaded Sweden. Eric offered peace and the Christian faith, both of which were refused by the Finns. In the ensuing battle, Eric prevailed. Thereafter, Henry baptized the defeated Finns in the spring of Kuppis near Abo.

When Eric returned home, Henry remained in Turku to continue his efforts at evangelization. Unfortunately, he was less tactful than zealous, and the warlike circumstances under which he arrived in Finland were not a good recommendation for Christianity. Nevertheless, Henry built a church at Nousis and made it his headquarters. After a few years, Henry was martyred on Kirkkosaari in Lake Kjulo with an axe by an angry convert named Lalli, upon whom Henry had imposed a heavy penance, including excommunication, for the murder of a Swedish soldier. Soon after his burial in Nousis, miracles began to occur. The union of Finland and Sweden wrought by Henry and Eric lasted much longer than they did--until the 14th century.

On June 18, 1300, Henry's relics were translated to Abo cathedral, and, in 1370, a magnificent Flemish sepulchral brass was placed on his original tomb. This brass, which depicts Henry's life, death, and miracles, still exists. Henry's cultus spread to Sweden, where Uppsala cathedral has a cycle of murals devoted to him. An English chapel in the Carmelite church in Great Yarmouth is also dedicated to him. The Russians took the relics from Abo in 1720 (Attwater, Benedictines, Delaney, Encyclopedia, Farmer, Gill).


SOURCE : http://www.saintpatrickdc.org/ss/0119.shtml

In Sweden, Saint Henry is generally portrayed in art as a bishop being murdered at Mass together with young King Eric, patron saint of Sweden (Roeder). In medieval churches in Finland, Henry is depicted trampling on Lalli--Finland's primary contribution to iconography. He is also included in Niccolo Circignani's series of paintings of English martyrs completed in 1582 for the English College in Rome. Henry is considered the patron saint of Finland and is especially invoked by the local seal-fishermen during storms (Farmer).

samedi 18 janvier 2014

Saintes ARCHÉLAÉ, THÈCLE ET SUZANNE, martyres


Saintes Archélaé, Thècle et Suzanne

martyres à Salerne ( v. 293)

Vierges chrétiennes de La Romagna qui pour échapper à la mort se réfugièrent à Nola en Campanie. Accusées d'être chrétiennes, elles furent condamnées, torturées et décapitées à Salerne sous le règne de Dioclétien.

Francesco Solimena est un peintre italien (Canale di Serino 1657  – Barra [Naples] 1747). Vers 1680, il peint des fresques avec des scènes de la vie des saintes Thècle, Archelaa et Suzanne dans l'église S. Giorgio à Salerne. (source: Larousse)


St. Archelais, St. Thecla and St. Susanna (d. 293) were Christian virgins of the Romagna region of Italy. During the persecution by Diocletian in the third century, these holy virgins dressed themselves in men’s clothing, cut their hair and went to the Italian province of Campagna. Settling in a remote area, they continued to pursue an ascetical life of fasting and prayer. They received the gift of healing from God, treated the local inhabitants, and converted many pagans to Christ.

When the governor of the district heard of these healings, he had the holy women brought to Salerno. He threatened St. Archelais with torture and death if she did not offer sacrifice to idols. With firm hope in the Lord, the saint refused and denounced the folly of worshipping soulless statues. The governor ordered the saint to be torn apart by hungry lions, but the beasts meekly lay at her feet. In a rage, the governor ordered the lions to be killed, and locked the holy virgins in prison.

In the morning, having suspended St. Archelais from a tree, the torturers began to rake her with iron utensils and pour hot tar on the wounds. The saint prayed even more loudly, and suddenly a light shone over her and a voice was heard, “Fear not, for I am with you.”

St. Archelais was defended by the power of God. When they wanted to crush her with an immense stone, an angel pushed it to the other side, and it crushed the torturers instead. A judge ordered the soldiers to behead the holy virgins, but the soldiers did not dare to put their hands upon the saints. Sts. Archelais, Thekla and Susanna then said to the soldiers, “If you do not fulfill the command, you shall have no respect from us.” Thus, the holy martyrs were beheaded in 293.


SAINTS ARCHELAIS, THECLA, AND SUSANNA – VIRGINS AND MARTYRS +293

The Christian maidens Archelais, Thecla, and Susanna, natives of Italy’s Romagna region, fled to the Italian city of Nola in the hope of escaping the persecution under the Roman Emperor Diocletian (284-305).

Having consecrated her virginity to God, Archelais devoted herself to prayer night and day and mortified herself with penances. Many are said to have been cured of their infirmities by her prayers.

Ultimately the three maidens were arrested by the pagans. When summoned before the proconsul Leontius, Archelais debated with the magistrate, defending her faith and refuting the idolatry of paganism. Leontius then ordered her to be exposed to lions, but the animals refused to harm her.

Afterward, Archelais invited the proconsul to embrace Christianity, telling him, “Believe what I say to you; believe in God the Father almighty, and in Jesus Christ his Son, who created you, and has illuminated the hidden places of darkness, and has manifested himself to all the nations.” In the end, Archelais and her fellow virgins Thecla and Susanna were beheaded in Salerno.


“Eternal light, shine in my heart;

eternal hope, lift up my eyes;
eternal pow’r, be my support;
eternal wisdom, make me wise.



Until by your most costly grace,

invited by your holy word,
at last I come before your face
to know you, my eternal God.”



Ss. Susanna, Archelais, and Thekla, Martyrs


The Holy Virgin Martyrs Susanna, Archelais, and Thekla sought salvation in a small monastery near Rome. During the persecution by Diocletian in the third century, the holy virgins dressed themselves in men’s clothing, cut their hair and went to the Italian province of Campagna. Settling in a remote area, they continued to pursue an ascetical life of fasting and prayer. They received the gift of healing from God, treated the local inhabitants, and converted many pagans to Christ.

When the governor of the district heard of these healings, he had the holy women brought to Salerno. He threatened St. Archelais with torture and death if she did not offer sacrifice to idols. With firm hope in the Lord, the saint refused and denounced the folly of worshipping soulless statues. The governor ordered the saint to be torn apart by hungry lions, but the beasts meekly lay at her feet. In a rage, the governor ordered the lions to be killed, and locked the holy virgins in prison.

In the morning, having suspended St. Archelais from a tree, the torturers began to rake her with iron utensils and pour hot tar on the wounds. The saint prayed even more loudly, and suddenly a light shone over her and a voice was heard, “Fear not, for I am with you.”

St. Archelais was defended by the power of God. When they wanted to crush her with an immense stone, an angel pushed it to the other side, and it crushed the torturers instead. A judge ordered the soldiers to behead the holy virgins, but the soldiers did not dare to put their hands upon the saints. Sts. Archelais, Thekla and Susanna then said to the soldiers, “If you do not fulfill the command, you shall have no respect from us.” Thus, the holy martyrs were beheaded in 293.

In the nineteenth century, St. Susanna appeared to a disciple of Elder Boniface saying, “We must pray to God with the soul, the mind, and the heart.” She is described as a maiden of untold beauty, with a soft, pleasant voice.

By permission of the Orthodox Church in America (www.oca.org)
SOURCE : http://www.antiochian.org/node/18730

vendredi 17 janvier 2014

TERTULLIEN


BENOÎT XVI

AUDIENCE GÉNÉRALE

Mercredi 30 mai 2007

Tertullien

Chers frères et sœurs,

Avec la catéchèse d'aujourd'hui, nous reprenons le fil des catéchèses interrompu  à  l'occasion  du voyage au Brésil et nous continuons à parler des grandes personnalités de l'Eglise antique:  ce sont des maîtres de la foi également pour nous aujourd'hui et des témoins de l'actualité éternelle de la foi chrétienne. Nous parlons aujourd'hui d'un Africain, Tertullien, qui, entre la fin du deuxième siècle et le début du troisième, inaugure la littérature chrétienne en langue latine. C'est avec lui que commence une théologie dans cette langue. Son œuvre a porté des fruits décisifs, qu'il serait impardonnable de sous-estimer. Son influence se développe à divers niveaux:  de celui du langage et de la redécouverte de la culture classique, à celui de l'identification d'une "âme chrétienne" commune dans le monde et de la formulation de nouvelles propositions de coexistence humaine. Nous ne connaissons pas exactement la date de sa naissance et de sa mort. En revanche, nous savons qu'il reçut à Carthage, vers la fin du II siècle, de parents et d'enseignants païens, une solide formation rhétorique, philosophique, juridique et historique. Il se convertit ensuite au christianisme, attiré - semble-t-il - par l'exemple des martyrs chrétiens. Il commença à publier ses écrits les plus célèbres en 197. Mais une recherche trop individuelle de la vérité, ainsi que certains excès de son caractère - c'était un homme rigoureux - le conduisirent graduellement à abandonner la communion avec l'Eglise et à adhérer à la secte du montanisme. Toutefois, l'originalité de sa pensée liée à l'efficacité incisive de son langage lui assurent une position de relief dans la littérature chrétienne antique.

Ce sont ses écrits à caractère apologétique qui sont les plus célèbres. Ils manifestent deux intentions principales:  celle de réfuter les très graves accusations que les païens formulaient contre la nouvelle religion, et celle - plus active et missionnaire - de transmettre le message de l'Evangile en dialogue avec la culture de l'époque. Son œuvre la plus célèbre, l'Apologétique, dénonce le comportement injuste des autorités publiques envers l'Eglise; il explique et défend les enseignements et les mœurs des chrétiens; il détermine les différences entre la nouvelle religion et les principaux courants philosophiques de l'époque; il manifeste le triomphe de l'Esprit, qui oppose le sang, la souffrance et la patience des martyrs à la violence des persécuteurs:  "Pour aussi raffinée qu'elle soit - écrit l'Africain -, votre cruauté ne sert à rien:  elle constitue même une invitation pour notre communauté. A chaque coup de faux que vous nous portez, nous devenons plus nombreux:  le sang des chrétiens est une semence efficace! (semen est sanguis christianorum!)" (Apologétique 50, 13). En vérité, en fin de compte, le martyre et la souffrance sont victorieux et plus efficaces que la cruauté et que la violence des régimes totalitaires.

Mais Tertullien, comme tout bon apologiste, ressent dans le même temps l'exigence de communiquer de manière positive l'essence du christianisme. C'est pourquoi il adopte la méthode spéculative pour illustrer les fondements rationnels du dogme chrétien. Il les approfondit de manière systématique, à commencer par la description du "Dieu des chrétiens":  "Celui que nous adorons - atteste l'Apologiste - est un Dieu unique". Et il poursuit, en utilisant les antithèses et les paradoxes caractéristiques de son langage:  "Il est invisible, même si on le voit; insaisissable, même s'il est présent à travers la grâce; inconcevable, même si les sens humains peuvent le concevoir; c'est pourquoi il est vrai et grand!" (ibid., 17, 1-2).

En outre, Tertullien accomplit un pas immense dans le développement du dogme trinitaire; il nous a donné en latin le langage adapté pour exprimer ce grand mystère, en introduisant les termes "une substance" et "trois Personnes". De même, il a également beaucoup développé le langage correct pour exprimer le mystère du Christ, Fils de Dieu et vrai Homme.

L'Africain aborde également l'Esprit Saint, en démontrant son caractère personnel et divin:  "Nous croyons que, selon sa promesse, Jésus Christ envoya l'Esprit Saint au moyen du Père, le Paraclet, le sanctificateur de la foi de ceux qui croient dans le Père, dans le Fils et dans l'Esprit" (ibid., 2, 1). Dans l'œuvre de Tertullien, on lit également de nombreux textes sur l'Eglise, que Tertullien reconnaît toujours comme "mère". Même après son adhésion au montanisme, il n'a pas oublié que l'Eglise est la Mère de notre foi et de notre vie chrétienne. Il s'arrête aussi sur la conduite morale des chrétiens, sur la vie future. Ses écrits sont importants également pour saisir des tendances présentes dans les communautés chrétiennes à propos de la Très Sainte Vierge Marie, des sacrements de l'Eucharistie, du Mariage et de la Réconciliation, du primat pétrinien, de la prière... En particulier, en cette époque de persécution, où les chrétiens semblaient une minorité perdue, l'Apologiste les exhorte à l'espérance, qui - selon ses écrits - n'est pas simplement une vertu en elle-même, mais une modalité qui touche chaque aspect de l'existence chrétienne. Nous avons l'espérance que l'avenir nous appartient parce que l'avenir appartient à Dieu. Ainsi, la résurrection du Seigneur est présentée comme le fondement de notre résurrection future, et elle représente l'objet principal de la confiance des chrétiens:  "La chair ressuscitera - affirme catégoriquement l'Africain -:  toute la chair, la chair elle-même, et la chair tout entière. Où qu'elle se trouve, celle-ci est en dépôt auprès de Dieu, en vertu du très fidèle médiateur entre Dieu et les hommes Jésus Christ, qui restituera Dieu à l'homme et l'homme à Dieu" (Sur la résurrection des morts 63, 1).

Du point de vue humain, on peut sans aucun doute parler d'un drame de Tertullien. Au fil des années, il devint toujours plus exigeant à l'égard des chrétiens. Il prétendait d'eux en toute circonstance, et en particulier dans les persécutions, un comportement héroïque. Rigide dans ses positions, il n'épargnait pas de lourdes critiques et finit inévitablement par se retrouver isolé. Du reste, aujourd'hui encore, de nombreuses questions restent en suspens, non seulement sur la pensée théologique et philosophique de Tertullien, mais également sur son attitude à l'égard des institutions politiques et de la société païenne. Cette grande personnalité morale et intellectuelle, cet homme qui a apporté une si grande contribution à la pensée chrétienne, me fait beaucoup réfléchir. On voit qu'à la fin, il lui manque la simplicité, l'humilité de s'insérer dans l'Eglise, d'accepter ses faiblesses, d'être tolérant avec les autres et avec lui-même. Lorsque l'on ne voit plus que sa propre pensée dans sa grandeur, à la fin, c'est précisément cette grandeur qui se perd. La caractéristique essentielle d'un grand théologien est l'humilité de demeurer avec l'Eglise,  d'accepter  les faiblesses de celle-ci ainsi que les siennes, car seul Dieu est réellement entièrement saint. Nous avons en revanche toujours besoin du pardon.

En définitive, l'Africain demeure un témoin intéressant des premiers temps de l'Eglise, lorsque les chrétiens étaient alors les authentiques sujets d'une "nouvelle culture" dans la confrontation rapprochée entre l'héritage classique et le message évangélique. C'est à lui que l'on doit la célèbre affirmation selon laquelle notre âme "est naturaliser chrétienne" (Apologétique 17, 6), dans laquelle Tertullien évoque l'éternelle continuité entre les authentiques valeurs humaines et les valeurs chrétiennes; et également cette autre réflexion, directement empruntée à l'Evangile, selon laquelle "le chrétien ne peut pas même haïr ses propres ennemis" (cf. Apologétique 37), dans laquelle la conséquence morale, inéluctable, du choix de foi, propose la "non violence" comme règle de vie:  personne ne peut manquer de voir l'actualité dramatique de cet enseignement, également à la lumière du vif débat sur les religions.

En somme, dans les écrits de l'Africain, on retrouve de nombreux thèmes qu'aujourd'hui encore, nous sommes appelés à affronter. Ceux-ci nous appellent à une féconde recherche intérieure, à laquelle j'exhorte tous les fidèles, afin qu'ils sachent exprimer de manière toujours plus convaincante la Règle de la foi, celle - pour revenir encore une fois à Tertullien - "selon laquelle nous croyons qu'il existe un seul Dieu, et personne en dehors du Créateur du monde:  il a tiré chaque chose du néant au moyen de son Verbe, engendré avant toute chose" (La prescription des hérétiques 13, 1).

* * *

Je salue cordialement les pèlerins de langue française, en particulier les Frères membres du Chapitre général de l’Institut des Frères des Écoles chrétiennes. Prenant appui sur les authentiques valeurs culturelles, je vous invite tous à témoigner pacifiquement de la joyeuse espérance qui est vous.

© Copyright 2007 - Libreria Editrice Vaticana 

Tertullien. Dire Dieu un et trois.

Après avoir présenté l’homme et son œuvre, nous parlerons du montanisme, mouvement auquel Tertullien accorda sa sympathie, puis du monarchianisme qu’il combat particulièrement dans son livre Contre Praxéas. En un second temps seront exposés quelques éléments facilitant la compréhension de la théologie trinitaire de Tertullien.

Tertullien a été un polémiste brillant et redoutable. Ses écrits sont les fruits des luttes incessantes qu’il mena pour défendre les chrétiens persécutés par les autorités politiques, les catholiques agressés par les différents mouvements gnostiques, les montanistes marginalisés et condamnés par ceux qu’il appellera les psychiques (c’est-à-dire les catholiques selon lui hostiles à l’Esprit), la Trinité refusée par les adeptes des doctrines monarchiennes, etc…

Ce cours voudrait présenter quelques aspects de la théologie trinitaire de Tertullien. Celle-ci a été explicitée en réaction à Praxéas, un monarchien unitarien qui, par des manœuvres frauduleuses, avait convaincu Zéphyrin (199-217), l’évêque de Rome, de revenir sur des lettres de communion qu’il avait données aux adeptes d’un mouvement charismatique dirigé par Montan. Cette manigance avait provoqué les foudres de Tertullien déjà montaniste : 

« À cette époque, en effet, l’évêque de Rome reconnaissait désormais les prophéties de Montan, Prisca et Maximilla et par suite de cette reconnaissance accordait la paix aux églises d’Asie et de Phrygie. Mais lui, ayant fait de faux rapports sur ces prophètes et sur leurs églises et invoquant les décisions de ses prédécesseurs, le contraignit à révoquer les lettres de paix déjà signées et à revenir sur son dessein de recevoir les charismes. Ainsi Praxéas s’entremit-il à Rome pour deux besognes du diable : il chassa la prophétie [le montanisme] et implanta l’hérésie [le subordinatianisme], il mit le Paraclet en fuite et le Père en croix. »


La présentation qui suit se calque d’une certaine manière sur cette réaction de Tertullien. En un premier temps, après avoir présenté l’homme et son œuvre, nous parlerons du montanisme, mouvement auquel il accorda sa sympathie, puis du monarchianisme qu’il combat particulièrement dans son livre Contre Praxéas. Le second volet du cours voudrait donner quelques éléments facilitant la compréhension de la théologie trinitaire de Tertullien.

BENEDICT XVI

GENERAL AUDIENCE

St Peter's Square

Wednesday, 30 May 2007

Tertullian

Dear Brothers and Sisters,

With today's Catechesis we return to the catechetical series we interrupted due to the Journey to Brazil and continue to speak of the ancient Church's great personalities. They are teachers of the faith also for us today and witnesses of the perennial timeliness of the Christian faith.

Today, we speak of an African, Tertullian, who from the end of the second and beginning of the third century inaugurated Christian literature in the Latin language. He started the use of theology in Latin. His work brought decisive benefits which it would be unforgivable to underestimate. His influence covered different areas: linguistically, from the use of language and the recovery of classical culture, to singling out a common "Christian soul" in the world and in the formulation of new proposals of human coexistence.

We do not know the exact dates of his birth and death. Instead, we know that at Carthage, toward the end of the second century, he received a solid education in rhetoric, philosophy, history and law from his pagan parents and tutors. He then converted to Christianity, attracted, so it seems, by the example of the Christian martyrs.

He began to publish his most famous writings in 197. But a too individualistic search for the truth, together with his intransigent character - he was a rigorous man - gradually led him away from communion with the Church to belong to the Montanist sect. The originality of his thought, however, together with an incisive efficacy of language, assured him a high position in ancient Christian literature.

His apologetic writings are above all the most famous. They manifest two key intentions: to refute the grave accusations that pagans directed against the new religion; and, more proactive and missionary, to proclaim the Gospel message in dialogue with the culture of the time.

His most famous work, Apologeticus, denounces the unjust behaviour of political authorities toward the Church; explains and defends the teachings and customs of Christians; spells out differences between the new religion and the main philosophical currents of the time; and manifests the triumph of the Spirit that counters its persecutors with the blood, suffering and patience of the martyrs: "Refined as it is", the African writes, "your cruelty serves no purpose. On the contrary, for our community, it is an invitation. We multiply every time one of us is mowed down. The blood of Christians is effective seed" (semen est sanguis christianorum!, Apologeticus, 50: 13).

Martyrdom, suffering for the truth, is in the end victorious and more efficient than the cruelty and violence of totalitarian regimes.

But Tertullian, as every good apologist, at the same time sensed the need to communicate the essence of Christianity positively. This is why he adopted the speculative method to illustrate the rational foundations of Christian dogma. He developed it in a systematic way, beginning with the description of "the God of the Christians": "He whom we adore", the Apologist wrote, "is the one, only God". And he continued, using antitheses and paradoxes characteristic of his language: "He is invisible, even if you see him, difficult to grasp, even if he is present through grace; inconceivable even if the human senses can perceive him, therefore, he is true and great!" (cf. ibid., 17: 1-2).

Furthermore, Tertullian takes an enormous step in the development of Trinitarian dogma. He has given us an appropriate way to express this great mystery in Latin by introducing the terms "one substance" and "three Persons". In a similar way, he also greatly developed the correct language to express the mystery of Christ, Son of God and true Man.

The Holy Spirit is also considered in the African's writings, demonstrating his personal and divine character: "We believe that, according to his promise, Jesus Christ sent, by means of his Father, the Holy Spirit, the Paraclete, the sanctifier of the faith of all those who believe in the Father, Son and Holy Spirit" (ibid., 2: 1).
Again, there are in Tertullian's writings numerous texts on the Church, whom he always recognizes as "mother". Even after his acceptance of Montanism, he did not forget that the Church is the Mother of our faith and Christian life.

He even considers the moral conduct of Christians and the future life. His writings are important as they also show the practical trends in the Christian community regarding Mary Most Holy, the Sacraments of the Eucharist, Matrimony and Reconciliation, Petrine primacy, prayer.... In a special way, in those times of persecution when Christians seemed to be a lost minority, the Apologist exhorted them to hope, which in his treatises is not simply a virtue in itself, but something that involves every aspect of Christian existence.

We have the hope that the future is ours because the future is God's. Therefore, the Lord's Resurrection is presented as the foundation of our future resurrection and represents the main object of the Christian's confidence: "And so the flesh shall rise again", the African categorically affirms, "wholly in every man, in its own identity, in its absolute integrity. Wherever it may be, it is in safe keeping in God's presence, through that most faithful Mediator between God and man, Jesus Christ, who shall reconcile both God to man, and man to God" (Concerning the Resurrection of the Flesh, 63: 1).

From the human viewpoint one can undoubtedly speak of Tertullian's own drama. With the passing of years he became increasingly exigent in regard to the Christians. He demanded heroic behaviour from them in every circumstance, above all under persecution.

Rigid in his positions, he did not withhold blunt criticism and he inevitably ended by finding himself isolated.
Besides, many questions still remain open today, not only on Tertullian's theological and philosophical thought, but also on his attitude in regard to political institutions and pagan society. 

This great moral and intellectual personality, this man who made such a great contribution to Christian thought, makes me think deeply. One sees that in the end he lacked the simplicity, the humility to integrate himself with the Church, to accept his weaknesses, to be forbearing with others and himself.


When one only sees his thought in all its greatness, in the end, it is precisely this greatness that is lost. The essential characteristic of a great theologian is the humility to remain with the Church, to accept his own and others' weaknesses, because actually only God is all holy. We, instead, always need forgiveness.

Finally, the African remains an interesting witness of the early times of the Church, when Christians found they were the authentic protagonists of a "new culture" in the critical confrontation between the classical heritage and the Gospel message.

In his famous affirmation according to which our soul "is naturally Christian" (Apologeticus 17: 6), Tertullian evokes the perennial continuity between authentic human values and Christian ones. Also in his other reflection borrowed directly from the Gospel, according to which "the Christian cannot hate, not even his enemies" (cf. Apologeticus 37), is found the unavoidable moral resolve, the choice of faith which proposes "non-violence" as the rule of life. Indeed, no one can escape the dramatic aptness of this teaching, also in light of the heated debate on religions.

In summary, the treatises of this African trace many themes that we are still called to face today. They involve us in a fruitful interior examination to which I exhort all the faithful, so that they may know how to express in an always more convincing manner the Rule of faith, which - again, referring to Tertullian - "prescribes the belief that there is only one God and that he is none other than the Creator of the world, who produced all things out of nothing through his own Word, generated before all things" (cf. Concerning the Prescription of Heretics, 13: 1).

To special groups

I am pleased to greet the English-speaking pilgrims, including participants in a seminar organized by the Lay Centre "Foyer Unitas", graduates of the Classical Lyceum of Turku and pilgrims from the parish of the Immaculate Conception in Devizes. Upon you and your loved ones, I invoke the grace and peace of Almighty God.

Lastly, I greet the sick, newly-weds and young people.... Recalling Pentecost, which we just celebrated last Sunday, I exhort you, dear young people, to constantly invoke the Holy Spirit, so that you may be Christ's intrepid apostles among your contemporaries. May the Consoler Spirit help you, dear sick people, to accept suffering and sickness, offering it to God with faith for the salvation of all people, and may he grant you, dear newly-weds, the joy to build your family on the Gospel's solid foundation.

© Copyright 2007 - Libreria Editrice Vaticana

TERTULLIAN

 (QUINTUS SEPTIMIUS FLORENS TERTULLIANUS).

Ecclesiastical writer in the second and third centuries, b. probably about 160 at Carthage, being the son of a centurion in the proconsular service. He was evidently by profession an advocate in the law-courts, and he shows a close acquaintance with the procedure and terms of Roman law, though it is doubtful whether he is to be identified with a jurist Tertullian who is cited in the Pandects. He knew Greek as well as Latin, and wrote works in Greek which have not come down to us. A pagan until middle life, he had shared the pagan prejudices against Christianity, and had indulged like others in shameful pleasures. His conversion was not later than the year 197, and may have been earlier. He embraced the Faith with all the ardour of his impetuous nature. He became a priest, no doubt of the Church of Carthage. Monceaux, followed by d'Ales, considers that his earlier writings were composed while he was yet a layman, and if this be so, then his ordination was about 200. His extant writings range in date from the apologetics of 197 to the attack on a bishop who is probably Pope Callistus (after 218). It was after the year 206 that he joined the Montanist sect, and he seems to have definitively separated from the Church about 211 (Harnack) or 213 (Monceaux). After writing more virulently against the Church than even against heathen and persecutors, he separated from the Montanists and founded a sect of his own. The remnant of the Tertullianists was reconciled to the Church by St. Augustine. A number of the works of Tertullian are on special points of belief or discipline. According to St. Jerome he lived to extreme old age.

The year 197 saw the publication of a short address by Tertullian, "To the Martyrs", and of his great apologetic works, the "Ad nationes" and the "Apologeticus". The former has been considered a finished sketch for the latter; but it is more true to say that the second work has a different purpose, though a great deal of the same matter occurs in both, the same arguments being displayed in the same manner, with the same examples and even the same phrases. The appeal to the nations suffers from its transmission in a single codex, in which omissions of a word or several words or whole lines are to be deplored. Tertullian's style is difficult enough without such super added causes of obscurity. But the text of the "Ad nationes" must have been always rougher than that of the "Apologeticus", which is a more careful as well as a more perfect work, and contains more matter because of its better arrangement; for it is just the same length as the two books "Ad nationes".

The "Ad nationes" has for its entire object the refutation of calumnies against Christians. In the first place they are proved to repose on unreasoning hatred only; the procedure of trial is illogical; the offence is nothing but the name of Christian, which ought rather to be a title of honour; no proof is forthcoming of any crimes, only rumour; the first persecutor was Nero, the worst of emperors. Secondly, the individual charges are met; Tertullian challenges the reader to believe in anything so contrary to nature as the accusations of infanticide and incest. Christians are not the causes of earthquakes and floods and famine, for these happened long before Christianity. The pagans despise their own gods, banish them, forbid their worship, mock them on the stage; the poets tell horrid stories of them; they were in reality only men, and bad men. You say we worship an ass's head, he goes on, but you worship all kinds of animals; your gods are images made on a cross framework, so you worship crosses. You say we worship the sun; so do you. A certain Jew hawked about a caricature of a creature half ass, half goat, as our god; but you actually adore half-animals. As for infanticide, you expose your own children and kill the unborn. Your promiscuous lust causes you to be in danger of the incest of which you accuse us. We do not swear by the genius of Caesar, but we are loyal, for we pray for him, whereas you revolt. Caesar does not want to be a god; he prefers to be alive. You say it is through obstinacy that we despise death; but of old such contempt of death was esteemed heroic virtue. Many among you brave death for gain or wagers; but we, because we believe in judgment. Finally, do us justice; examine our case, and change your minds. The second book consists entirely in an attack on the gods of the pagans; they are marshalled in classes after Varro. It was not, urges the apologist, owing to these multitudinous gods that the empire grew.

Out of this fierce appeal and indictment was developed the grander "Apologeticus", addressed to the rulers of the empire and the administrators of justice. The former work attacked popular prejudices; the new one is an imitation of the Greek Apologies, and was intended as an attempt to secure an amelioration in the treatment of Christians by alteration of the law or its administration. Tertullian cannot restrain his invective; yet he wishes to be conciliating, and it breaks out in spite of his argument, instead of being its essence as before. He begins again by an appeal to reason. There are no witnesses, he urges, to prove our crimes; Trajan ordered Pliny not to seek us out, but yet to punish us if we were known; — what a paralogism! The actual procedure is yet more strange. Instead of being tortured until was confess, we are tortured until we deny. So far the "Ad Nationes" is merely developed and strengthened. Then, after a condensed summary of the second book as to the heathen gods, Tertullian begins in chapter xvii an exposition of the belief of Christians in one God, the Creator, invisible, infinite, to whom the soul of man, which by nature is inclined to Christianity, bears witness. The floods and the fires have been His messengers. We have a testimony, he adds, from our sacred books, which are older than all your gods. Fulfilled prophecy is the proof that they are divine. It is then explained that Christ is God, the Word of God born of a virgin; His two comings, His miracles, passion, resurrection, and forty days with the disciples, are recounted. The disciples spread His doctrine throughout the world; Nero sowed it with blood at Rome. When tortured the Christian cries, "We worship God through Christ". The demons confess Him and they stir men up against us. Next, loyalty to Cæsar is discussed at greater length than before. When the populace rises, how easily the Christians could take vengeance: "We are but of yesterday, yet we fill your cities, islands, forts, towns, councils, even camps, tribes, decuries, the palace, the senate, the forum; we have left you the temples alone". We might migrate, and leave you in shame and in desolation. We ought at least to be tolerated; for what are we? — a body compacted by community of religion, of discipline, and of hope. We meet together to pray, even for the emperors and authorities, to hear readings from the holy books and exhortations. We judge and separate those who fall into crime. We have elders of proved virtue to preside. Our common fund is replenished by voluntary donations each month, and is expended not on gluttony but on the poor and suffering. This charity is quoted against us as a disgrace; see, it is said, how they love one another. We call ourselves brethren; you also are our brethren by nature, but bad brethren. We are accused of every calamity. Yet we live with you; we avoid no profession, but those of assassins, sorcerers, and such like. You spare the philosophers, though their conduct is less admirable than ours. They confess that our teaching is older than theirs, for nothing is older than truth. The resurrection at which you jeer has many parallels in nature. You think us fools; and we rejoice to suffer for this. We conquer by our death. Inquire into the cause of our constancy. We believe this martyrdom to be the remission of all offences, and that he who is condemned before your tribunal is absolved before God.

These points are all urged with infinite wit and pungency. The faults are obvious. The effect on the pagans may have been rather to irritate than to convince. The very brevity results in obscurity. But every lover of eloquence, and there were many in those days, will have relished with the pleasure of an epicure the feast of ingenious pleading and recondite learning. The rapier thrusts are so swift, we can hardly realize their deadliness before they are renewed in showers, with sometimes a blow as of a bludgeon to vary the effect. The style is compressed like that of Tacitus, but the metrical closes are observed with care, against the rule of Tacitus; and that wonderful maker of phrases is outdone by his Christian successor in gemlike sentences which will be quoted while the world lasts. Who does not know the anima naturaliter Christiana (soul by nature Christian); the Vide, inquiunt, ut invicem se diligant (see they exclaim, how they love one another), and the Semen est sanguis Christianorum (The blood of Christians is seed)? It was probably about the same time that Tertullian developed his thesis of the "Testimony of the Soul" to the existence of one God, in his little book with this title. With his usual eloquence he enlarges on the idea that common speech bids us use expressions such as "God grant", or "If God will", "God bless", "God sees", "May God repay". The soul testifies also to devils, to just vengeance, and to its own immortality.

Two or three years later (about 200) Tertullian assaulted heresy in a treatise even more brilliant, which, unlike the "Apologeticus", is not for his own day only but for all time. It is called "Liber de praescriptione haereticorum". Prescription now means the right obtained to something by long usage. In Roman law the signification was wider; it meant the cutting short of a question by the refusal to hear the adversary's arguments, on the ground of an anterior point which must cut away the ground under his feet. So Tertullian deals with heresies: it is of no use to listen to their arguments or refute them, for we have a number of antecedent proofs that they cannot deserve a hearing. Heresies, he begins, must not astonish us, for they were prophesied. Heretics urge the text, "Seek and ye shall find", but this was not said to Christians; we have a rule of faith to be accepted without question. "Let curiosity give place to faith and vain glory make way for salvation", so Tertullian parodies a line of Cicero's. The heretics argue out of Scripture; but, first, we are forbidden to consort with a heretic after one rebuke has been delivered, and secondly, disputation results only in blasphemy on the one side and indignation on the other, while the listener goes away more puzzled than he came. The real question is, "To whom does the Faith belong? Whose are the Scriptures? By whom, through whom, when and to whom has been handed down the discipline by which we are Christians? The answer is plain: Christ sent His apostles, who founded churches in each city, from which the others have borrowed the tradition of the Faith and the seed of doctrine and daily borrow in order to become churches; so that they also are Apostolic in that they are the offspring of the Apostolic churches. All are that one Church which the Apostles founded, so long as peace and intercommunion are observed [dum est illis communicatio pacis et appellatio fraternitatis et contesseratio hospitalitatis]. Therefore the testimony to the truth is this: We communicate with the apostolic Churches". The heretics will reply that the Apostles did not know all the truth. Could anything be unknown to Peter, who was called the rock on which the Church was to be built? or to John, who lay on the Lord's breast? But they will say, the churches have erred. Some indeed went wrong, and were corrected by the Apostle; though for others he had nothing but praise. "But let us admit that all have erred:— is it credible that all these great churches should have strayed into the same faith"? Admitting this absurdity, then all the baptisms, spiritual gifts, miracles, martyrdoms, were in vain until Marcion and Valentinus appeared at last! Truth will be younger than error; for both these heresiarchs are of yesterday, and were still Catholics at Rome in the episcopate of Eleutherius (this name is a slip or a false reading). Anyhow the heresies are at best novelties, and have no continuity with the teaching of Christ. Perhaps some heretics may claim Apostolic antiquity: we reply: Let them publish the origins of their churches and unroll the catalogue of their bishops till now from the Apostles or from some bishop appointed by the Apostles, as the Smyrnaeans count from Polycarp and John, and the Romans from Clement and Peter; let heretics invent something to match this. Why, their errors were denounced by the Apostles long ago. Finally (36), he names some Apostolic churches, pointing above all to Rome, whose witness is nearest at hand, — happy Church, in which the Apostles poured out their whole teaching with their blood, where Peter suffered a death like his Master's, where Paul was crowned with an end like the Baptist's, where John was plunged into fiery oil without hurt! The Roman Rule of Faith is summarized, no doubt from the old Roman Creed, the same as our present Apostles' Creed but for a few small additions in the latter; much the same summary was given in chapter xiii, and is found also in "De virginibus velandis" (chapter I). Tertullian evidently avoids giving the exact words, which would be taught only to catechumens shortly before baptism. The whole luminous argument is founded on the first chapters of St. Irenæus's third book, but its forceful exposition is not more Tertullian's own than its exhaustive and compelling logic. Never did he show himself less violent and less obscure. The appeal to the Apostolic churches was unanswerable in his day; the rest of his argument is still valid.

A series of short works addressed to catechumens belong also to Tertullian's Catholic days, and fall between 200 and 206. "De spectaculis" explains and probably exaggerates the impossibility for a Christian to attend any heathen shows, even races or theatrical performances, without either wounding his faith by participation in idolatry or arousing his passions. "De idololatria" is by some placed at a later date, but it is anyhow closely connected with the former work. It explains that the making of idols is forbidden, and similarly astrology, selling of incense, etc. A schoolmaster cannot elude contamination. A Christian cannot be a soldier. To the question, "How am I then to live?", Tertullian replies that faith fears not famine; for the Faith we must give up our life, how much more our living? "De baptismo" is an instruction on the necessity of baptism and on its effects; it is directed against a female teacher of error belonging to the sect of Gaius (perhaps the Anti-Montanist). We learn that baptism was conferred regularly by the bishop, but with his consent could be administered by priests, deacons, or even laymen. The proper times were Easter and Pentecost. Preparation was made by fasting, vigils, and prayers. Confirmation was conferred immediately after by unction and laying on of hands. "De paenitentia" will be mentioned later. "De oratione" contains aan exposition of the Lord's Prayer, totius evangelii breviarium. "De cultu feminarum" is an instruction on modesty and plainness in dress; Tertullian enjoys detailing the extravagances of female toilet and ridiculing them. Besides these didactic works to catechumens, Tertullian wrote at the same period two books, "Ad uxorem", in the former of which he begs his wife not to marry again after his death, as it is not proper for a Christian, while in the second book he enjoins upon her at least to marry a Christian if she does marry, for pagans must not be consorted with. A little book on patience is touching, for the writer admits that it is an impudence in him to discourse on a virtue in which he is so conspicuously lacking. A book against the Jews contains some curious chronology, used to prove the fulfilment of Daniel's prophecy of the seventy weeks. The latter half of the book is nearly identical with part of the third book against Marcion. It would seem that Tertullian used over again what he had written in the earliest form of that work, which dates from this time. "Adversus Hermogenem" is against a certain Hermogenes, a painter (of idols?) who taught that God created the world out of pre-existing matter. Tertullian reduces his view ad absurdum, and establishes the creation out of nothing both from Scripture and reason.

The next period of Tertullian's literary activity shows distinct evidence of Montanist opinions, but he has not yet openly broken with the Church, which had not as yet condemned the new prophecy. Montanus and the prophetesses Priscilla and Maximilla had been long dead when Tertullian was converted to belief in their inspiration. He held the words of Montanus to be really those of the Paraclete, and he characteristically exaggerated their import. We find him henceforth lapsing into rigorism, and condemning absolutely second marriage and forgiveness of certain sins, and insisting on new fasts. His teaching had always been excessive in its severity; now he positively revels in harshness. Harnack and d'Alès look upon "De Virginibus velandis" as the first work of this time, though it has been placed later by Monceaux and others on account of its irritated tone. We learn that Carthage was divided by a dispute whether virgins should be veiled; Tertullian and the pro-Montanist party stood for the affirmative. The book had been preceded by a Greek writing on the same subject. Tertullian declares that the Rule of Faith is unchangeable, but discipline is progressive. He quotes a dream in favour of the veil. The date may be about 206. Shortly afterwards Tertullian published his largest extant work, five books against Marcion. A first draft had been written much earlier; a second recension had been published, when yet unfinished, without the writer's consent; the first book of the final edition was finished in the fifteenth year of Severus, 207. The last book may be a few years later. This controversy is most important for our knowledge of Marcion's doctrine. The refutation of it out of his own New Testament, which consisted of St. Luke's Gospel and St. Paul's Epistles, enables us to reconstitute much of the heretic's Scripture text. The result may be seen in Zahn's, "Geschichte des N. T. Kanons", II, 455-524. A work against the Valentinians followed. It is mainly based on the first book of St. Irenæus.

In 209 the little book "De pallio" appeared. Tertullian had excited remark by adopting the Greek pallium, the recognized dress of philosophers, and he defends his conduct in a witty pamphlet. A long book, "De anima", gives Tertullian's psychology. He well describes the unity of the soul; he teaches that it is spiritual, but immateriality in the fullest sense he admits for nothing that exists, — even God is corpus. Two works are against the Docetism of the Gnostics, "De carne Christi" and "De resurrectione carnis". Here he emphasizes the reality of Christ's Body and His virgin-birth, and teaches a corporal resurrection. But he seems to deny the virginity of Mary, the Mother of Christ, in partu, though he affirms it ante partum. He addressed to a convert who was a widower an exhortation to avoid second marriage, which is equivalent to fornication. This work, "De exhortatione castitatis", implies that the writer is not yet separated from the Church. The same excessive rigour appears in the "De corona", in which Tertullian defends a soldier who had refused to wear a chaplet on his head when he received the donative granted to the army on the accession of Caracalla and Geta in 211. The man had been degraded and imprisoned. Many Christians thought his action extravagant, and refused to regard him as a martyr. Tertullian not only declares that to wear the crown would have been idolatry, but argues that no Christian can be a soldier without compromising his faith. Next in order is the "Scorpiace", or antidote to the bite of the Scorpion, directed against the teaching of the Valentinians that God cannot approve of martyrdom, since He does not want man's death; they even permitted the external act of idolatry. Tertullian shows that God desires the courage of the martyrs and their victory over temptation; he proves from Scripture the duty of suffering death for the Faith and the great promises attached to this heroism. To the year 212 belongs the open letter "Ad scapulam", addressed to the proconsul of Africa who was renewing the persecution, which had ceased since 203. He is solemnly warned of the retribution which overtakes persecutors.

The formal secession of Tertullian from the Church of Carthage seems to have taken place either in 211 or at the end of 212 at latest. The earlier date is fixed by Harnack on account of the close connection between the "De corona" of 211 with the "De fuga", which must, he thinks, have immediately followed the "De corona". It is certain that "De fuga in persecutione" was written after the secession. It condemns flight in time of persecution, for God's providence has intended the suffering. This intolerable doctrine had not been held by Tertullian in his Catholic days. He now terms the Catholics "Psychici", as opposed to the "spiritual" Montanists. The cause of his schism is not mentioned. It is unlikely that he left the Church by his own act. Rather it would seem that when the Montanist prophecies were finally disapproved at Rome, the Church of Carthage excommunicated at least the more violent among their adherents. After "De fuga" come "De monogamia" (in which the wickedness of second marriage is yet more severely censured) and "De jejunio", a defence of the Montanist fasts. A dogmatic work, "Adversus Prazean", is of great importance. Praxeas had prevented, according to Tertullian, the recognition of the Montanist prophecy by the pope; Tertullian attacks him as a Monarchian, and develops his own doctrine of the Holy Trinity (see MONARCHIANS and PRAXEAS). The last remaining work of the passionate schismatic is apparently "De pudicitia", if it is a protest, as is generally held, against a Decree of Pope Callistus, in which the pardon of adulterers and fornicators, after due penance done, was published at the intercession of the martyrs. Monceaux, however, still supports the view which was once commoner than it now is, that the Decree in question was issued by a bishop of Carthage. In any case Tertullian's attribution of it to a would-be episcopus episcoporum and pontifex maximus merely attests its peremptory character. The identification of this Decree with the far wider relaxation of discipline with which Hippolytus reproaches Callistus is uncertain.

The argument of Tertullian must be considered in some detail, since his witness to the ancient system of penance is of first-rate importance. As a Catholic, he addressed "De paenitentia" to catechumens as an exhortation to repentance previous to baptism. Besides that sacrament he mentions, with an expression of unwillingness, a "last hope", a second plank of salvation, after which there is no other. This is the severe remedy of exomologesis, confession, involving a long penance in sackcloth and ashes for the remission of post-baptismal sin. In the "De pudicitia" the Montanist now declared that there is no forgiveness for the gravest sins, precisely those for which exomologesis is necessary. It is said by some modern critics, such as Funk and Turmel among Catholics, that Tertullian did not really change his view on this point the writing of the two treatises. It is pointed out that in "De paenitentia" there is no mention of the restoration of the penitent to communion; he is to do penance, but with no hope of pardon in this life; no sacrament is administered, and the satisfaction is lifelong. This view is impossible. Tertullian declares in "De pudicitia". That he has changed his mind and expects to be taunted for his inconsistency. He implies that he used to hold such a relaxation, as the one he is attacking, to be lawful. At any rate in the "De paen." he parallels baptism with exomologesis, and supposes that the latter has the same effect as the former, obviously the forgiveness of sin in this life. Communion is never mentioned, since catechumens are addressed; but if exomologesis did not eventually restore all Christian privileges, there could be no reason for fearing that the mention of it should act as an encouragement to sin, for a lifelong penance would hardly be a reassuring prospect. No length is mentioned, evidently because the duration depended on the nature of the sin and the judgment of the bishop; had death been the term, this would have been emphatically expressed. Finally. And this is conclusive, it could not be insisted on that no second penance was ever allowed, if all penance was lifelong.

For the full understanding of Tertullian's doctrine we must know his division of sin into three classes. There are first the terrible crimes of idolatry, blasphemy, homicide, adultery, fornication, false witness, fraud (Adv. Marc., IV, ix; in "De Pud." he substitutes apostasy for false witness and adds unnatural vice). As a Montanist he calls these irremissible. Between these and mere venial sins there are modica or media (De Pud.., I), less grave but yet serious sins, which he enumerates in "De Pud.", xix: "Sins of daily committal, to which we are all subject; to whom indeed does it not occur to be angry without cause and after the sun has set, or to give a blow, or easily to curse, or to swear rashly, or break a contract, or lie through shame or necessity? How much we are tempted in business, in duties, in trade, in food, in sight, in hearing! So that, if there were no forgiveness for such things, none could be saved. Therefore there will be forgiveness for these sins by the prayer of Christ to the Father" (De Pud., xix).

Another list (On Pudicity 7) represents the sins which may constitute a lost sheep, as distinguished from one that is dead: "The faithful is lost if he attend the chariot races, or gladiatorial combats, or the unclean theatre, or athletic shows, or playing, or feasts on some secular solemnity, or if he has exercised an art which in any way serves idolatry, or has lapsed without consideration into some denial or blasphemy". For these sins there is forgiveness, though the sinner has strayed from the flock. How is forgiveness obtained? We learn this only incidentally from the words: "That kind of penitence which is subsequent to faith, which can either obtain forgiveness from the bishop for lesser sins, or from God only for those which are irremissible" (On Pudicity 18). Thus Tertullian admits the power of the bishop for all but "irremissible" sins. The absolution which he still acknowledges for frequent sins was obviously not limited to a single occasion, but must have been frequently repeated. It is not even referred to in "De paen", which deals only with baptism and public penance for the gravest sins. Again, in "De pudicitia", Tertullian repudiates his own earlier teaching that the keys were left by Christ through Peter to His Church (Scorpiace 10); he now declares (On Pudicity 21) that the gift was to Peter personally, and cannot be claimed by the Church of the Psychici. The spiritual have the right to forgive, but the Paraclete said: "The Church has the power to forgive sins but I will not do so, lest they sin afresh."

The system of the Church of Carthage in Tertullian's time was therefore manifestly this: Those who committed grievous sins confessed them to the bishop, and he absolved them after due penance enjoined and performed, unless the case was in his judgment so grave that public penance was obligatory. This public penance was only allowed once; it was for protracted periods, even sometimes until the hour of death, but at the end of it forgiveness and restoration were promised. The term was frequently shortened at the prayer of martyrs.

Of the lost works of Tertullian the most important was the defence of the Montanist manner of prophesying, "De ecstasi", in six books, with a seventh book against Apollonius. To the peculiarities of Tertullian's views which have already been explained must be added some further remarks. He did not care for philosophy: the philosophers are the "patriarchs of the heretics". His notion that all things, pure spirits and even God, must be bodies, is accounted for by his ignorance of philosophical terminology. Yet of the human soul he actually says that it was seen in a vision as tender, light, and of the colour of air! All our souls were contained in Adam, and are transmitted to us with the taint of original sin upon them, — an ingenious if gross form of Traducianism. His Trinitarian teaching is inconsistent, being an amalgamation of the Roman doctrine with that of St. Justin Martyr. Tertullian has the true formula for the Holy Trinity, tres Personae, una Substantia. The Father, Son, and Holy Ghost are numerically distinct, and each is God; they are of one substance, one state, and one power. So far the doctrine is accurately Nicene. But by the side of this appears the Greek view which was one day to develop into Arianism: that the unity is to be sought not in the Essence but in the origin of the Persons. He says that from all eternity there was reason (ratio) in God, and in reason the Word (Sermo), not distinct from God, but in vulva cordis. For the purpose of creation the Word received a perfect birth as Son. There was a time when there was no Son and no sin, when God was neither Father nor Judge. In his Christology Tertullian has had no Greek influence, and is purely Roman. Like most Latin Fathers he speaks not of two Natures but of two Substances in one Person, united without confusion, and distinct in their operations. Thus he condemns by anticipation the Nestorian, Monophysite, and Monothelite heresies. But he seems to teach that Mary, the Mother of Christ, had other children. Yet he makes her the second Eve, who by her obedience effaced the disobedience of the first Eve.

Tertullian's doctrine of the Holy Eucharist has been much discussed, especially the words: "Acceptum panem et distributum discipulis corpus suum illum fecit, hoc est corpus meum dicendo, id est, figura corporis mei". A consideration of the context shows only one interpretation to be possible. Tertullian is proving that Our Lord Himself explained bread in Jeremiah 11:19 (mittamus lignum in panem ejus) to refer to His Body, when He said, "This is My Body", that is, that bread was the symbol of His Body. Nothing can be elicited either for or against the Real Presence; for Tertullian does not explain whether the bread is the symbol of the Body present or absent. The context suggests the former meaning. Another passage is: Panem, quo ipsum corpus suum repraesentat. This might mean "Bread which stands for His Body", or "Presents, makes present". D'Ales has calculated that the sense of presentation to the imagination occurs seven times in Tertullian, and the similar moral sense (presentation by picture, etc.) occurs twelve times, whereas the sense of physical presentation occurs thirty-three times. In the treatise in question against Marcion the physical sense alone is found, and fourteen times. A more direct assertion of the Real Presence is Corpus ejus in pane censetur (On Prayer 6). As to the grace given, he has some beautiful expressions, such as: "Itaque petendo panem quotidianum, perpetuitatem postulamus in Christo et individuitatem a corpore ejus" (In petitioning for daily bread, we ask for perpetuity in Christ, and indivisibility from His body. — Ibid.). A famous passage on the Sacraments of Baptism, Unction, Confirmation, Orders and Eucharist runs: "Caro abluitur ut anima maculetur; caro ungitur ut anima consecretur; caro signatur ut et anima muniatur; caro manus impositione adumbratur ut et anima spiritu illuminetur; caro corpore et sanguine Christi vescitur ut et anima de Deo saginetur" (The flesh is washed, in order that the soul may be cleansed; the flesh is anointed, that the soul may be consecrated; the flesh is signed [with the cross], that the soul, too, may be fortified; the flesh is shadowed with the imposition of hands, that the soul also may be illuminated by the Spirit; the flesh feeds on the body and blood of Christ, that the soul likewise may have its fill of God — "Deres. Carnis.", viii). He testifies to the practice of daily communion, and the preserving of the Holy Eucharist by private persons for this purpose. What will a heathen husband think of that which is taken by his Christian wife before all other food? "If he knows that it is Bread, will he not believe that it is simply what it is called?" This implies not merely the Real Presence, but transubstantiation. The station days were Wednesday and Friday; on what other days besides Holy Mass was offered we do not know. Some thought that Holy Communion would break their fast on station days; Tertullian explains: "When you have received and reserved the Body of the Lord, you will have assisted at the Sacrifice and have accomplished the duty of fasting as well" (De oratione, xix). Tertullian's list of customs observed by Apostolic tradition though not in Scripture (De cor., iii) is famous: the baptismal renunciations and feeding with milk and honey, fasting Communion, offerings for the dead (Masses) on their anniversaries, no fasting or kneeling on the Lord's Day and between Easter and Pentecost, anxiety as to the falling to the ground of any crumb or drop of the Holy Eucharist, the Sign of the Cross made continually during the day.

Tertullian's canon of the Old Testament included the deuterocanonical books, since he quotes most of them. He also cites the Book of Enoch as inspired, and thinks those who rejected it were wrong. He seems also to recognize IV Esdras, and the Sibyl, though he admits that there are many Sibylline forgeries. In the New Testament he knows the Four Gospels, Acts, Epistles of St. Paul, I Peter (Ad Ponticos), I John, Jude, Apocalypse. He does not know James and II Peter, but we cannot tell that he did not know II, III John. He attributes Hebrews to St. Barnabas. He rejects the "Pastor" of Hermas and says that many councils of the Psychici had also rejected it. Tertullian was learned, but careless in his historical statements. He quotes Varro and a medical writer, Soranus of Ephesus, and was evidently well read in pagan literature. He cites Irenaeus, Justin, Miltiades, and Proclus. He probably knew parts of Clement of Alexandria's writings. He is the first of Latin theological writers. To some extent, how great we cannot tell, he must have invented a theological idiom and have coined new expressions. He is the first witness to the existence of a Latin Bible, though he seems frequently to have translated from the Greek Bible as he wrote. Zahn has denied that he possessed any Latin translation, but this opinion is commonly rejected, and St. Perpetua certainly had one at Carthage in 203.

Œuvres De Tertullien, Traduites en Français, Eugène-Antoine DE GENOUDE. Seconde Edition, 1852. Publication, Paris, Louis Vivès, 1852


Apologétique. Apologie du Christianisme. Écrite en l'an 197 après J. -C. Traduction littérale par J.-P. WALTZING : http://www.tertullian.org/french/apologeticum.htm