(A.D. 828.)
[This is the festival of the Translation of S. Nicephorus in the Roman Martyrology and Greek Menæa. June 2nd is the day of his death also observed in his honour by the Greeks. Authorities:—His life by Ignatius deacon of Constantinople, and afterwards bishop of Nicæa, a contemporary, and an account of his banishment by Theophanes, a fellow sufferer in the persecution.]
The father of this saint, named Theodore, was secretary to the emperor Constantine Copronymus, but when that tyrant declared himself a persecutor of the Catholic church, the faithful minister preferring to serve God rather than man, maintained the honour due to holy images with so much zeal, that he was stripped of his honours, scourged, tortured, and banished. The young Nicephorus grew up with his father's example before his eyes to stimulate him to confession of the truth at any sacrifice; his education was not neglected, and he made rapid progress in all the accomplishments of the age. When Constantine and Irene were placed on the imperial throne, and restored the use of sacred pictures and images in churches, Nicephorus was introduced to their notice, and by his sterling merit obtained their favour. He was by them advanced to his father's dignity, and, by the lustre of his sanctity, he became at once the ornament of the court, and the support of the state. He distinguished himself greatly by his zeal against the Iconoclasts, and acted as secretary to the second council of Nicæa. After the death of S. Tarasius, (Feb. 25th), patriarch of Constantinople, in 806, no one was found more worthy to succeed him than Nicephorus. To give an authentic testimony of his faith, during the time of his consecration he held in his hand a treatise he had written in defence of holy images, and after the ceremony was concluded, he laid it up behind the altar, as a pledge that he would always maintain the tradition of the Church. As soon as he was seated in the patriarchal chair, he set about endeavouring to effect a reformation of manners of the clergy and people, and his precepts from the pulpit received double force from his example. He applied himself with unwearied diligence to all the duties of the ministry; and, by his zeal and invincible meekness and patience, was able to effect much which a less earnest or harsher character would have found it impossible to achieve.
Constantine was blinded, Irene banished, Nicephorus I., her successor, had fallen before the Bulgarians. Michael I. was driven from the throne, and Leo the Armenian became emperor in 813. He was an Iconoclast, and endeavoured both by artifices and open violence to establish that heresy. His first endeavour, however, was, by crafty suggestions, to gain over the holy patriarch to favour his design of destroying the sacred pictures and images which had resumed their places in the churches and streets, after the second council of Nicæa had sanctioned their use. But S. Nicephorus answered him, "We cannot change the ancient traditions: we respect holy images as we do the cross and the book of the gospels." For it must be observed that the ancient Iconoclasts venerated the book of the gospels, and the figure of the cross, though with singular inconsistency, they forbade the rendering of the like honour to holy images. The saint showed, that far from derogating from the supreme honour of God, we honour Him when we for His sake respect His angels, saints, prophets, and ministers; and also when we show reverence towards all such things as belong to His service, like sacred vessels, churches, and images. But the tyrant persisted in his error, and the first steps he took against images were marked by caution. He privately encouraged some soldiers to maltreat an image of Christ on a great cross at the brazen gate of the city; and then he ordered the image to be taken off the cross, pretending he did it to prevent a second profanation. S. Nicephorus saw the storm gathering, and spent most of his time in prayer, in company with several holy bishops and abbots. Shortly after, the emperor, having assembled certain Iconoclastic bishops in his palace, sent for the patriarch and his fellow-bishops.[46] They obeyed the summons, but entreated the emperor to leave the government of the Church to her pastors. Æmilian, bishop of Cyzicus, one of their body, said, "If this is an ecclesiastical affair, let it be discussed in the Church, according to custom, not in the palace." Euthymius, bishop of Sardis, said, "For these eight hundred years past, since the coming of Christ, there have been pictures of Him, and He has been honoured in them. Who shall now have the boldness to abolish so ancient a tradition?" S. Theodore of the Studium spoke after the bishops, and addressed the emperor, "My lord, do not disturb the order of the Church. God hath placed in it apostles, prophets, pastors, and teachers.[47] You he hath entrusted with the care of the State; the Church hath he entrusted to the care of her Bishops." The emperor, in a rage, drove them from his presence. Some time after, the Iconoclast bishops held an assembly in the imperial palace, and cited the patriarch to appear before them. To their summons he returned this answer, "Who gave you this authority? If it was he who pilots the vessel of old Rome, I am ready. If it was the Alexandrine successor of the Evangelist Mark, I am ready. If it was the patriarch of Antioch, or he of Jerusalem, I make no opposition. But who are ye? In my diocese you have no jurisdiction." He then read the canon which declares those excommunicate who presume to exercise any act of jurisdiction in the diocese of another bishop. They, however, proceeded to pronounce against him a sentence of deposition; and the holy pastor, after several attempts had been made secretly to take away his life, was sent by the emperor into banishment. Michael the Stammerer, who succeeded Leo the Armenian, in 120, also favoured the Iconoclastic faction, and continued to harass S. Nicephorus, who died in exile, on June 2nd, 828, in the monastery of S. Theodore, which he had erected, at the age of seventy. By order of the empress Theodora, his body was brought to Constantinople with great pomp, in 846, on the 13th of March.
S. ANSEWIN, B. OF CAMERINO.
(CIRC. A.D. 840.)
[Roman Martyrology. Authority:—A life written by Eginus the monk, about the year 960, not, apparently entire, and the Lections of the Breviary of Camerino.]
S. Ansewin, or Hanse-win, was a native of Camerino, in Tuscany. He retired in early life into the solitude of Castel-Raymond, near Torcello, after his ordination as priest. He was appointed chaplain and confessor to the emperor Louis, and in 822, he was nominated to the bishopric of his native city. A strange legend of his expedition to Rome to receive consecration has been recorded by his biographer. On arriving at Narni, with a cavalcade of nobles and friends who accompanied him from Camerino, they put up at a tavern for refreshment, and asked for wine. The publican, an ill-conditioned fellow, served them with what they desired, but Ansewin, looking at it, detected that it was watered, and sharply rebuked the taverner. The man surlily replied that they must drink what was set before them, and that it was no odds to him whether they liked his wine or not.
"Now, friend," said the bishop-elect, "we have no drinking vessels with us, so bring us forth horns or goblets."
"Not I," answered the publican, "I provide wine, but customers usually bring their own cups."