Let us rejoice in the Lord, with songs let us praise him.
Year: C(I). Psalm week: 4. Liturgical Colour: Green.
Pope St Callistus I (- 222)
Most of what we know of Callistus comes from attacks by his contemporaries, notably Tertullian and the antipope Hippolytus.
As a young slave Callistus was put in charge of a bank by his master Carpophorus, in which the brethren and widows lodged money. Callistus lost it all, and fled. When his master caught up with his ship Callistus jumped overboard to escape capture but was saved from drowning. He was given the punishment reserved for slaves, that of turning the pistrinum or hand-mill. His creditors got him released in the hope that he could retrieve some of their money, but when he tried to get back some of the money he had lent to Jews the result was a fight for which he was re-arrested. He was denounced as a Christian and was condemned to work in the mines of Sardinia (thus, incidentally, ceasing to be the slave of Carpophorus). Marcia, a mistress of the Emperor Commodus, obtained the release of the Christians including Callistus. His health was so weakened that he was sent to Antium to recuperate and was given a pension by Pope Victor I.
Somehow, from a weakened ex-slave in receipt of a invalidity pension, Callistus rose to be archdeacon, had charge of the Roman catacomb which now bears his name, and ended up as Pope. The oppressed Church of the early third century had more important things to do than keep detailed archives of its decision-making processes, but we can be sure that Tertullian’s story that Callistus obtained influence over the ignorant, illiterate and grasping Pope Zephyrinus through bribes is just polemical fiction.
What so irritated Tertullian and Hippolytus and made them so keen to vilify Callistus is what made him such an important figure in the history of the Church. The question of what to do about repentant sinners was a matter of intense debate and dissension, and many of the violent splits in the Church of the early centuries hinged on this very point. What were you to do if someone committed a serious sin? The rigorists – we might call them the “slip once and you’re damned” school – held that once you had done such evil acts you were for ever separated from the true, the pure Church, and there was no way back. Callistus decreed that sinners – for example, fornicators and adulterers – could be readmitted to communion if they repented and did penance for their sin. Callistus based the theology of his decree on the power that Christ gave to Peter and his successors, both to bind and to loose. Tertullian and Hippolytus argued that this power had been given to Peter personally and could not be passed on, so that Callistus’ decree was an innovation, and invalid. They similarly accused him of reprehensible laxity in other matters of Church discipline.
Callistus’ gift to the Church was crucial in the arguments of the fourth century, where the Donatist schism in Africa arose precisely over the question of what should be done about those who, during the persecutions of Diocletian, had given up the sacred Scriptures to the authorities – or, conversely, about those who had flaunted their Christianity so as to attract prosecution, imprisonment, and consequently notoriety and admiration among the Christians. The calm good sense shown by orthodox bishops (sometimes patchily but ultimately successfully) has its roots in this manifestation of charity and mercy by Callistus.
Not much is known about how Callistus died. He is the earliest pope found in a fourth-century martyrology, but details are scarce. Since he lived in a time of peace under the emperor Alexander Severus, whose mother was a Christian, he may have been killed in a riot.
About the author of the Second Reading in today's Office of Readings:
Second Reading: Saint Fulgentius of Ruspe (462/7 - 527/ 533)
Fulgentius was bishop of the city of Ruspe in the Roman province of Africa, which is in modern-day Tunisia. At that time Africa and parts of the Near East were ruled by the Vandals, who were Arians, calling themselves Christians but denying the divinity of Christ. As a result Fulgentius’ early career was marked by a series of flights from persecution, as Catholics tried to maintain their faith under Vandal rule. It was a complicated time. In 499 he was tortured for saying that Jesus was both God and man; the next year the Vandal king Thrasamund, impressed by his talents, invited him to return from exile and become a bishop (Fulgentius declined, since he knew that Thrasamund had ordered that none but Arians should be bishops); two years later he was persuaded to become bishop of Ruspe in Tunisia but shortly afterwards he was exiled to Sardinia. Thrasamund invited him back in 515 to debate against the Arians but exiled him again in 520.
In 523, following the death of Thrasamund and the accession of his Catholic son Hilderic, Fulgentius was allowed to return to Ruspe and try to convert the populace back to the faith. He worked to reform many of the abuses which had infiltrated his old diocese in his absence. The power and effectiveness of his preaching were so profound that his archbishop, Boniface of Carthage, wept openly every time he heard Fulgentius preach, and publicly thanked God for giving such a preacher to his church.
Liturgical colour: green
The theological virtue of hope is symbolized by the colour green, just as the burning fire of love is symbolized by red. Green is the colour of growing things, and hope, like them, is always new and always fresh. Liturgically, green is the colour of Ordinary Time, the orderly sequence of weeks through the year, a season in which we are being neither single-mindedly penitent (in purple) nor overwhelmingly joyful (in white).
|Mid-morning reading (Terce)||Leviticus 20:26 ©|
Be consecrated to me, because I, the Lord, am holy, and I will set you apart from all these peoples so that you may be mine.
|Noon reading (Sext)||Wisdom 15:1,3 ©|
You, our God, are kind, loyal and slow to anger, and you govern all things with mercy. To acknowledge you is indeed the perfect virtue, to know your power is the root of immortality.
|Afternoon reading (None)||Baruch 4:21-22 ©|
Take courage, my children, call on God: he will deliver you from tyranny, from the hands of your enemies; for I look to the Eternal for your rescue, and joy has come to me from the Holy One at the mercy soon to reach you from your saviour, the Eternal.