E00717: Victricius, bishop of Rouen (northern Gaul), writes in Latin a treatise In Praise of the Saints (De laude sanctorum) in c. 396, based on a homily for the arrival of relics of several saints sent to him by bishop Ambrose from Milan. The treatise contains theological considerations on relics, and alludes to the ceremony for the arrival in Rouen of the new relics. Overview entry.

Victricius of Rouen, Praising the Saints (De laude sanctorum, CPL 481)

Summary:
The theological aim of the treatise is to argue that even the smallest part of a martyr's body is equally as honourable and as efficient as the entire body, or rather the entire person of the saint. The argument is as follows: The entire human race, being the offspring of Adam, is one body. Moreover, through baptism and faith all Christians become one body of Christ; this applies especially to martyrs, whose faith is perfect. Martyrs achieve immortality and are united with God, but since God is indivisible and is present everywhere as a whole, this is also what happens to those who are united with him, because they are 'the same as the highest power and the absolute and ineffable substance of godhead' (prima uirtus et absoluta inerrabilisque substantia deitatis: § 8, lines 20-21). We can only see the remains of saints, but in every smallest piece of them there is the full power of the martyr - and of God - a power which can perform miracles, defend from the assaults of the devil, and forgive sins. Since it is known that relics of one martyr, although deposited in different places, have the same healing power, it means that the saint's spirit is fully present in each of these places. Victricius encourages the acceptance of the real presence of the saints in their relics, through the heart, not through intellectual considerations.

The text includes several interesting passages concerning cult practices:

(§ 1) The relics of saints ('a very great part of the heavenly host', maxima pars caelestis militiae) are welcomed into the city. The relics of the saints are referred to as trophies (trophaea). Victricius excuses himself for coming late to welcome the relics - he was in Britain on a reconciliation mission which was, according to his words, ordered and protected by the saints - and for greeting them only forty miles from the city.

(§ 2) Victricius, addressing Ambrose and his envoys, assures them that the saints come to Rouen for the second time: first, they had entered the hearts of the people, now they enter the church of the city. The relics are welcomed by the entire clergy of the city.

(§ 3) The relics are welcomed by the monks, children, virgins, widows and all other people who live in chastity.

(§ 5) The reception of the relics and the theological meaning of particular ceremonies is described:

Age nunc, fratres dilectissimi, sacrosanctis reliquiis melle, lacte subacta psalmorum uerba libemus. Vigiliis et ieiuniis inebriata sobrietas ablutionem postulet peccatorum. Inclinemus ad nos sanctorum fauorem dum calet aduentus. Horum quidem domicilia superna sunt, sed nos ut hospites precemur. ... Vos quoque, sacrae inuiolatae que uirgines, psallite, psallite, et choreis tramites quibus ad caelum ascenditur pede pulsate. Illos, inquam, qui perpetuo paradisi uere gaudent, clara luce, nullis nubibus turbidi, illos plantis terite, illos adsultibus fatigate. ...

'Come then, beloved brethren, let us pour out for the sacred relics the words of psalms steeped in honey and milk. Let sobriety drunk on vigils and fasting beg for the cleansing of sins. Let us draw the saints' favour towards us in the fervour of their arrival. Their dwellings are on high, but let us invoke them as guests. ... You too, holy and inviolate virgins, chant, chant, and in your choirs dance on the paths which lead to heaven. Those that rejoice in the everlasting springtime of paradise, in brilliant light, not darkened by any cloud, those, I say, you must wear out with your dancing, tire with your leaping. ...'

(§ 6) Victricius welcomes the arriving relics and names the (relics of) saints who are already present in Rouen: John the Baptist, Andrew, Thomas, Gervasius and Protasius, Agricola, and Euphemia. In another part of the chapter he names John the Baptist, Thomas, Andrew and Luke: see $E00726.

(§ 11) Victricius argues that saints act in the same way in places where they are buried and in places where their relics are deposited. He names examples of particular saints: John the Evangelist, Proculus, Agricola, Antonius, Saturninus, Troianus, Nazarius, Mucius, Alexander, Datysus, Chindeus, Ragota, Leonida, Anastasia, Anatoclia: see $E00723.

(§ 12) If the people of Rouen pray to the saints on the day of their arrival at the city, the saints can intervene on their behalf and alleviate the punishment for their sins. The arrival of the relics to the city is juxtaposed with the arrival (adventus) of the emperor (see $E00725). Victricius alludes to a church which he ordered to be constructed to house the relics and which is still being built.

Text: Mulders and Demeulenaere 1985. Translation: Clark 1999. Summary Marta Tycner.