From: Hosea 11:1-4, 8e-9
When Israel was a child
[1] When Israel was a child, I loved him,
and out of Egypt I called my son.
[2] The more l called them,
the more they went from me;
they kept sacrificing to the Baals,
and burning incense to idols.
[3] Yet it was I who taught Ephraim to walk,
I took them up in my arms;
but they did not know that I healed them.
[4] I led them with cords of compassion,
with the bands of love,
and I became to them as one
who eases the yoke on their jaws,
and I bent down to them and fed them.
[8e] My heart recoils within me,
my compassion grows warm and tender.
[9] I will not execute my fierce anger,
I will not again destroy Ephraim;
for I am God and not man,
the Holy One in your midst,
and I will not come to destroy.
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Commentary:
11:1-11. The second part of the hook of Hosea ends with this very touching pas-
sage summing up, once again, the relationship between God and his people: the
Lord is faithful, whereas Israel is not; but the Lord, true to his nature (v. 9), pro-
claims that he will bless Israel once more. The Christian reader will immediately
notice in v. 1 a line that is applied to Jesus in the New Testament (Mt 2: 15).
What is new about this poem is the fact that whereas previously God’s faithful-
ness was described as being like that of a husband, here God is depicted as a
father: “God’s love for Israel is compared to a father’s love for his son (Hos 11:11).
His love for his people is stronger than a mother’s for her children. God loves his
people more than a bridegroom his beloved (Is 62:4-5); his love will he victorious
over even the worst infidelities and will extend to his most precious gift: ‘God so
loved the world that he gave his only Son’ (Jn 3:16)” (Catechism of the Catholic
Church, 219).
With the exception of v. 10, the oracle is placed on the lips of the Lord, to under-
score God’s relationship with his people. From the very first (v. 1), the Lord loved
Israel as his own son, and from the first Israel rebelled (v. 2); the Lord reared him
(v. 3), showing every sign of attention (v. 4: literally “cords of man” as distinct from
the reins used for animals), but Israel is bent on forsaking his Lord (v. 7). Then,
in a burst of anger, the Lord decides to chastise his people; they shall become
slaves once more (vv. 5-6). But this anger does not last long, because, “even
when the Lord is exasperated by the infidelity of his people and thinks of fini-
shing with it, it is still his tenderness and generous love for those who are his
own which overcomes his anger” (John Paul II, Dives in misericordia, 4).
This oracle shows the full extent of God’s paternal affection. In the opening chap-
ters God’s love for Israel was compared with the distraught, impassioned love of
a husband for his unfaithful wife; here it is depicted as a father’s love for his son:
he cannot not love him, even if the son proves ungrateful. The very thought of
abandoning Israel breaks God’s heart (cf. v. 8). What the prophet is doing here
is telling us something about God’s “psychology”: God’s love for his people, and
ultimately for every human being, exceeds human loves — parental and spousal
(these, in fact, are only partial reflections of divine love): “God is pure spirit in
which there is no place for the difference between the sexes. But the respective
‘perfections’ of a man and woman reflect something of the infinite perfection of
God: those of a mother and those of a father and husband” (Catechism of the
Catholic Church, 370).
This oracle of salvation is rounded off by the final verses. God forgives Israel;
it is only right that he should: he is God (v. 9). The wonderful thing about this
passage is that God’s forgiveness comes before Israel’s conversion: his initial
love, and the later reconciliation, are initiatives of God. Conversion (vv. 11-12)
stems from God’s prior love.
St Matthew’s Gospel (2:15) sees the prophecy in Hosea 11:1 being fulfilled in
the flight into Egypt and subsequent return: according to the evangelist, Jesus,
in his life, embodies the history of his people, and in him God fulfils his ancient
promises to renew the people of Israel.
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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: Matthew 10:7-15
The Calling and First Mission of the Apostles (Continuation)
(Jesus said to His disciples,) [7] “And preach as you go, saying,`The Kingdom
of Heaven is at hand.’ [8] Heal the sick, raise the dead, cleanse lepers, cast out
demons. You received without pay, give without pay. [9] Take no gold, nor silver,
nor copper in your belts, [10] no bag for your journey, nor two tunics, nor sandals,
nor a staff; for the laborer deserves his food. [11] And whatever town or village
you enter, find out who is worthy in it, and stay with him until you depart. [12]
As you enter the house, salute it. [13] And if the house is worthy, let your peace
come upon it; but if it is not worthy, let your peace return to you. [14] And if any
one will not receive you or listen to your words, shake off the dust from your feet
as you leave that house or town. [15] Truly, I say to you, it shall be more to-
lerable on the day of judgment for the land of Sodom and Gomorrah than for that
town.”
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Commentary:
7-8. Previously, the prophets, when speaking of the messianic times, had used
imagery suited to the people’s spiritual immaturity. Now, Jesus, in sending His
Apostles to proclaim that the promised Kingdom of God is imminent, lays stress
on its spiritual dimension. The power mentioned in verse 8 are the very sign of
the Kingdom of God or the reign of the Messiah proclaimed by the prophets. At
first (chapters 8 and 9) it is Jesus who exercises these messianic powers; now
He gives them to His disciples as proof that His mission is divine (Isaiah 35:5-6;
40:9; 52:7; 61:1).
9. “Belts”: twin belts, stitched together leaving space where coins and other small,
heavy objects could be secreted and carried.
9-10. Jesus urges His disciples to set out on their mission without delay. They
should not be worried about material or human equipment: God will make up any
shortfall. This holy audacity in setting about God’s work is to be found throughout
the history of the Church: if Christians had bided their time, waiting until they had
the necessary material resources, many, many souls would never have received
the light of Christ. Once a Christian is clear in his mind about what God wants
him to do, he should not stay at home checking to see if he has the wherewithal
to do it. “In your apostolic undertakings you are right—it’s your duty—to consider
what means the world can offer you (2 + 2 = 4), but don’t forget—ever!—that, fortu-
nately, your calculation must include another term: God + 2 + 2...” (St. J.
Escriva, “The Way”, 471).
However, that being said, we should not try to force God’s hand, to have Him do
something exceptional, when in fact we can meet needs by our own efforts and
work. This means that Christians should generously support those who, because
they are totally dedicated to the spiritual welfare of their brethren, have no time
left over to provide for themselves: in this connection see Jesus’ promise in Mat-
thew 10:40-42.
11-15. “Peace” was, and still is, the normal Jewish form of greeting. On the
Apostles’ lips it is meant to have a deeper meaning—to be a sign of God’s bles-
sing which Jesus’ disciples, who are His envoys, pour out on those who receive
them. The commandment our Lord gives here affects not only this specific mis-
sion; it is a kind of prophecy which applies to all times. His messenger does
not become discouraged if His word is not well received. He knows that God’s
blessing is never ineffective (cf. Isaiah 55:11), and that every generous effort a
Christian makes will always produce fruit. The word spoken in apostolate
always brings with it the grace of conversion: “Many of those who heard the
word believed; and the number of the men came to about five thousand” (Acts
4:4; cf. 10:44; Romans 10:17).
Man should listen to this word of the Gospel and believe in it (Acts 13:48; 15:7).
If he accepts it and stays faithful to it his soul is consoled, he obtains peace
(Acts 8:39) and salvation (Acts 11:4-18). But if he rejects it, he is not free from
blame and God will judge him for shutting out the grace he was offered.
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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
7. And as you go, preach, saying, The kingdom of heaven is at hand.
8. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely you have received, freely give.
GLOSS; Having told them to whom they should go, He now introduces what they should preach; Go and preach, saying, The kingdom of heaven is at hand.
RABAN; The kingdom of heaven is here said to draw nigh by the faith in the unseen Creator which is bestowed upon us, not by any movement of the visible elements. The saints are rightly denoted by the heavens, because they contain God by faith, and love Him with affection.
CHRYS; Behold the greatness of their ministry, behold the dignity of the Apostles. They are not to preach of any thing that can be an object of sense, as Moses and the Prophets did; but things new and unhooked for; those preached earthly goods, but these the kingdom of heaven and all the goods that are there.
GREG; Miracles also were granted to the that the power they should show might be a pledge of the truth of their words, and they who preached new things should also do new things; wherefore it follows, Heal the sick, raise the dead, cleanse the lepers, cast out demons.
JEROME; Lest peasants untaught and illiterate, without the graces of speech, should obtain credit with none when they announced the kingdom of Heaven, He gives them power to do the things above mentioned, that the greatness of the miracles might approve the greatness of their promises.
HILARY; The exercise of the Lord's power is wholly entrusted to the Apostles, that they who were formed in the image of Adam, and the likeness of God, should now obtain the perfect image of Christ; and whatever evil Satan had introduced into the body of Adam, this they should now repair by Communion with the Lord's power.
GREG; These signs were necessary in the beginning of the Church; the faith of the believers must he fed with miracles, that it might grow.
CHRYS; But afterwards they ceased when a reverence for the faith was universally established. Or, if they were continued at all, they were few and seldom; for it is usual with God to do such things when evil is increased, then He shows forth His power.
GREG; The Holy Church daily does spiritually, what it then did materially by the Apostles; yea, things far greater, inasmuch as she raises and cures souls and not bodies.
REMIG; The sick are the slothful who have not strength to live well; the lepers are the unclean in sin and animal delights; the demoniacs are they that are given up under the power of the Devil.
JEROME; And because spiritual gifts are more lightly esteemed when money is made the means of obtaining them, He adds a condemnation of avarice; Freely you have received, freely give; I your Master and Lord have imparted these to you without price, do you therefore give them to others in like manner, that the free grace of the Gospel be not corrupted.
GLOSS; This He says, that Judas who had the bag might not use the above power for getting money; a plain condemnation of time abomination of the simoniacal heresy.
GREG; For He knew before that there would be some that would turn the gift of the Spirit which they had received into merchandise, and pervert the power of miracles into an instrument of their covetousness.
CHRYS; Observe how He is as careful that they should be upright in moral virtue, as that they should have the miraculous powers, showing that miracles without these are nothing, Freely you have received, seems a check upon their pride; freely give, a command to keep themselves pure from filthy lucre. Or, that what they should do might not be thought to be their own benevolence, He says, Freely you have received; as much as to say; you bestow nothing of your own on those you relieve; for you have not received these things for money, nor for wages of labor; as you have received them, so give to others; for indeed it is not possible to receive a price equal to their value.
9. Provide neither gold, nor silver nor brass in your purses,
10. Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat.
CHRYS. The Lord having forbidden to make merchandise of spiritual things, proceeds to pull up the root of all evil, saying, Possess neither gold, nor silver.
JEROME; For if they preach without receiving reward for it, the possession of gold and silver anti wealth was unnecessary. For had they had such, they would have been thought to be preaching, not for the sake of men's salvation, but their own gain.
CHRYS; This precept then first frees time Apostles from all suspicious; secondly, from all care, so that they may give up their whole time to preaching the word; thirdly, teaches them their excellence. This is what He said to them afterwards, Was any thing lacking to you, when I sent you without bag or scrip?
JEROME; As He had cut off riches, which are meant by gold and silver, He now almost cuts off necessaries of life; that the Apostles, teachers of the true religion, who taught men that all things are directed by God's providence, might show themselves to be without thought for the morrow.
GLOSS; When He adds, Neither money in your purses. For there are two kinds of things necessary; one is the means of buying necessaries, which is signified by the money in their purses; the other the necessaries themselves, which are signified by the scrip.
JEROME; In forbidding the scrip, neither scrip for your journey, He aimed at those philosophers commonly called; Bactroperatae, who being despisers of this world, and esteeming all things as nothing, yet carry a bag about with them. Nor two coats. By the two coats He seems to mean a change of raiment; not to bid us be content with a single tunic in the snow and frosts of Scythia, but that they should not carry about a change with them, wearing one, and carrying about the other as provision for the future. Nor shoes. It is a precept of Plato, that the two extremities of the body should be left unprotected, and that we should not accustom ourselves to tender care of the head and feet; for if these parts be hardy, it will follow that the rest of the body will be vigorous and healthy. Nor staff; for having the protection of the Lord, why need we seek the aid of a staff?
REMIG; The Lord shows by these words that the holy preachers were reinstated in the dignity of the first man, who as long as he possessed the heavenly treasures, did not desire other; but having lost those by sinning, he straightway began to desire the other.
CHRYS; A happy exchange! In place of gold and silver, and the like, they received power to heal time sick, to raise time dead. For He had not commanded them from the beginning, Possess neither gold nor silver; but only then when he said at time same time, Cleanse the lepers, cast out demons. Whence it is clear that He made them Angels more than men, freeing them from all anxiety of this life, that they might have but one care, that of teaching; and even of that He in a manner takes away the burden, saying, Be not careful what you shall speak. Thus what seemed hard and burdensome, He shows them to be light and easy. For nothing is so pleasant as to be delivered from all care and anxiety, more especially when it is possible, being delivered from this, to lack nothing, God being present, and being to us instead of all things.
JEROME; As He had sent the Apostles forth unprovided and unencumbered on their mission, and the condition of the teachers seemed a hard one, He tempered the severity of the rules by this maxim, The laborer is worthy of his hire, i.e. Receive what you need for your food and clothing. Whence the Apostle says, Having food and raiment, let us be content. And again, Let him that is catechized communicate to him that catechizes in all good things; that they whose disciples reap spiritual things, should make them partakers of their carnal things, not for the gratification of covetousness, but for the supply of wants.
CHRYS; It fit the Apostles to be supported by their disciples, that neither they should be haughty towards those whom they taught, as though they gave all, and received nothing; and that the others, on their part, should not fall away, as over-honked by them. Also that the Apostles might not cry, he bids us lead the life of beggars, and should be ashamed thereat, he shows that this is their due, calling them laborers, and that which is given their hire. For they were not to suppose that because what they gave was only words, therefore they were to esteem it but a small benefit that they conferred; therefore He says, The laborer is worthy of his meat. This He said not to signify that the labors of the Apostles were only worth so much but laying down a rule for the Apostles and persuading those that gave, that what they gave was only what was due.
AUG; The Gospel therefore is not for sale, that it should be preached for reward. For if they so sell it, they sell a great thing for a small price. Let preachers then receive their necessary support from the people and from God the reward of their payment. For the people did not give pay to those that minister to them in the love of the Gospel but as it were a stipend that may support them to enable them to work.
AUG; Otherwise; When the Lord said to the Apostles, Possess not gold, He added immediately, The laborer is worthy of his hire, to show why He would not have them possess and carry about these things; not that these things were not needed for the support of this life, but that He sent them in such a way as to show that these things were due to them from those to whom they preached time Gospel, as pay to soldiers. It is clear that this precept of the Lord does not at all imply that they ought not according to the Gospel to live by any other means, than by the contributions of those to whom they preached; otherwise Paul transgressed this precept when he lived by the labor of his own hands. But He gave the Apostles authority that these things were due to them from the house in which they abode. But when the Lord has issued a command, if it be not performed it is the sin of disobedience; when He bestows a privilege it is in any one's power not to use it, and as it were to refrain from claiming this right. The Lord then having sanctioned this maxim, that they who preach the Gospel should live of the Gospel, He spoke these things to the Apostles, that being confident they should not possess nor carry about with them the necessaries of life, neither things great not things small. Therefore He adds, Nor a staff to show that from His people all things are due to His ministers and they require no superfluities. This authority , He signifies by the staff, saying in Mark, Take nothing but a staff only. And when He forbids them (in Matthew) to take with them shoes, He forbids that carefulness and thought which would be anxious to carry them lest they should be wanting. Thus also we must understand concerning the two coats, that none should think it necessary to carry another besides that which he wore, supposing that he should have need of it; for it would be in his power to obtain one by this authority which the Lord gave. Further that we read in Mark that they should be shod with sandals, seems to imply that this kind of shoe has a mystic meaning in it, that the foot should neither be covered above, nor yet bare beneath, that is, that the Gospel should not be hid, nor yet rest itself on earthy advantage. Also when He forbids them to carry two coats, He warned them not to walk deceitfully, but in simplicity. So we cannot doubt that all these things were said by the Lord, partly in a direct, partly in a figurative sense; and that of the two Evangelists one inserted some things, the other things, in his narrative. If anyone should think that the Lord could not in one speech speak some things in a direct, and some things in a mystic sense, let him look at any other of His sayings, and he will see how hasty and unlearned his opinion is. When the Lord commands that the left hand should not know what the right hand does, does he think that almsgiving, and the rest of His precepts in that place are to be taken figuratively?
JEROME; Thus far we have expounded by the letter; but metaphorically, as we often find gold put for the sense, silver for the words, brass for the voice - all these we may say we are not to receive from others, but to have them given by the Lord. We are not to take up the teaching of heretics, of philosophers, and of corrupt doctrine.
HILARY; The girdle is the making ready for the ministry, the girding up that we may be active in duty; we may suppose that the forbidding money in the girdle is to warn us from suffering any thing in the ministry to be bought and sold. We are not to have a scrip by the way, that is, we are to leave all care of our worldly substance; for all treasure on earth is hurtful to the heart, which will be there where the treasure is. Not two coats, for it is enough to have once put on Christ, for after true knowledge of Him ought we to be clothed with any other garment of heresy or law. Not shoes, because standing on holy ground as was said to Moses not covered with the thorns and prickles of sin, we are admonished to have no other preparation of our walk than that we have received from Christ.
JEROME; Or; the Lord herein teaches us that our feet are not to be bound with the chains of death, but to be bare as we tread on the holy ground. We are not to carry a staff which may be turned into a serpent, nor to trust in any arm of flesh; for all such is a reed on which if a man lean ever so lightly, it will break and go into his hand and pierce him.
HILARY; Neither a staff; that is, We are not to seek rights of extraneous power, having a rod from the root of Jesse.
11. And into whatever city or town you shall enter, inquire who in it is worthy; and there abide till you go.
12. And when you come into a house, salute it.
13. And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.
14. And whoever shall not receive you, nor hear your words, when you depart out of that house or city, shake off the dust of your feet.
15. Verily I say to you, It shall be more tolerable for the land of Sodom and Gomorra in the day of judgment, than for that city.
CHRYS; The Lord had said above, The workman is worthy of his meat; that they should not suppose that He would open all doors to them, He here commands them to use much circumspection in the choice of a host, saying, Into what city or town you enter, inquire who in it is worthy.
JEROME; The Apostles, on entering a strange town, could not know of each inhabitant what sort of man he was; they were to choose their host therefore by the report of the people, and opinion of time neighbors, that the worthiness of the preacher might not be disgraced by the ill character of his entertainer.
CHRYS; How then did Christ Himself abide with the publican? Because he was made worthy by his conversion; for this command that he should be worthy, had respect not to their rank, but to their furnishing food. For if he be worthy he will provide them with food, especially when they need no more than bare necessaries. Observe how though He stripped them of all property, He supplied all their wants, suffering them to abide in the houses of those whom they taught. For so they were both themselves set free from care, and convinced men that it was for their salvation only that they had come, seeing they carried nothing about with them, and desired nothing beyond necessaries. And they did not lodge at all places indiscriminately, for He would not have them known only by their miracles, but much more by their virtues. But nothing is a greater mark of virtue, than to discard superfluities.
JEROME; One host is chosen who does not so much confer a favor upon him who is to abide with him, as receive one. For it is said, Who in it is worthy, that he may know that he rather receives than does a favor.
CHRYS; Also observe that He has not yet endowed them with all gifts; for He has not given them power to discern who is worthy, but bids them seek out; and not only to find out who is worthy, but also not to pass from house to house, saying, And there remain until you depart out of that city; so they would neither make their entertainer sorrowful, nor themselves incur suspicion of lightness or gluttony.
AMBROSE; The Apostles are not to choose carelessly the house into which they enter, that they may have no cause for changing their lodging; the same caution is not enforced upon the entertainer, lest in choosing his guests, his hospitality should be diminished. When you enter a house, salute it, saying, Peace be to this house.
GLOSS; As much as to say, pray for peace upon the master of the house, that all resistance to the truth may be pacified.
JEROME; Here is a latent allusion to the form of salutation in Hebrew and Syriac; they say Salemalach or Salamalach; that is, ' Peace be with you.' The command then is that on entering any house they should pray for peace for their hose and as far as they may be able, to still all discords, so that if any quarrel should arise, they, who had prayed for peace should have it - others should have the discord; as it follows, And if that house be worthy, your peace shall rest upon it; but if it be not worthy, your peace shall return to you again.
REMIG. Thus either the hearer, being predestined to eternal life, will follow the heavenly word when he hears it; or if there be none who will hear it, the preacher himself shall not be without fruit; for his peace returns to him when he receives of the Lord recompense for all his labor.
CHRYS; The Lord instructs them, that though they were teachers, yet they should not look to be first saluted by others; but that they should honor others by first saluting them. And then He shows them that they should give not a salutation only, but a benediction, when He says, If that house be worthy, your peace shall rest upon it.
REMIG. The Lord therefore taught his disciples to differ peace on their entering into a house, that by means of their salutation their choice might be directed to a worthy house and host. As though He had said, Offer peace to all, they will show themselves either worthy by accepting, or unworthy by not accepting it; for though you have chosen a host that is worthy by the character he hears among his neighbors, yet ought you to salute him, that the preacher may seem rather to enter by invitation, than to intrude himself. This salutation of peace in few words may indeed be referred to the trial of the worthiness of the house or master.
HILARY; The Apostles salute the house with the prayer of peace; yet so as that peace seems rather spoken than given. For their own peace which was the bowels of their pity ought not to rest upon the house if it were not worthy; then the sacrament of heavenly peace could be kept within the Apostles own bosom. Upon such as rejected the precepts of the heavenly kingdom an eternal curse is left by the departure of the Apostles, and the dust shaken from their feet; And whoever shall not receive you, not hear your words, when you go out of that house, or that town, ease the dust off your feet. For he that lives in any place seems to have a kind of fellowship with that place. By the casting the dust off the feet therefore all that belonged to that house is left behind, and nothing of healing or soundness is borrowed from the footsteps of the Apostles having trod their soil.
JEROME; Also they shake off the dust as a testimony of the Apostles' toil, that in preaching the Gospel they had come even so far, or as a token that from those that rejected the Gospel they would accept nothing, not even the necessaries of life.
RABAN; Otherwise; The feet of the disciples signify the labor and progress of preaching. The dust which covers them is the lightness of earthly thoughts, from which even the greatest doctors cannot be free; their anxiety for their hearers involves them in cares for their prosperity, and in passing through the ways of this world, they gather the dust of the earth they tread upon. They then who have despised the teaching of these doctors, turn upon themselves all the toils and dangers and anxieties of the Apostles as a witness to their damnation. And lest it should seem a slight thing not to receive the Apostles, He adds, Verily I say to you, it shall be more tolerable for Sodom and Gomorra in the day of judgment than for that city.
JEROME; Because to the men of Sodom and Gomorra no man had ever preached; but this city had been preached to and had rejected time Gospel.
REMIG; Or because the men of Sodom and Gomorra were hospitable among their sensuality, but they had never entertained such strangers as the Apostles.
JEROME; But if it shall be more tolerable for the land of Sodom than for that city, hence we may learn that there is difference of degree in the punishment of sinners.
REMIG; Sodom and Gomorra are especially mentioned, to show that those sins which are against nature are particularly hateful to God, for which the world was drowned with the waters of the deluge, four towns were overthrown, and the world is daily afflicted with manifold evils.
HILARY; Figuratively, the Lord teaches us not to enter the houses or to mix in the acquaintance of those who persecute Christ, or who are ignorant of Him; and in each town to inquire who among them is worthy, i.e. where there is a Church wherein Christ dwells; and not to pass to another, because this house is worthy, this host is our right host. But there would be many of the Jews who would be so well disposed to the Law, that though they believed in Christ because they admired His works, yet they would abide in the works of the Law; and others again who, desiring to make trial of that liberty which is in Christ, would feign themselves ready to forsake the Law for the Gospel; many also would be drawn aside into heresy by perverse understanding. And since all these would falsely maintain that with them only was Catholic verity, therefore we must with great caution seek out the house, i.e. the Church.
Catena Aurea Matthew 10
Rufina and Secunda were sisters and virgins of Rome. Their parents had betrothed them to Armentarius and Verinus, but they refused to marry, saying that they had consecrated their virginity to Jesus Christ. They were, therefore, apprehended during the reign of the Emperors Valerian and Gallienus. When Junius, the prefect, saw he could not shake their resolution either by promises or by threats, he first ordered Rufina to be beaten with rods. While she was being scourged, Secunda thus addressed the judge: "Why do you treat my sister thus honorably, but me dishonorably? Order us both to be scourged, since we both confess Christ to be God." Enraged by these words, the judge ordered them both to be cast into a dark and fetid dungeon; immediately a bright light and a most sweet odor filled the prison. They were then shut up in a bath, the floor of which was made red-hot; but from this also they emerged unhurt. Next they were thrown into the Tiber with stones laid to their necks, but an angel saved them from the water, and they were finally beheaded ten miles out of the city on the Aurelian Way. Their bodies were buried by a matron named Plautilla, on her estate, and were afterwards translated into Rome, where they now repose in the Basilica of Constantine near the baptistery. 
