Saint Romaric

The most probable opinion is that Saint Romaric was married to a girl of noble origin, whose name has remained unknown. According to the authors who embrace this view, he had three daughters from this marriage, named Asselberge, Adsalsude or Adzaltrude, and Segeberge. Already detached himself from earthly things, he strove to inspire the same spirit in his daughters. Two of them, responding to his views, devoted themselves to monastic life in the very convent founded by their father, at Remiremont. The eldest, Asselberge, preferred to remain in the world, and against her father's advice, married a wealthy Frankish lord named Bethilinus.

However, Theuderic, King of Burgundy, had declared war on his brother Theodebert and defeated him near Toul. Having then pursued him at the head of a numerous army, he beat him again at Tolbiac. Theodebert, betrayed by his own men, was delivered to this cruel prince, who handed him over to thei r common Brunehaut Queen of Austrasia and Burgundy, principal political opponent of Columbanus. grandmother Brunhild, by whose order he was first tortured and then put to death. Swollen with his victory, Theuderic advan ced Metz City where the saint received his theological training. toward the city of Metz, had Romaric's father put to death while passing through, and forced the latter to flee; for, always faithful to his master, Romaric had preferred ruin and exile to a cowardly betrayal. All his goods were confiscated. He fled to Metz and went to find Bishop Aridius, a brutal man entirely devoted to the interests of Brunhild. He threw himself at his feet and begged him to intercede with that princess to have his fortune returned to him; but this unworthy prelate rejected his request and even, in a fit of anger, kicked him. Then Romaric rose and went to prostrate himself in the church of Saint Martin, saying: "O blessed Martin, I have placed myself under your protection. Where are you then? What are you doing? Come to the aid of an unfortunate man, if you wish for people to still have confidence in you!"

His prayer was not in vain; shortly after, news of Theuderic's death was learned, and affairs changed so much in face that the victors of the day before became the vanquished of the next. Aridius and Brunhild herself found themselves reduced to humbly begging Romaric to kindly facilitate their flight from Metz: which he did generously, without remembering in any way the insults he had received. His palace and his goods were returned to him; Clotaire himself, inheriting Theodebert's friendship for him, gave him a distinguished place at his court.

These events had contributed not a little to detaching Romaric entirely from the goods of the earth. He had just received a striking lesson in the instability of earthly things. From his first relations with Saint Arnulf, he had formed with him the plan to go to Lérins; various obstacles opposed the execution of their design, and, as far as Arnulf was concerned, it became visible that Providence had raised them up. For, after the death of Pappolus, bishop of Metz, he was, with one voice and despite his resistance, designated to replace him. It was the second year of Clotaire's reign over all the Gauls, in 614. Romaric, deprived of his friend, was perhaps no longer thinking of executing his project, when an incident, arranged by heaven, brought him back to the path he was to follow.

Saint Amatus, a Saint Amé Monk of Luxeuil and co-founder of Remiremont with Romaric. monk of Luxeuil, was then evangelizing some cities of Austrasia. Having no doubt heard of Romaric's piety, he went to ask him for hospitality. Invited, during the meal, to speak of the things of God, the Saint took as his subject the absolute detachment advised by the Gospel, thundered against riches, the prey of rust and worms, and spoke with such eloquence that Romaric felt all his uncertainties resolved. He immediately distributed almost all his goods to the poor, took with him those of his servants who wished to accompany him, giving the others their freedom, and left with Amatus for the monastery of Luxeuil.

Sa int Eustasius was di monastère de Luxeuil Former Roman fortress that became a major monastic metropolis under Columbanus. recting it then; and such was the fervor that reigned there that it could justly be called the nursery of Saints. Romaric did not show himself unworthy of this glorious phalanx. He had brought to the abbey the greater part of his fortune, and brought several of his servants: yet, such was his humility that he was seen to obey with perfect docility even those among them who had filled the lowliest functions in his palace. One noticed his eagerness to seek out base and arduous tasks: as if he had needed to expiate his former greatness through humiliation. All the exercises of penance were sweet to him. The cultivation of the garden had particular appeal for him, because it was the occupation of the novices; but, while devoting himself to this work, he found a way to exercise his mind by learning the psalms by heart. In a short time, Romaric attained high perfection.

The close friendship that had formed between Romaric and Amatus had only grown in the cloister, and, despite the purity of intention that was its principle, it did not fail to become, for Romaric, an occasion of falling. Saint Amatus having allowed himself, to a certain point, to be drawn into the schism of Agrestinus, his authority drew his disciple into it as well. Some

negligences on certain points of the rule drew reproaches from Eustasius upon Amatus and Romaric. We do not know if it was on this occasion, or as a result of a design already premeditated, that the two monks left Luxeuil for the purpose we are about to relate.

From his immense fortune, Romaric had kept an estate in the Vosges, probably on the advice of Saint Amé, and with the goal of settling there later. This place was an ancient castle or castrum called Habendi, or H abundi, Habendi Monastery founded by Romaric in the Vosges. situated on a mountain near the Moselle. When the time came, and perhaps due to the disagreements that had arisen between them and Eustasius, the two monks first founded a convent for women there, at the head of which they placed the virgin Mactefelde or Mactefede. Amé, while bearing the title of abbot, left the direction of it to Romaric. Soon nuns flocked there; two of Romaric's own daughters took the veil there: an admirable fervor animated this nascent community; and the holy founders saw reproduced in a weaker sex the admirable spectacle that Luxeuil had presented to them, with its six hundred monks, walking with the same step in the paths of perfection. Mactefelde joined her efforts and her examples to theirs, to give this creation a vigorous impulse; she established it on the most solid foundation possible: the life and death of a Saint; for she governed it only for a short time, God having called her early to enjoy eternal glory.

At her death, Romaric, fearing that, in the future, bad choices imposed from the outside might bring trouble to the monastery, wanted to ensure its full independence. He therefore decreed that the abbess would be elected solely by the community, that in temporal matters Habendi would be subject only to royal authority, and, in spiritual matters, to the See of Saint Peter. If, by chance, the elected subject proved little worthy of her charge, the community had the right of remonstrance; and, in the case where scandal had crossed the threshold of the monastery, it was for the sovereign Pontiff alone to set things in order. This regulation was approved by King Clotaire; Pope John IV later confirmed it by letters written in his own hand.

We have said that two of Saint Romaric's daughters entered as nuns at Habendi. The third, Asselberge, informed of the decision her father had taken, resolved to attract to herself what might remain of the paternal inheritance, to which, according to one author, she had had no share. She therefore sent to her father a first child who had been born to her, in the hope that Romaric would let himself be touched and would return to his granddaughter what he had refused to his daughter. The Saint received this new kind of gift with joy, baptized the child, gave her the name Tecte or Gertrude, and entrusted her nuns with the care of raising her. But the worldly views of the mother were deceived; not only did she not obtain what she desired, but her daughter herself did not return to her. She remained at the convent, took the veil there, and later became its abbess.

Shortly after the foundation of this monastery, the Saints built a second one for men. They gave it, as they had the first, the Rule of Saint Columbanus. Amé again abandoned the direction of it to his disciple. As for him, retired in a cave, he only came down every Sunday for the purpose of explaining the Holy Scripture to his sons and daughters, and to give them advice for their spiritual advancement. For the rest, Romaric was guided only by his advice; their union was more and more intimate: to the point of forming, so to speak, only one soul in two bodies.

Agrestin, having come under the mask of humility to ask for a place at Remiremont, was skillful enough to reawaken in Amé's heart memories that were perhaps already extinguished. It is certain that the illustrious solitary was more or less involved in the schism of this dangerous sectarian, but only as it touched upon some accessory points of the Rule of Saint Columbanus. Now, such was Romaric's attachment to his master that he made no difficulty in following him, even when he went astray. He had incurred, like him, the reproaches of Abbot Eustasius; like him, he lent an ear to the treacherous suggestions of Agrestin. We lack details on this circumstance of our Saint's life; we are, consequently, ignorant of the extent to which he also took part in the schism, and how long he persevered in it. Probably, his error lasted little; and as he had followed Amé in his fault, he also imitated him in his repentance.

Shortly before 623, Romaric learned that his friend Arnulf, Bishop o Arnould, évêque de Metz Close friend of Romaric and Bishop of Metz. f Metz, had just abdicated his office with the intention of living as a hermit. He remembered that it was to him, after God, that he owed the first thought of embracing the monastic life. He went to find him in Metz, accompanied him throughout the journey, which was marked by numerous miracles; and, in the desire to bring him closer to himself, led him to a place called by some Horemberg, by others Adventins, and about two thousand paces from the Saint-Mont. It was there that he had himself prepared a retreat for him. Saint Arnulf acceded to his friend's desire, and this proximity only confirmed the old friendship that united them.

However, Asselberge had not renounced her plans, and a first failed attempt did not prevent her from making a second. Having had a son, she hastened to send him to his father, in the hope of being more successful than the first time. But her ambition was once again disappointed. Romaric accepted, with even greater joy, the new deposit entrusted to him; he baptized his grandson himself, for whom Saint Amatus was willing to serve as godfather, named him Adelphus , and s Adelphe Grandson of Romaric and his successor as abbot. ent him, when he was of age, to his friend Arnulf, to raise him in the knowledge and fear of the Lord. God again blessed the pious intentions of His servant. Adelphus grew in virtue, even more than in age, and deserved to replace his grandfather: the Church honors him as a Saint.

After the death of Saint Amatus, Romaric succeeded him as abbot of the two monasteries. He ensured that the change of superior was not noticed at all. Entirely devoted to the good of his communities, he even engaged in manual labor to provide for their needs, although he was of a very weak constitution. And if it sometimes happened that they lacked the necessities, his custom was to address Jesus Christ, and to say to Him with tears: "You have enough, Lord, and even superabundantly: come then to the aid of your poor servant, whose needs you know." And his lively confidence was always answered: help arrived in time. It is said that one day workers employed in arduous tasks came to ask him for meat to restore their exhausted strength, and that he said to them: "Wait a moment, the God who can do all things will provide it for you." At that very instant, the convent dog dashed through the forest and flushed out a stag that came falling from the top of the rock, and broke its head. It was brought to the servant of God, who said to the workers: "God has not failed us more than usual. Take and eat the flesh of this animal, and leave the skin for our sisters who need it."

Another time, while staying with an inhabitant of the Vosges, whom he visited often, the man's wife, who was very pious, complained to him of having no drink to offer him, her supply of ale having been exhausted the day before. "Do not be anxious," Romaric said to her; "but have faith: for God can provide food and drink even in the desert. Go into your room." She entered, and found her vessel of ale filled to the brim. She kept it religiously, and later declared that many sick people had recovered their health by drinking it.

Romaric had established near the monastery of the nuns a dwelling for those among them who were afflicted with leprosy. One of these poor lepers, having been able to secretly obtain water that he had used to wash himself, rubbed her limbs with it, and was perfectly healed. She lived long after, loudly proclaiming the miracle of which she had been the object.

Romaric had also established a leprosarium for men, near the convent of his monks, and had taken it upon himself to serve it. He cared for and dressed the sick with his own hands. The sight of these hideous wounds, of these putrefied limbs, did not repel this man raised in the delicacies of luxury. The charity of Jesus Christ had overcome in him all the repugnance of nature, and his example excited others to imitate him. Romaric thus spread around him the good odor of his virtues. All had their eyes fixed on him, as on a model and a guide; a holy emulation drew everyone in his footsteps.

The hour of reward was approaching for Romaric. However, his charity dictated a course of action that deserves to be mentioned. After the death of Duke Pepin, King Sigisbert had appointed his son Gri Grimoald Mayor of the palace of Austrasia admonished by Romaric. moald as Mayor of the Palace. Sigisbert having died in turn, this same Grimoald tonsured his son Dagobert, charged Dido, Bishop of Poitiers, to lead him to Ireland, and placed his own son on the throne. This action raised universal discontent in the kingdom. Romaric himself was moved by it in the depths of his retreat; and, despite his age and the difficulties of the journey, he went to the court to announce to the king what God had revealed to him of the future. Such was the reputation of the Saint that Grimoald, knowing he would come to see him during the night, took a torch himself and went halfway to meet him. Seized with fear at his appearance, as if he had discovered in him a celestial sign, he began to tremble; then, embracing him with respect, he listened to the reproaches and the sinister predictions that the Saint had to make to him, as well as to the great men of the court. Far from being angered, he promised to make amends for his wrongs and sent Romaric back laden with gifts. The biographer adds that before returning, the holy old man traveled, as much as his strength allowed, through all the lands of the monastery, addressing pious advice to the settlers, exhorting them to persevere in the doctrine he had taught them, and to occupy themselves above all with the salvation of their souls.

As soon as he returned, fever seized him; but his blessed tongue was no less active in praising God or teaching the truth. The illness worsened little by little, and the hour of his deliverance was approaching. A holy deacon, transported in spirit to heaven, had seen immense preparations there, as if for a great banquet; and someone having asked why the guests were not sitting down to eat, the holy pontiff Arnulf, who had died shortly before, replied: "We are waiting for our brother Romaric, who is to come today to join us." On the other hand, young men who were keeping watch at the entrance of the monastery had seen a thick cloud envelop the mountain and the cell of the dying man. It was a Sunday, the 6th of the Ides of December (December 8), 653. Matins were finished and the day was beginning to dawn, when some religious, approaching Romaric's bed to turn him over, saw him failing in their arms. A priest who was present cried out: "Wait then, my venerable master, until the holy Viaticum has been brought to you." Immediately the dying man came to himself, raised his right hand toward heaven, and made the sign of the cross over himself and those present. As soon as he had received the holy Eucharist, he closed his lips himself with his hand, then his eyes, and fell asleep peacefully in the Lord. Immediately the cloud that covered his cell parted, and while the religious intoned the psalms, a brilliant light was seen to appear in the air and illuminate the mountain. Then a globe of flames detached itself from it and rose majestically toward heaven. No one doubted that this was a sign of the blessed entry of Romaric into the splendors of eternity.

He was buried next to Saint Amé. After the destruction of the old monastery, his body was transferred to the new one, around the year 910, along with those of Saints Amé and Adelphe, by Dreux or Drogon, Bishop of Toul. In 1 051, Pope Le pape Léon IX Pope who visited the saint's sepulchre in 1049. o IX, having come to Lorraine, canonized Saint Romaric, performed a new translation of his relics, and ordered that they be exposed for public veneration. Several miracles occurred at his tomb immediately after his death, and in the following centuries. His name is inserted in the Roman Martyrology and in that of France.

He is represented: 1st standing, in religious habit, holding a rosary; 2nd having at his feet a scepter and a crown; 3rd healing a possessed person; 4th sometimes with no other attribute than an open book.

Taken from the Vie des Saints de Franche-Comté, by the professors of the Saint-François-Xavier college of Besançon.