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 guage of Daniel towards Nebuchadnezzar and his censure of Belshazzar, as a heathen recognition of God (Dan. iv., and v.). He also appeals for the same purpose to the first chapter of Jonah, the repentance of the Ninevites (Jon. iii.) and the language of Jeremiah (xviii. 7-10). Perhaps the famous expression in the apology of Tertullian, O testimonium animae naturaliter Christianae, might be considered to favour the view of heathendom here taken by Faustus.

(4) Ad Monachos Sermo.—The tone of this short letter resembles that of his other writings. He refers to excommunication as a terrible weapon only to be used in the last resort. It is sad to see monks go back to the world, especially if, after doing so, they retain their monastic dress. As usual, he is energetic in his appeals to the human element in religion. "Use your will. Resist the devil. Cherish all graces, especially obedience and humility."

(5) De Ratione Fidei Catholicae.—The former part is a brief statement of the case against Arianism. It explains the distinction between Persona and Natura in reference to our Lord's Incarnation, and appears to be addressed to an orthodox but perplexed friend, whom the author treats as a superior. The second portion is metaphysical, and discusses the nature of the soul, which Faustus seems to pronounce material. Claudius Mamertus, in his de Statu Animae, wrote against Faustus on this point. Faustus may, however, not have meant to do more than draw a marked distinction between the Creator and the creature; arguing, as he does, nihil credendum incorporeum praeter Deum.

(6) Homilia de S. Maximi Laudibus.—A eulogy of his predecessor.

(7) Epistolae.—Two have already been described. The other 17 epistles touch upon problems of metaphysics and theology.

Faustus was of unimpeachably good character; of an earnest, active, ascetic life; orthodox on the central doctrine of the Christian faith and suffering exile for it as a confessor; but stigmatized as a semi-Pelagian, and consequently by many authorities, both ancient and modern, denied the title of saint. But his own flock at Riez, deeply moved by his life and preaching, and warmly attached to his memory, insisted on giving him a local canonization as Sanctus Faustus Reiensis; they erected a basilica, dedicated in his name, and kept Jan. 18 as his festival. The first complete ed. of his works was pub. by A. Engelbrecht in ''Corpus Script. Eccl. Lat.'' vol. xxi.; cf. other publications of Engelbrecht on the same subject.

[J.G.C.]

Felicissimus (1), deacon of Carthage, whom Novatus associated with himself in the management of a district called Mons (Cyp. Ep. 41). He was the chief agent (signifer seditionis, Ep. 59) of the anti-Cyprianic party, which combined the five presbyters originally opposed to Cyprian's election with the later-formed party for the easy readmission of the lapsed (Epp. 43, 45). Cyprian (Ep. 52) definitely states that Felicissimus had been, when the persecution arose, on the point of being tried before the presbytery on charges of homicidal cruelty to his father and wife. Like other African and Spanish deacons (Neander, vol. i. p. 324, ed. Bohn), he acquired influence through his administration of church property and was able to threaten with excommunication any who accepted relief or office from Cyprian's commissioners. The latter excommunicated him (Ep. 42) with Cyprian's consent. The mild resolution of the council of 252, making easy the readmission of the lapsed on earnest repentance [], destroyed his locus standi. The party then coalesced with that of (2), who consecrated Fortunatus anti-bishop; and Felicissimus sailed for Rome to conciliate or intimidate Cornelius into recognizing him (Ep. 59). Failing here, the party melted quietly away.

[E.W.B.]

Felicitas (1), commemorated on Nov. 23; martyr at Rome with her seven sons, under Antoninus Pius, and, according to their Acts, at his personal command, Publius being prefect of the city, c. 150. It is almost certain that there was no authorized persecution under, but public calamities stirred up the mob to seek for the favour of the gods by shedding Christian blood (Julii Capitolini, Vita Antonini Pii, c. 9). Doubtless, in some such way, Felicitas and her children suffered. In her Acts Publius the Prefect is represented as commanded by Antoninus to compel her to sacrifice, but in vain, though he appeals to her maternal affection as well as her fears. He then calls upon each of her sons, Januarius, Felix, Philippus, Sylvanus, Alexander, Vitalis, Martialis, with a similar want of success, the mother exhorting them, "Behold, my sons, heaven, and look upwards, whence you expect Christ with His saints." The prefect, having tortured some of them, reported to the emperor, at whose command they were beheaded. Their martyrdom is commemorated by Gregory the Great, in ''Hom. 3 super Evang. where, preaching in a church dedicated to her, he lauds Felicitas as "Plus quam martyr quae septem pignoribus ad regnum praemissis, toties ante se mortua est. Ad poenas prima venit sed pervenit octava" (Mart. Vet. Rom.'' Hieron., Bedae, Adonis, Usuardi).

[G.T.S.]

Felicitas (2), Mar. 7; martyr at Carthage with Perpetua, Revocatus, Saturninus, and Secundinus, all catechumens, and baptized after their arrest. Felicitas and her companions having been interrogated by Hilarianus, the proconsul, and remaining steadfast, were condemned to be thrown to the beasts on the anniversary of the young Geta's accession. Felicitas, being in the eighth month of her pregnancy, and the law not permitting women in her condition to be executed, was greatly distressed at the delay of her martyrdom. Prayer was therefore made that God might grant her an earlier delivery, and this accordingly took place a few days after. While the pangs of labour were upon her, the jailer, hearing some exclamations of pain, said, "If thy present sufferings are so great, what wilt thou do when thou art thrown to the wild beasts? This thou didst not consider when thou refusedst to sacrifice." Whereupon she answered, "What I now suffer I suffer myself, but then there will be another Who will suffer for me because I also shall suffer for Him." They were all put to death together in 202 or 203, during the reign of Severus, whose latter