400
Saint Bessarion Wonderworker of Egypt an Egyptian baptized while still
in his youth led a strict life, striving to preserve the grace given
him during BaptismSeeking to become more closely acquainted with the monastic life, he journeyed to the holy places. He was in Jerusalem, he visited St Gerasimus (March 4) in the Jordanian wilderness, he viewed other desert monasteries, and assimilated all the rules of monastic life.
Upon his return, he received monastic tonsure and became a disciple of St Isidore of Pelusium (February 4). St Bessarion took a vow of silence, and partook of food only once a week. Sometimes he remained without food or drink for forty days. Once, the saint stood motionless for forty days and forty nights without food or sleep, immersed in prayer.
St Bessarion received from God the gift of wonderworking. When his disciple was very thirsty, he sweetened bitter water. By his prayer the Lord sent rain upon the earth, and he could cross a river as if on dry land. With a single word he cast out devils, but he did this privately to avoid glory.
His humility was so great that once, when a priest ordered someone from the skete to leave church for having fallen into sin, Bessarion also went with him saying, "I am a sinner, too." St Bessarion slept only while standing or sitting. A large portion of his life was spent under the open sky in prayerful solitude. He peacefully departed to the Lord in his old age.
400 St. Clarus Abbot of St. Marcellus monastery at Vienne reputed to have performed numerous miracles Feastday: January 1
Clarus was born near Vienne, Dauphine', France. He became a monk at St. Ferreol Abbey and later was spiritual director of St. Blandina Convent, where his mother and sister were nuns. In time he became Abbot of St. Marcellus monastery at Vienne and lived there until his death on January 1.
He is reputed to have performed numerous miracles, and his cult was confirmed in 1903 by Pope Pius X. He is the patron of tailors.
He started his life as a recluse on a site called the Place of the Ark at eighteen. Zoe, a woman of evil reputation, came upon him and tried to seduce him. Martinian not only resisted her advances by putting his feet in a fire, but converted her and counseled her to become a nun at Bethlehem. Martinian was quite elderly when he went to Athens, where he died.
Martinian the Hermit (AC) (also known as Martinian of Caesarea). Recluse near Caesarea, Palestine, who put his feet in the fire and another time jumped into the sea to escape from the so-called weaker sex. You may ask how this all came about. Martinianus retired to the 'place of the Ark' near his hometown of Caesarea when he was about 18. He lived for 25 years among holy solitaries practicing penance and the virtues, and manifesting the gift of miracles.
The harlot Zoë, hearing of his sanctity and inspired by the devil, determined to pervert him. She pretended to be a poor woman, lost and helpless in the desert late at night, and prevailed upon Martinianus to allow her to spend the night with him in his cell. About dawn she tossed aside her beggar's rags and donned her city finery. Zoë told him that she offered herself and all her wealth and estates to him. She also appealed to the Old Testament saints who were wealthy and married, and urged him to abandon his purpose.
It seems that Martinianus may have assented in his heart for he did not send her away immediately. He was expecting certain people to call upon him for a blessing and instructions but told her to wait. He intended to dismiss his guests, but was touched with remorse. Returning speedily to his cell he built a fire and stuck his feet into it. Hearing his scream of pain, Zoë ran to him. "If I cannot bear this weak fire, how can I endure the fire of hell?"
This example excited Zoë to sentiments of grief and repentance. She asked Martinianus's help in finding the way to salvation. Thus, she entered the convent of Saint Paula in Bethlehem, where she lived in continual penance, lying on the floor and consuming only bread and water.
It took nearly 7 months for Martinianus's legs to heal. When he was able to rise from the ground, he retired to a rock surrounded by water on every side to be secure from the approach of danger and all occasion of sin. Here he lived exposed to the elements and seeing no one except a boatman who brought him supplies twice annually.
After six years on the rock, he one day spied a ship wrecked at the bottom of his rock. All on board had perished except for one girl, who cried out for help. He rescued her but, fearing temptation of living alone with her for two months until the boatman came again, resolved to leave her and his provisions. She freely chose to live out her days on the rock in imitation of Martinianus.
He threw himself into the sea to shun all danger of sin, swam to the mainland, and travelled through many deserts to reach Athens, where he lived out the rest of his life. Martinianus's name does not appear in the R.M., but does occur in the Greek Menaea. Some have questioned whether this story is entirely fictitious (Benedictines, Encyclopedia, Husenbeth).
Saint Martinian's emblem is a dolphin, standing on a rock in the sea (Roeder).
400
Saint
Martin
of
Tours nov 11man
came back to life bishop
tree
fell; freeing prisoners; Patron of
Soldiers bolt
of lightning
When Sulpicius Severus first met Martin of Tours
he was stunned. Not
only did the bishop offer him hospitality at his residence -- a monk's
cell in the wilderness instead of a palace -- but Martin washed
Sulpicius' hands before dinner and his feet in the evening. But
Sulpicius was just the kind of person Martin showed the greatest honor
to -- a humble man without any rank or privilege. People of nobility
and position were turned away from his abbey by chalk cliffs, out of
fear of the temptation to pride. From that visit, Sulpicius became
Martin's disciple, friend, and biographer. Little is known of many of
the saints who died in the early years of Christianity but thanks to
Sulpicius, who wrote his first biography of Martin before the saint
died and who talked to most of the people involved in his life, we have
a priceless record of Martin's life.
Born in 315 or 316 in Pannonia, a Roman province that includes modern Hungary, Martin came into a world in transition. Christians were no longer persecuted by the Roman empire but Christianity was still not accepted by all. Martin's father, an Roman army officer who had risen through the ranks, remained faithful to the old religion and suspicious of this new sect, as did Martin's mother.
Therefore it was Martin's own spiritual yearning and hunger that led him to secretly knock on the door of the local Christian church and beg to be made a catechumen -- when he was ten years old. In contemplative prayer, he found the time to be alone with God that he ached for. In the discussion of the mysteries, he found the truth he hoped for.
He was still an unbaptized catechumen when he was forced to join the army at 15. The Roman army apparently had a law that required sons of veterans to serve in the military. Still, Martin found this so far removed from his desire to be a Christian monk that he had to be held in chains before taking the military oath. Once the oath was administered he felt bound to obey. He was assigned to a ceremonial cavalry unit that protected the emperor and rarely saw combat. Like his father, he became an officer and eventually was assigned to garrison duty in Gaul (present-day France).
Even in the military Martin attempted to live the life of a monk. Though he was entitled to a servant because he was an officer, he insisted on switching roles with his servant, cleaning the servant's boots instead of the other way around!
When Sulpicius Severus first met Martin of Tours
he was stunned. Not
only did the bishop offer him hospitality at his residence -- a monk's
cell in the wilderness instead of a palace -- but Martin washed
Sulpicius' hands before dinner and his feet in the evening. But
Sulpicius was just the kind of person Martin showed the greatest honor
to -- a humble man without any rank or privilege. People of nobility
and position were turned away from his abbey by chalk cliffs, out of
fear of the temptation to pride. From that visit, Sulpicius became
Martin's disciple, friend, and biographer. Little is known of many of
the saints who died in the early years of Christianity but thanks to
Sulpicius, who wrote his first biography of Martin before the saint
died and who talked to most of the people involved in his life, we have
a priceless record of Martin's life.Born in 315 or 316 in Pannonia, a Roman province that includes modern Hungary, Martin came into a world in transition. Christians were no longer persecuted by the Roman empire but Christianity was still not accepted by all. Martin's father, an Roman army officer who had risen through the ranks, remained faithful to the old religion and suspicious of this new sect, as did Martin's mother.
Therefore it was Martin's own spiritual yearning and hunger that led him to secretly knock on the door of the local Christian church and beg to be made a catechumen -- when he was ten years old. In contemplative prayer, he found the time to be alone with God that he ached for. In the discussion of the mysteries, he found the truth he hoped for.
He was still an unbaptized catechumen when he was forced to join the army at 15. The Roman army apparently had a law that required sons of veterans to serve in the military. Still, Martin found this so far removed from his desire to be a Christian monk that he had to be held in chains before taking the military oath. Once the oath was administered he felt bound to obey. He was assigned to a ceremonial cavalry unit that protected the emperor and rarely saw combat. Like his father, he became an officer and eventually was assigned to garrison duty in Gaul (present-day France).
Even in the military Martin attempted to live the life of a monk. Though he was entitled to a servant because he was an officer, he insisted on switching roles with his servant, cleaning the servant's boots instead of the other way around!
It was on this garrison
duty at Amiens that the event took place that
has been portrayed in art throughout the ages. On a bitterly cold
winter day, the young tribune Martin rode through the gates, probably
dressed in the regalia of his unit -- gleaming, flexible armor, ridged
helmet, and a beautiful white cloak whose upper section was lined with
lambswool. As he approached the gates he saw a beggar, with clothes so
ragged that he was practically naked. The beggar must have been shaking
and blue from the cold but no one reached out to help him. Martin,
overcome with compassion, took off his mantle. In one quick stroke he
slashed the lovely mantle in two with his sword, handed half to the
freezing man and wrapped the remainder on his own shoulders. Many in
the crowd thought this was so ridiculous a sight that they laughed and
jeered but some realized that they were seeing Christian goodness. That
night Martin dreamed that he saw Jesus wearing the half mantle he had
given the beggar. Jesus said to the angels and saints that surrounded
him, "See! this is the mantle that Martin, yet a catechumen, gave me."
When he woke, it was the "yet a catechumen" that spurred Martin on and
he went immediately to be baptized. He was eighteen years old.
We don't know much about the two years that followed but his baptism must have fed his growing desire to make a total commitment to Christ, a commitment that was in conflict with his military role. This conflict came to a crisis when the nomad Franks and Allemanni invaded the empire.
It was the practice at the time to give money to soldiers before battle, in order to infuse the soldiers with a greater love of their country and desire to fight. When Julian lined up the soldiers in Gaul to give them their bounty, Martin refused to accept the money -- and to fight -- saying, "Put me in the front of the army, without weapons or armor; but I will not draw sword again. I am become the soldier of Christ." There seems to be no evidence that Martin had been in combat before so perhaps he never had to reconcile his Christian beliefs with war. In any case, it does seem an unfortunate time to make such a decision. Julian, furious at what he saw as cowardice, told Martin he would grant him his wish and put him right in the middle of battle the next day. Until that happened, he had Martin imprisoned. However, against all predictions and all explanation, the nomads sent word that they wanted to negotiate for peace and the battle was postponed. Martin was released from his prison and from the army.
Searching for direction in his new life, Martin wound up in Poitiers, seeking the guidance and example of Saint Hilary. Hilary wished to make this promising young man a priest but Martin, out of humility, refused even to be ordained a deacon. He finally agreed to be ordained an exorcist (someone who performed rituals for those who were sick or possessed) when Hilary told him his refusal meant that he thought he was too good for such a lowly job.
On a trip over the Alps to visit his parents, he was attacked by robbers who not only wanted to steal what he owned but threatened to take his life. Calm and unperturbed, Martin spoke to the robbers about God. One was so impressed he converted and became a law-abiding citizen who told his own story to Sulpicius years later.
We don't know much about the two years that followed but his baptism must have fed his growing desire to make a total commitment to Christ, a commitment that was in conflict with his military role. This conflict came to a crisis when the nomad Franks and Allemanni invaded the empire.
It was the practice at the time to give money to soldiers before battle, in order to infuse the soldiers with a greater love of their country and desire to fight. When Julian lined up the soldiers in Gaul to give them their bounty, Martin refused to accept the money -- and to fight -- saying, "Put me in the front of the army, without weapons or armor; but I will not draw sword again. I am become the soldier of Christ." There seems to be no evidence that Martin had been in combat before so perhaps he never had to reconcile his Christian beliefs with war. In any case, it does seem an unfortunate time to make such a decision. Julian, furious at what he saw as cowardice, told Martin he would grant him his wish and put him right in the middle of battle the next day. Until that happened, he had Martin imprisoned. However, against all predictions and all explanation, the nomads sent word that they wanted to negotiate for peace and the battle was postponed. Martin was released from his prison and from the army.
Searching for direction in his new life, Martin wound up in Poitiers, seeking the guidance and example of Saint Hilary. Hilary wished to make this promising young man a priest but Martin, out of humility, refused even to be ordained a deacon. He finally agreed to be ordained an exorcist (someone who performed rituals for those who were sick or possessed) when Hilary told him his refusal meant that he thought he was too good for such a lowly job.
On a trip over the Alps to visit his parents, he was attacked by robbers who not only wanted to steal what he owned but threatened to take his life. Calm and unperturbed, Martin spoke to the robbers about God. One was so impressed he converted and became a law-abiding citizen who told his own story to Sulpicius years later.
But Martin was to find
even more trouble in his own home town. Though
his mother converted, his father stubbornly refused. When Martin began
to denounce publicly the Arian heretics that were then in power
throughout the empire -- even within the Church -- Martin was whipped
and driven out of his own hometown!
He could not escape trouble by leaving. When he discovered that Hilary had been exiled from Poitiers as well for the same reason, Martin went to an island near Milan to live as a hermit. The Arians soon discovered that Hilary was even more trouble in exile, because of the writing he did, and let him come back. When Hilary returned to Poitiers, Martin was there to meet him and renew their old friendship. In order to fulfill Martin's call to solitude, Hilary gave Martin a wilderness retreat. As disciples came to Martin for direction, he founded a monastery for them called Ligug‚. It was there he performed the first of many miracles. When a catechumen died before baptism, Martin laid himself over the body and after several hours the man came back to life. Sulpicius also had talked to this man who was baptized immediately but lived many years after that. Martin remained in this monastery near his teacher and friend until after Hilary died.
This was still the era when bishops were chosen by the people and when the bishop of Tours died, the people decided they wanted an example of holiness as their new bishop. After that their choice was simple -- Martin. But as well as they knew his holiness, they also knew he would never agree to be a bishop so they conceived a trick. A citizen of Tours came to Martin and begged him to come visit his sick wife. When the kindhearted Martin got to Tours crowds of people came out of hiding and surrounded him. Unable to escape, he was swept into the city. The people may have been enthusiastic about their choice but the bishops there to consecrate the new bishop declared they were repelled by this dirty, ragged, disheveled choice. The people's reply was that they didn't choose Martin for his haircut, which could be fixed by any barber, but for his holiness and poverty, that only charity and grace could bring. Overwhelmed by the will of the crowds the bishops had no choice but to consecrate Martin.
Instead of living in a palace, Martin made his first home as bishop in a cell attached to a church in hopes of being able to maintain his lifestyle as a monk. But at that time bishops were more than spiritual pastors. With the Empire's administration disintegrating under outside invasion and internal conflict, often the only authority in a town like Tours was the bishop. People came to Martin constantly with questions and concerns that involved all the affairs of the area.
To regain some of his solitude Martin fled outside the city to live in a cabin made of branches. There he attracted as many as eighty disciples who wanted to follow him and founded the monastery of Marmoutiers. He kept in touch with Tours through priest representatives who reported to him and carried out his instructions and duties with the people.
He could not escape trouble by leaving. When he discovered that Hilary had been exiled from Poitiers as well for the same reason, Martin went to an island near Milan to live as a hermit. The Arians soon discovered that Hilary was even more trouble in exile, because of the writing he did, and let him come back. When Hilary returned to Poitiers, Martin was there to meet him and renew their old friendship. In order to fulfill Martin's call to solitude, Hilary gave Martin a wilderness retreat. As disciples came to Martin for direction, he founded a monastery for them called Ligug‚. It was there he performed the first of many miracles. When a catechumen died before baptism, Martin laid himself over the body and after several hours the man came back to life. Sulpicius also had talked to this man who was baptized immediately but lived many years after that. Martin remained in this monastery near his teacher and friend until after Hilary died.
This was still the era when bishops were chosen by the people and when the bishop of Tours died, the people decided they wanted an example of holiness as their new bishop. After that their choice was simple -- Martin. But as well as they knew his holiness, they also knew he would never agree to be a bishop so they conceived a trick. A citizen of Tours came to Martin and begged him to come visit his sick wife. When the kindhearted Martin got to Tours crowds of people came out of hiding and surrounded him. Unable to escape, he was swept into the city. The people may have been enthusiastic about their choice but the bishops there to consecrate the new bishop declared they were repelled by this dirty, ragged, disheveled choice. The people's reply was that they didn't choose Martin for his haircut, which could be fixed by any barber, but for his holiness and poverty, that only charity and grace could bring. Overwhelmed by the will of the crowds the bishops had no choice but to consecrate Martin.
Instead of living in a palace, Martin made his first home as bishop in a cell attached to a church in hopes of being able to maintain his lifestyle as a monk. But at that time bishops were more than spiritual pastors. With the Empire's administration disintegrating under outside invasion and internal conflict, often the only authority in a town like Tours was the bishop. People came to Martin constantly with questions and concerns that involved all the affairs of the area.
To regain some of his solitude Martin fled outside the city to live in a cabin made of branches. There he attracted as many as eighty disciples who wanted to follow him and founded the monastery of Marmoutiers. He kept in touch with Tours through priest representatives who reported to him and carried out his instructions and duties with the people.
It may seem from this that
Martin did not get involved with what was
going on but Martin was deeply committed to his responsibilities.
One of those responsibilities was, he felt, the missionary conversion of those who still held to various non-Christian beliefs. In those early days of Christianity such old beliefs survived in abundance. He did not attempt to convert these people from a high pulpit or from far away. His method was to travel from house to house and speak to people about God. Then he would organize the converts into a community under the direction of a priest of monk. In order to let them know of his continued love and to keep them following the faith, he would then visit these new communities regularly.
Of course he ran into resistance. In one rather ridiculous scene, locals decided to get back at him by dressing up as the gods. So in the middle of the night, he was visited by a waggish talkative Mercury, a doltish Jupiter, and an enthusiastically naked Venus, as well as various "wood spirits." Needless to say, he was unconvinced by this show.
In one town, when he tried to convince the locals to cut down a pine tree they venerated, they agreed -- but only if Martin would sit where the tree was going to fall! Martin seated himself directly under the path of the leaning tree and the townspeople began to cut from the other side. However, just as the tree began to topple, Martin made the sign of the cross and the tree fell in the opposite direction -- slowly enough to miss the fleeing townspeople. Martin won many converts that day.
Martin tore down many non-Christian temples and always built a Christian church in their place to make a point about true worship and give people a genuine replacement for their false idols. In once case when a huge tower was not torn down under his orders, a bolt of lightning came to destroy it after his prayers.
One of those responsibilities was, he felt, the missionary conversion of those who still held to various non-Christian beliefs. In those early days of Christianity such old beliefs survived in abundance. He did not attempt to convert these people from a high pulpit or from far away. His method was to travel from house to house and speak to people about God. Then he would organize the converts into a community under the direction of a priest of monk. In order to let them know of his continued love and to keep them following the faith, he would then visit these new communities regularly.
Of course he ran into resistance. In one rather ridiculous scene, locals decided to get back at him by dressing up as the gods. So in the middle of the night, he was visited by a waggish talkative Mercury, a doltish Jupiter, and an enthusiastically naked Venus, as well as various "wood spirits." Needless to say, he was unconvinced by this show.
In one town, when he tried to convince the locals to cut down a pine tree they venerated, they agreed -- but only if Martin would sit where the tree was going to fall! Martin seated himself directly under the path of the leaning tree and the townspeople began to cut from the other side. However, just as the tree began to topple, Martin made the sign of the cross and the tree fell in the opposite direction -- slowly enough to miss the fleeing townspeople. Martin won many converts that day.
Martin tore down many non-Christian temples and always built a Christian church in their place to make a point about true worship and give people a genuine replacement for their false idols. In once case when a huge tower was not torn down under his orders, a bolt of lightning came to destroy it after his prayers.
Martin was also dedicated
to freeing
of prisoners, so much so that when authorities, even the emperors,
heard he was coming, they refused to see him because they knew he would
request mercy for someone and they would be unable to refuse. Martin
was so dedicated that few escaped his entreaties. One who didn't was a
general named Avitianus who arrived at Tours with ranks of prisoners he
intended to torture and execute the next day. As soon as Martin heard
of this cruel plan, he left his monastery for the city. Although he
arrived there after midnight, he went straight to the house where
Avitianus was staying and threw himself on the threshold crying out in
a loud voice. Sulpicius tells us that it was an angel who awakened
Avitianus to tell him Martin was outside. The servants, certain
Avitianus was dreaming, reassured him there was no one out there
(without looking themselves). But after the angel woke him up the
second time, Avitianus went outside himself and told Martin, "Don't
even say a word. I know what your request is. Every prisoner shall be
spared."
Remarkably enough Sulpicius had this story from Avitianus himself, who loved to tell it.
Martin was human and made mistakes. In spite of what we may think of people in earlier times, many were skeptical of his visions of demons, believing them to come from too much fasting. He also announced eight years before he died that the Antichrist had been born. But his visions, whatever the source, are still instructive.
At one point the devil appeared to him dressed in magnificent robes, encrusted with gold and gems, and announced he was Jesus and that Martin was to adore him. Martin immediately saw the mistake the devil had made (and had to make) and asked, "Where are the marks of the nails? Where the piercing of the spear? Where the crown of thorns? When I see the marks of the Passion I shall adore my Lord." Jesus would not come in riches but with the signs of his suffering and poverty.
Martin's compassion was as well-known as his miracles. In just one case out of many a father came to him griefstricken that his daughter had never spoken. Martin healed her by asking her to say her father's name -- which she did.
However it was this compassion and mercy that led to what he considered his greatest mistake. Bishops from Spain including a bishop named Ithacius had gone to the emperor soliciting his help in destroying a new heresy taught by a man named Priscillian. Martin agreed completely that Priscillian was teaching heresy (among other things, he rejected marriage, and said that the world was created by the devil) and that he should be excommunicated. But he was horrified that Ithacius had appealed to a secular authority for help and even more upset that Ithacius was demanding the execution of Priscillian and his followers. Martin hurried to intervene with emperor Maximus, as did Ambrose of Milan. Martin stated his case that this was a church matter and that secular authority had no power to intervene and that excommunication of the heretics was punishment enough. He left believing he had won the argument and saved the heretics but after he left Ithacius began his manipulation again and Priscillian and the other prisoners were tortured and executed. This was the first time a death sentence had been given for heresy -- a horrible precedent.
Remarkably enough Sulpicius had this story from Avitianus himself, who loved to tell it.
Martin was human and made mistakes. In spite of what we may think of people in earlier times, many were skeptical of his visions of demons, believing them to come from too much fasting. He also announced eight years before he died that the Antichrist had been born. But his visions, whatever the source, are still instructive.
At one point the devil appeared to him dressed in magnificent robes, encrusted with gold and gems, and announced he was Jesus and that Martin was to adore him. Martin immediately saw the mistake the devil had made (and had to make) and asked, "Where are the marks of the nails? Where the piercing of the spear? Where the crown of thorns? When I see the marks of the Passion I shall adore my Lord." Jesus would not come in riches but with the signs of his suffering and poverty.
Martin's compassion was as well-known as his miracles. In just one case out of many a father came to him griefstricken that his daughter had never spoken. Martin healed her by asking her to say her father's name -- which she did.
However it was this compassion and mercy that led to what he considered his greatest mistake. Bishops from Spain including a bishop named Ithacius had gone to the emperor soliciting his help in destroying a new heresy taught by a man named Priscillian. Martin agreed completely that Priscillian was teaching heresy (among other things, he rejected marriage, and said that the world was created by the devil) and that he should be excommunicated. But he was horrified that Ithacius had appealed to a secular authority for help and even more upset that Ithacius was demanding the execution of Priscillian and his followers. Martin hurried to intervene with emperor Maximus, as did Ambrose of Milan. Martin stated his case that this was a church matter and that secular authority had no power to intervene and that excommunication of the heretics was punishment enough. He left believing he had won the argument and saved the heretics but after he left Ithacius began his manipulation again and Priscillian and the other prisoners were tortured and executed. This was the first time a death sentence had been given for heresy -- a horrible precedent.
Martin's mistake was yet
to come. He hurried back in order to forestall
a massacre of the Priscillianists. Once there he absolutely refused
communion with the bishops who had murdered the people. This was a
strong statement that rejected the persecuting bishops as part of the
communion of the Church.
Unfortunately, the emperor
Maximus knew the key to Martin's heart. He
had prisoners that supported the former emperor Gratian in captivity
and knew Martin wanted mercy for them. Maximus said that he would free
these prisoners if Martin would share communion with Ithacius. Martin
agreed to do so, but afterwards was so overcome with shame and guilt
for giving in to such evil that he never went to any more assemblies of
bishops.
On his way home, still weighed down with a feeling that he had sinned by communicating with Ithacius, he had a vision of angel who told him that although he was right to regret what he did, he was wrong to brood over his faults. "You saw no other way out," the angel said. "Take courage again: recover your ordinary firmness; otherwise you will be imperilling not your glory but your salvation." This advice we all should remember if we dwell too much on our mistakes.
Martin died when he was over 80 years old on November 8. Historians disagree on the year and place it anywhere from 395 to 402. His feast is November 11, the day he was buried, at his request, in the Cemetery of the Poor.
316?-397) If saints, like stars, vary in greatness, St. Martin of Tours is a saint of great magnitude. Although he flourished in ancient times, we know a good deal about him--a further proof of his wide popularity.
Martin was the son of an Italian officer of the Roman army. He was born in what is now Szombathely, Hungary, when his father was on a military tour of duty; but before long his parents returned to Pavia, Italy, and it was there that the son grew up. Although the parents were pagans, Martin became a Christian catechumen at age 10. Roman law required that the sons of soldiers also be soldiers, so Martin took the military oath at 15, and was discharged only in 356. But his life was more Christian than soldierly, especially after his baptism at 18. From his earliest military years dates the story, legendary but characteristic, of his encounter with the poor man of Amiens, France.
One wintry day, says the tale, Martin encountered at the city gate a man who stood begging alms, shaking with cold but spurned by passersby. Touched by the sight, the young soldier wanted to help. Since he had no coins on his person, he took off his military cloak, cut it in two with his sword, gave the beggar one part, and donned the other part himself. Some bystanders laughed at this soldier dressed in a ragged half-cape. But that night in a dream, Private Martin saw Jesus himself dressed in the beggar's half. Jesus said, "Martin, yet a catechumen, covered me with this garment."
Eventually the military man decided that as a soldier of Christ he could no longer serve in the ranks. Emperor Julian ("the Apostate") thereupon jailed him for "cowardice", but shortly afterward gave him a discharge. Then he returned home and converted his mother and others to Christianity (but not his father).
For a while he campaigned against the local Arian heretics. (They denied the divinity of Christ.) Then, fascinated by the monastic life that was becoming popular among devout Christians, he took up the life of a hermit on an island near Genoa. After a while he contacted St. Hilary, bishop of Poitiers in western France, and received from him an invitation to move his hermitage to the present Ligugé near Poitiers. When a number of other men came to Ligugé and asked to join him, Martin the hermit established what seems to have been the pioneer monastery in France. This was around 360. During the next decade he not only helped form his disciples in the religious life but preached throughout the countryside of Gaul, which was still largely pagan.
On his way home, still weighed down with a feeling that he had sinned by communicating with Ithacius, he had a vision of angel who told him that although he was right to regret what he did, he was wrong to brood over his faults. "You saw no other way out," the angel said. "Take courage again: recover your ordinary firmness; otherwise you will be imperilling not your glory but your salvation." This advice we all should remember if we dwell too much on our mistakes.
Martin died when he was over 80 years old on November 8. Historians disagree on the year and place it anywhere from 395 to 402. His feast is November 11, the day he was buried, at his request, in the Cemetery of the Poor.
316?-397) If saints, like stars, vary in greatness, St. Martin of Tours is a saint of great magnitude. Although he flourished in ancient times, we know a good deal about him--a further proof of his wide popularity.
Martin was the son of an Italian officer of the Roman army. He was born in what is now Szombathely, Hungary, when his father was on a military tour of duty; but before long his parents returned to Pavia, Italy, and it was there that the son grew up. Although the parents were pagans, Martin became a Christian catechumen at age 10. Roman law required that the sons of soldiers also be soldiers, so Martin took the military oath at 15, and was discharged only in 356. But his life was more Christian than soldierly, especially after his baptism at 18. From his earliest military years dates the story, legendary but characteristic, of his encounter with the poor man of Amiens, France.
One wintry day, says the tale, Martin encountered at the city gate a man who stood begging alms, shaking with cold but spurned by passersby. Touched by the sight, the young soldier wanted to help. Since he had no coins on his person, he took off his military cloak, cut it in two with his sword, gave the beggar one part, and donned the other part himself. Some bystanders laughed at this soldier dressed in a ragged half-cape. But that night in a dream, Private Martin saw Jesus himself dressed in the beggar's half. Jesus said, "Martin, yet a catechumen, covered me with this garment."
Eventually the military man decided that as a soldier of Christ he could no longer serve in the ranks. Emperor Julian ("the Apostate") thereupon jailed him for "cowardice", but shortly afterward gave him a discharge. Then he returned home and converted his mother and others to Christianity (but not his father).
For a while he campaigned against the local Arian heretics. (They denied the divinity of Christ.) Then, fascinated by the monastic life that was becoming popular among devout Christians, he took up the life of a hermit on an island near Genoa. After a while he contacted St. Hilary, bishop of Poitiers in western France, and received from him an invitation to move his hermitage to the present Ligugé near Poitiers. When a number of other men came to Ligugé and asked to join him, Martin the hermit established what seems to have been the pioneer monastery in France. This was around 360. During the next decade he not only helped form his disciples in the religious life but preached throughout the countryside of Gaul, which was still largely pagan.
Gifted with the power of miracles, he was a
very successful missionary.
In 371, the people of Tours insisted that
Martin be their bishop.
He refused. But after they had tricked him into being consecrated, he
finally accepted the task. Unwilling to abandon his monastic life, he
set up a new monastery at Marmoutier, near Tours. In a short time the
community grew to 80 monks. In this district, too, Bishop Martin became
an effective missionary; indeed, he moved out from Touraine into
northern Gaul (including Paris) and into the southeast of France.
The longer Martin lived, the more his influence increased, in matters of state as well as church. Thus he intervened successfully with a tyrannical army officer to prevent him from torturing and executing a number of prisoners. He was less successful, however, in his effort to prevent the government from executing some Priscillianists. Not that he approved the errors of these Christian heretics. He simply believed that the Church, not the civil government, should handle the case, and that death was not an appropriate penalty.
Martin was still engaged in his tireless labors when it was revealed to him that his death was approaching. He told his disciples of this coming event, but they begged him not to "desert" them. Torn between their will and God's will, he prayed in anguish, "Lord, if your people still need me, I will keep working." But whatever delay he was granted was not long. He died in the harness on November 8, 397. Burial was at Tours on November 11, which became his feastday.
St. Martin's tomb quickly became one of the most beloved shrines in Europe, and Martin one of the most popular saints, not only in France, where his name is interwoven with many folk traditions (e.g. the name "St. Martin's Summer" for "Indian Summer"), but especially in England. There the oldest existing church in the country, near Canterbury, is dedicated to him. And to this day, the feast of St. Martin of Tours, "this glory of France and light of the western Church", is listed in the calendar of the Anglican Church. --Father Robert F. McNamara
The longer Martin lived, the more his influence increased, in matters of state as well as church. Thus he intervened successfully with a tyrannical army officer to prevent him from torturing and executing a number of prisoners. He was less successful, however, in his effort to prevent the government from executing some Priscillianists. Not that he approved the errors of these Christian heretics. He simply believed that the Church, not the civil government, should handle the case, and that death was not an appropriate penalty.
Martin was still engaged in his tireless labors when it was revealed to him that his death was approaching. He told his disciples of this coming event, but they begged him not to "desert" them. Torn between their will and God's will, he prayed in anguish, "Lord, if your people still need me, I will keep working." But whatever delay he was granted was not long. He died in the harness on November 8, 397. Burial was at Tours on November 11, which became his feastday.
St. Martin's tomb quickly became one of the most beloved shrines in Europe, and Martin one of the most popular saints, not only in France, where his name is interwoven with many folk traditions (e.g. the name "St. Martin's Summer" for "Indian Summer"), but especially in England. There the oldest existing church in the country, near Canterbury, is dedicated to him. And to this day, the feast of St. Martin of Tours, "this glory of France and light of the western Church", is listed in the calendar of the Anglican Church. --Father Robert F. McNamara
403 St.
Epiphanius of Salamis “Oracle of Palestine’ bishop of
Constantia Salamis Cyprus authority on Mary and taught the
primacy of Peter among the Apostles reputation for scholarship
austerities mortifications spiritual wisdom and advice authored many
treatises.
Salamínæ, in Cypro, sancti Epiphánii Epíscopi, qui, multíplici eruditióne et sacrárum sciéntia litterárum excéllens, vitæ quoque sanctitáte, zelo cathólicæ fídei, munificéntia in páuperes et virtúte miraculórum éxstitit admirándus.
At Salamis in Cyprus, St. Epiphanius, a bishop of great erudition, with a profound knowledge of the Holy Scriptures. He is to be admired for the sanctity of his life, his zeal for the Catholic faith, his charity to the poor, and the gift of miracles.
He was born in Besanduk, Palestine, in 315, and he became an expert in scriptural languages. He spent time as a monk and as a hermit. In 333, he was ordained and made the abbot of a monastery at Eleutheropolis. He became the bishop of Cyprus in 367, a foe of the Arians. After a series of disputes, Epiphanius concentrated on writing. He was an authority on Mary and taught the primacy of Peter among the Apostles. He is considered an outstanding Church defender. Salamis Cyprus
Epiphanius of Salamis B (RM) Born at Besanduk, Palestine, c. 315; died at sea in 403. Born into a Hellenized Jewish family, Epiphanius became an expert in the languages needed to understand Scripture. From his earliest youth he was a monk in Palestine. Later he went to Egypt and stayed at several desert communities. He returned to Palestine about 333, was ordained, and became superior of a monastery at Eleutheropolis (Beit Jibrin), which he had built in his youth and which he directed for 30 years.
He achieved a widespread reputation for his scholarship, austerities, mortifications, spiritual wisdom, and advice. Called "the Oracle of Palestine," he became bishop of Constantia (Salamis), Cyprus, and metropolitan of Cyprus in 367, although still continuing as superior of his monastery. His reputation was such that he was one of the few orthodox bishops not harassed by Arian Emperor Valens, though Epiphanius preached vigorously against Arianism.
He supported Bishop Paulinus in 376 at Antioch against the claims of Metetius and the Eastern bishops, and attended a council in Rome summoned by Pope Saint Damasus in 382. Late in his life Epiphanius was embroiled in several unpleasant episodes with fellow prelates. First, he ordained a priest in another bishop's diocese.
He also denounced his host, Bishop John of Jerusalem, in John's cathedral in 394 for John's softness to Origenism (he believed Origen responsible for many of the heresies of the times). This won for Epiphanius the friendship of Saint Jerome (Born c. 304; died in Rome in 384), who was a bitter opponent of Origen. (It is said that there was a test of wills between Jerome and Origen; the winner of the crown was the one who outlived the other, Jerome.)
Salamínæ, in Cypro, sancti Epiphánii Epíscopi, qui, multíplici eruditióne et sacrárum sciéntia litterárum excéllens, vitæ quoque sanctitáte, zelo cathólicæ fídei, munificéntia in páuperes et virtúte miraculórum éxstitit admirándus.
At Salamis in Cyprus, St. Epiphanius, a bishop of great erudition, with a profound knowledge of the Holy Scriptures. He is to be admired for the sanctity of his life, his zeal for the Catholic faith, his charity to the poor, and the gift of miracles.
He was born in Besanduk, Palestine, in 315, and he became an expert in scriptural languages. He spent time as a monk and as a hermit. In 333, he was ordained and made the abbot of a monastery at Eleutheropolis. He became the bishop of Cyprus in 367, a foe of the Arians. After a series of disputes, Epiphanius concentrated on writing. He was an authority on Mary and taught the primacy of Peter among the Apostles. He is considered an outstanding Church defender. Salamis Cyprus
Epiphanius of Salamis B (RM) Born at Besanduk, Palestine, c. 315; died at sea in 403. Born into a Hellenized Jewish family, Epiphanius became an expert in the languages needed to understand Scripture. From his earliest youth he was a monk in Palestine. Later he went to Egypt and stayed at several desert communities. He returned to Palestine about 333, was ordained, and became superior of a monastery at Eleutheropolis (Beit Jibrin), which he had built in his youth and which he directed for 30 years.
He achieved a widespread reputation for his scholarship, austerities, mortifications, spiritual wisdom, and advice. Called "the Oracle of Palestine," he became bishop of Constantia (Salamis), Cyprus, and metropolitan of Cyprus in 367, although still continuing as superior of his monastery. His reputation was such that he was one of the few orthodox bishops not harassed by Arian Emperor Valens, though Epiphanius preached vigorously against Arianism.
He supported Bishop Paulinus in 376 at Antioch against the claims of Metetius and the Eastern bishops, and attended a council in Rome summoned by Pope Saint Damasus in 382. Late in his life Epiphanius was embroiled in several unpleasant episodes with fellow prelates. First, he ordained a priest in another bishop's diocese.
He also denounced his host, Bishop John of Jerusalem, in John's cathedral in 394 for John's softness to Origenism (he believed Origen responsible for many of the heresies of the times). This won for Epiphanius the friendship of Saint Jerome (Born c. 304; died in Rome in 384), who was a bitter opponent of Origen. (It is said that there was a test of wills between Jerome and Origen; the winner of the crown was the one who outlived the other, Jerome.)
Like Saint Jerome,
Epiphanius
was too immoderate in his
zeal and unable to use tact and discretion in his polemics.
When Epiphanius was nearly
80, in 402, at the behest of Bishop
Theophilus of Alexandria, the saint went to Constantinople to support
Theophilus in his campaign against Saint John Chrysostom, and the four
"Tall Brothers" and then admitted he knew nothing of their teachings.
Yes, even a saint can be headstrong or ornery at times. When he
realized he was being used as a tool by Theophilus against
Saint John Chrysostom, who had given refuge to the monks persecuted by
Theophilus and who were appealing to the emperor, and Epiphanius
started back to Salamis, only to die on the way home.
He wrote numerous theological treatises, among them Ancoratus, on the Trinity and the Resurrection; Panarion (The Medicine Box) on some 80 heresies--real and imagined--and their refutations. The number 80 was chosen to correspond with the 'fourscore concubines' of the Song of Songs (6:8). He also authored De mensuribus et ponderibus, on ancient Jewish customs and measures. He was an authority on devotion to Mary and taught the primacy of Peter among the Apostles (Attwater, Benedictines, Delaney)
He wrote numerous theological treatises, among them Ancoratus, on the Trinity and the Resurrection; Panarion (The Medicine Box) on some 80 heresies--real and imagined--and their refutations. The number 80 was chosen to correspond with the 'fourscore concubines' of the Song of Songs (6:8). He also authored De mensuribus et ponderibus, on ancient Jewish customs and measures. He was an authority on devotion to Mary and taught the primacy of Peter among the Apostles (Attwater, Benedictines, Delaney)
Alexandríæ beáti Isidóri, sanctitáte vitæ, fide et miráculis clari.
At Alexandria, blessed Isidore, renowned for holiness of life, faith, and miracles.
IN early life Isidore, after distributing his large fortune to the poor, became an ascetic in the Nitrian desert. Afterwards he fell under the influence of St Athanasius, who ordained him and took him to Rome in 341. The greater part of his life, however, seems to have been passed as governor of the great hospital at Alexandria. When Palladius, the author of the Lausiac History, came to Egypt to adopt an ascetic life, he addressed himself first to Isidore, who advised him simply to practise austerity and self-denial, and then to return for further instruction. During his last days the saint, when over eighty years of age, was overwhelmed with persecutions, misrepresentations and troubles of every description. St Jerome denounced him in violent terms for his supposed Origenist sympathies, and his own bishop, Theophilus, who had once been his friend, excommunicated him, so that Isidore was driven to take refuge in the Nitrian desert, where he had spent his youth. In the end he fled to Constantinople to seek the protection of St John Chrysostom, and there shortly afterwards he died at the age of eighty-five.
See
Palladius, Historia Lausiaca, and Dialogus
de vita
Chrysostomi; and Acta Sanctorum, January 15.
Neápoli, in Campánia, sancti Sevéri Epíscopi, qui, inter ália admiránda, mórtuum de sepúlcro excitávit ad tempus, ut mendácem víduæ et pupíllórum creditórum argúeret falsitátis.
At Naples in Campania, Bishop St. Severus, who, among other prodigies, raised for a short time a dead man from the grave in order to convict of falsehood the lying creditor of a widow and her children.
Bishop Severus of Naples was a renowned miracle worker. He raised a dead man to life in order that he should bear witness in favor of his persecuted widow (Benedictines).
409
Saint Olympias
the Deaconess; daughter of senator Anicius Secundus, granddaughter of
the noted eparch Eulalios; distributed her wealth to all the needy: the
poor, the
orphaned and the widowed, also gave generously to the churches,
monasteries, hospices and shelters for the downtrodden and the
homeless; Miracles and healings
occurred from her relics Eulalios (is mentioned
in the life of St Nicholas). Before
her marriage
to Anicius Secundus, Olympias's mother had been married to the Armenian
emperor Arsak and became widowed. When St Olympias was still very
young, her parents betrothed her to a nobleman. The marriage was
supposed to take place when St Olympias reached the age of maturity.
The bridegroom soon died, however, and St Olympias did not wish to
enter into another marriage, preferring a life of virginity.
After the death of her parents she became the heir to great wealth, which she began to distribute to all the needy: the poor, the orphaned and the widowed. She also gave generously to the churches, monasteries, hospices and shelters for the downtrodden and the homeless.
Holy Patriarch Nectarius
(381-397) appointed St Olympias as a deaconess. The saint fulfilled her
service honorably and without reproach.After the death of her parents she became the heir to great wealth, which she began to distribute to all the needy: the poor, the orphaned and the widowed. She also gave generously to the churches, monasteries, hospices and shelters for the downtrodden and the homeless.
St Olympias provided great
assistance to hierarchs coming to
Constantinople: Amphilochius,
Bishop of Iconium, Onesimus of
Pontum, Gregory the Theologian,
St Basil the Great's brother
Peter of Sebaste, Epiphanius of
Cyprus, and she attended to them all with great love.
She did not regard her
wealth as her own but rather God's, and she distributed not only to
good people, but also to their enemies.St John Chrysostom (November 13) had high regard for St Olympias, and he showed her good will and spiritual love. When this holy hierarch was unjustly banished, St Olympias and the other deaconesses were deeply upset. Leaving the church for the last time, St John Chrysostom called out to St Olympias and the other deaconesses Pentadia, Proklia and Salbina. He said that the matters incited against him would come to an end, but scarcely more would they see him. He asked them not to abandon the Church, but to continue serving it under his successor. The holy women, shedding tears, fell down before the saint.
Patriarch Theophilus of Alexandria (385-412), had repeatedly benefited from the generosity of St Olympias, but turned against her for her devotion to St John Chrysostom. She had also taken in and fed monks, arriving in Constantinople, whom Patriarch Theophilus had banished from the Egyptian desert. He levelled unrighteous accusations against her and attempted to cast doubt on her holy life.
After banishment of St John Chrysostom, someone set fire to a large church, and after this a large part of the city burned down.
All the supporters of St
John Chrysostom came under suspicion of arson,
and they were summoned for interrogation. They summoned St Olympias to
trial, rigorously interrogating her. They fined her a large sum of
money for the crime of arson, despite her innocence and a lack of
evidence against her. After this the saint left Constantinople and set
out to Kyzikos (on the Sea of Marmara). But her enemies did not cease
their persecution. In the year 405 they sentenced her to prison at
Nicomedia, where the saint underwent much grief and deprivation. St
John Chrysostom wrote to her from his exile, consoling her in her
sorrow. In the year 409 St Olympias entered into eternal rest.
St Olympias appeared in a
dream to the Bishop of Nicomedia and
commanded that her body be placed in a wooden coffin and cast into the
sea. "Wherever the waves carry the coffin, there let my body be
buried," said the saint. The coffin was brought by the waves to a place
named Brokthoi near Constantinople.
The inhabitants, informed
of
this by God, took the holy relics of St Olympias and placed them in the
church of the holy Apostle Thomas.
Afterwards, during an invasion of enemies, the church was burned, but the relics were preserved. Under the Patriarch Sergius (610-638), they were transferred to Constantinople and put in the women's monastery founded by St Olympias. Miracles and healings occurred from her relics.
Olympias
Orthodoxe Kirche: 25. Juli (auch 24. oder 26. Juli) Katholische Kirche: 17. Dezember
OlympiasOlympias wurde 361 oder 368 in einer vornehmen Familie in Konstantinopel geboren. Sie heiratete den Stadtpräfekten, verlor aber ihren Ehemann nach wenigen Monaten. Ein Angebot des Kaisers Theodosius zu einer Ehe mit einem seiner Verwandten lehnte sie ab. Vielmehr verteilte sie ihr Vermögen an die Notleidenden und ließ in Konstantinopel ein Frauenkloster bauen. Patriarch Nektarios weihte sie zur Diakonisse. Sie wurde auch die erste Vorsteherin in ihrem Kloster. Besonders eng war ihre Beziehung zu Johannes Chrysostomus. Als Chrysostomus verbannt wurde, wurde auch Olympias gezwungen, Konstantinopel zu verlassen. Sie starb 408 oder 409 in Nikomedien (Izmit).
Afterwards, during an invasion of enemies, the church was burned, but the relics were preserved. Under the Patriarch Sergius (610-638), they were transferred to Constantinople and put in the women's monastery founded by St Olympias. Miracles and healings occurred from her relics.
Olympias
Orthodoxe Kirche: 25. Juli (auch 24. oder 26. Juli) Katholische Kirche: 17. Dezember
OlympiasOlympias wurde 361 oder 368 in einer vornehmen Familie in Konstantinopel geboren. Sie heiratete den Stadtpräfekten, verlor aber ihren Ehemann nach wenigen Monaten. Ein Angebot des Kaisers Theodosius zu einer Ehe mit einem seiner Verwandten lehnte sie ab. Vielmehr verteilte sie ihr Vermögen an die Notleidenden und ließ in Konstantinopel ein Frauenkloster bauen. Patriarch Nektarios weihte sie zur Diakonisse. Sie wurde auch die erste Vorsteherin in ihrem Kloster. Besonders eng war ihre Beziehung zu Johannes Chrysostomus. Als Chrysostomus verbannt wurde, wurde auch Olympias gezwungen, Konstantinopel zu verlassen. Sie starb 408 oder 409 in Nikomedien (Izmit).
411
St Alexis fragrant myrrh flowed from holy relics healing upon the sick.
the Voice was heard
again in the
temple: "Seek the Man of God in the
house of Euphemianus." born at Rome into the family of the pious and poverty-loving Euphemianus and Aglais. The couple was childless for a long time and constantly prayed the Lord to grant them a child.
At six years of age the
child began to read and successfully studied
the mundane sciences, but it was with particular diligence that he read
Holy Scripture. When he was a young man, he began to imitate his
parents: he fasted strictly, distributed alms and beneath his fine
clothing he secretly wore a hair shirt. Early on there burned within
him the desire to leave the world and serve God. His parents, however,
had arranged for Alexis to marry a beautiful and virtuous bride.
On his wedding night, Alexis gave her his ring and his belt (which were very valuable) and said, "Keep these things, Beloved, and may the Lord be with us until His grace provides us with something better." Secretly leaving his home, he boarded a ship sailing for Mesopotamia.
On his wedding night, Alexis gave her his ring and his belt (which were very valuable) and said, "Keep these things, Beloved, and may the Lord be with us until His grace provides us with something better." Secretly leaving his home, he boarded a ship sailing for Mesopotamia.
Icon
of the Lord
"Not-made-by-Hands"
Arriving
in the city of Edessa, where the Icon of the Lord "Not-made-by-Hands"
(August 16) was preserved, Alexis sold everything that he had,
distributed the money to the poor and began to live near the church of
the Most Holy Theotokos under a portico. The saint used a portion of
the alms he received to buy bread and water, and he distributed the
rest to the aged and infirm. Each Sunday he received the Holy
Mysteries.
The parents sought the missing Alexis everywhere, but without success. The servants sent by Euphemianus also arrived in Edessa, but they did not recognize the beggar sitting at the portico as their master. His body was withered by fasting, his comeliness vanished, his stature diminished.
The saint recognized them and
gave thanks to the Lord that he received alms from his own servants. The parents sought the missing Alexis everywhere, but without success. The servants sent by Euphemianus also arrived in Edessa, but they did not recognize the beggar sitting at the portico as their master. His body was withered by fasting, his comeliness vanished, his stature diminished.
The inconsolable mother of
St Alexis confined herself in her room,
incessantly praying for her son. His wife also grieved with her
in-laws.
St Alexis dwelt in Edessa for seventeen years. Once, the Mother of God spoke to the sacristan of the church where the saint lived: "Lead into My church that Man of God, worthy of the Kingdom of Heaven. His prayer rises up to God like fragrant incense, and the Holy Spirit rests upon him." The sacristan began to search for such a man, but was not able to find him for a long time. Then he prayed to the Most Holy Theotokos, beseeching Her to clear up his confusion. Again a voice from the icon proclaimed that the Man of God was the beggar who sat in the church portico.
The sacristan found St Alexis and brought him into the church. Many recognized him and began to praise him. The saint secretly boarded a ship bound for Cilicia, intending to visit the church of St Paul in Tarsus. But God ordained otherwise. A storm took the ship far to the West and it reached the coast of Italy. The saint journeyed to Rome and decided to live in his own house.
Unrecognized, he humbly asked
his
father's permission to settle in some corner of his courtyard.
Euphemianus settled Alexis in a specially constructed cell and gave
orders to feed him from his table. St Alexis dwelt in Edessa for seventeen years. Once, the Mother of God spoke to the sacristan of the church where the saint lived: "Lead into My church that Man of God, worthy of the Kingdom of Heaven. His prayer rises up to God like fragrant incense, and the Holy Spirit rests upon him." The sacristan began to search for such a man, but was not able to find him for a long time. Then he prayed to the Most Holy Theotokos, beseeching Her to clear up his confusion. Again a voice from the icon proclaimed that the Man of God was the beggar who sat in the church portico.
The sacristan found St Alexis and brought him into the church. Many recognized him and began to praise him. The saint secretly boarded a ship bound for Cilicia, intending to visit the church of St Paul in Tarsus. But God ordained otherwise. A storm took the ship far to the West and it reached the coast of Italy. The saint journeyed to Rome and decided to live in his own house.
Living at his parental
home, the saint continued to fast and he spent
day and night at prayer. He humbly endured insults and jeering from the
servants of his father. The cell of Alexis was opposite his wife's
windows, and the ascetic suffered grievously when he heard her weeping.
Only his immeasurable love for God helped the saint endure this
torment. St Alexis dwelt at the house of his parents for seventeen
years and the Lord revealed to him the day of his death. Then the
saint, taking paper and ink, wrote certain things that only his wife
and parents would know. He also asked them to forgive him for the pain
he had caused them.
On the day of St Alexis' death in 411, Archbishop Innocent (402-417) was serving Liturgy in the presence of the emperor Honorius (395-423). During the services a Voice was heard from the altar: "Come unto Me, all ye who labor and are heavy laden, and I will give you rest" (Mt.11:28).
On the day of St Alexis' death in 411, Archbishop Innocent (402-417) was serving Liturgy in the presence of the emperor Honorius (395-423). During the services a Voice was heard from the altar: "Come unto Me, all ye who labor and are heavy laden, and I will give you rest" (Mt.11:28).
All those present fell to
the
ground in terror.
The Voice continued: "On
Friday morning the Man of God comes forth from
the body; have him pray for the city, that you may remain untroubled."
They began to search throughout Rome, but they did not find the saint.
Thursday evening the Pope was serving Vigil in the Church of St Peter.
He asked the Lord to show them
where to find the Man of God. After Liturgy the Voice
was heard again in the temple: "Seek the Man of
God in the house of Euphemianus." All hastened there, but the saint was
already dead. His face shone like the face of an angel, and his hand
clasped the paper, and they were unable to take it. They placed the
saint's body on a cot, covered with costly coverings. The Pope and the
Emperor bent their knees and turned to the saint, as to one yet alive,
asking him to open his hand.
And the saint heard their
prayer. When
the letter was read, the righteous one's wife and parents tearfully
venerated his holy relics. The body of the saint was
placed in the center of the city. The emperor
and the Pope carried the body of the saint into the church, where it
remained for a whole week, and then was placed in a marble crypt. A
fragrant myrrh began to flow from the holy relics, bestowing healing
upon the sick.
The venerable relics of St
Alexis, the
Man of God, were buried in the church of St Boniface. The relics were
uncovered in the year 1216.
The Life of St Alexis, the
Man
of God, was always very popular in Russia.
412 Cyrus and John
from
the city of Konopa, near Alexandria Transfer of the Relics of the Holy
Martyrs, Unmercenaries and Wonderworkers
many miracles,
healings of the sick and infirm(where they suffered in the year 311) to the nearby village of Manuphin, took place in the year 412. This Egyptian village prompted fear in everyone, since in a former time there was a pagan temple inhabited by evil spirits. Patriarch Theophilus (385-412) wanted to cleanse this place of demons, but he died. His wish was fulfilled by his successor in the See of Alexandria, the holy Patriarch Cyril (412-444). He prayed fervently in carrying out this project. An angel of the Lord appeared in a vision to the hierarch and commanded the venerable relics of Sts Cyrus and John be transferred to Manuphin. His Holiness Patriarch Cyril did the angel's bidding and built a church at Manuphin in the name of the holy martyrs.
From that time this place was purified of the Enemy's influence, and by the prayers of the holy Martyrs Cyrus and John there began to occur many miracles, healings of the sick and infirm. An account Sts Cyrus and John is located under January 31.
Orthodoxe und Katholische Kirche: Cyrus und Johannes - Übertragung der Gebeine - 28. Juni
Cyrus wurde in Alexandria
geboren. Er war Arzt und Christ und
behandelte alle Armen unentgeltlich an Leib und Seele. Er konnte durch
sein Bekenntnis zu Christus viele heiden bekehren. Während der
diokletianischen Verfolgung floh er in die arabische Wüste. Auch
hier wirkte er weiter als Arzt und Heiler, wobei er auch viele Kranke
durch Gebet und Handauflegung heilen konnte.
Johannes war ein Soldat
und lebte in Edessa. Auf einer Pilgerreise nach
Jerusalem hörte er von Cyrus, ging zu ihm in die Wüste und
wurde sein Schüler. Beide gingen nach der Legende dann nach
Canopis in Ägypten, um Athanasia und ihren Töchtern
Theoktista, Theodotia und Eudoxia, die verhaftet worden waren,
beizustehen. Cyril und Johannes wurden ebenfalls verhaftet und
hingerichtet. Beide werden zu den heiligen Ärzten gezählt. Im
5. Jahrhundert wurden ihre Reliquien von Cyrill von Alexandria nach
Menuthis übertragen (Festtag 28. Juni). Cyrill wollte dem Kult der
Isis, die als heilende Göttin verehrt wurde, begegnen. Am Grab der
Märtyrer sollen sich nach dem Bericht des Patriarchen Sophronios
über 79 Wunderheilungen ereignet haben. Da über Cyrus und
Johannes nichts weiter bekannt ist, könnte ihre Lebensgeschichte
auch eine Legendenbildung zur Begründung der Heilkraft ihrer
Reliquien sein.
Bishop of Florence and one of the patrons of that city, b. there in the latter part of the reign of Constantine I; d. 337. Carefully educated by pagan parents, he came early under the influence of the holy bishop Theodore, was baptized by him, and succeeded, after much opposition, in bringing his father and mother to the Christian Faith. He embraced the clerical state, and rapidly rose to the position of archdeacon, when his virtues and notable powers as a preacher made him known to St. Ambrose, at whose instance Pope Damasus (366-86) called him to Rome, and employed him in various important missions, including a legation to Constantinople. On the death of Damasus he returned to his native city, where he resumed his apostolic labours, and on the death of the bishop of that see, Zenobius, to the great joy of the people, was appointed to succeed him. The ancient legends of his episcopal career -- in which, however, there are many interpolations of a later date -- are unanimous in their description of his saintly life and supernatural gifts. Extraordinary miracles, including several instances of the restoration of the dead to life, are attributed to him, and during his prolonged episcopate his fervour and zeal for souls never for a moment flagged. According to his biographer and successor in the See of Florence, Antonius, he died in his ninetieth year, in 424; but, as Antonius says that Innocent I (d. 417) was at the time pope, the date is uncertain. There is ground for believing that he actually died in 417, on 25 May, on which day the ancient tower where he is supposed to have lived, near the Ponte Vecchio, is annually decorated with flowers. His body was first buried in the Basilica of St. Laurence (consecrated by St. Ambrose in 393), and was later translated to San Salvador's church, on the site of the present cathedral. Beneath the high altar is the silver shrine of the saint, designed by Ghiberti about 1440, inn the same style as his famous bronze gates. There is a statute of Zenobus in San Marco, and other memorials of him in the city, where his name and memory are still venerated.
418 St. Amator
priest Bishop confessor Known for miracles ability to make spur
conversions including King Germanus scholars believe Amator ordained
St. Patrick
the son of Upper-class wealthy parents in Auxerre, France, also called Arnatre. At his wedding, Bishop Valerian read the words for the ordination ceremony for deacons.
Amator had not wanted to be married, and with the help of the bishop convinced his bride-to-be to enter a convent. He then became a priest and the bishop of Auxerre.
Known for his miracles and his ability to make spur conversions, Amator found himself threatened by the local governor, Germanus, a pagan who still conducted many of the old rituals.
Amator left for a time but upon his return he made Germanus a designated candidate for the bishopric. Some scholars believe it was Amator who ordained St. Patrick.
the son of Upper-class wealthy parents in Auxerre, France, also called Arnatre. At his wedding, Bishop Valerian read the words for the ordination ceremony for deacons.
Amator had not wanted to be married, and with the help of the bishop convinced his bride-to-be to enter a convent. He then became a priest and the bishop of Auxerre.
Known for his miracles and his ability to make spur conversions, Amator found himself threatened by the local governor, Germanus, a pagan who still conducted many of the old rituals.
Amator left for a time but upon his return he made Germanus a designated candidate for the bishopric. Some scholars believe it was Amator who ordained St. Patrick.
Placéntiæ
sancti Sabíni Epíscopi, miráculis
clari. At Piacenza, St. Sabinus, bishop, renowned for
miracles.
He
served
the Church early in his career, being sent by Pope St.
Damasus to Antioch to suppress the Meletian Schism in Antioch. Also a
friend of St. Ambrose of Milan, he regularly received from Ambrose
early versions of his writings. Sabinus read them and made suggestions
for revisions.He also attended the Council of Aquileia in 381.
A military general under the emperors Anastasius (491-518) and Justin (518-527)
The saint was distinguished for his virtue, piety, and compassion for all the destitute.
In the year 526 the Lord punished Antioch for Christians falling into the heresies of Nestorius and Eutyches, an earthquake destroyed this magnificent city. A large number of the inhabitants perished. Patriarch Euphrasios was crushed beneath a fallen column.
The emperor summoned Ephraim to oversee the restoration of the ruined city. Among the workers was a bishop who left his see for unknown reasons. He predicted to Ephraim his election to the patriarchal throne and asked him not to abandon deeds of charity, and to struggle firmly against the heretics. In the year 527 Ephraim was indeed elected to the patriarchal throne. He governed his flock firmly and wisely by the example of his life. He also defended it against heretical teachings through his sermons and letters.
The following event gives some idea of his faith. Near Herakleia was a stylite practicing asceticism, who had fallen into heresy. Learning about the ascetic, Ephraim went to him and urged him to be reunited to the Orthodox Church. The stylite was not agreeable. He decided to frighten the patriarch and he offered to kindle a large bonfire, so that they both might enter the fire. The bonfire was set, but the stylite did not dare to go into it. The patriarch prayed to the Lord Jesus Christ to show that his was the correct faith and, removing his omophorion, he put it in the bonfire. After three hours the firewood was consumed, but the omophorion of the saint was taken out unharmed. The stylite was converted from his heresy and reunited to the Church.
Ephraim fell asleep in the Lord in the year 425.
Among his labors, Ephraim defended the teaching of the Orthodox Church on the union of two natures, the divine and the human, in the Person of our Lord Jesus Christ.
left home at the age of seven, then spent the rest of his life in ascetical labors as a monk.
At first, he remained in Galatia, then went to Palestine. Later, he went to Antioch. There he enclosed himself in a tomb, devoting himself to deeds of prayer and strict abstinence. He partook of bread and water only every other day. Because of his holy life, God granted him the gift of wonderworking, healing infirmities and expelling devils.
St Peter died around the year 429 at the age of ninety-nine. His Life was written by Theodoret of Cyrrhus, whose mother had been healed by the saint.
This St Peter should not be confused with the other St Peter of Galatia, who is commemorated on October 9.
430
Saint Bassian, Bishop of Lodi friend of St Ambrose, Bishop of Milan
(December 7) glorified by miracles providing his flock
example of a
virtuous life St Bassian's father governed the Syracuse region (in Sicily) and he prepared his son to follow in his footsteps. He sent him to Rome to receive his education. While still in his childhood St Bassian had heard about the Christians and he wanted to learn more about them and become familiar with the Christian Faith. Gordian the priest taught him the essentials of the Christian Faith, and the youth was filled with the desire to accept Baptism.
At the time of the performing of the Mystery St Bassian beheld an angel in the Baptismal font, holding the garment in which the newly-baptized would be clothed.
The saint made bold to ask
who he was and where he was from.
The angel replied that he was
sent from afar to help him fulfill his holy intent to know Christ. Then
he became invisible.St Bassian began to lead a strict life, eating little food, and spending his nights at prayer. His servants were astonished at such temperance, and they surmised that he had accepted Christianity. They reported about this to St Bassian's father, who ordered him to return to Syracuse. Praying in the church of St John the Theologian, the saint received from the Apostle the command to leave Rome. And so St Bassian distributed all his substance to the poor and together with his faithful Christian servant, he set off to Ravenna to his kinsman, Bishop Ursus.
Bishop Ursus set him up at a solitary place outside the city near the church in honor of the Hieromartyr Apollinarius.
St Bassian quickly advanced spiritually, and soon he was glorified by miracles. During this time a judge had been falsely accused and was sentenced to death by decapitation. Along the way to he prayerfully called out for help to St Bassian. When the executioner was already holding the sword over his head, the sword suddenly was knocked from his hands and flew off to the side. This occurred three times. The same thing happened with another executioner.
When they reported this to the Emperor, the Emperor set the judge free. He then told how he had been saved through the intercession of St Bassian.
The people of the city, believing that the prayer of St Bassian was powerful before God, asked Bishop Ursus to ordain him to the priesthood. Upon the death of the bishop of the city of Lodium (Lodi in Liguria, Northern Italy), the priest Clement of the cathedral church had a revelation that St Bassian would be chosen Bishop of Lodium.
Both St Ambrose, Bishop of
Milan, and Bishop Ursus officiated at at his consecration.
St Bassian taught the people not only by word,
but also by deed,
providing his flock example of a virtuous life. At Lodi he built a
beautiful church dedicated to the holy Apostles. St Bassian often
exchanged letters with St Ambrose, and he was present at his blessed
repose, and buried his body. St Bassian died peacefully in the
year
430, having served as archbishop for 35 years.Born in Antioch, Syria towards the end of the fourth century into a pious Christian family. From his youth he was noted for his temperance. He ate food in small quantities, but not every day, and his flesh was humbled by vigil and unceasing prayer. For these deeds the Lord granted St Dius dispassion and the gift of wonderworking.
In a
vision, the Lord ordered St Dius to go to Constantinople and there
to serve both Him and the people. St Dius settled beyond the city in a
solitary place, where people feared to live. St Dius bravely contended
with the evil spirits which tried to expel him from this place. The
Lord heard the prayer of His saint: his staff took root, began to grow
and with time was transformed into an immense oak, which stood for a
long time even after the death of St Dius.
The surrounding inhabitants began to come to the saint for advice and guidance, and they sought healing from illnesses of body and soul. St Dius doctored the infirm with prayer, and whatever was offered him he distributed to the poor, the homeless and the sick.
Reports of St Dius reached even the emperor Theodosius the Younger. He came to St Dius for a blessing together with Patriarch Atticus of Constantinople (406-425). The emperor wanted a monastery to be built on the place of St Dius' efforts, and he provided the means for its construction. The Patriarch ordained the monk as a priest and made him the igumen. Soon numerous monastic brethren gathered to St Dius. The monastery was in need of a well, and they dug for a long time without success. Through the prayers of the monk the Lord brought forth a spring of pure water, which soon filled up the entire well. Once, through his prayers, the monk raised up a drowned man. The Lord worked many other miracles through His saint.
In extreme old age St Dius became grievously ill. He took his leave of the brethren, received the Holy Mysteries, and lay upon his cot like one dead. At the monastery His Holiness Patriarch Atticus (Comm. on Cheesefare Saturday) came for the funeral service and also Patriarch Alexander of Alexandria, who was then at Constantinople. The holy Elder unexpectedly rose up from his death bed and said, "The Lord has granted me fifteen more years of life." Great was the joy of the brethren.
St Dius did live another fifteen years, helping all with guidance and counsel, healing the sick, and being concerned for the poor and homeless. Shortly before his death, a radiant man in priestly garb appeared to him in the altar of the church and told him of his impending death. Having given thanks to the Lord for this news, St Dius quietly died and was buried in his monastery. (about the year 430).
The surrounding inhabitants began to come to the saint for advice and guidance, and they sought healing from illnesses of body and soul. St Dius doctored the infirm with prayer, and whatever was offered him he distributed to the poor, the homeless and the sick.
Reports of St Dius reached even the emperor Theodosius the Younger. He came to St Dius for a blessing together with Patriarch Atticus of Constantinople (406-425). The emperor wanted a monastery to be built on the place of St Dius' efforts, and he provided the means for its construction. The Patriarch ordained the monk as a priest and made him the igumen. Soon numerous monastic brethren gathered to St Dius. The monastery was in need of a well, and they dug for a long time without success. Through the prayers of the monk the Lord brought forth a spring of pure water, which soon filled up the entire well. Once, through his prayers, the monk raised up a drowned man. The Lord worked many other miracles through His saint.
In extreme old age St Dius became grievously ill. He took his leave of the brethren, received the Holy Mysteries, and lay upon his cot like one dead. At the monastery His Holiness Patriarch Atticus (Comm. on Cheesefare Saturday) came for the funeral service and also Patriarch Alexander of Alexandria, who was then at Constantinople. The holy Elder unexpectedly rose up from his death bed and said, "The Lord has granted me fifteen more years of life." Great was the joy of the brethren.
St Dius did live another fifteen years, helping all with guidance and counsel, healing the sick, and being concerned for the poor and homeless. Shortly before his death, a radiant man in priestly garb appeared to him in the altar of the church and told him of his impending death. Having given thanks to the Lord for this news, St Dius quietly died and was buried in his monastery. (about the year 430).
This Syrian ascetic is said to have lived for forty years on barley moistened in water till, finding his health impaired, he ate bread, reflecting that it was not lawful for him to shorten his life in order to shun labours and conflicts. This also was the direction he gave to the mother of Theodoret, persuading her, when in a poor state of health, to use proper food, which he said was a form of medicine. Theodoret relates many miraculous cures of sick persons, and of his own mother among them, wrought by water over which Macedonius had made the sign of the cross. He adds that his own birth was the effect of the anchoret’s prayers after his mother had lived childless in marriage thirteen years. The saint died when ninety years old, and is named in the Greek menologies.
Practically
all our information comes from
Theodoret’s Historia Religiosa (see Migne, PG., vol. lxxxii,
1399), but
Macedonius also has a paragraph in the Synaxary of Constantinople
(ed.
Delehaye, pp. 457—458), under date February 11. Cf. also DCB., vol. iii, p. 778 and the Acta Sanctorum for
January 24.
Two hermits who lived for many years in a cave near Cyrrhus (modern Syria). Limnaeus also spent time with St. Maro. He built two houses for the blind and was a noted healer.
Knowledge of them comes
from the
historian and bishop of Cyrrhus,Theodoret (d.c. 466).
5th v Thalassius
and
Limnaeus, Hermits (AC). Bishop Theodoret of
Cyr (Syria) also records information about his contemporaries
Thalassius and Limnaeus in his Philotheus (c. 22). Saint Thalassius lived in obscurity in a cave near Cyr and was endowed with extraordinary gifts of the Holy Spirit.
His disciple Saint Limnaeus was famous for miraculous cures of the sick, while he himself bore patiently the sharpest colics and other distempers without any human succor.
He opened his enclosure only to Theodoret, his bishop, but spoke to others through a window (Benedictines, Husenbeth).
St Proclus was a native of Constantinople, and was very young when he was made a lector. He was a disciple of St John Chrysostom, but nevertheless became secretary to St John’s opponent, Atticus, archbishop of Constantinople, who
Born at Constantinople; Proclus was a disciple of Saint John Chrysostom, became a lector, and then was secretary to John's opponent, Patriarch Atticus of Constantinople, who ordained him. He was named bishop of Cyzicus but the people there would not accept him. In 428, Nestorius was named Patriarch of Constantinople by Emperor Theodosius II, and Proclus, by now famous for his preaching, opposed his teachings. He was firm but gentle in his treatment of heretics, notably the Nestorians.
In 434 Maximian, who had succeeded Nestorius when he was deposed in 431, died, and Proclus was name patriarch. He continued his opposition to Nestorianism, ministered to the people of the city when it was struck with a devastating earthquake, and was known for his dedication and tactful handling of those with whom he disagreed.
He wrote several treatises, notably Tome to the Armenians, which opposed the Nestorian-flavored teaching of Theodore of Mopsuestia without mentioning him by name. Several of his letters and sermons have survived. According to tradition he instituted the singing of the Trisagion in the liturgy in miraculous circumstances (Benedictines, Delaney, Encyclopedia) .
450 St. John
Calabytes
Hermit (at 12) lived unknown in a small hut famous for prayers penances
He sanctified his soul by wonderful patience, meekness and prayerConstantinópoli sancti Joánnis Calybítæ, qui aliquándiu in ángulo domus patérnæ, deínde in tugúrio, ignótus paréntibus, habitávit; a quibus in morte ágnitus, miráculis cláruit. Ipsíus corpus póstea Romam translátum, et in Insulæ Tiberínæ Ecclésia, in ejus honórem erécta, collocátum est.
At Constantinople, St. John Calybita. For some time living unknown to his parents in a corner of their house, and later in a hut on an island in the Tiber, he was recognized by them only at his death. Being renowned for miracles, his body was afterwards taken to Rome and buried on the Island in the Tiber, where a church was subsequently erected in his honour.
ST JOHN CALYBITES
IT was at Gomon on the Bosphorus, among the “sleepless “ monks founded by St Alexander Akimetes, that St John sought seclusion, leaving his father and a large fortune. After six years he returned disguised in the rags of a beggar, and lived unrecognized upon the charity afforded him by his parents, close to their door in a little hut (καλνβη) whence he is known as “Calybites”. He sanctified his soul by wonderful patience, meekness and prayer. When at the point of death he is said to have revealed his identity to his mother, producing in proof the book of the gospels, bound in gold, which he had used as a boy. He asked to be buried under the hut he had occupied, and this was granted, but a church was built over it, and his relics were at a later date translated to Rome. The legend of Calybites has either originated from, or been confused with, those of St Alexis, St Onesimus, and one or two others in which the same idea recurs of a disguise long persisted in.
See the Acta Sanctorum for January 15 and Analecta Bollandiana, vol. xv
(1896), pp. 256 -267, Cf.
also Synaxarium Cp. (ed. Delehaye) p. 393
He
was born in Constantinople to
a wealthy family at Gomon on the Bosporus and became a
hermit at the age of twelve. After six years at Gomon he returned to
his family’s estate as a beggar. Given a small calybe, he became famous
for his prayers and penances, residing there until his death when his
identity was at last revealed to his mother.Hermit, called “the Scholar of Christ.” He was born in Phrygia, and became a monk. Hypatius had a vision that sent him to Thrace where he became a hermit with a man named Jonas. The two then went to Constantinople and Chalcedon. A foe of Nestorianism, he sheltered St. Alexander Akimetes and others at his hermitage near Chalcedon when their lives were threatened by the heretics. Hypatius is credited with halting a revival of the Olympic games because of their pagan origins. He died at the age of eighty and was known for miracles and prophecies.
448
St
Germanus, Bishop Of Auxerre; by his teaching and miracles Pelagianism
was finally eradicated and its teachers banished, free from heresy the
Church in these islands remained for a space of
eleven hundred years, until the errors of Protestantism took root and
were watered by royal corruption in the sixteenth century; feast
observed in Wales and in several southern English dioceses; he was
strengthening and consolidating the British church after abandoned by
the Roman empire, of purging it from error, of
converting yet more of the people; and by his influence on St Patrick;
no doubt Germanus left his mark on Ireland also. The feast of St
Germanus is August 3 in Wales and other dates in Westminster, Plymouth
and Portsmouth. His day in the Roman Martyrology is July 31.
It is very fitting that the feast of St Gerrnanus (Germain) of Auxerre should be observed in Wales and in several southern English dioceses for, while there is no saint who can be venerated as the apostle of Britain, to him belongs the honour of strengthening and consolidating the British church after the country was abandoned by the Roman empire, of purging it from error, and of converting yet more of the people; and by his influence on St Patrick no doubt Germanus left his mark on Ireland also. But there was nothing in his youth and early manhood to suggest the future that was before him.
He was born at Auxerre of Christian parents, and attended the Gallic schools then he went to Rome, read law and studied eloquence there, and practised at the bar, as we should say, with succcss. He married-his wife was named Eustochia -and was sent back to Gaul as dux of the Armorican border provinces. Germanus was a capable governor, and on the death of St Amator in 418 he was chosen, much against his will, to succeed him as bishop of Auxerre. This sudden change of state imbued him with a deep sense of the obligations of his new dignity (cf. St Amator on May I). He renounced all worldliness, and embraced a life of poverty austerity. He extended his hospitality to all sorts of persons, washed the feet of the poor and served them with his own hands, while he himself fasted. He built a monastery near Auxerre, on the other side of the river Yonne, in honour of SS. Cosmas and Damian, and endowed the cathedral and other churches of Auxerre, which he found very poor.
At this time the British church was troubled by the
heresy of
Pelagius. This man was himself a Briton, and he,
teaching in Rome, rejected the doctrine of original sin and denied that
grace is necessary for salvation. One of his disciples, Agricola,
had propagated this false teaching in Britain, and the bishops of Gaul
were asked to deal with the trouble. Pope St Celestine and the
Gallic bishops nominated St Germanus to go in year 429, and
appointed St Lupus, Bishop
of Troyes, to accompany him on this mission.It is very fitting that the feast of St Gerrnanus (Germain) of Auxerre should be observed in Wales and in several southern English dioceses for, while there is no saint who can be venerated as the apostle of Britain, to him belongs the honour of strengthening and consolidating the British church after the country was abandoned by the Roman empire, of purging it from error, and of converting yet more of the people; and by his influence on St Patrick no doubt Germanus left his mark on Ireland also. But there was nothing in his youth and early manhood to suggest the future that was before him.
He was born at Auxerre of Christian parents, and attended the Gallic schools then he went to Rome, read law and studied eloquence there, and practised at the bar, as we should say, with succcss. He married-his wife was named Eustochia -and was sent back to Gaul as dux of the Armorican border provinces. Germanus was a capable governor, and on the death of St Amator in 418 he was chosen, much against his will, to succeed him as bishop of Auxerre. This sudden change of state imbued him with a deep sense of the obligations of his new dignity (cf. St Amator on May I). He renounced all worldliness, and embraced a life of poverty austerity. He extended his hospitality to all sorts of persons, washed the feet of the poor and served them with his own hands, while he himself fasted. He built a monastery near Auxerre, on the other side of the river Yonne, in honour of SS. Cosmas and Damian, and endowed the cathedral and other churches of Auxerre, which he found very poor.
The bishops
arrived in Britain after a rough passage, and
the fame of their sanctity, doctrine and miracles soon spread
abroad. They confirmed the orthodox and converted
heretics, preaching wherever people would
listen. A public disputation was held at some
unnamed place, where the heretics were allowed to speak first. When
they had talked a long time, the bishops answered them with great
eloquence, and so supported their arguments with quotations from the
Bible and the fathers that their adversaries were reduced to
silence. The saints went from this conference to return
thanks to God at the tomb of St Alban, and ask for smooth passage
home. St Germanus caused his sepulchre to be opened, and
put therein his box of relics (with which he had just cured a little
blind girl), taking out a little of the dust of St
Alban. This he carried away with
him, and at his return built at Auxerre a church in his honour.
St Germanus found his people burdened with excessive taxes and went to
Arles to appeal to Auxiliaris, prefect of Gaul, on their
behalf.
On the road the people everywhere met him in crowds to receive his
blessing. In consequence of the bishop's healing of his sick
wife, Auxiliaris granted Germanus the discharge from the taxes which he
had asked for his people.
About 440 he was
called again into
Britain to assist that church against Pelagianism, which was again
gaining ground. He sought out those who had been seduced by
the heretics, and converted
many of them; so that by his teaching and miracles Pelagianism was
finally eradicated and its teachers banished. Germanus
knew that ignorance could not be banished, nor the reformation which he
had established maintain its ground, without schools for the
instruction of the clergy, and is said himself to have founded such
institutions, by which means, "These churches continued afterward pure
in the faith, and free from heresy", as Bede
observes. But for the slight and
passing success of Wiclif, free from heresy the Church in these islands
remained for 11 hundred years, until errors of
Protestantism took root and watered by royal corruption in the
16 thcentury.
In the proper Mass of St Germanus
formerly used in
the diocese of Paris, the offertory verse was taken from the Apocalypse
xix I, 3: "I heard as it were the voice of much people in
Heaven, saying, Alleluia. And again they said, Alleluia." This had reference to an
incident recorded by Germanus's biographer
Constantius. During his first visit to Britain, a plundering
expedition of Picts and Saxons descended on the country, and the
Britons, having assembled an army, invited the bishop into their camp,
hoping to be protected by his prayers and presence. The saint
agreed, and employed his time in bringing idolaters to faith, and the
Christians to penance. Many demanded
baptism, and they were prepared to receive it at Easter, for it was
then Lent. They made a church in the camp, of green boughs
twisted together, in which the catechumens received the sacrament of
regeneration, and the whole army celebrated the festival with great
devotion. After Easter, St Germanus had
recourse to a stratagem by which, without bloodshed, he rescued his
friends from the danger with which they were
threatened. He led the little army into a vale
between two high mountains; when warned of the enemy's approach,
ordered his troops to send forth the same shout for which he would give
them a sign. When the Saxons came near, he cried out
thrice, Alleluia! which was repeated by the whole British force, and
the sound was carried on by the echo from the hills with an
awe-inspiring noise. The barbarians, judging from the shout that
they were falling upon the swords of a mighty army, flung down their
arms and ran away. According to tradition this
"battle" took place near Mold, in Flintshire, where is a meadow called
Maes Garmon, though the association is very dubious indeed: other
suggested localizations are near the south-east coast (Dr Hugh
Williams) and the Chiltern escarpment (R. H. Hodgkin).
To quell a revolt in Armorica, the Roman general Aetius sent a force of barbarians under their chief Goar, and Germanus, fearing for the people in the hands of such savages, went out to meet Gear, stopping his horse by the bridle, at the head of his army. He at first refused to hear the bishop, but Germanus was firm, and Goar agreed not to ravish the province until the matter had been referred to Aetius, who in turn said that Germanus must get the imperial pardon for the people. He therefore undertook a journey to Ravenna. His fame went before him like a triumphal progress, so that he entered the city by night to avoid a public reception. He was received with joy by the bishop, St Peter Chrysologus, by the young Emperor Valentinian III, and by his mother, Galla Placidia; but unhappily for the cause which had brought Germanus there, news came of a further revolt among the Armoricans.
The last great act of charity of his life was done, for while still at Ravenna, God took him, on July 31, 448. The transport of his body to Auxerre was one of the most magnificent funerals of which there is record, and his shrine in the great abbey church of his name at Auxerre was a famous place of pilgrimage.
Saint Germans in Cornwall takes its name from this saint, who in a ninth- or tenth-century sacramentary is referred to as "a preacher of the truth and the light and pillar of Cornwall". A medieval legend associates the foundation of the great abbey of Selby with a vision of St Germanus to the monk Benedict, with many marvels added.
To quell a revolt in Armorica, the Roman general Aetius sent a force of barbarians under their chief Goar, and Germanus, fearing for the people in the hands of such savages, went out to meet Gear, stopping his horse by the bridle, at the head of his army. He at first refused to hear the bishop, but Germanus was firm, and Goar agreed not to ravish the province until the matter had been referred to Aetius, who in turn said that Germanus must get the imperial pardon for the people. He therefore undertook a journey to Ravenna. His fame went before him like a triumphal progress, so that he entered the city by night to avoid a public reception. He was received with joy by the bishop, St Peter Chrysologus, by the young Emperor Valentinian III, and by his mother, Galla Placidia; but unhappily for the cause which had brought Germanus there, news came of a further revolt among the Armoricans.
The last great act of charity of his life was done, for while still at Ravenna, God took him, on July 31, 448. The transport of his body to Auxerre was one of the most magnificent funerals of which there is record, and his shrine in the great abbey church of his name at Auxerre was a famous place of pilgrimage.
Saint Germans in Cornwall takes its name from this saint, who in a ninth- or tenth-century sacramentary is referred to as "a preacher of the truth and the light and pillar of Cornwall". A medieval legend associates the foundation of the great abbey of Selby with a vision of St Germanus to the monk Benedict, with many marvels added.
The critical edition
published by W. Levison in
1920 of
Constantius's Vita S. Germani
renders the older texts, such as that in the Acta Sanctorum, July, vol. vii, to
some extent out of date. Like so many of the other biographies
edited in MGH., Scriptores Merov.
(vol. vii, pp. 225-283), the older text is now shown to have been
considerably interpolated. Still the substance remains, and it
cannot be disputed that Constantius wrote within thirty years of the
death of the saint. See also Levison's "Bischof Germanus von
Auxerre" in Neues Archiv,
vol. xxix (1904); and, for a good popular work, L. Prunel's book in the
series "Les Saints "(1929). The meeting of the Association
Bourguignonne des Sociétés Savantes held at Auxerre in
1948 produced a volume of studies, St
Germain d'Auxerre et son temps,
of great value. Baring-Gould and Fisher's hypothesis (LBS., vol.
iii, pp. 60-79) of a separate St Germanus, "of Man ", giving his name
to Saint Germains on that island and other British churches, cannot be
accepted without many reserves: see Analecta
Bollandiana, vol. xxiii (1904), p. 356 and J. Loth in the Annales de Bretagne, vol. xx
(1905), p. 351. The vita by Constantius is translated in F. R.
Hoare, The Western Fathers
(1954). The feast of St Germanus is August 3 in Wales and
other dates in Westminster, Plymouth and Portsmouth. His day in
the Roman Martyrology is July 31.
458
St. Anatolius Patriarch and defender of the faith,
known for his opposition to the heretic Dioscurus at the Council of
Chalcedon. The patriarch of Constantinople, he is called a prophet and
a miracle worker,
despite the political turmoil that surrounded him. Anatolius also
fought the Nestorian heresy at the
Council of Ephesus.
When he was seriously ill,
St. Daniel the Stylite
restored him to
health. Anatolius' death has long been viewed as a possible murder by
local heretics. Saint Anatolius,
Patriarch
of
Constantinople, was born at Alexandria in
the second half of the fourth century, at a time when many
representatives of illustrious Byzantine families ardently strove to
serve the Church of Christ armed with Greek philosophic wisdom. Having
studied philosophy, St Anatolius was ordained a deacon by St Cyril of
Alexandria (January 18). Anatolius was present at the Third Ecumenical
Council at Ephesus in the year 431 (September 9), at which the holy
Fathers condemned the false teaching of Nestorius.
St Anatolius remained a deacon at Alexandria and after the death of St Cyril (+ 444), when the See of Constantinople was occupied by Dioscorus, a supporter of the heresy being spread by Eutyches, which said that the Divine nature in Christ had fully swallowed up and absorbed His human nature. This false teaching undermined the very basis of the Church's teaching about the salvation and redemption of humankind [trans. note: Since "what is not assumed is not saved", if Christ has only a Divine nature and not a human nature, then the salvation of humankind, and even the Incarnation of Christ would be rendered heretically docetic]. In the year 449 Dioscorus and his followers convened a heretical "Robber Council" at Ephesus, having received also the support of the emperor. The great advocate of Orthodoxy, St Flavian, the Patriarch of Constantinople, was deposed.
St Anatolius remained a deacon at Alexandria and after the death of St Cyril (+ 444), when the See of Constantinople was occupied by Dioscorus, a supporter of the heresy being spread by Eutyches, which said that the Divine nature in Christ had fully swallowed up and absorbed His human nature. This false teaching undermined the very basis of the Church's teaching about the salvation and redemption of humankind [trans. note: Since "what is not assumed is not saved", if Christ has only a Divine nature and not a human nature, then the salvation of humankind, and even the Incarnation of Christ would be rendered heretically docetic]. In the year 449 Dioscorus and his followers convened a heretical "Robber Council" at Ephesus, having received also the support of the emperor. The great advocate of Orthodoxy, St Flavian, the Patriarch of Constantinople, was deposed.
Elected to the See of
Constantinople, St Anatolius zealously
set about restoring the purity of Orthodoxy. In 450, at a local Council
in Constantinople, St Anatolius condemned the heresy of Eutyches and
Dioscorus. Having died in exile, the confessor Flavian was numbered
among the saints and his relics were transferred to the capital.
In the following year,
451, with the active
participation of
Patriarch Anatolius, the Fourth Ecumenical Council was convened at
Chalcedon. The Fathers of the Chalcedon Council affirmed the dogma
about the worship of the Lord Jesus Christ, "perfect in divinity and
perfect in humanity, true God and true man, made known in two natures
without mingling, without change, indivisibly, inseparably" (Greek:
"asynkhutos, atreptos, adiairetos, akhoristos").
After a life of constant
struggle against heresy and for truth,
Patriarch Anatolius died in the year 458.
Among the canons enacted
was the 28th Canon of the Fourth
Ecumenical Council stating that the See of Constantinople is equal to
the throne of Old Rome. The churches of Asia Minor, Greece and the
Black Sea region, and all new churches that might arise in these
regions were placed under the jurisdiction of the Patriarch of
Constantinople, in accord with the 28th Canon.
St Anatolius
also made a large contribution to
the literary treasury of
the Orthodox Church. He composed liturgical hymns for Sundays, for
certain Feasts of the Lord (the Nativity and the Theophany of Christ),
for the martyrs ( St Panteleimon the Healer, St George the
Victory-Bearer, St Demetrius of Thessalonica). In service books
designated simply as "Anatolian" verses
Aureliánis,
in Gállia, sancti Aniáni Epíscopi, cujus mortem in
conspéctu Dómini pretiósam mirácula crebra
testántur.
At Orleans in France, St. Anian, bishop, the value of whose death in the sight of the Lord is attested by frequent miracles.
453 St Anianus, Or Aignan,
Bishop of
OrleansAt Orleans in France, St. Anian, bishop, the value of whose death in the sight of the Lord is attested by frequent miracles.
Anianus was born in Vienne and, after living a hermit’s life there for some time, went to Orleans, attracted by the reputation of its holy bishop, Evurtius. He ordained Anianus priest. Towards the end of his life St Evurtius determined to resign his bishopric, and summoned an assembly to appoint a successor. According to a legend the names of the candidates were put in a vessel and, the lot having been drawn by a child, it fell upon St Anianus; lest this should be but chance, the choice was confirmed by the sortes biblicae. When he came to take possession of his cathedral, Anianus asked the governor of the city according to custom to release all the prisoners who were in gaol. The governor refused until, having had a near escape from death, he took this to be a warning from Heaven and did as the new bishop had requested.
In the year 451
Orleans was threatened by Attila and his Huns and, as in many other
examples at
this time, the credit of saving the city was given to its bishop. St
Anianus
helped to organize the defenses, encourage the people, and appealed
urgently to
the Roman general Aetius to come to their help. Aetius was slow in
moving, the
town was taken, and the Huns had already begun to carry off their booty
and
captives, when they had to turn and defend themselves against the
troops of
Aetius, who drove them from Orleans and across the Seine. St Anianus
died two
years later at a great age.
The
two Latin lives
of this saint are late in date and unreliable. The better of the two
has been
edited by B. Krusch in MGH., Scriptures
Merov., vol. iii, pp. 104—, 117. St Gregory of Tours also
describes in some
detail the relief of Orleans when attacked by Attila, and attributes it
to St
Aignan. See further C. Duhan, Vie de St
Aignan (1877) and L. Duchesne, Fastes
Episcopaux, vol. ii, p. 460.
(Gwinear is also known as Fingar, Guigner, Gwinnear) This saint's vita was not written by Anselm, probably a Cornish canon, until about eight centuries after his death. There is evidence that the basics of the story are true. When Saint Patrick was evangelizing Ireland, he came to the court of King Clito and was treated with scorn. But the king's son Gwinear was more courteous than his father. Though not yet a Christian, he recognized Patrick's piety and rose to his feet to offer the saint his own seat.
Later, as he was hunting and at the same time meditating on Christianity, he was converted. Gwinear let his horse go free and began to live as a hermit. After King Clito's death, the saint returned home, but not to assume the throne. Instead he took 770 men and women (including his converted sister Piala) to spread the Christian faith in Wales and Brittany. At first they landed at the mouth of the Hayle River.
Among the celebrated miracles alleged to have been performed by the saint, one--at Puvigner in Brittany--indicates his reputation for loving animals. Short of water the saint struck the ground and created not one fountain but three: one for himself, the other two for his dog and his horse.
The saint and many of his followers died as martyrs. The Cornish tyrant Teudar had long hated the Christians. He kept a lake filled with reptiles in amongst which he threw those he disliked. It is said that Teudar came upon a band of Gwinear's Christian friends "from behind" and killed them.
Later Gwinear and some companions came across their bodies. The saint knew his own martyrdom could not be far off. "Here brethren is the place of our rest," he told his companions. "Here God has appointed that we should cease from our labors. Come therefore and let us gladly sacrifice our lives for him. Let us not fear them that kill the body. Rather let us fear him who has power to cast both body and soul into hell."
Shortly afterwards the saint was caught by Teudar and beheaded at Hayle near Penzance. A basilica was built in later years over his grave. And the Cornish village of Gwinear bears his name to this day. He is also still venerated in Pluvigner (diocese of Vannes), Brittany, as Saint Guigner, where his legend has adapted to local conditions. At Pluvigner, there is a stained glass window of Gwinear hunting a stag with a cross between its antlers (reminiscent of Saint Eustace) and a well near the church to which processions go on the day of Pardon.
Some of Gwinear's company escaped and gave their names to churches from Saint Ives to Porthleven. While there is no reliable evidence that Gwinear and his companions were Irish or missionaries nor that they were massacred by a tyrant, the historical record suggests that he came from Wales with another local saint, Meriadoc, evangelized the district of Comborne and Gwinnear (Cornwall), and went to Brittany (Attwater, Benedictines, Bentley, Encyclopedia, Farmer).
In território Lugdunénsi, locis Jur énsibus, deposítio sancti Románi Abbátis, qui primum illic eremíticam vitam duxit, et, multis virtútibus ac miráculis clarus, plurimórum póstea Pater éxstitit Monachórum.
In the territory of Lyons,
in the Jura Mountains, the death of St.
Romanus, abbot, who first had led the life of a hermit there. His
reputation for virtues and miracles brought under his guidance many
monks.
Roman
descent, he adopted the life of a hermit in the Jura Mountains, France,
at age thirty five and was joined by his brother, St. Lupicinus, and
many other disciples. The two brothers thus found it necessary to
establish two monasteries, at Condat and Leuconne, and a convent at La
Beaume which was governed by their sister. Romanus famed for his
healing 2 lepers at Saint Maurice. He is buried at
La Beaume. 461 St. Patrick
Apostle of Ireland a humble, pious, gentle man feared nothing not
death
Apostle of Ireland, born at Kilpatrick, near Dumbarton, in Scotland, in the year 387; died at Saul, Downpatrick, Ireland, 17 March, 461.
Along with St. Nicholas and St. Valentine, the secular world shares our love of these saints. This is also a day when everyone's Irish.
There are many legends and stories of St. Patrick, but this is his story.
Patrick was born around 385 in Scotland, probably Kilpatrick. His parents were Calpurnius and Conchessa, who were Romans living in Britian in charge of the colonies. As a boy of fourteen or so, he was captured during a raiding party and taken to Ireland as a slave to herd and tend sheep. Ireland at this time was a land of Druids and pagans. He learned the language and practices of the people who held him.
During his captivity, he turned to God in prayer. He wrote
"The love of God and his fear grew in me more and more, as did the faith, and my soul was rosed, so that, in a single day, I have said as many as a hundred prayers and in the night, nearly the same." "I prayed in the woods and on the mountain, even before dawn. I felt no hurt from the snow or ice or rain."
Patrick's captivity lasted until he was twenty, when he escaped after having a dream from God in which he was told to leave Ireland by going to the coast. There he found some sailors who took him back to Britian, where he reunited with his family.
He had another dream in which the people of Ireland were calling out to him "We beg you, holy youth, to come and walk among us once more." He began his studies for the priesthood. He was ordained by St. Germanus, the Bishop of Auxerre, whom he had studied under for years.
Later, Patrick was ordained a bishop, and was sent to take the Gospel to Ireland. He arrived in Ireland March 25, 433, at Slane. One legend says that he met a chieftain of one of the tribes, who tried to kill Patrick. Patrick converted Dichu (the chieftain) after he was unable to move his arm until he became friendly to Patrick. Patrick began preaching the Gospel throughout Ireland, converting many. He and his disciples preached and converted thousands and began building churches all over the country. Kings, their families, and entire kingdoms converted to Christianity when hearing Patrick's message.
Patrick by now had many disciples, among them Beningnus, Auxilius, Iserninus, and Fiaac, (all later canonized as well). Patrick preached and converted all of Ireland for 40 years. He worked many miracles and wrote of his love for God in Confessions. After years of living in poverty, traveling and enduring much suffering he died March 17, 461. He died at Saul, where he had built the first church.
Apostle of Ireland, born at Kilpatrick, near Dumbarton, in Scotland, in the year 387; died at Saul, Downpatrick, Ireland, 17 March, 461.
Along with St. Nicholas and St. Valentine, the secular world shares our love of these saints. This is also a day when everyone's Irish.
There are many legends and stories of St. Patrick, but this is his story.
Patrick was born around 385 in Scotland, probably Kilpatrick. His parents were Calpurnius and Conchessa, who were Romans living in Britian in charge of the colonies. As a boy of fourteen or so, he was captured during a raiding party and taken to Ireland as a slave to herd and tend sheep. Ireland at this time was a land of Druids and pagans. He learned the language and practices of the people who held him.
During his captivity, he turned to God in prayer. He wrote
"The love of God and his fear grew in me more and more, as did the faith, and my soul was rosed, so that, in a single day, I have said as many as a hundred prayers and in the night, nearly the same." "I prayed in the woods and on the mountain, even before dawn. I felt no hurt from the snow or ice or rain."
Patrick's captivity lasted until he was twenty, when he escaped after having a dream from God in which he was told to leave Ireland by going to the coast. There he found some sailors who took him back to Britian, where he reunited with his family.
He had another dream in which the people of Ireland were calling out to him "We beg you, holy youth, to come and walk among us once more." He began his studies for the priesthood. He was ordained by St. Germanus, the Bishop of Auxerre, whom he had studied under for years.
Later, Patrick was ordained a bishop, and was sent to take the Gospel to Ireland. He arrived in Ireland March 25, 433, at Slane. One legend says that he met a chieftain of one of the tribes, who tried to kill Patrick. Patrick converted Dichu (the chieftain) after he was unable to move his arm until he became friendly to Patrick. Patrick began preaching the Gospel throughout Ireland, converting many. He and his disciples preached and converted thousands and began building churches all over the country. Kings, their families, and entire kingdoms converted to Christianity when hearing Patrick's message.
Patrick by now had many disciples, among them Beningnus, Auxilius, Iserninus, and Fiaac, (all later canonized as well). Patrick preached and converted all of Ireland for 40 years. He worked many miracles and wrote of his love for God in Confessions. After years of living in poverty, traveling and enduring much suffering he died March 17, 461. He died at Saul, where he had built the first church.
Why a shamrock?
Patrick used the shamrock
to explain the Trinity, and has been
associated with him and the Irish since that time.
In His Footsteps: Patrick was a humble, pious, gentle
man, whose
love and total devotion to and trust in God should be a shining example
to each of us. He feared nothing, not even death, so complete was his
trust in God, and of the importance of his mission.Patrick of Ireland B (RM) Born in Scotland, c. 385-390; died in Ireland c. 461.
"I bind to myself today The strong virtue of the Incarnation of Christ with his Baptism, The virtue of His Crucifixion with his burial, The virtue of His Resurrection with His Ascension, The virtue of His coming on the Judgment Day.
I bind to myself today The virtue of the love of the seraphim, In the obedience of angels, In the hope of resurrection unto reward, In prayers of Patriarchs, In predictions of Prophets, In preaching of Apostles, In faith of Confessors, In purity of holy Virgins, In deeds of righteous men.
I bind to myself today The power of Heaven, The light of the sun, The brightness of the moon, The splendor of fire, The flashing of lightning, The swiftness of wind,
The depth of the sea, The stability of the earth, The compactness of rocks.I bind to myself today
God's power to guide me, God's might to uphold me, God's wisdom to teach me, God's eye to watch over me,
God's ear to hear me, God's word to give me speech, God's hand to guide me, God's way to lie before me, God's shield to shelter me, God's host to secure me, Against the snares of demons, Against the seductions of vices, Against the lusts of nature, Against everyone who meditates injury to me, Whether far or near, Whether few or many. I invoke today all these virtues Against every hostile, merciless power Which may assail my body and my soul, Against the incantations of false prophets, Against the black laws of heathenism, Against the false laws of heresy, Against the deceits of idolatry, Against every knowledge that binds the soul of man and woman.
Christ, protect me today Against poison, Against burning, Against drowning, Against death-wound, That I may receive abundant reward.
Christ be with me, Christ be before me, Christ behind me, Christ be with me, Christ beside me, Christ to win me, Christ to comfort and restore me. Christ beneath me, Christ above me, Christ at my right, Christ at my left, Christ be in the fort, Christ be in the chariot, Christ be in the ship, Christ in quiet, Christ in danger, Christ in hearts of all that love me, Christ in mouth of friend and stranger, Christ in every eye that sees me, Christ in every ear that hears me.
I bind to myself today The strong virtue of the Invocation of the Trinity. I believe the Trinity in the Unity, The Creator of the Universe. Amen." --Saint Patrick's Breastplate or Faeth Fiadha (deer's cry).
Note that there are
several different versions of this prayer, which is
alleged to be the invocation that led Patrick and his party safely to
the confrontation with the Druids at Tara. It's Irish name, the Deer's
Cry, is based on the legend that Patrick and his eight companions were
miraculously turned into deer to be able to pass unnoticed by the
king's guards sent to intercept them.
"I was like a stone lying in the deep mire; and He that is mighty came, and in His mercy lifted me up, and verily raised me aloft and placed me on the top of the wall." --Saint Patrick
The historical Patrick is much more attractive than the Patrick of legend. It is unclear exactly where Patricius Magonus Sucatus (Patrick) was born--somewhere in the west between the mouth of the Severn and the Clyde - but this most popular Irish saint was probably born in Scotland of British origin, perhaps in a village called Bannavem Taberniae. (Other possibilities are in Gaul or at Kilpatrick near Dumbarton, Scotland.) His father, Calpurnius, was a deacon and a civil official, a town councillor, and his grandfather was a priest.
About 405, when Patrick was in his teens (14-16), he was captured by Irish raiders and became a slave in Ireland. There in Ballymena (or Slemish) in Antrim (or Mayo), Patrick first learned to pray intensely while tending his master's sheep in contrast with his early years in Britain when he "knew not the true God" and did not heed clerical "admonitions for our salvation." After six years, he was told in a dream that he should be ready for a courageous effort that would take him back to his homeland.
He ran away from his owner and travelled 200 miles to the coast. His initial request for free passage on a ship was turned down, but he prayed, and the sailors called him back. The ship on which he escaped was taking dogs to Gaul (France). At some point he returned to his family in Britain, then seems to have studied at the monastery of Lérins on the Côte d'Azur from 412 to 415.
He received some kind of training for the priesthood in either Britain or Gaul, possibly in Auxerre, including study of the Latin Bible, but his learning was not of a high standard, and he was to regret this always. He spent the next 15 years at Auxerre were he became a disciple of Saint Germanus of Auxerre and was possibly ordained about 417.
The cultus of Patrick began in France, long before Sucat received the noble title of Patricius, which was immediately before his departure for Ireland about 431. The center of this cultus is a few miles west of Tours, on the Loire, around the town of St- Patrice, which is named after him. The strong, persistent legend is that Patrick not only spent the twenty years after his escape from slavery there, but that it was his home. The local people firmly believe that Patrick was the nephew of Saint Martin of Tours and that he became a monk in his uncle's great Marmoutier Abbey.
"I was like a stone lying in the deep mire; and He that is mighty came, and in His mercy lifted me up, and verily raised me aloft and placed me on the top of the wall." --Saint Patrick
The historical Patrick is much more attractive than the Patrick of legend. It is unclear exactly where Patricius Magonus Sucatus (Patrick) was born--somewhere in the west between the mouth of the Severn and the Clyde - but this most popular Irish saint was probably born in Scotland of British origin, perhaps in a village called Bannavem Taberniae. (Other possibilities are in Gaul or at Kilpatrick near Dumbarton, Scotland.) His father, Calpurnius, was a deacon and a civil official, a town councillor, and his grandfather was a priest.
About 405, when Patrick was in his teens (14-16), he was captured by Irish raiders and became a slave in Ireland. There in Ballymena (or Slemish) in Antrim (or Mayo), Patrick first learned to pray intensely while tending his master's sheep in contrast with his early years in Britain when he "knew not the true God" and did not heed clerical "admonitions for our salvation." After six years, he was told in a dream that he should be ready for a courageous effort that would take him back to his homeland.
He ran away from his owner and travelled 200 miles to the coast. His initial request for free passage on a ship was turned down, but he prayed, and the sailors called him back. The ship on which he escaped was taking dogs to Gaul (France). At some point he returned to his family in Britain, then seems to have studied at the monastery of Lérins on the Côte d'Azur from 412 to 415.
He received some kind of training for the priesthood in either Britain or Gaul, possibly in Auxerre, including study of the Latin Bible, but his learning was not of a high standard, and he was to regret this always. He spent the next 15 years at Auxerre were he became a disciple of Saint Germanus of Auxerre and was possibly ordained about 417.
The cultus of Patrick began in France, long before Sucat received the noble title of Patricius, which was immediately before his departure for Ireland about 431. The center of this cultus is a few miles west of Tours, on the Loire, around the town of St- Patrice, which is named after him. The strong, persistent legend is that Patrick not only spent the twenty years after his escape from slavery there, but that it was his home. The local people firmly believe that Patrick was the nephew of Saint Martin of Tours and that he became a monk in his uncle's great Marmoutier Abbey.
Patrick's cultus there
reverts to the legend of Les Fleurs de St-
Patrice which relates that Patrick was sent from the abbey to preach
the Gospel in the area of Bréhémont-sur-Loire. He went
fishing one day and had a tremendous catch. The local fishermen were
upset and forced him to flee. He reached a shelter on the north bank
where he slept under a blackthorn bush. When he awoke the bush was
covered with flowers. Because this was Christmas day, the incident was
considered a miracle, which recurred each Christmas until the bush was
destroyed in World War I. The phenomenon was evaluated many times and
verified by various observers, including official organizations. His is
now the patron of the fishermen on the Loire and, according to a modern
French scholar, the patron of almost every other occupation in the
neighborhood. There is a grotto dedicated to him at Marmoutier, which
contains a stone bed, alleged to have been his.
It is said that in visions he heard voices in the wood of Focault or that he dreamed of Ireland and determined to return to the land of his slavery as a missionary. In that dream or vision he heard a cry from many people together "come back and walk once more among us," and he read a writing in which this cry was named 'the voice of the Irish.' (When Pope John Paul II went to Ireland in 1979, among his first words were that he, too, had heard the "voice of the Irish.")
In his Confessio Patrick writes: "It was not my grace, but God who overcometh in me, so that I came to the heathen Irish to preach the Gospel... to a people newly come to belief which the Lord took from the ends of the earth." Saint Germanus consecrated him bishop about 432, and sent him to Ireland to succeed Saint Palladius, the first bishop, who had died earlier that year. There was some opposition to Patrick's appointment, probably from Britain, but Patrick made his way to Ireland about 435.
He set up his see at Armagh and organized the church into territorial sees, as elsewhere in the West and East. While Patrick encouraged the Irish to become monks and nuns, it is not certain that he was a monk himself; it is even less likely that in his time the monastery became the principal unit of the Irish Church, although it was in later periods. The choice of Armagh may have been determined by the presence of a powerful king. There Patrick had a school and presumably a small familia in residence; from this base he made his missionary journeys. There seems to have been little contact with the Palladian Christianity of the southeast.
There is no reliable account of his work in Ireland, where he had been a captive. Legends include the stories that he drove snakes from Ireland, and that he described the Trinity by referring to the shamrock, and that he singlehandedly--an impossible task--converted Ireland. Nevertheless, Saint Patrick established the Catholic Church throughout Ireland on lasting foundations: he travelled throughout the country preaching, teaching, building churches, opening schools and monasteries, converting chiefs and bards, and everywhere supporting his preaching with miracles.
At Tara in Meath he is said to have confronted King Laoghaire on Easter Eve with the Christian Gospel, kindled the light of the paschal fire on the hill of Slane (the fire of Christ never to be extinguished in Ireland), confounded the Druids into silence, and gained a hearing for himself as a man of power. He converted the king's daughters (a tale I've recounted under the entry for Saints Ethenea and Fidelmia. He threw down the idol of Crom Cruach in Leitrim. Patrick wrote that he daily expected to be violently killed or enslaved again.
It is said that in visions he heard voices in the wood of Focault or that he dreamed of Ireland and determined to return to the land of his slavery as a missionary. In that dream or vision he heard a cry from many people together "come back and walk once more among us," and he read a writing in which this cry was named 'the voice of the Irish.' (When Pope John Paul II went to Ireland in 1979, among his first words were that he, too, had heard the "voice of the Irish.")
In his Confessio Patrick writes: "It was not my grace, but God who overcometh in me, so that I came to the heathen Irish to preach the Gospel... to a people newly come to belief which the Lord took from the ends of the earth." Saint Germanus consecrated him bishop about 432, and sent him to Ireland to succeed Saint Palladius, the first bishop, who had died earlier that year. There was some opposition to Patrick's appointment, probably from Britain, but Patrick made his way to Ireland about 435.
He set up his see at Armagh and organized the church into territorial sees, as elsewhere in the West and East. While Patrick encouraged the Irish to become monks and nuns, it is not certain that he was a monk himself; it is even less likely that in his time the monastery became the principal unit of the Irish Church, although it was in later periods. The choice of Armagh may have been determined by the presence of a powerful king. There Patrick had a school and presumably a small familia in residence; from this base he made his missionary journeys. There seems to have been little contact with the Palladian Christianity of the southeast.
There is no reliable account of his work in Ireland, where he had been a captive. Legends include the stories that he drove snakes from Ireland, and that he described the Trinity by referring to the shamrock, and that he singlehandedly--an impossible task--converted Ireland. Nevertheless, Saint Patrick established the Catholic Church throughout Ireland on lasting foundations: he travelled throughout the country preaching, teaching, building churches, opening schools and monasteries, converting chiefs and bards, and everywhere supporting his preaching with miracles.
At Tara in Meath he is said to have confronted King Laoghaire on Easter Eve with the Christian Gospel, kindled the light of the paschal fire on the hill of Slane (the fire of Christ never to be extinguished in Ireland), confounded the Druids into silence, and gained a hearing for himself as a man of power. He converted the king's daughters (a tale I've recounted under the entry for Saints Ethenea and Fidelmia. He threw down the idol of Crom Cruach in Leitrim. Patrick wrote that he daily expected to be violently killed or enslaved again.
He gathered many
followers, including Saint Benignus, who would become
his successor. That was one of his chief concerns, as it always is for
the missionary Church: the raising up of native clergy.
He wrote: "It was most needful that we should spread our nets, so that a great multitude and a throng should be taken for God. .... Most needful that everywhere there should be clergy to baptize and exhort a people poor and needy, as the Lord in the Gospel warns and teaches, saying: Go ye therefore now, and teach all nations. And again: Go ye therefore into the whole world and preach the Gospel to every creature. And again: This Gospel of the Kingdom shall be preached in the whole world for a testimony to all nations."
In his writings and preaching, Patrick revealed a scale of values. He was chiefly concerned with abolishing paganism, idolatry, and sun-worship. He made no distinction of classes in his preaching and was himself ready for imprisonment or death for following Christ. In his use of Scripture and eschatological expectations, he was typical of the 5th-century bishop. One of the traits which he retained as an old man was a consciousness of his being an unlearned exile and former slave and fugitive, who learned to trust God completely.
There was some contact with the pope. He visited Rome in 442 and 444. As the first real organizer of the Irish Church, Patrick is called the Apostle of Ireland. According to the Annals of Ulster, the Cathedral Church of Armagh was founded in 444, and the see became a center of education and administration. Patrick organized the Church into territorial sees, raised the standard of scholarship (encouraging the teaching of Latin), and worked to bring Ireland into a closer relationship with the Western Church.
His writings show what solid doctrine he must have taught his listeners. His Confessio (his autobiography, perhaps written as an apology against his detractors), the Lorica (or Breastplate), and the "Letter to the Soldiers of Coroticus," protesting British slave trading and the slaughter of a group of Irish Christians by Coroticus's raiding Christian Welshmen, are the first surely identified literature of the British or Celtic Church.
What stands out in his writings is Patrick's sense of being called by God to the work he had undertaken, and his determination and modesty in carrying it out: "I, Patrick, a sinner, am the most ignorant and of least account among the faithful, despised by many. . . . I owe it to God's grace that so many people should through me be born again to him."
Towards the end of his life, Patrick made that 'retreat' of forty days on Cruachan Aigli in Mayo from which the age-long Croagh Patrick pilgrimage derives. Patrick may have died at Saul on Strangford Lough, Downpatrick, where he had built his first church. Glastonbury claims his alleged relics. The National Museum at Dublin has his bell and tooth, presumably from the shrine at Downpatrick, where he was originally entombed with Saints Brigid and Columba.
He wrote: "It was most needful that we should spread our nets, so that a great multitude and a throng should be taken for God. .... Most needful that everywhere there should be clergy to baptize and exhort a people poor and needy, as the Lord in the Gospel warns and teaches, saying: Go ye therefore now, and teach all nations. And again: Go ye therefore into the whole world and preach the Gospel to every creature. And again: This Gospel of the Kingdom shall be preached in the whole world for a testimony to all nations."
In his writings and preaching, Patrick revealed a scale of values. He was chiefly concerned with abolishing paganism, idolatry, and sun-worship. He made no distinction of classes in his preaching and was himself ready for imprisonment or death for following Christ. In his use of Scripture and eschatological expectations, he was typical of the 5th-century bishop. One of the traits which he retained as an old man was a consciousness of his being an unlearned exile and former slave and fugitive, who learned to trust God completely.
There was some contact with the pope. He visited Rome in 442 and 444. As the first real organizer of the Irish Church, Patrick is called the Apostle of Ireland. According to the Annals of Ulster, the Cathedral Church of Armagh was founded in 444, and the see became a center of education and administration. Patrick organized the Church into territorial sees, raised the standard of scholarship (encouraging the teaching of Latin), and worked to bring Ireland into a closer relationship with the Western Church.
His writings show what solid doctrine he must have taught his listeners. His Confessio (his autobiography, perhaps written as an apology against his detractors), the Lorica (or Breastplate), and the "Letter to the Soldiers of Coroticus," protesting British slave trading and the slaughter of a group of Irish Christians by Coroticus's raiding Christian Welshmen, are the first surely identified literature of the British or Celtic Church.
What stands out in his writings is Patrick's sense of being called by God to the work he had undertaken, and his determination and modesty in carrying it out: "I, Patrick, a sinner, am the most ignorant and of least account among the faithful, despised by many. . . . I owe it to God's grace that so many people should through me be born again to him."
Towards the end of his life, Patrick made that 'retreat' of forty days on Cruachan Aigli in Mayo from which the age-long Croagh Patrick pilgrimage derives. Patrick may have died at Saul on Strangford Lough, Downpatrick, where he had built his first church. Glastonbury claims his alleged relics. The National Museum at Dublin has his bell and tooth, presumably from the shrine at Downpatrick, where he was originally entombed with Saints Brigid and Columba.
The high veneration in
which the Irish hold Patrick is evidenced by the
common salutation, "May God, Mary, and Patrick bless you." His name
occurs widely in prayers and blessings throughout Ireland. Among the
oldest devotions of Ireland is the prayer used by travellers invoking
Patrick's protection, An Mhairbhne Phaidriac or The Elegy of Patrick.
He is alleged to have promised prosperity to those who seek his
intercession on his feast day, which marks the end of winter. A
particularly lovely legend is that the Peace of Christ will reign over
all Ireland when the Palm and the Shamrock meet, which means when St.
Patrick's Day fall on Passion Sunday.
Most unusual is Well of Saint Patrick at Orvieto, Italy, which was built at the order of Pope Clement VII in 1537 to provide water for the city during its periodic sieges. The connection with Saint Patrick comes from the fact that the project was completed and dedicated by a member of the Sangallo family, a name derived from the Irish Saint Gall. A common Italian proverb refers to this exceptionally deep (248 steps to the surface) well: liberal spenders are said to have pockets as deep as the Well of Patrick (Attwater, Benedictines, Bentley, Bieler, Bury, Delaney, Encyclopedia, Farmer, MacNeill, Montague, White).
We are told that often Patrick baptized hundreds on a single day. He would come to a place, a crowd would gather, and when he told them about the true God, the people would cry out from all sides that they wanted to become Christians. Then they would move to the nearest water to be baptized.
On such a day Aengus, a prince of Munster, was baptized. When Patrick had finished preaching, Aengus was longing with all his heart to become a Christian. The crowd surrounded the two because Aengus was such an important person. Patrick got out his book and began to look for the place of the baptismal rite but his crozier got in the way.
As you know, the bishop's crozier often has a spike at the bottom end, probably to allow the bishop to set it into the ground to free his hands. So, when Patrick fumbled searching for the right spot in the book so that he could baptize Aengus, he absent-mindedly stuck his crosier into the ground just beside him--and accidentally through the foot of poor Aengus!
Patrick, concentrating on the sacrament, never noticed what he had done and proceeded with the baptism. The prince never cried out, nor moaned; he simply went very white. Patrick poured water over his bowed head at the simple words of the rite. Then it was completed. Aengus was a Christian. Patrick turned to take up his crozier and was horrified to find that he had driven it through the prince's foot!
"But why didn't you say something? This is terrible. Your foot is bleeding and you'll be lame. . . ." Poor Patrick was very unhappy to have hurt another.
Then Aengus said in a low voice that he thought having a spike driven through his foot was part of the ceremony. He added something that must have brought joy to the whole court of heaven and blessings on Ireland:
"Christ," he said slowly, "shed His blood for me, and I am glad to suffer a little pain at baptism to be like Our Lord" (Curtayne).
Most unusual is Well of Saint Patrick at Orvieto, Italy, which was built at the order of Pope Clement VII in 1537 to provide water for the city during its periodic sieges. The connection with Saint Patrick comes from the fact that the project was completed and dedicated by a member of the Sangallo family, a name derived from the Irish Saint Gall. A common Italian proverb refers to this exceptionally deep (248 steps to the surface) well: liberal spenders are said to have pockets as deep as the Well of Patrick (Attwater, Benedictines, Bentley, Bieler, Bury, Delaney, Encyclopedia, Farmer, MacNeill, Montague, White).
We are told that often Patrick baptized hundreds on a single day. He would come to a place, a crowd would gather, and when he told them about the true God, the people would cry out from all sides that they wanted to become Christians. Then they would move to the nearest water to be baptized.
On such a day Aengus, a prince of Munster, was baptized. When Patrick had finished preaching, Aengus was longing with all his heart to become a Christian. The crowd surrounded the two because Aengus was such an important person. Patrick got out his book and began to look for the place of the baptismal rite but his crozier got in the way.
As you know, the bishop's crozier often has a spike at the bottom end, probably to allow the bishop to set it into the ground to free his hands. So, when Patrick fumbled searching for the right spot in the book so that he could baptize Aengus, he absent-mindedly stuck his crosier into the ground just beside him--and accidentally through the foot of poor Aengus!
Patrick, concentrating on the sacrament, never noticed what he had done and proceeded with the baptism. The prince never cried out, nor moaned; he simply went very white. Patrick poured water over his bowed head at the simple words of the rite. Then it was completed. Aengus was a Christian. Patrick turned to take up his crozier and was horrified to find that he had driven it through the prince's foot!
"But why didn't you say something? This is terrible. Your foot is bleeding and you'll be lame. . . ." Poor Patrick was very unhappy to have hurt another.
Then Aengus said in a low voice that he thought having a spike driven through his foot was part of the ceremony. He added something that must have brought joy to the whole court of heaven and blessings on Ireland:
"Christ," he said slowly, "shed His blood for me, and I am glad to suffer a little pain at baptism to be like Our Lord" (Curtayne).
In art, Saint Patrick is
represented as a bishop driving snakes before
him or trampling upon them. At times he may be shown (1) preaching with
a serpent around the foot of his pastoral staff; (2) holding a
shamrock; (3) with a fire before him; or (4) with a pen and book,
devils at his feet, and seraphim above him (Roeder, White). Click here
to view an anonymous American icon. He is patron of Nigeria (which was
evangelized primarily by Irish clergy) and of Ireland and especially
venerated at Lérins (Roeder, White).
St. Patrick (415?-493?) Legends about Patrick abound; but truth is best served by our seeing two solid qualities in him: He was humble and he was courageous. The determination to accept suffering and success with equal indifference guided the life of God’s instrument for winning most of Ireland for Christ.
Details of his life are uncertain. Current research places his dates of birth and death a little later than earlier accounts. Patrick may have been born in Dunbarton, Scotland, Cumberland, England, or in northern Wales. He called himself both a Roman and a Briton. At 16, he and a large number of his father’s slaves and vassals were captured by Irish raiders and sold as slaves in Ireland. Forced to work as a shepherd, he suffered greatly from hunger and cold.
After six years, Patrick escaped, probably to France, and later returned to Britain at the age of 22. His captivity had meant spiritual conversion. He may have studied at Lerins, off the French coast; he spent years at Auxerre, France, and was consecrated bishop at the age of 43. His great desire was to proclaim the Good News to the Irish.
In a dream vision it seemed “all the children of Ireland from their mothers’ wombs were stretching out their hands” to him. He understood the vision to be a call to do mission work in pagan Ireland. Despite opposition from those who felt his education had been defective, he was sent to carry out the task. He went to the west and north, where the faith had never been preached, obtained the protection of local kings and made numerous converts.
Because of the island’s pagan background, Patrick was emphatic in encouraging widows to remain chaste and young women to consecrate their virginity to Christ. He ordained many priests, divided the country into dioceses, held Church councils, founded several monasteries and continually urged his people to greater holiness in Christ.
He suffered much opposition from pagan druids, and was criticized in both England and Ireland for the way he conducted his mission.
In a relatively short time the island had experienced deeply the Christian spirit, and was prepared to send out missionaries whose efforts were greatly responsible for Christianizing Europe.
Patrick was a man of action, with little inclination toward learning. He had a rocklike belief in his vocation, in the cause he had espoused.
St. Patrick (415?-493?) Legends about Patrick abound; but truth is best served by our seeing two solid qualities in him: He was humble and he was courageous. The determination to accept suffering and success with equal indifference guided the life of God’s instrument for winning most of Ireland for Christ.
Details of his life are uncertain. Current research places his dates of birth and death a little later than earlier accounts. Patrick may have been born in Dunbarton, Scotland, Cumberland, England, or in northern Wales. He called himself both a Roman and a Briton. At 16, he and a large number of his father’s slaves and vassals were captured by Irish raiders and sold as slaves in Ireland. Forced to work as a shepherd, he suffered greatly from hunger and cold.
After six years, Patrick escaped, probably to France, and later returned to Britain at the age of 22. His captivity had meant spiritual conversion. He may have studied at Lerins, off the French coast; he spent years at Auxerre, France, and was consecrated bishop at the age of 43. His great desire was to proclaim the Good News to the Irish.
In a dream vision it seemed “all the children of Ireland from their mothers’ wombs were stretching out their hands” to him. He understood the vision to be a call to do mission work in pagan Ireland. Despite opposition from those who felt his education had been defective, he was sent to carry out the task. He went to the west and north, where the faith had never been preached, obtained the protection of local kings and made numerous converts.
Because of the island’s pagan background, Patrick was emphatic in encouraging widows to remain chaste and young women to consecrate their virginity to Christ. He ordained many priests, divided the country into dioceses, held Church councils, founded several monasteries and continually urged his people to greater holiness in Christ.
He suffered much opposition from pagan druids, and was criticized in both England and Ireland for the way he conducted his mission.
In a relatively short time the island had experienced deeply the Christian spirit, and was prepared to send out missionaries whose efforts were greatly responsible for Christianizing Europe.
Patrick was a man of action, with little inclination toward learning. He had a rocklike belief in his vocation, in the cause he had espoused.
One of the few certainly
authentic writings is his Confessio, above all
an act of homage to God for having called Patrick, unworthy sinner, to
the apostolate.
There is hope rather than
irony in the fact that his burial place is
said to be in strife-torn Ulster, in County Down.
Comment: What distinguishes
Patrick is the durability
of his
efforts. When one considers the state of Ireland when he began his
mission work, the vast extent of his labors (all of Ireland) and how
the seeds he planted continued to grow and flourish, one can only
admire the kind of man Patrick must have been. The holiness of a person
is known only by the fruits of his or her work.
Quote: “Christ shield
me this day: Christ with me,
Christ before
me, Christ behind me, Christ in me, Christ beneath me, Christ above me,
Christ on my right, Christ on my left, Christ when I lie down, Christ
when I arise, Christ in the heart of every person who thinks of me,
Christ in the eye that sees me, Christ in the ear that hears me”
(from
“The Breastplate of St. Patrick”).
Constantinópoli
sancti Marciáni Presbyteri. At
Constantinople, St. Marcian, priest.
He
was a member of a Roman family of Constantinople, related to Emperor
Theodosius II. Ordained in 455, he was so ascetical that he was wrongly
accused of Novatianism. Marcian was the treasurer of Hagia Sophia, was appointed Oikonomos - second only to the patriarch and restored several churches. He is also believed to have composed hymns and was a famous miracle worker.
471 ST MARCIAN
M ARCIAN was born, and spent his life, in Constantinople, of a Roman family related to the imperial house of Theodosius. From his childhood he served God, and he secretly gave away great sums to the poor. About the year 455 the Patriarch Anatolius, disregarding the saint’s protests of unworthiness, ordained him priest. In this new state Marcian saw himself under a stricter obligation than before of labouring to reach the summit of Christian perfection; and whilst he made the instruction of the poor his favourite employment, he redoubled his earnestness in providing for their bodily needs, and was careful to relax no part of his own austerities. The severity of his morals was made a handle, by those who resented the tacit censure of such an example, to fasten upon him a suspicion of Novatianism, but his meekness at length triumphed over the slander. This persecution served more and more to purify his soul. His virtue only shone forth with greater lustre than ever when the cloud was dispersed, and the Patriarch Gennadius, with the great applause of the whole body of the clergy and people, conferred on him the dignity of Oikonomos, which was the second in that church. St Marcian built or restored a number of churches in Constantinople, notably that known as the Anastasis, and was famous for miracles both before and after his death, which probably occurred in 471. He has been regarded by some as a writer of liturgical hymns.
He is honoured both
in the Greek Menaion and Roman Martyrology. See his ancient anonymous
life in
Surius and in the Acta Sanctorum, January
10. Cf. also DCB., vol. iii, p. 185;
and K. Krumbacher, Geschichte der
Byzantinischen Literatur, p. 663.
His moral purity and strict asceticism were resented by those who were slothful and avaricious, for they regarded his life as an unspoken criticism of their own lack of virtue. However, his meekness and silence overcame their slanders and brought him to the attention of the Patriarch, who ordained St Marcian a presbyter and appointed him treasurer of the Church of Constantinople.
From his wealth St Marcian distributed generous alms, and distinguished himself by non-covetousness, denying himself in everything. In accord with the command of the Savior, he did not even have an extra set of clothes, which he might need should he be caught in inclement weather. Having received a gift of wonderworking, St Marcian healed the sick and cast out devils. St Marcian died between 472-474 and was buried at the monastery of St John the Forerunner at Constantinople.
Saint_Auxentius_1of_5_Companions
473 St. Auxentius
Hermit founder healed many of the sick and the infirm in the name
of the Lord son of a Persian named Addas
Auxentius was a member of the entourage of Emperor Theodosius II in Constantinople. He retired from military service to become a hermit at Mount Oxia near Constantinople. He was accused of heresy by the Council of Chalcedon but cleared himself. He then went to Mount Skopa, near Chalcedon and attracted many disciples to his hermitage. Auxentius also formed a congregation of women on Mount Skopa.
Auxentius of Bithynia, Hermit (RM) Born in Syria; died on Mount Skopa on February 14, 473. Auxentius, son of the Persian Addas, was an equestrian guard of Emperor Theodosius the Younger. He served God in the position by serving his prince faithfully and providing witness to his fellows by spending his free time in solitude and prayer. During this portion of his life, Auxentius often visited the holy hermits to spend the nights with them in tears and singing the divine praises, prostrate on the ground. Finally, he left his position to become a hermit in the desolate area around Mount Oxia (Oxea), about eight miles from Constantinople. He was accused of heresy at the Council of Chalcedon but cleared himself of charges of Eutychianism before Emperor Marcion. Thereafter, he resumed his eremitical life on Mount Skopa (Siope) near Chalcedon, where he attracted numerous disciples by his austerity and holiness and assisted troubled souls who came to drink at the fountain of his wisdom. He also attracted a group of women who formed a community of nuns at the foot of the mountain. While he was still living, Sozomen highly commended his sanctity and had his monastery's church placed under the protection of Auxentius (Benedictines, Delaney, Encyclopedia, Husenbeth).
473 St. Auxentius
Hermit founder healed many of the sick and the infirm in the name
of the Lord son of a Persian named AddasAuxentius was a member of the entourage of Emperor Theodosius II in Constantinople. He retired from military service to become a hermit at Mount Oxia near Constantinople. He was accused of heresy by the Council of Chalcedon but cleared himself. He then went to Mount Skopa, near Chalcedon and attracted many disciples to his hermitage. Auxentius also formed a congregation of women on Mount Skopa.
Auxentius of Bithynia, Hermit (RM) Born in Syria; died on Mount Skopa on February 14, 473. Auxentius, son of the Persian Addas, was an equestrian guard of Emperor Theodosius the Younger. He served God in the position by serving his prince faithfully and providing witness to his fellows by spending his free time in solitude and prayer. During this portion of his life, Auxentius often visited the holy hermits to spend the nights with them in tears and singing the divine praises, prostrate on the ground. Finally, he left his position to become a hermit in the desolate area around Mount Oxia (Oxea), about eight miles from Constantinople. He was accused of heresy at the Council of Chalcedon but cleared himself of charges of Eutychianism before Emperor Marcion. Thereafter, he resumed his eremitical life on Mount Skopa (Siope) near Chalcedon, where he attracted numerous disciples by his austerity and holiness and assisted troubled souls who came to drink at the fountain of his wisdom. He also attracted a group of women who formed a community of nuns at the foot of the mountain. While he was still living, Sozomen highly commended his sanctity and had his monastery's church placed under the protection of Auxentius (Benedictines, Delaney, Encyclopedia, Husenbeth).
Saint Auxentius, by origin
a Syrian, served at the court of the emperor
Theodosius the Younger (418-450). He was known as a virtuous, learned
and wise man, and he was, moreover, a friend of many of the pious men
of his era.
Distressed by worldly vanity, St Auxentius was ordained to the holy priesthood, and then received monastic tonsure. After this he went to Bithynia and found a solitary place on Mount Oxia, not far from Chalcedon, and there he began the life of a hermit (This mountain was afterwards called Mt. Auxentius). The place of the saint's efforts was discovered by shepherds seeking their lost sheep. They told others about him, and people began to come to him for healing. St Auxentius healed many of the sick and the infirm in the name of the Lord.
In the year 451 St Auxentius was invited to the Fourth Ecumenical Council at Chalcedon, where he denounced the Eutychian and Nestorian heresies. Familiar with Holy Scripture and learned in theology, St Auxentius easily bested those opponents who disputed with him. After the end of the Council, St Auxentius returned to his solitary cell on the mountain. With his spiritual sight he saw the repose of St Simeon the Stylite (459) from a great distance.
St Auxentius died about the year 470, leaving behind him disciples and many monasteries in the region of Bithynia. He was buried in the Monastery of St Hypatius at Rufiananas, Syria.
Distressed by worldly vanity, St Auxentius was ordained to the holy priesthood, and then received monastic tonsure. After this he went to Bithynia and found a solitary place on Mount Oxia, not far from Chalcedon, and there he began the life of a hermit (This mountain was afterwards called Mt. Auxentius). The place of the saint's efforts was discovered by shepherds seeking their lost sheep. They told others about him, and people began to come to him for healing. St Auxentius healed many of the sick and the infirm in the name of the Lord.
In the year 451 St Auxentius was invited to the Fourth Ecumenical Council at Chalcedon, where he denounced the Eutychian and Nestorian heresies. Familiar with Holy Scripture and learned in theology, St Auxentius easily bested those opponents who disputed with him. After the end of the Council, St Auxentius returned to his solitary cell on the mountain. With his spiritual sight he saw the repose of St Simeon the Stylite (459) from a great distance.
St Auxentius died about the year 470, leaving behind him disciples and many monasteries in the region of Bithynia. He was buried in the Monastery of St Hypatius at Rufiananas, Syria.
He accompanied him on all his journeys and he wrote about the life and miracles of his teacher.
St Polybius accompanied St Epiphanius when he was returning from Constantinople, unwilling to take part in the council condemning St John Chrysostom. As he was dying, St Epiphanius told St Polybius, "Go to Egypt, and after my death I shall concern myself about you."
St
Polybius obeyed his teacher's order with humility and, not waiting for
the burial of the body, he went to Egypt, where he was made bishop of
the city of Rinocyria.
For his virtuous ascetic life,
St
Polybius was granted the gift of wonderworking. Once, through his
prayer, the Lord sent rain during a drought and provided an abundant
harvest in the fields. St Polybius reposed in the fifth century at an
advanced age.
480 Venerable Benedict of
Nursia founder of Western
monasticism gift of foresight and wonderworking Saint Benedict, founder of Western monasticism, was born in the Italian city of Nursia in the year 480. When he was fourteen, the saint's parents sent him to Rome to study. Unsettled by the immorality around him, he decided to devote himself to a different sort of life. At first St Benedict settled near the church of the holy Apostle Peter in the village of Effedum, but news of his ascetic life compelled him to go farther into the mountains. There he encountered the hermit Romanus, who tonsured him into monasticism and directed him to live in a remote cave at Subiaco. From time to time, the hermit would bring him food.
For three years the saint waged a harsh struggle with temptations and conquered them. People soon began to gather to him, thirsting to live under his guidance. The number of disciples grew so much, that the saint divided them into twelve communities. Each community was comprised of twelve monks and was a separate skete. The saint gave each skete an igumen from among his experienced disciples, and only the novice monks remained with St Benedict for instruction.
Finally he settled in
Campagna and on Mount Cassino he founded the
Monte Cassino monastery, which for a long time was a center of
theological education for the Western Church. The monastery possessed a
remarkable library. St Benedict wrote his Rule, based on the experience
of life of the Eastern desert-dwellers and the precepts of St John
Cassian the Roman (February 29).
The Rule of St Benedict dominated Western monasticism for centuries (by the year 1595 it had appeared in more than 100 editions). The Rule prescribed the renunciation of personal possessions, as well as unconditional obedience, and constant work. It was considered the duty of older monks to teach the younger and to copy ancient manuscripts. This helped to preserve many memorable writings from the first centuries of Christianity. Every new monk was required to live as a novice for a year, to learn the monastic Rule and to become acclimated to monastic life. Every deed required a blessing. The head of this cenobitic monastery is the igumen. He discerns, teaches, and explains. The igumen solicits the advice of the older, experienced brethren, but he makes the final decisions. Keeping the monastic Rule was strictly binding for everyone and was regarded as an important step on the way to perfection.
St Benedict was granted by the Lord the gift of foresight and wonderworking. He healed many by his prayers. The monk foretold the day of his death in 547. The main source for his Life is the second Dialogue of St Gregory.
The Rule of St Benedict dominated Western monasticism for centuries (by the year 1595 it had appeared in more than 100 editions). The Rule prescribed the renunciation of personal possessions, as well as unconditional obedience, and constant work. It was considered the duty of older monks to teach the younger and to copy ancient manuscripts. This helped to preserve many memorable writings from the first centuries of Christianity. Every new monk was required to live as a novice for a year, to learn the monastic Rule and to become acclimated to monastic life. Every deed required a blessing. The head of this cenobitic monastery is the igumen. He discerns, teaches, and explains. The igumen solicits the advice of the older, experienced brethren, but he makes the final decisions. Keeping the monastic Rule was strictly binding for everyone and was regarded as an important step on the way to perfection.
St Benedict was granted by the Lord the gift of foresight and wonderworking. He healed many by his prayers. The monk foretold the day of his death in 547. The main source for his Life is the second Dialogue of St Gregory.
St Benedict's sister, St
Scholastica (February 10), also became famous
for her strict ascetic life and was numbered among the
saints.
477 St.
Euthymius
monk bishop sixty-six years in the desertIn Palæstína natális sancti Euthymii Abbátis, qui zelo cathólicæ discíplinæ et virtúte miraculórum, témpore Marciáni Imperatóris, in Ecclésia flóruit.
In Palestine, in the time of Emperor Marcian, the birthday of St. Euthymius, abbot, who flourished in the Church, full of zeal for Catholic discipline, and gifted with miracles.
473 ST EUTHYMIUS THE GREAT, ABBOT
THE birth of this saint was the fruit of the prayers of his parents through the intercession of the martyr Polyeuctus. His father was a wealthy citizen of Melitene in Armenia, and Euthymius was educated in sacred learning under the care of the bishop of that city, who ordained him priest and made him his deputy in the supervision of the monasteries. The saint often visited that of St Polyeuctus, and spent whole nights in prayer on a neighbouring mountain, as he also did continuously from the octave of the Epiphany till towards the end of Lent. The love of solitude daily growing stronger, he secretly left his own country at twenty-nine years of age; and, after offering up his prayers at the holy places in Jerusalem, chose a cell six miles from that city, near the laura of Pharan. *{* A laura consisted of cells at a little distance from one another.} He made baskets, and earned enough by selling them to provide a living for himself and alms for the poor. After five years he retired with one Theoctistus ten miles farther towards Jericho, where they both lived in a cave. In this place he began to receive disciples about the year 411. He entrusted the care of his community to Theoctistus, and himself retired to a remote hermitage, only meeting on Saturdays and Sundays those who desired spiritual advice. He taught his monks never to eat so much as to satisfy their hunger, but strictly forbade among them any singularity in fasts or any other uncommon observances, as savouring of vanity and self-will. Following his example, they all withdrew into the wilderness from after Epiphany till Palm Sunday, when they met again in their monastery to celebrate the offices of Holy Week. He enjoined constant silence and plenty of manual labour, so that they not only earned their own living, but also a surplus which they devoted as first-fruits to God in the relief of the poor.
By making the sign of the cross and a short prayer, St Euthymius cured a young Arab, one half of whose body had been paralysed. His father, who had vainly invoked the much-boasted arts of physic and magic among the Persians to procure some relief for his son, at the sight of this miracle asked to be baptized. So many Arabs followed his example that Juvenal, Patriarch of Jerusalem, consecrated Euthymius bishop to provide for the spiritual needs of these converts, and in that capacity he assisted at the Council of Ephesus in 431. Juvenal built St Euthymius a laura on the road from Jerusalem to Jericho in the year 420. Euthymius could never be prevailed upon to depart from his rule of strict solitude, but governed his monks by vicars, to whom he gave directions on Sundays. His humility and charity won the hearts of all who spoke to him. He seemed to surpass the great Arsenius in the gift of perpetual tears, and Cyril of Scythopolis relates many miracles that he wrought, usually by the sign of the cross. In the time of a great drought he exhorted the people to penance to avert this scourge of heaven. Great numbers came in procession to his cell, carrying crosses, singing Kyrie eleison, and begging him to offer up his prayers to God for them. He said to them, “I am a sinner; how can I presume to appear before God, who is angry at our sins? Let us prostrate ourselves all together before Him, and He will hear us.” They obeyed; and the saint going into his chapel prayed lying on the ground. The sky grew dark on a sudden, rain fell in abundance, and the year proved remarkably fruitful.
When the heretical Empress Eudoxia, widow of Theodosius II, frightened by the afflictions of her family, consulted St Simeon Stylites he referred her to St Euthymius. As Euthymius would allow no woman to enter his laura she built a lodge some distance away, and asked him to come and see her there. His advice to her was to forsake the Eutychians and to receive the Council of Chalcedon. She followed his counsel as the command of God, returned to orthodox communion, and many followed her example. In 459 Eudoxia desired St Euthymius to meet her at her lodge, designing to settle on his laura sufficient revenues for its maintenance. He sent her word to spare herself the trouble, and to prepare for death. She admired his disinterestedness, returned to Jerusalem, and died shortly after. One of the latest disciples of Euthymius was the young St Sabas, whom he tenderly loved. In the year 473, on January 13, Martyrius and Elias, to both of whom St Euthymius had foretold that they would be patriarchs of Jerusalem, came with several others to visit him and accompany him to his Lenten retreat. But he said he would stay with them all that week, and leave on the Saturday following, giving them to understand that his death was near at hand. Three days after he gave orders that a general vigil should be observed on the eve of St Antony’s festival, on which occasion he delivered an address to his spiritual children, exhorting them to humility and charity. He appointed Elias his successor, and foretold to Domitian, a beloved disciple, that he would follow him out of this world on the seventh day, which happened exactly as he had prophesied. Euthymius died on Saturday, January 20, being ninety-five years old, of which he had spent sixty-eight in the desert. Cyril relates that he appeared several times after his death, and speaks of the miracles that were wrought by his intercession, declaring that he himself had been an eyewitness of many. St Euthymius is named in the preparation of the Byzantine Mass.
Almost
all our knowledge of Euthymius is derived
from his life by Cyril of Scythopolis, a Latin version of which is
printed in
the Acta Sanctorum, January 20, and
a critical Greek text in E.
Schwartz, Kyrillos von Skythopolis (1939). See also DCB., vol. ii, pp. 398-400 and R.
Génier, Vie de S. Euthyme le Grand (1909).
Euthymius was born of wealthy parents at Militene, Armenia. He studied under the bishop there and was ordained. He was appointed supervisor of the monasteries in the diocese but when twenty-nine, he became a monk at the Pharan laura near Jerusalem. About 411, he left to live with a companion in a cave near Jericho, attracted numerous disciples, left his companion, Theoctistus, as superior, and moved to a more remote spot. He still attracted many and converted so many, including a great many Arabs, that Patriarch Juvenal of Jerusalem consecrated him bishop to minister to them. Juvenal built him a laura on the rode from Jerusalem to Jericho, which Euthymius ruled by vicars.
He attracted enormous crowds among them, Eudoxia, the widow of Emperor Theodosius II, who followed his advice to give up her allegiance to the Eutychians and return to orthodoxy in 459.
He died on January 20 after sixty-six years in the desert.
Euthymius the Great, Abbot (RM)
Born at Melitene, Armenia, c. 378; died in Palestine on January 20, 473. Saint Euthymius was the fruit of the fervent prayers of his wealthy parents through the intercession of a local martyr, Saint Polyeuctus. Euthymius studied under the bishop of Melitene, who ordained and appointed him supervisor of monastic settlements of the diocese. In that capacity, Euthymius often visited Saint Polyeuctus's monastery, where he would spend whole nights in prayer on a nearby mountain. From the octave of Epiphany to the end of Lent, Euthymius was continuously in prayer.
When he was about 30, his love of solitude had grown so strong that he secretly migrated to Palestine. After offering his prayers at the holy places in Jerusalem, he settled in a cell six miles distant near at the Pharan laura. He earned money for his bread and some alms for the poor by weaving baskets.
About 411, he moved 10 miles closer to Jericho, where he and a companion, named Theoctistus, lived as hermits in a cave. When a number of other hermits gravitated to him, he left them with his companion Theoctistus as superior, settled in the desolate country between Jerusalem and Jericho, and began his solitary life. He would meet with his spiritual children only on Saturdays and Sundays, and would abide for only a short time in one place, then move to another, usually in caves. Thus, he became their spiritual director without giving up his own solitary mode of life.
Saint Euthymius was one of the most revered of the early Palestinian monks. He attracted enormous crowds by his preaching, and combatted Nestorianism and Eutychianism alike. He gained influence among the Arabs by his healing of the paralytic son of an important sheikh, simply with a short prayer and the Sign of the Cross. The sheikh, who had vainly employed Persian magic arts seeking some relief for his son, immediately requested baptism.
So many Arabs followed suit that Patriarch Juvenal of Jerusalem consecrated Euthymius bishop to minister to them. In 420, Juvenal built him a laura on the road between Jerusalem and Jericho, which Euthymius ruled through vicars to whom he gave directions on Sundays. Cyril of Scythopolis relates that this was only one of many miraculous cures wrought by Euthymius, usually with the Sign of the Cross. It was in his capacity as bishop that Euthymius attended the Council of Ephesus in 431.
His humility and charity won the hearts of all who spoke to him. He seems to have surpassed even the great Saint Arsenius in the gift of perpetual tears. Empress Eudoxia, widow of Theodosius II, sought the advice of Saint Simeon Stylites regarding the frightening afflictions of her family. He referred her to Euthymius. Because Euthymius would allow no woman to enter his laura, she built a lodging and asked him to come to her there. She followed his counsel as the command of God, gave up her allegiance to the Eutychians, returned to orthodoxy in 459, and received the Council of Chalcedon.
On January 13, 473, Martyrius and Elias, both of whom Euthymius foretold would be patriarchs of Jerusalem, came with several others to visit him and accompany him to his Lenten retreat. But he said he would stay with them all that week, and leave on the next Saturday, giving them to understand that his death was near at hand. He appointed Elias as his successor, and foretold to Domitian, a beloved disciple, that he would follow him out of this world on the seventh day, which happened just as he prophesied. At the time of his death, Euthymius had spent 66-68 years in the desert. He is still highly revered throughout the East (Attwater, Benedictines, Delaney, Walsh).
Saint Euthymius the Great came from the city of Melitene in Armenia, near the River Euphrates. His parents, Paul and Dionysia, were pious Christians of noble birth. After many years of marriage they remained childless, and in their sorrow they entreated God to give them offspring. Finally, they had a vision and heard a voice saying, "Be of good cheer! God will grant you a son, who will bring joy to the churches." The child was named Euthymius ("good cheer").
St Euthymius' father died soon after this, and his mother, fulfilling her vow to dedicate her son to God, gave him to her brother, the priest Eudoxius, to be educated. He presented the chid to Bishop Eutroius of Melitene, who accepted him with love. Seeing his good conduct, the bishop soon made him a Reader.
St Euthymius later became a monk and was ordained to the holy priesthood. At the same time, he was entrusted with the supervision of all the city monasteries. St Euthymius often visited the monastery of St Polyeuctus, and during Great Lent he withdrew into the wilderness. His responsibility for the monasteries weighed heavily upon the ascetic, and conflicted with his desire for stillness, so he secretly left the city and headed to Jerusalem. After venerating the holy shrines, he visited the Fathers in the desert.
Since there was a solitary cell in the Tharan lavra, he settled into it, earning his living by weaving baskets. Nearby, his neighbor St Theoctistus (September 3) also lived in asceticism. They shared the same zeal for God and for spiritual struggles, and each strove to attain what the other desired. They had such love for one another that they seemed to share one soul and one will. Every year, after the Feast of Theophany, they withdrew into the desert of Coutila (not far from Jericho). One day, they entered a steep and terrifying gorge with a stream running through it. They saw a cave upon a cliff, and settled there. The Lord, however, soon revealed their solitary place for the benefit of many people. Shepherds driving their flocks came upon the cave and saw the monks. They went back to the village and told people about the ascetics living there.
People seeking spiritual benefit began to visit the hermits and brought them food. Gradually, a monastic community grew up around them. Several monks came from the Tharan monastery, among them Marinus and Luke. St Euthymius entrusted the supervision of the growing monastery to his friend Theoctistus. St Euthymius exhorted the brethren to guard their thoughts. "Whoever desires to lead the monastic life should not follow his own will. He should be obedient and humble, and be mindful of the hour of death. He should fear the judgment and eternal fire, and seek the heavenly Kingdom." The saint taught young monks to fix their thoughts on God while engaging in physical labor. "If laymen work in order to feed themselves and their families, and to give alms and offer sacrifice to God, then are not we as monks obliged to work to sustain ourselves and to avoid idleness? We should not depend on strangers."
The saint demanded that the monks keep silence in church during services and at meals. When he saw young monks fasting more than others, he told them to cut off their own will, and to follow the appointed rule and times for fasting. He urged them not to attract attention to their fasting, but to eat in moderation. In these years St Euthymius converted and baptized many Arabs, among whom was the Saracen leaders Aspebet and his son Terebon, whom St Euthymius healed of sickness. Aspebet received the name Peter in Baptism and afterwards he was a bishop among the Arabs. Word of the miracles performed by St Euthymius spread quickly. People came from everywhere to be healed of their ailments, and he cured them. Unable to bear human fame and glory, the monk secretly left the monastery, taking only his closest disciple Dometian with him. He withdrew into the Rouba desert and settled on Mt. Marda, near the Dead Sea.
In his quest for solitude, the saint explored the wilderness of Ziph and settled in the cave where David once hid from King Saul. St Euthymius founded a monastery beside David's cave, and built a church. During this time St Euthymius converted many monks from the Manichean heresy, he also healed the sick and cast out devils. Visitors disturbed the tranquillity of the wilderness. Since he loved silence, the saint decided to return to the monastery of St Theoctistus. Along the way they found a quiet level place on a hill, and he remained there. This would become the site of St Euthymius' lavra, and a little cave served as his cell, and then as his grave.
St Theoctistus went with his brethren to St Euthymius and requested him to return to the monastery, but the monk did not agree to this. However, he did promise to attend Sunday services at the monastery. St Euthymius did not wish to have anyone nearby, nor to organize a cenobium or a lavra. The Lord commanded him in a vision not to drive away those who came to him for the salvation of their souls. After some time brethren again gathered around him, and he organized a lavra, on the pattern of the Tharan Lavra. In the year 429, when St Euthymius was fifty-two years old, Patriarch Juvenal of Jerusalem consecrated the lavra church and supplied it with presbyters and deacons.
The lavra was poor at
first, but the saint believed that God would
provide for His servants. Once, about 400 Armenians on their way to the
Jordan came to the lavra. Seeing this, St Euthymius called the steward
and ordered him to feed the pilgrims. The steward said that there was
not enough food in the monastery. St Euthymius, however, insisted.
Going to the storeroom where the bread was kept, the steward found a
large quantity of bread, and the wine casks and oil jars were also
filled. The pilgrims ate their fill, and for three months afterwards
the door of the storeroom could not be shut because of the abundace of
bread.
The food remained
undiminished, just like the widow of Zarephath's barrel of meal and
cruse of oil (1/3 Kings 17:8-16).Once, the monk Auxentius refused to carry out his assigned obedience. Despite the fact that St Euthymius summoned him and urged him to comply, he remained obstinate. The saint then shouted loudly, "You will be rewarded for your insubordination." A demon seized Auxentius and threw him to the ground. The brethren asked Abba Euthymius to help him, and then the saint healed the unfortunate one, who came to himself, asked forgiveness and promised to correct himself. "Obedience," said St Euthymius, "is a great virtue.
Two of the brethren
became overwhelmed by the austere life in the
monastery of St Euthymius, and they resolved to flee. St Euthymius saw
in a vision that they would be ensnared by the devil. He summoned them
and admonished them to abandon their destructive intention. He said,
"We must never admit evil thoughts that fill us with sorrow and hatred
for the place in which we live, and suggest that we go somewhere else.
If someone tries to do something good in the place where he lives but
fails to complete it, he should not think that he will accomplish it
elsewhere. It is not the place that produces success, but faith and a
firm will. A tree which is often transplanted does not bear fruit."
In the year 431, the Third Ecumenical Council was convened in Ephesus
to combat the Nestorian heresy. St Euthymius rejoiced over the
affirmation of Orthodoxy, but was grieved about Archbishop John of
Antioch who defended Nestorius. In the year 451 the
Fourth Ecumenical Council met in Chalcedon to
condemn the heresy of Dioscorus who, in contrast to Nestorius, asserted
that in the Lord Jesus Christ there is only one nature, the divine
(thus the heresy was called Monophysite). He taught that in the
Incarnation, Christ's human nature swallowed up by the divine nature.
St Euthymius accepted the decisions of the Council of Chalcedon and he acknowledged it as Orthodox. News of this spread quickly among the monks and hermits. Many of them, who had previously believed wrongly, accepted the decisions of the Council of Chalcedon because of the example of St Euthymius.
St Euthymius accepted the decisions of the Council of Chalcedon and he acknowledged it as Orthodox. News of this spread quickly among the monks and hermits. Many of them, who had previously believed wrongly, accepted the decisions of the Council of Chalcedon because of the example of St Euthymius.
Because of his ascetic
life and firm confession of the Orthodox Faith,
St Euthymius is called "the Great." Wearied by contact with the world,
the holy abba went for a time into the inner desert. After his return
to the lavra some of the brethren saw that when he celebrated the
Divine Liturgy, fire descended from Heaven and encircled the saint. St
Euthymius himself revealed to several of the monks that often he saw an
angel celebrating the Holy Liturgy with him. The saint had the gift of
clairvoyance, and he could discern a person's thoughts and spiritual
state from his outward appearance. When the monks received the Holy
Mysteries, the saint knew who approached worthily, and who received
unworthily.
When St Euthymius was 82 years old, the young Sava (the future St Sava the Sanctified, December 5), came to his lavra. The Elder received him with love and sent him to the monastery of St Theoctistus. He foretold that St Sava would outshine all his other disciples in virtue.
When the saint was ninety years of age, his companion and fellow monk Theoctistus became grievously ill. St Euthymius went to visit his friend and remained at the monastery for several days. He took leave of him and was present at his end. After burying his body in a grave, he returned to the lavra.
God revealed to St Euthymius the time of his death. On the eve of the Feast of St Anthony the Great (January 17) St Euthymius gave the blessing to serve the all-night Vigil. When the service ended, he took the priests aside and told them that he would never serve another Vigil with them, because the Lord was calling him from this earthly life. All were filled with great sadness, but the saint asked the brethren to meet him in church in the morning. He began to instruct them, "If you love me, keep my commandments (John 14:15). Love is the highest virtue, and the bond of perfectness (Col. 3:14). Every virtue is made secure by love and humility. The Lord humbled Himself because of His Love for us and became man. Therefore, we ought to praise Him unceasingly, especially since we monks have escaped worldly distractions and concerns."
"Look to yourselves, and preserve your souls and bodies in purity. Do not fail to attend the church services, and keep the traditions and rules of our community. If one of the brethren struggles with unclean thoughts, correct, console, and instruct him, so that he does not fall into the devil's snares. Never refuse hospitality to visitors. Offer a bed to every stranger. Give whatever you can to help the poor in their misfortune."
Afterwards, having given instructions for the guidance of the brethren, the saint promised always to remain in spirit with them and with those who followed them in his monastery.St Euthymius then dismissed everyone but his disciple Dometian. He remained in the altar for three days, then died on January 20, 473 at the age of ninety-seven.
A multitude of monks from all the monasteries and from the desert came to the lavra for the holy abba's burial, among whom was St Gerasimus. The Patriarch Anastasius also came with his clergy, as well as the Nitrian monks Martyrius and Elias, who later became Patriarchs of Jerusalem, as St Euthymius had foretold.
When St Euthymius was 82 years old, the young Sava (the future St Sava the Sanctified, December 5), came to his lavra. The Elder received him with love and sent him to the monastery of St Theoctistus. He foretold that St Sava would outshine all his other disciples in virtue.
When the saint was ninety years of age, his companion and fellow monk Theoctistus became grievously ill. St Euthymius went to visit his friend and remained at the monastery for several days. He took leave of him and was present at his end. After burying his body in a grave, he returned to the lavra.
God revealed to St Euthymius the time of his death. On the eve of the Feast of St Anthony the Great (January 17) St Euthymius gave the blessing to serve the all-night Vigil. When the service ended, he took the priests aside and told them that he would never serve another Vigil with them, because the Lord was calling him from this earthly life. All were filled with great sadness, but the saint asked the brethren to meet him in church in the morning. He began to instruct them, "If you love me, keep my commandments (John 14:15). Love is the highest virtue, and the bond of perfectness (Col. 3:14). Every virtue is made secure by love and humility. The Lord humbled Himself because of His Love for us and became man. Therefore, we ought to praise Him unceasingly, especially since we monks have escaped worldly distractions and concerns."
"Look to yourselves, and preserve your souls and bodies in purity. Do not fail to attend the church services, and keep the traditions and rules of our community. If one of the brethren struggles with unclean thoughts, correct, console, and instruct him, so that he does not fall into the devil's snares. Never refuse hospitality to visitors. Offer a bed to every stranger. Give whatever you can to help the poor in their misfortune."
Afterwards, having given instructions for the guidance of the brethren, the saint promised always to remain in spirit with them and with those who followed them in his monastery.St Euthymius then dismissed everyone but his disciple Dometian. He remained in the altar for three days, then died on January 20, 473 at the age of ninety-seven.
A multitude of monks from all the monasteries and from the desert came to the lavra for the holy abba's burial, among whom was St Gerasimus. The Patriarch Anastasius also came with his clergy, as well as the Nitrian monks Martyrius and Elias, who later became Patriarchs of Jerusalem, as St Euthymius had foretold.
Dometian remained by the grave of his Elder for six days.
On the seventh day, he saw the holy abba in glory, beckoning to his disciple."Come, my child, the Lord Jesus Christ wants you to be with me." After telling the brethren about the vision, Dometian went to church and joyfully surrendered his soul to God. He was buried beside St Euthymius. The relics of St Euthymius remained at his monastery in Palestine, and the Russian pilgrim igumen Daniel saw them in the twelfth century.
In território Lugdunénsi sancti Lupicíni Abbátis, cujus vita ob sanctitátis et miraculórum glóriam fuit illústris.
In the territory of Lyons, St. Lupicinus, abbot, whose life was brilliant with the glory of holiness and miracles.
Lupicinus founded the abbeys of St. Claud in the Jura mountains and in the Lauconne districts of France.
wealthy fellow merchants, including Frumentius. Initially named proconsul by Hunneric, the Arian king of the Vandals, he was seized and put under pressure to convert to Arianism. When he refused, he was executed with the other merchants after being tortured at Adrumetum.
Victorian, Frumentius & Comps. MM (RM) Died at Hudrumetum in 484. When Huneric succeeded his father Genseric as the Arian king of the Vandals in 477, the African Catholics were extended a degree of toleration. But in 480, he again began persecuting priests and virgins and by 484 extended his rage to simple believers.
Victorian, a wealthy Catholic of Adrumetum, was appointed proconsul by Hunneric. He always behaved with fidelity toward the king until the day Hunneric sent a message to him demanding that he conform to the Arian perversity of the Faith. Victorian immediately gave his answer: "Tell the king that I trust in Christ. If his majesty pleases, he may condemn me to the flames, or to wild beasts, or to any torments: but I shall never consent to renounce the Catholic church in which I have been baptized. Even if there were no other life after this, I would never be ungrateful and perfidious to God, who hath granted me the happiness of knowing him, and who hath bestowed on me his most precious graces."
Of course, Hunneric did not take this answer well. Victorian was subjected to torture, which he suffered with joy, ending in his martyrdom. The Roman Martyrology records that four other wealthy merchants were martyred on that same day. The two of them were merchants of Carthage, both named of Frumentius. The other two were brothers of the city of Aquae-regiae, Byzacona, who were apprehended for the faith, and conducted to Tabaia. They had promised each other and begged God to allow them to suffer and die together. The persecutors hung them in the air with great weights at their feet. One of them, under the excess of pain, begged to be taken down for a little ease.
His brother feared that he might be losing the will to remain faithful. From his rack he cried out: "God forbid, dear brother, that you should ask such a thing. Is this what we promised to Jesus Christ? Should not I accuse you at His terrible tribunal? Have you forgotten what we have sworn upon his body and blood, to suffer death together for his holy name?"
These words encouraged the other: "No, no; I ask not to be released: on the contrary, add new weights, if you please, increase my tortures, exert all your cruelties till they are exhausted upon me."
They were then subjected to new tortures including being burnt with red-hot plates of iron, but miraculously their bodies bore no sign of scars or bruises. Finally, their tormentors left them saying: "Everybody follows their example, no one now embraces our religion" (Attwater2, Benedictines, Husenbeth)
A native of the city of Apamea in Syria. His parents were wealthy, but died when he was young. He received his education first at Antioch, and then at Ephesus. All his possessions left him by his parents he distributed to the poor, thereby sundering his ties to the world.
Under the guidance of an experienced elder at Ephesus, Marcellus entered upon the path of asceticism. He later went on to Byzantium to St Alexander, igumen of the monastery named "the Unsleeping." The monastery received its name because in it psalmody was done constantly, both day and night, by alternating groups of monks. St Alexander accepted Marcellus and tonsured him into the monastic schema. Zealous in the works of watchfulness, fasting and prayer, the saint received great spiritual talents and the gift of clairvoyance. Marcellus foresaw the day of Abba Alexander's death and his own election as igumen. However, since he was still young, he did not want to rule others. So he slipped out of the monastery to visit other provinces and other monasteries, where he received edification from the monks who lived there.
After the death of St Alexander, when Abba John had already been chosen as igumen, Marcellus returned to the great joy of the brethren. Abba John made Marcellus his own closest assistant. After John's death, St Marcellus was chosen igumen of the monastery in spite of his own wishes, and in this position he remained for sixty years.
News of his saintly life spread far. People came to Marcellus from afar, both the illustrious and the common, rich and the poor. Many times they saw angels encircling the saint, attending and guarding him. With the help of God, the monastery of "the Unsleeping Ones" flourished. So many monks came to place themselves under the direction of St Marcellus that it became necessary to enlarge the monastery and the church.
St Marcellus received donations from believers for expansion, and built a beautiful large church, a hospital, and a hostel for the homeless. By his prayers the monk treated the sick, cast out devils and worked miracles. For example, one of the monks was sent to Ankara and fell ill. Being near death, he called out mentally to his abba. At that very hour St Marcellus heard his disciple in the monastery, and he began to pray for him. He who was sick recovered at once.
When a ship with his monks
came into danger on the Black Sea, the saint
calmed the tempest by his prayers. Another time, when they told him
that a fire was raging at Constantinople, he prayed tearfully for the
city, and the fire subsided as if extinguished by the tears of the monk.
John, the servant of a certain Arian nobleman named Ardaburios, was unjustly accused of something, and he hid out at the monastery to escape his master's wrath. Ardaburios twice demanded that St Marcellus hand John over to him, but he refused. Ardaburios then sent out a detachment of soldiers, who surrounded the monastery, threatening to slay anyone who interfered with their mission. The brethren went to the abba, asking him to surrender John and save the monastery. St Marcellus signed himself with the Sign of the Cross, then boldly went out alone through the monastery gate towards the soldiers. Lightning flashed in the sky, thunder rumbled, and the Cross appeared shining brighter than the sun. The soldiers threw down their weapons and took to flight. Ardaburios, learning from the soldiers what had happened, was frightened, and because of St Marcellus he pardoned the servant.
St Marcellus peacefully departed to the Lord in the year 485. His faithful disciple Lukian grieved terribly over him, but on the fifth day after the death St Marcellus appeared to him and comforted him, foretelling his own impending end.
Marcellus Akimetes (the Righteous), Abbot (RM) Born in Apamea, Syria; died near Constantinople, c. 485. Marcellus joined a group of monks called Akoimetoi or "non-rester." They are so called because they recited the divine office in relays throughout the day and night without stopping. Marcellus became the third abbot of their chief monastery, Eirenaion, at Constantinople. He placed special emphasis on poverty and manual labor. Under his leadership the Akimetes grew in number and influence.
Marcellus was among those
present for the Council of Chalcedon
(Attwater, Benedictines).John, the servant of a certain Arian nobleman named Ardaburios, was unjustly accused of something, and he hid out at the monastery to escape his master's wrath. Ardaburios twice demanded that St Marcellus hand John over to him, but he refused. Ardaburios then sent out a detachment of soldiers, who surrounded the monastery, threatening to slay anyone who interfered with their mission. The brethren went to the abba, asking him to surrender John and save the monastery. St Marcellus signed himself with the Sign of the Cross, then boldly went out alone through the monastery gate towards the soldiers. Lightning flashed in the sky, thunder rumbled, and the Cross appeared shining brighter than the sun. The soldiers threw down their weapons and took to flight. Ardaburios, learning from the soldiers what had happened, was frightened, and because of St Marcellus he pardoned the servant.
St Marcellus peacefully departed to the Lord in the year 485. His faithful disciple Lukian grieved terribly over him, but on the fifth day after the death St Marcellus appeared to him and comforted him, foretelling his own impending end.
Marcellus Akimetes (the Righteous), Abbot (RM) Born in Apamea, Syria; died near Constantinople, c. 485. Marcellus joined a group of monks called Akoimetoi or "non-rester." They are so called because they recited the divine office in relays throughout the day and night without stopping. Marcellus became the third abbot of their chief monastery, Eirenaion, at Constantinople. He placed special emphasis on poverty and manual labor. Under his leadership the Akimetes grew in number and influence.
491
St. Theodora Egyptian penitent maiden of Alexandria; miraclesAlexandríæ sanctæ Theodóræ, quæ, cum incáute deliquísset, inde, facti pænitens, mirábili abstinéntia et patiéntia in hábitu sancto perseverávit incógnita usque ad mortem.
At Alexandria, St. Theodora, who having committed a fault through imprudence and repenting of it, remained unknown in a religious habit, and persevered until her death in practices of extraordinary abstinence and patience.
who fell into a life of sin, repented, and spent her remaining days in virtual anonymity as a hermit in the Thebaid, in the southern region of Egypt, atoning through abstinence and mortifications. The fact that she was a woman was not discovered until she died.
Saint Theodora of
Alexandria and her husband lived in Alexandria. Love
and harmony ruled in their family, and this was hateful to the Enemy of
salvation. Goaded on by the devil, a certain rich man was captivated by
the youthful beauty of Theodora and began with all his abilities to
lead her into adultery, but for a long time he was unsuccessful. Then
he bribed a woman of loose morals, who led the unassuming Theodora
astray by saying that a secret sin, which the sun does not see, is also
unknown to God.
Theodora betrayed her husband, but soon came to her senses
and
realizing the seriousness of her fall, she became furious with herself,
slapping herself on the face and tearing at her hair. Her conscience
gave her no peace, and Theodora went to a renowned abbess and told her
about her transgression. The abbess, seeing the repentance of the young
woman, spoke to her of God's forgiveness and reminded her of the the
sinful woman in the Gospel, who washed the feet of Christ with her
tears and received from Him forgiveness of her sins. In hope of the
mercy of God, Theodora said: "I believe my God, and from now on, I
shall not commit such a sin, and I will strive to atone for my
deed."
At that moment St Theodora resolved to go off to a monastery to purify
herself by labor and by prayer. She left her home secretly, and
dressing herself in men's clothes, she went to a men's monastery, since
she feared that her husband would find her in a women's monastery.The igumen of the monastery, in order to test the resolve of the newcomer, would not even bless her to enter the courtyard. St Theodora spent the night at the gates. In the morning, she fell down at the knees of the igumen, and said her name was Theodore from Alexandria, and entreated him to let her remain at the monastery for repentance and monastic labors. Seeing the sincere intent of the newcomer, the igumen consented.
Even the experienced monks were amazed at Theodora's all-night prayers on bended knee, her humility, endurance and self-denial. The saint labored at the monastery for eight years. Her body, once defiled by adultery, now became a vessel of the grace of God and a receptacle of the Holy Spirit.
Once, the saint was sent to Alexandria to buy provisions. After blessing her for the journey, the igumen indicated that in case of a delay, she should stay over at the Enata monastery, which was on the way. Also staying at the guest house of the Enata monastery was the daughter of its igumen. She had come to visit with her father. Attracted by the comeliness of the young monk, she tried to seduce the monk Theodore into the sin of fornication, not knowing that it was a woman standing before her. Meeting with refusal, she committed sin with another guest and became pregnant.
The igumen, knowing of Theodore's purity and holiness of life, did not believe the accusation.
When the girl gave
birth, the Enata monks brought the infant
to
the monastery where the ascetic lived, and began to reproach its monks
for an unchaste life. But this time even the igumen believed the
slanderous accusation and became angry at the innocent Theodore.
They entrusted the infant into the care of the saint and threw her out of the monastery in disgrace. The saint humbly submitted to this new trial, seeing in it the expiation of her former sin. She settled with the child not far from the monastery in a hut. Shepherds, out of pity, gave her milk for the infant, and the saint herself ate only wild vegetables. Bearing her misfortune, the holy ascetic spent seven years in banishment. Finally, at the request of the monks, the igumen allowed her to return to the monastery with the child, and in seclusion she spent two years instructing the child.
The igumen of the monastery received a revelation from God that the sin of the monk Theodore was forgiven. The grace of God dwelt upon the monk Theodore, and soon all the monks began to witness to the signs worked through the prayers of the saint.
Once, during a drought, all the wells dried up. The igumen said to the brethren that only Theodore would be able to reverse the misfortune. Having summoned the saint, the igumen bade her to bring forth water, and the water in the well did not dry up afterwards. The humble Theodore said that the miracle was worked through the prayer and faith of the igumen.
Before her death, St Theodora shut herself in her cell with the child and instructed him to love God above all things. She told him to obey the igumen and the brethren, to preserve tranquility, to be meek and without malice, to avoid obscenity and silliness, to love non-covetousness, and not to neglect their communal prayer. After this, she prayed and, for the last time, she asked the Lord to forgive her sins. The child also prayed together with her. Soon the words of prayer faded from the lips of the ascetic, and she peacefully departed to a better world.
The Lord revealed to the igumen the spiritual accomplishments of the saint, and also her secret. The igumen, in order to remove any dishonor from the deceased, in the presence of the igumen and brethren of the Enata monastery, told of his vision and uncovered the bosom of the saint as proof.
The Enata igumen and brethren shrank back in terror at their great transgression. Falling down before the body of the saint, with tears they asked forgiveness of St Theodora. News of St Theodora reached her former husband. He received monastic tonsure at this same monastery where his wife had been. And the child, raised by the nun, also followed in the footsteps of his foster-mother. Afterwards, he became igumen of this very monastery.
They entrusted the infant into the care of the saint and threw her out of the monastery in disgrace. The saint humbly submitted to this new trial, seeing in it the expiation of her former sin. She settled with the child not far from the monastery in a hut. Shepherds, out of pity, gave her milk for the infant, and the saint herself ate only wild vegetables. Bearing her misfortune, the holy ascetic spent seven years in banishment. Finally, at the request of the monks, the igumen allowed her to return to the monastery with the child, and in seclusion she spent two years instructing the child.
The igumen of the monastery received a revelation from God that the sin of the monk Theodore was forgiven. The grace of God dwelt upon the monk Theodore, and soon all the monks began to witness to the signs worked through the prayers of the saint.
Once, during a drought, all the wells dried up. The igumen said to the brethren that only Theodore would be able to reverse the misfortune. Having summoned the saint, the igumen bade her to bring forth water, and the water in the well did not dry up afterwards. The humble Theodore said that the miracle was worked through the prayer and faith of the igumen.
Before her death, St Theodora shut herself in her cell with the child and instructed him to love God above all things. She told him to obey the igumen and the brethren, to preserve tranquility, to be meek and without malice, to avoid obscenity and silliness, to love non-covetousness, and not to neglect their communal prayer. After this, she prayed and, for the last time, she asked the Lord to forgive her sins. The child also prayed together with her. Soon the words of prayer faded from the lips of the ascetic, and she peacefully departed to a better world.
The Lord revealed to the igumen the spiritual accomplishments of the saint, and also her secret. The igumen, in order to remove any dishonor from the deceased, in the presence of the igumen and brethren of the Enata monastery, told of his vision and uncovered the bosom of the saint as proof.
The Enata igumen and brethren shrank back in terror at their great transgression. Falling down before the body of the saint, with tears they asked forgiveness of St Theodora. News of St Theodora reached her former husband. He received monastic tonsure at this same monastery where his wife had been. And the child, raised by the nun, also followed in the footsteps of his foster-mother. Afterwards, he became igumen of this very monastery.
Welsh saint, wife of St. Gundleus and mother of St. Cadoc. She was the daughter of Brychan of Brecknock, Wales. Tradition relates that Gundleus kidnapped Gladys. Their romance became part of the Arthurian legend.
Gwaladys, Hermit (AC) (also known as Gladys, Gladusa, Claudia) Born in Wales in the 5th century. One of the 24 children of Brychan of Brecknock, wife of Saint Gundleus, and mother of Saints Cadoc (Died c. 580; feast day Jan 24) and, possibly, Keyna
Saint Gladys led a very interesting life. It is said that after their conversion by the example and exhortation of their son, she and Gundleus lived an austere life. It included the rather interesting practice throughout the year of taking a nightly baths in the Usk, followed by a mile-long walk in the nude. Her son finally convinced them to end the practice and to separate. Gladys moved to Pencanau in Bassaleg. The details of her story come from a 12th-century vita, which includes miracles that took place in the time of Saint Edward the Confessor (1013 died 1066) and William I (Attwater2, Benedictines, Delaney, Farmer, Husenbeth).
Holy Gwaladys,
hermit. (Gladys, Gladusa, Claudia)
Born in Wales at the 5th century. One of the 24 children of
Brychan de
Brecknock, marries of saint Gundleus (cfr today), and mother of saint
Cadoc (September 25) and, probably, Keyna (October 8), holy Gladys had
a very interesting life. It is known as that after their conversion for
the example and with the exhortation of their son, it and Gundleus
lived an austere life. That included a rather interesting practice:
throughout the year, they prennaient night baths in Usk, follow-ups of
a walk of one mile without coat. His/her son ends up convincing them to
stop this practice and to live separately. Gladys left for Pencanau in
Bassaleg. The details of its history come from a “vita” of the 12th
century, which includes miracles which took place at the time of saint
Edward the Confessor (cfr October 13) and William 1st.
(Attwater2,
Benedictines, Delaney, Farmer, Husenbeth).
healing
the sickLived during the fifth century. At a young age he withdrew to a hill near the village of Targala and passed 38 years there in monastic deeds, having neither a roof over his head, nor any cell nor shelter.
For his simple disposition, gentleness and humility he was granted by the Lord the gift of wonderworking and healing the sick. Many wanted to live under his guidance, and the saint did not refuse those coming to him. He himself built cells for them. He died peacefully, granted rest from his labors.
5th v. Saint Memnon the Wonderworker gift of clairvoyance many miracles
from his youth he lived in the Egyptian desert. By his arduous ascetical efforts, he attained a victory of spirit over the flesh.
As Igumen of one of the Egyptian monasteries, he wisely and carefully guided the brethren. Even while aiding them through prayer and counsel, the saint did not waver in his efforts in the struggle against temptation.
He received the gift of clairvoyance through unceasing prayer and toil. At his prayer a spring of water gushed forth in the wilderness, locusts destroying the harvest perished, and the shipwrecked who called on his name were saved. After his death, the mere mention of his name dispelled a plague of locusts and undid the cunning wiles of evil spirits.
First convert of St. Patrick in Ulser, Ireland. He is listed as a swineherd in some lists and in others as a the son of an Ulster chieftain. Opposed to Patrick originally, Dichu converted and gave Patrick a church in Saul, the capital of Lecale in County Down.
5th v. Dichu of Ulster (AC) 5th century Dichu, son of an Ulster chieftain and a swineherd in his youth, succeeded to the kingdom of Lecale in County Down, Ireland, and bitterly opposed Saint Patrick when he landed there in 432. He became Patrick's first Irish convert, gave Patrick a church in Saul, capital of Lecale, the first of Patrick's foundations in Ireland, and the two became close friends (Benedictines, Delaney).
5th
v. Saint Thais lived in Egypt pious virgin radiant light holy angels
bearing her soul to ParadiseIn the fifth century, she was left an orphan after the death of her wealthy parents, she led a pious life, distributing her wealth to the poor, and she gave shelter to pilgrims on her estate. She decided that she would never marry, but would devote her life to serving Christ.
After spending all her inheritance, Thais was tempted to acquire more money by any means, and began to lead a sinful life. The Elders of Sketis near Alexandria heard of her fall, and asked St John the Dwarf (November 9) to go to Thais and persuade her to repent. "She was kind to us," they said, "now perhaps we can help her. You, Father, are wise. Go and try to save her soul, and we will pray that the Lord will help you."
The Elder went to her home, but Thais's servant did not want to allow him into the house. St John said, "Tell your mistress that I have brought her something very precious." Thais, knowing that the monks sometimes found pearls at the shore, told her servant to admit the visitor. St John sat down and looked her in the face, and then began to weep. Thais asked him why he was crying.
The Elder's words pierced the soul of Thais like a fiery arrow, and at once she realized how sinful her present life had become. In fear, she asked him if God would accept the repentance of a sinner like her. St John replied that the Savior awaited her repentance. That is why He came, to seek and to save the perishing. "He will welcome you with love," he said, "and the angels will rejoice over you. As the Savior said Himself, one repentant sinner causes the powers of Heaven to rejoice (Luke 15:7).
A feeling of repentance enveloped her, and regarding the Elder's words as a call from the Lord Himself to return to Him, Thais trembled and thought only of finding the path of salvation. She stood up and left her house without speaking to her servants, and without making any sort of disposition of her property, so that even St John was amazed.
Following St John into the wilderness, she hastened to return to God through penitence and prayer. Night fell, and the Elder prepared a place for Thais to lay down and sleep. He made a pillow for her from the sand, and he went off somewhat farther, and went to sleep after his evening prayers.
In the middle of the night, he was wakened by a light coming down from the heavens to the place where Thais was at rest. In the radiant light he saw holy angels bearing her soul to Paradise. When he went over to Thais, he found her dead.
St John prayed and asked God to reveal to him whether Thais had been saved. An angel of God appeared and told him, "Abba John, her one hour of repentance was equal to many years, because she repented with all her soul, and a compunctionate heart."
After burying the body of the saint, St John returned to Sketis and told the monks what had happened.
All offered thanks to God
for His
mercy toward Thais who, like the wise thief, repented in a single
moment.
Lewina of Berg VM (AC). The first extant record of Saint Lewina dates from 1058, when her relics were translated from Seaford (near Lewes) or Alfriston in Sussex, England, with those of Saint Idaberga (not sure which one) and portions of Saint Oswald, to Saint Winnoc's Abbey Church in Bergues, Flanders, where she had been venerated and her relics honored by numerous miracles, especially at the time of the translation. A history of these miracles was written by Drogo, an eyewitness to several of them. Lewina is reputed to have been a British maiden martyred by the invading Saxons (Benedictines, Encyclopedia, Farmer, Husenbeth).
Lewina is supposed to have suffered martyrdom under the Saxons in Britain before their conversion to Christ. Nothing is heard of her till 1058 when, on or about July 24, her relics, with those of St Ideberga, virgin, and part of those of St Oswald, were translated from Seaford in Sussex to the church of St Winnoc at Bergues in Flanders. They were honoured by many miracles, especially at the time of this translation, as Drogo, an eye-witness to several, testifies. Lewina was among the saints represented on the walls of the chapel of the English College at Rome in the sixteenth century.
There is an account of St Lewina in the Acta Sanctorum, July, vol. v, but it is mainly concerned with the translation of her relics
Also Savin, hermit and the one of the apostles of the Lavedan, in the Pyrenees. According to tradition, he was bom in Barcelona, Spain, received an education at Poitiers, and then entered a monastery at Liguge. Later, he departed the monastic community and became a famed hermit.
5th v. ST Savin (Sabinus) preached to peasants of the neighbourhood by mouth and by example of his kindly and penitential spirit, many and remarkable miracles;
This saint is venerated as the apostle of the Lavedan, that district of the Pyrenees at one end of which is situated the town of Lourdes. According to his legend he was born at Barcelona and brought up by his widowed mother, who when he became a young man sent him to the care of his uncle Eutilius at Poitiers. Being appointed tutor to his young cousin, Savin (Sabinus) so impressed him by his religious example and inspiring words that the youth secretly left home and went to the great monastery at Ligugé. Eutilius and his wife besought Savin to use his influence with their son to induce him to return home. But he refused, quoting the words of our Lord that He must be loved even more than father and mother, and furthermore announced his intention of becoming a monk at Ligugé himself.
St Savin eventually left there with the object of becoming a solitary. He walked to Tarbes and from thence made his way to the place in the Lavedan then called Palatium Aemilianum, where there was a monastery. The abbot, Fronimius, showed him a place a little way off in the mountains well suited to his design. Here St Savin built himself a cell, which he afterwards exchanged for a pit in the ground, saying that everyone should expiate his sins in the way and the measure that seems to himself called for. This in reply to Fronimius, who on one of his frequent visits to the hermit expressed the opinion that his austerities were becoming exaggerated. Savin preached to the peasants of the neighbourhood by his mouth and by the example of his kindly and penitential spirit, and many and remarkable was the miracles with which they credited him. For example, a farmer having roughly stopped him from crossing his land to reach a spring, he struck water from the rocks with his staff; and one night, having no dry tinder, he lit his candle by the flames from his own heart! He wore only one garment, summer and winter, and that lasted him for thirteen years.
St Savin was forewarned of his death and sent a message to the monastery, and he was surrounded by clergy, monks and devoted people when his peaceful end came. His body was enshrined in the abbey church, which was afterwards called St Savin’s, and the name extended to the adjacent village, Saint-Savin-de-Tarbes.
No reliance can be placed upon the short text of uncertain date printed in the Acta Sanctorum, October, vol. iv (cf. Mabillon, Annales Benedictini, vol. i, p. s75); even the century in which the hermit lived is a matter of pure conjecture the above time-heading follows A. Poncelet. It is characteristic of the methods of a certain type of hagiographer that out of these scanty materials a writer in the so-called Petits Bollandistes has evolved a biography of seven closely printed pages (over 4,500 words) in which he speaks with the same detail and definiteness of statement as he might have used in providing a summary of the career of Napoleon I