feast day formerly on May 1. The small town of Saint Asaph in northern Wales was once the scene of a busy and thriving monastery of Llanelwy founded by Saint Kentigern of Scotland by the riverside. Kentigern was probably built it after returning from a visit to Saint David. With him was Asaph, his favorite pupil, whom he left behind at Llanelwy as abbot to consolidate his work. Others say that it was Saint Asaph who founded the abbey after having been trained by Kentigern--the truth is shrouded by time. There is, however, certainty that Saint Asaph founded the church of Llanasa in Flintshire.
An interesting account exists of Llanelwy's establishment. "There were assembled in this monastery no fewer than 995 brethren, who all lived under monastic discipline, serving God in great continence." A third of these, who were illiterate, tilled the ground and herded the cattle; a third were occupied with domestic tasks inside the monastery; and the remainder, who were educated men, said the daily offices and performed other religious duties.
A distinctive feature was its unbroken continuity of worship, for, like the Sleepless Ones, the monks of Llanelwy divided themselves into groups and maintained an unceasing vigil. "When one company had finished the divine service in the church, another presently entered, and began it anew; and these having ended, a third immediately succeeded them." So that by this means prayer was offered up in the church without intermission, and the praises of God were ever in their mouths."
Among them, we are told, "was one named Asaph, more particularly illustrious for his descent and his beauty, who from his childhood shone forth brightly, both with virtues and miracles. He daily endeavored to imitate his master, Saint Kentigern, in all sanctity and abstinence; and to him the man of God bore ever a special affection, insomuch that to his prudence he committed the care of the monastery." A later medieval writer penned about Asaph's "charm of manners, grace of body, holiness of heart, and witness of miracles." Still little is actually known about him.
The story has been handed down to us that one bitter night in winter when Kentigern, as was his custom, had been standing in the cold river reciting from the Psalter, and had crawled back to his cell, frozen and exhausted, Asaph ran to fetch hot coals to warm him. Finding no pan, however, and being in great haste, fearing that the shivering abbot might die, he raked the glowing coals into the skirt of his monk's habit, and ran with them, at great risk and discomfort, and cast them on the hearth of the saint.
That story is typical of his spirit, for he was devoted both to his master and to the welfare of his monks. We are not surprised that Kentigern, with every confidence, left the monastery in his care. Under Asaph's leadership it flourished, and when Asaph was made bishop, it became the seat of his diocese. The goodness of one man spread and infected many others with holiness, including many of his kinsmen, e.g., Deiniol (September 11) and Tysilo (November 8). Today on the banks of the River Elwy stands the cathedral that bears his name (Attwater, Benedictines, Gill).
was born and lived during the sixth century, in the time of the emperor Justin the Younger. He was married, widowed, thereafter a monk and lived a strict and holy life.
At thirty years of age he was chosen bishop of the city of Melitene (in Armenia). Wise and zealous in questions of faith, strong in word and deed, St Dometian quickly gained fame as a good and dedicated pastor. More than once he carried out government commissions in Persia to avoid conflict with the Greeks. Beloved by all, St Dometian often received rich gifts, which he distributed to the poor. Both during his life and after his death in 601, St Dometian was glorified by God with miracles.
7th v. Saint
Patapius was born at Thebes into a piousChristian family gift of healing, began to
help all the needy holy relics are found incorrupt to the present dayReaching the age of maturity, he scorned the vanities of the world and so went into the Egyptian desert where he became known for his ascetic deeds.
Though he wished to dwell in silence, people began to come to him for advice.
He went eventually to Constantinople, where he obtained a cell at the city wall, near the Blachernae church. But here, too, he quickly became known. The sick began to throng about, and he having been vouchsafed the gift of healing, began to help all the needy.
After a life adorned with virtue and miracles, St Patapius fell asleep in the Lord and was buried in the church of St John the Baptist.
Apolytikion in the Plagal of the Fourth Tone
The image of God, was faithfully preserved in you, O Father. For you took up the Cross and followed Christ. By Your actions you taught us to look beyond the flesh for it passes, rather to be concerned about the soul which is immortal. Wherefore, O Holy Patapius, your soul rejoices with the angels.
Kontakion in the Third Tone
Having found thy Church to be a place of spiritual healing, all the people flock with haste thereto, O Saint, and they ask thee to bestow the ready healing of their diseases and forgiveness of the sins they wrought in their lifetime; O Patapius most righteous, in every need, thou art the protector of all.
Reading:
This Saint was from the Thebaid of Egypt and struggled many years in the wilderness. He departed for Constantinople, and having performed many miracles and healings, he reposed in peace in a mountain cave on the Gulf of Corinth, where his holy relics are found incorrupt to the present day.
St. Patapius A seventh century Egyptian hermit He was originally from Egypt but journeyed to Constantinople lived as a hermit. Patapius especially revered in the Eastern Churches.
603 St. Fintan Abbot
St.
Columba disciple clairvoyance prophecies miracles very austere penances
In monastério Cluain-ednechénsi, in Hibérnia, sancti Fintáni, Presbyteri et Abbátis.
In the monastery of Cluainedhech in Ireland, St. Fintan, abbot.
Fintan was a hermit in Clonenagh, Leix, Ireland. When disciples gathered around his hermitage he became their abbot.
A wonder worker,
Fintan was known for clairvoyance, prophecies, and miracles. He also
performed very austere penances. In monastério Cluain-ednechénsi, in Hibérnia, sancti Fintáni, Presbyteri et Abbátis.
In the monastery of Cluainedhech in Ireland, St. Fintan, abbot.
Fintan was a hermit in Clonenagh, Leix, Ireland. When disciples gathered around his hermitage he became their abbot.
Fintan of Clonenagh, Abbot
(RM) Born in Leinster; died 603. A disciple
of Saint Columba (or according to Montague, Saint David), Fintan led the life of
a hermit at Clonenagh in Leix. Soon numerous disciples, including Saint
Comgal, attached themselves to him, and he became their abbot.
Such was the austerity of the life led at Clonenagh that neighboring monasteries protested. Fintan himself was reputed to live on a diet of barley bread and clayey water; however, he established a less strict rule for some neighboring monks.
One day some soldiers brought the severed heads of their enemies to the monastery. Fintan had these buried in the monks cemetery hoping that by the Judgment Day they would have benefitted from the prayers of generations of monks: "since the principal part of their bodies rest here, we hope they will find mercy."
Fintan's feast is celebrated throughout Ireland (Benedictines, Farmer, Husenbeth, Montague).
Such was the austerity of the life led at Clonenagh that neighboring monasteries protested. Fintan himself was reputed to live on a diet of barley bread and clayey water; however, he established a less strict rule for some neighboring monks.
One day some soldiers brought the severed heads of their enemies to the monastery. Fintan had these buried in the monks cemetery hoping that by the Judgment Day they would have benefitted from the prayers of generations of monks: "since the principal part of their bodies rest here, we hope they will find mercy."
Fintan's feast is celebrated throughout Ireland (Benedictines, Farmer, Husenbeth, Montague).
604 Saint
Augustine
was from Italy, and a disciple of St Felix, Bishop of Messana
first Archbishop of Canterbury a wonderworker
St. Augustine, bishop Cantuáriæ, in Anglia, natális sancti Augustíni, Epíscopi et Confessóris; qui, una cum áliis, a beáto Gregório Papa missus, genti Anglórum sacrum Christi Evangélium prædicávit., ibíque, virtútibus et miráculis gloriósus, obdormívit in Dómino. Ejus tamen festívitas quinto Kaléndas Júnii recólitur.
At Canterbury in England, St. Augustine, bishop, who was sent there with others by blessed Pope Gregory, and who preached the Gospel of Christ to the English nation. Celebrated for virtues and miracles, he went peacefully to his rest in the Lord. The 28th of May is observed as his feast.
St Gregory Dialogus (March12) chose him to lead a mission of forty monks to evangelize the people of Britain. They arrived at Ebbsfleet (on the isle of Thanet) in Kent in 597.
King Ethelbert, whose Frankish wife Bertha was a Christian, welcomed them. They were allowed to base their mission at the ancient church of St Martin in Canterbury, which was restored for their use. This church had been built during the Roman occupation of Britain, and the queen often went there to pray. At first, the king was reluctant to give up his pagan beliefs, but he promised not to harm them, and to supply them with whatever they needed. He also promised that he would not prevent them from preaching Christianity. St Augustine later converted the king to Christianity, along with thousands of his subjects. The holy right-believing King Ethelbert is commemorated on February 25.
Bede says that St Augustine was consecrated as Archbishop of Britain by Archbishop Etherius of Arles (others say that it was his successor St Virgilius of Arles [March 5] who consecrated St Augustine). Returning to Britain, he threw himself into the work of evangelizing the country with renewed zeal. St Augustine built Christ Church, predecessor of the present cathedral at Canterbury, and consecrated it on June 9, 603 (according to the Anglo-Saxon Chronicle). He also founded the monastery of Sts Peter and Paul east of the city. Here St Augustine, the Archbishops of Canterbury, and the Kings of Kent were buried. The monastery, now in ruins, was later known as St Augustine's Monastery.
St. Augustine, bishop Cantuáriæ, in Anglia, natális sancti Augustíni, Epíscopi et Confessóris; qui, una cum áliis, a beáto Gregório Papa missus, genti Anglórum sacrum Christi Evangélium prædicávit., ibíque, virtútibus et miráculis gloriósus, obdormívit in Dómino. Ejus tamen festívitas quinto Kaléndas Júnii recólitur.
At Canterbury in England, St. Augustine, bishop, who was sent there with others by blessed Pope Gregory, and who preached the Gospel of Christ to the English nation. Celebrated for virtues and miracles, he went peacefully to his rest in the Lord. The 28th of May is observed as his feast.
St Gregory Dialogus (March12) chose him to lead a mission of forty monks to evangelize the people of Britain. They arrived at Ebbsfleet (on the isle of Thanet) in Kent in 597.
King Ethelbert, whose Frankish wife Bertha was a Christian, welcomed them. They were allowed to base their mission at the ancient church of St Martin in Canterbury, which was restored for their use. This church had been built during the Roman occupation of Britain, and the queen often went there to pray. At first, the king was reluctant to give up his pagan beliefs, but he promised not to harm them, and to supply them with whatever they needed. He also promised that he would not prevent them from preaching Christianity. St Augustine later converted the king to Christianity, along with thousands of his subjects. The holy right-believing King Ethelbert is commemorated on February 25.
Bede says that St Augustine was consecrated as Archbishop of Britain by Archbishop Etherius of Arles (others say that it was his successor St Virgilius of Arles [March 5] who consecrated St Augustine). Returning to Britain, he threw himself into the work of evangelizing the country with renewed zeal. St Augustine built Christ Church, predecessor of the present cathedral at Canterbury, and consecrated it on June 9, 603 (according to the Anglo-Saxon Chronicle). He also founded the monastery of Sts Peter and Paul east of the city. Here St Augustine, the Archbishops of Canterbury, and the Kings of Kent were buried. The monastery, now in ruins, was later known as St Augustine's Monastery.
The saint was instrumental
in founding the dioceses of Rochester and
London. In 604 he consecrated St Justus (November 10) and St Mellitu
s
(April 24) as bishops for those Sees. St Augustine also helped
the king
draft the earliest Anglo-Saxon laws, and founded a school in Canterbury.
Saint Augustine was not completely successful in all his efforts, however. He was not able to achieve unity with the already existing Christian communities who followed Celtic practices. He met with some of their bishops to urge them to abandon their Celtic traditions and to accept the Roman practices. He invited them to cooperate with him in evangelizing the country, but they refused to give up their ancient traditions. . Before meeting with St Augustine in 603, the Celtic bishops asked a holy hermit whether or not to accept Augustine as their leader. The hermit replied, "If he rises to greet you, then accept him. If he remains seated, then he is arrogant and unfit to be your leader, and you should reject him." Unfortunately, St Augustine did not rise to greet them. Perhaps St Augustine was, to some degree, a bit tactless and too insistent on conformity to Roman customs. On the other hand, Celtic resentment against Roman authority also contributed to the stormy relationship.
Known in his lifetime as a wonderworker, St Augustine fell asleep in the Lord on May 26, 604. He was laid to rest at the entrance of the unfinished church of Sts Peter and Paul. When the church was dedicated in 613, his holy relics were placed inside. An epitaph was composed for his tomb. In part, it reads: "Here lies the Lord Augustine, first Archbishop of Canterbury, sent here by blessed Gregory, bishop of the city of Rome, who with the help of God, and aided by miracles, guided King Ethelbert and his people from the worship of idols to the Faith of Christ."
St Bede (May 27) gives detailed information about St Augustine's mission to Britain in his HISTORY OF THE ENGLISH CHURCH AND PEOPLE (Book I, 23-33. Book II, 1-3).
He Iater was abbot
of St. Symphorien in Autun and archbishop of Aries, also serving as
apostolic vicar to King Childebert II (r. 575-595). He probably
consecrated St. Augustine as
archbishop of Canterbury and was responsible for founding churches in
Arles.
Virgilius was also rebuked
by
Pope St. Gregory I the Great
(r. 590-604)
for permitting the forced conversion of Jews. He was also a wonder
worker, credited with many miracles.
Born at Argyll, c. 516; cultus approved in 1903; he has a second feast on October 27. If you are confused by the many saints named Colman, join the club: there are 126 Irish saints bearing that illustrious name. Today's saint was the first abbot of Muckmore, County Antrim, then chosen as the abbot-founder and bishop of Dromore in County Down. He is said to have been the teacher of Saint Finnian of Clonard. Jocelin, in his life of Saint Patrick, tells us that Colman's virtue was foretold by Patrick. His legend ascribes many miracles to the bishop.
This Colman is titular saint of at least one church in Scotland, Inis Mo-Cholmaig, and one in Wales, Llangolman (Attwater, Benedictines, Encyclopedia, Husenbeth, Montague).
610 St.
Drostan Irish
born
abbot disciple of St. Columba. Drostan was a member
of the royal Cosgrach family of Ireland first abbot
of Deer in Aberdeenshire, Scotland miracles were attributed to him
He is considered an apostle to Scotland. He ended his days near Glenesk, Angus, and a well is associated with him at Aberdour.
ALL that is known of this saint is found in the old Aberdeen Breviary and in the "Book of Deer ", and there are discrepancies between the two sources.
He was of blood royal in Ireland, of the family of Cosgrach, and followed the religious life under St Columba. When a foundation was made at Deer in Aberdeenshire, Drostan was the first abbot. It is also said he went to Glenesk in Angus and lived there as a hermit; his holiness and kindness to the needy were noised about the countryside and miracles were attributed to him. After his death his body was transferred to a shrine at Aberdour, and his feast is still kept in the dioceses of Aberdeen and Argyll on this day.
See the Acta Sanctontna, July, vol. ill; Forbes, KSS., pp. 326-327; DCB., vol. i, p. 907. The "Book of Deer ", believed to date from the close of the ninth century, was printed by the Spalding Club in 1869.
He is considered an apostle to Scotland. He ended his days near Glenesk, Angus, and a well is associated with him at Aberdour.
ALL that is known of this saint is found in the old Aberdeen Breviary and in the "Book of Deer ", and there are discrepancies between the two sources.
He was of blood royal in Ireland, of the family of Cosgrach, and followed the religious life under St Columba. When a foundation was made at Deer in Aberdeenshire, Drostan was the first abbot. It is also said he went to Glenesk in Angus and lived there as a hermit; his holiness and kindness to the needy were noised about the countryside and miracles were attributed to him. After his death his body was transferred to a shrine at Aberdour, and his feast is still kept in the dioceses of Aberdeen and Argyll on this day.
See the Acta Sanctontna, July, vol. ill; Forbes, KSS., pp. 326-327; DCB., vol. i, p. 907. The "Book of Deer ", believed to date from the close of the ninth century, was printed by the Spalding Club in 1869.
613 St. Theodore of
Sykeon(Galatia) Abbot bishop cured a royal prince of leprosy gifts of
prophecy and miracles bestowed on him by God
Anastasiópoli, in Galátia, sancti Theodóri Epíscopi, miráculis clari. At Anastasiopolis in Galatia, St. Theodore, a bishop well known for his miracles.
A native of Sykeon, in Galatia, Asia Minor, he was the son of a Byzantine imperial messenger and possibly of a prostitute. Entering a monastery in Jerusalem, he served there for many years until becoming abbot of a number of monastic institutions. He predicted the rise of Emperor Maurice and cured a royal prince of leprosy. About 590, he was appointed bishop of Anastasiopol in Galatia.
Theodore of Sykeon (Sikion) B (RM) (also known as Theodore of Sikion) Born in Sykeon, Galatia, Asia Minor; died April 22, 613. The beginning of Theodore's life was infortuitous: He was the bastard child of a girl named Mary who, with her sister, kept an inn at the village of Sykeon. They prostituted themselves to their customers. His father was a circus artist, who specialized in acrobatic camel- riding and had nothing to do with his son. Perhaps his mother was a nominal Christian--she had her son baptized.
When Theodore was only six, Mary wanted him to enter the service of the emperor. She prepared for him a gold belt and expensive clothing to make him presentable at court. Then Saint George (303 1/14 helpers) appeared to her in a dream and she abandoned this plan. Instead she arranged for Theodore's education with a local teacher.
About this time, the inn was transformed by the arrival of an elderly man, named Stephen, whose cooking transformed the inn into a place renowned for its cuisine. Thus, the women were able to forego prostitution as an additional source of income.
Even as a child, Theodore showed a propensity for holiness, which was encouraged by Stephen and heightened following his recovery from a near fatal attack of the bubonic plague. Theodore would skip dinner, depriving himself of nourishment, in order to spend the time in church praying at the shrine of Saint George. He would shut himself up in the cellar or in a cave under a disused chapel at Arkea, about eight miles from home. Later his mother married a prominent businessman of Ankara and left him with his grandmother and aunt, whom as a young man he converted to better ways.
Theodore himself became a monk when on a visit to Jerusalem. Reputedly at the age of 18, he was ordained to the priesthood by his own bishop. Theodore exercised considerable influence, perhaps because of the gifts of prophecy and miracles bestowed on him by God. It is said that he grew suspicious of a finely wrought chalice that turned out to have been made from a prostitute's chamber pot. As a priest-monk he led an austere life: He lived on vegetables, fasted frequently, and wore an iron girdle. When he settled in Mossyna, he helped in the treatment of girls believed to be troubled by unclean spirits.
Anastasiópoli, in Galátia, sancti Theodóri Epíscopi, miráculis clari. At Anastasiopolis in Galatia, St. Theodore, a bishop well known for his miracles.
A native of Sykeon, in Galatia, Asia Minor, he was the son of a Byzantine imperial messenger and possibly of a prostitute. Entering a monastery in Jerusalem, he served there for many years until becoming abbot of a number of monastic institutions. He predicted the rise of Emperor Maurice and cured a royal prince of leprosy. About 590, he was appointed bishop of Anastasiopol in Galatia.
Theodore of Sykeon (Sikion) B (RM) (also known as Theodore of Sikion) Born in Sykeon, Galatia, Asia Minor; died April 22, 613. The beginning of Theodore's life was infortuitous: He was the bastard child of a girl named Mary who, with her sister, kept an inn at the village of Sykeon. They prostituted themselves to their customers. His father was a circus artist, who specialized in acrobatic camel- riding and had nothing to do with his son. Perhaps his mother was a nominal Christian--she had her son baptized.
When Theodore was only six, Mary wanted him to enter the service of the emperor. She prepared for him a gold belt and expensive clothing to make him presentable at court. Then Saint George (303 1/14 helpers) appeared to her in a dream and she abandoned this plan. Instead she arranged for Theodore's education with a local teacher.
About this time, the inn was transformed by the arrival of an elderly man, named Stephen, whose cooking transformed the inn into a place renowned for its cuisine. Thus, the women were able to forego prostitution as an additional source of income.
Even as a child, Theodore showed a propensity for holiness, which was encouraged by Stephen and heightened following his recovery from a near fatal attack of the bubonic plague. Theodore would skip dinner, depriving himself of nourishment, in order to spend the time in church praying at the shrine of Saint George. He would shut himself up in the cellar or in a cave under a disused chapel at Arkea, about eight miles from home. Later his mother married a prominent businessman of Ankara and left him with his grandmother and aunt, whom as a young man he converted to better ways.
Theodore himself became a monk when on a visit to Jerusalem. Reputedly at the age of 18, he was ordained to the priesthood by his own bishop. Theodore exercised considerable influence, perhaps because of the gifts of prophecy and miracles bestowed on him by God. It is said that he grew suspicious of a finely wrought chalice that turned out to have been made from a prostitute's chamber pot. As a priest-monk he led an austere life: He lived on vegetables, fasted frequently, and wore an iron girdle. When he settled in Mossyna, he helped in the treatment of girls believed to be troubled by unclean spirits.
Strangely, it is recorded
that he requested that he be placed in a
wooden cage from Christmas to Palm Sunday. Later, he moved into an iron
cage suspended on the face of the rock in mid-air above his cave. As a
penance he wore an iron breastplate (perhaps in remembrance of his
favorite Saint George?) and iron rings for his hands and feet and an
iron collar and belt. As is recorded of many Irish saints and desert
Fathers, Saint Theodore is said to have been familiar with wild
animals--even bears and wolves.
He founded monasteries in his own country and governed the one in his native town, although he frequently retired to a remote and secluded cell because his hermitage, transformed by many visitors seeking his counsel and disciples, had become a complex of buildings including a large church, monastery, and guest house.
In spite of his strong objection, about 590, Theodore was elected bishop of Anastasiopolis, not far from Turkey's capital of Ankara, and consecrated by Archbishop Paul of Ankara.
He founded monasteries in his own country and governed the one in his native town, although he frequently retired to a remote and secluded cell because his hermitage, transformed by many visitors seeking his counsel and disciples, had become a complex of buildings including a large church, monastery, and guest house.
In spite of his strong objection, about 590, Theodore was elected bishop of Anastasiopolis, not far from Turkey's capital of Ankara, and consecrated by Archbishop Paul of Ankara.
His episcopate was marked
by a long series of miracles. An African
monk, Antiochus, who came to see Theodore on behalf of a town pillaged
by barbarians describes the saint: "He had eyebrows that met each other
. . . was about a hundred years old, the hair of his head was as white
as wool and hung down to his loins; so too did his beard, and his nails
were very long. It was about sixty years since he had touched wine or
oil, thirty since he had tasted bread. His food was uncooked vegetables
with salt and vinegar; his drink water." Theodore helped Antiochus with
his mission and consulted him about the possibility of resigning his
episcopate.
Theodore wanted to resign because competing demands on his time-- governing his abbey and diocese--left too little time for prayer. Often his prayers were interrupted to settle disputes or deal with administrative details. The final straw was civil unrest in the villages that belonged to the Church and were entrusted to laymen who oppressed the villagers. Theodore was accused by one of them, Theodosius, with instigating the peasants to revolt. Theodosius finally kicked away the chair on which the bishop was sitting and knocked him on his back.
After 10 years Theodore resigned this office and retired to Saint Michael at Acrena (Akreina) near Pidrum (Tchardak) and Heliopolis. He visited his patron Emperor Maurice at Constantinople and healing one of the princes of a skin disease (leprosy or elephantiasis?). The emperor and empress invited him to their table. There it was decided that all the monasteries should have the power of sanctuary and that the appointment of abbots should be in the jurisdiction of the patriarch rather than the local bishops. Returning to his oratory, he lived as a monk again and continued to work miracles until his death at Sykeon. He was also a great promoter of the cultus of Saint George.
A long vita of Saint Theodore was written by one of his disciples; it is mostly a record of healings of the sick and the possessed and other marvels attributed to this holy man, and of anecdotes illustrating the virtues of his character. He seems to have become a physician and had the gift of reconciling married couples which led to barren wives having children. It does, however, provide a lively picture of life in Asia Minor just before the Arab occupation. Theodore's relics were translated to Constantinople (Attwater, Benedictines, Dawes, Farmer, Walsh).
Theodore wanted to resign because competing demands on his time-- governing his abbey and diocese--left too little time for prayer. Often his prayers were interrupted to settle disputes or deal with administrative details. The final straw was civil unrest in the villages that belonged to the Church and were entrusted to laymen who oppressed the villagers. Theodore was accused by one of them, Theodosius, with instigating the peasants to revolt. Theodosius finally kicked away the chair on which the bishop was sitting and knocked him on his back.
After 10 years Theodore resigned this office and retired to Saint Michael at Acrena (Akreina) near Pidrum (Tchardak) and Heliopolis. He visited his patron Emperor Maurice at Constantinople and healing one of the princes of a skin disease (leprosy or elephantiasis?). The emperor and empress invited him to their table. There it was decided that all the monasteries should have the power of sanctuary and that the appointment of abbots should be in the jurisdiction of the patriarch rather than the local bishops. Returning to his oratory, he lived as a monk again and continued to work miracles until his death at Sykeon. He was also a great promoter of the cultus of Saint George.
A long vita of Saint Theodore was written by one of his disciples; it is mostly a record of healings of the sick and the possessed and other marvels attributed to this holy man, and of anecdotes illustrating the virtues of his character. He seems to have become a physician and had the gift of reconciling married couples which led to barren wives having children. It does, however, provide a lively picture of life in Asia Minor just before the Arab occupation. Theodore's relics were translated to Constantinople (Attwater, Benedictines, Dawes, Farmer, Walsh).
619 St. Lawrence of
Canterbury Benedictine Archbishop scourged by St. Peter physical scars
England, sent there by Pope St. Gregory I the Great. A Benedictine, Lawrence accompanied St. Augustine to Canterbury in 597 and succeeded him as archbishop in 604.
When the Britons lapsed into pagan customs, Lawrence planned to return to France, but in a dream he was rebuked by St. Peter for abandoning his flock. He remained in his see and converted the local ruler King Edbald to the faith. He died in Canterbury on February 2. Lawrence is commemorated in the Irish Stowe Missal and is reported to have been scourged by St. Peter in his dream, carrying the physical scars on his back.
England, sent there by Pope St. Gregory I the Great. A Benedictine, Lawrence accompanied St. Augustine to Canterbury in 597 and succeeded him as archbishop in 604.
When the Britons lapsed into pagan customs, Lawrence planned to return to France, but in a dream he was rebuked by St. Peter for abandoning his flock. He remained in his see and converted the local ruler King Edbald to the faith. He died in Canterbury on February 2. Lawrence is commemorated in the Irish Stowe Missal and is reported to have been scourged by St. Peter in his dream, carrying the physical scars on his back.
In território
Rheménsi natális sancti Básoli
Confessóris. In the district of Rheims, the
birthday of St. Basolus, confessor.
He became a monk in Reims, and
then entered a hermitage. Basolus spent forty years on a hill
overlooking Reims. Also called BasIe, the saintly hermit was known for
miracles. Basolus of Verzy, Hermit (RM) (also known as Basle) Born in Limoges, c. 555; died c. 620. Basle was a soldier before becoming a monk at Verzy, near Rheims. Then for forty years he lived as a hermit near the tomb of Saint Remy on top of a hill overlooking the city, where Saint Sindulf became one of his disciples. He was celebrated as a miracle worker (Attwater 2, Benedictines, Coulson, Encyclopedia).
621 Malo cousin
to
Saints Samson and Maglorius all the
time that cloak lay there, there fall no rain upon it B (RM)Apud Arcum, in território Santonénsi, natális sancti Machúti, Aleténsis in Gállia Epíscopi; qui, in Anglia natus, a primævo ætátis suæ tirocínio miráculis emícuit.
At Archingeay, in the neighbourhood of Saintes, the birthday of St. Malo, bishop of Aleth, in France. He was born in England and from his earliest years was famed for his miracles.
(also known as Maclovius, Maclou, Mahou or wrongly Machutus)
Born in England or southwest Wales; died on November 15, 621; feast of his translation is July 11. Saint Malo is said to have been cousin to Saints Samson and Maglorius. While he was still a youth, Malo was sent to Ireland for his education in virtue and the humanities, and may have been a disciple of Saint Brendan. After his priestly ordination, Malo was elected to a bishopric but declined the dignity, retiring to Brittany to become its apostle. The port of Saint-Malo takes its name from this Malo, who ministered and made foundations from the islet in the estuary of the Rance or from the neighboring Aleth (Saint-Servan) in Brittany. About 541, Malo was consecrated bishop of Aleth. He is said to have been driven from his see by his enemies and to have settled at Saintes, but he was later recalled by a deputation of his people. He died at Archingeay near Saintes before he could return to Aleth.
The feast of Saint Malo was celebrated in England, especially in southern monasteries and in the Sarum calendar, as well as in Brittany. Farmer claims that his cultus was encouraged by the bishops of Winchester because the Latin word for Gwent closely resembles that for Wincester. For this reason his relics were claimed by Bath and other churches; however, the majority were translated from Saintes and Aleth to Saint-Malo in Brittany (Attwater, Encyclopedia, Farmer, Husenbeth).
A primitive vita, now lost, provided the basis for two less reliable ones in the 9th century. These later biographies depict a rugged man of truth, who sang psalms in a loud voice as he travelled throughout the countryside on horseback. Often he found himself "shaking the dust from his feet" after making enemies, as well as friends, in a district.
The life of Saint Malo, written five centuries after his death by a quiet scholar named Sigebert of Gembloux, includes this story of Saint Malo and the Wren.
"And another miracle he
wrought like to this, worthy
of record for its compassion alone. He was a follower of Paul the
Apostle, whose own hands supplied his wants if aught were lacking; and
when he had leisure from his task of preaching the Gospel, he kept
himself by the work of his hands. One day he was busy with the brethren
in the vineyard, pruning the vines, and for better speed in his work
took off his cloak and laid it out of sight. When his work was done and
he came to take his cloak, he found that he small bird whom common folk
call a wren had laid an egg on it. And knowing that God's care is not
far from the birds, since not one of them falls on the ground without
the Father, he let his cloak lie there, till the eggs were hatched and
the wren brought out her brood. And this was the marvel, that all the
time that cloak lay there, there fall no rain upon it. And whoever came
to hear of it, they glorified the power of God, and they praised God's
own pity in man" (Sigebert).
7th v. St. Malo Welsh bishop missionary to Brittany
France. He is also called Machutis and Maclou. Malo was born near Llancarfan, Wales, and became a monk under St. Brendan, going with him to Brittany. He founded a center at Aleth, now called Saint-Malo. Pagan opposition forced him and his fellow monks to move to Saintes, France, where regarded as a bishop. Malo was recalled to Aleth but died on the way.
ST MALO, BISHOP
MACHUTUS, Maclovius, Maclou (and other forms) is best known to English-speaking people, by association with the Breton port, as Malo. Medieval hagiographers say that he was born in South Wales, near Llancarfan, and was educated in the monastery there. When he grew up his parents wanted him to leave the monks, but he refused and, after hiding for a time in one of the islands of the Severn Sea, he was ordained priest and determined to leave Britain, perhaps on account of the great pestilence in the middle of the sixth century. He landed in Brittany, and began to evangelize the neighbourhood of Aleth (Saint-Servan), having his headquarters on an island where now stands the town of Saint-Malo.
He built churches and made monastic settlements, tried to protect the weak from the violence of the local chiefs, and made many converts; as he rode from place to place on his missionary journeys he recited psalms in a loud voice. But St Malo made enemies as well as converts, and after the death of the chief who had first persecuted and then protected him, and whom Malo is said to have converted, they began to get the upper hand. St Malo decided to leave; and, going on board ship with thirty-three monks, he solemnly anathematized the malcontents and sailed off down the coast. He settled near Saintes and stayed there for some years until a deputation from Aleth came and asked him to return: his flock was suffering from a bad drought, which was attributed to their treatment of their bishop. He visited them as requested, and immediately on his arrival there was a heavy fall of rain. Malo, however, did not stay at Aleth long; he set out again for Saintes, but died just before he arrived there.
In the Lives of St Malo there is narrated a number of stories and miracles of a highly unconvincing kind. In particular it is stated that he emulated St Brerndan in his fabulous voyages of quest for the Isle of the Blessed, and celebrated Easter on the back of a whale.
7th v. St. Malo Welsh bishop missionary to Brittany
France. He is also called Machutis and Maclou. Malo was born near Llancarfan, Wales, and became a monk under St. Brendan, going with him to Brittany. He founded a center at Aleth, now called Saint-Malo. Pagan opposition forced him and his fellow monks to move to Saintes, France, where regarded as a bishop. Malo was recalled to Aleth but died on the way.
ST MALO, BISHOP
MACHUTUS, Maclovius, Maclou (and other forms) is best known to English-speaking people, by association with the Breton port, as Malo. Medieval hagiographers say that he was born in South Wales, near Llancarfan, and was educated in the monastery there. When he grew up his parents wanted him to leave the monks, but he refused and, after hiding for a time in one of the islands of the Severn Sea, he was ordained priest and determined to leave Britain, perhaps on account of the great pestilence in the middle of the sixth century. He landed in Brittany, and began to evangelize the neighbourhood of Aleth (Saint-Servan), having his headquarters on an island where now stands the town of Saint-Malo.
He built churches and made monastic settlements, tried to protect the weak from the violence of the local chiefs, and made many converts; as he rode from place to place on his missionary journeys he recited psalms in a loud voice. But St Malo made enemies as well as converts, and after the death of the chief who had first persecuted and then protected him, and whom Malo is said to have converted, they began to get the upper hand. St Malo decided to leave; and, going on board ship with thirty-three monks, he solemnly anathematized the malcontents and sailed off down the coast. He settled near Saintes and stayed there for some years until a deputation from Aleth came and asked him to return: his flock was suffering from a bad drought, which was attributed to their treatment of their bishop. He visited them as requested, and immediately on his arrival there was a heavy fall of rain. Malo, however, did not stay at Aleth long; he set out again for Saintes, but died just before he arrived there.
In the Lives of St Malo there is narrated a number of stories and miracles of a highly unconvincing kind. In particular it is stated that he emulated St Brerndan in his fabulous voyages of quest for the Isle of the Blessed, and celebrated Easter on the back of a whale.
There are four or five
medieval lives of St Malo duly enumerated
in BHL., nn. 5116-5124. The best known is that attributed to the deacon
Bili, who wrote in the
latter part of the ninth century. There probably was a primitive
life which has perished, from which the Bili version and the anonymous
text (BHL. 5117) have both been
elaborated. The texts may be conveniently consulted
in Plaine and La Borderie, Deux vies
inédites de S. Malo (1884). The matter is too complicated
to discuss here, but see
especially F. Lot, Mélanges
&histoire bretonne (1907) pp. 97-206 Duine, Memento, pp. 53-57; Duchesne in the Revue Celtique, vol. xi
(1890), pp. 1-22 Poncelet in Analecta Bollandiana, vol.
xxiv (1905), pp. 483-486.
also called Valery. He served under St. Columbanus at the famed monastery of Luxeuil, in France, and was the founder of the monastic community of Leuconay, on the Somme River.
620 ST WALARICUS, or VALÉRY, Abbot
ST WALARICUS or Valéry, whose body William the Conqueror caused to be publicly exposed that the saint might obtain a favourable wind for his English expedition, was born in a humble home in the Auvergne. Somehow he learned to read, and he is said to have procured a psalter, the contents of which he committed to memory while tending sheep. His uncle one day took him to visit the monastery of Autumo, but when the time came for returning, the boy insisted upon staying behind; so there he was allowed to remain and to continue his education, though it is doubtful whether he ever took the habit there.
Some years later he left to enter the abbey of St Germanus near Auxerre, but his sojourn does not seem to have been a protracted one. It was not unusual in those days for monks voluntarily to go from one monastery to another; some indeed were vagrants by nature who could never settle anywhere, but many of them were men striving after perfection, who were only eager to find a director capable of assisting them to attain their goal. Of this number was Walaricus. The renown of St Columban and of the life led by his followers at Luxeuil determined him to seek out the great Irishman and to place himself under his rule. With him went his friend Bobo, a nobleman who had been converted by him and who had abandoned his possessions to join him. At Luxeuil, where they found the leader and the spiritual life they sought, they settled down happily. To Walaricus fell the duty of cultivating part of the garden. The flourishing condition of his allotment, when the rest of the estate was being devoured by insects, was regarded as miraculous, and is said to have induced St Columban, who already had a high opinion of him, to profess him after an unusually short novitiate.
When King Theodoric expelled the abbot from his monastery, allowing only the Irish and the Bretons to accompany him, Walaricus, not wishing to remain on at Luxeuil without St Columban, obtained leave to join a monk called Waldolanus, who was about to start on a mission of evangelization. Receiving permission to settle in Neustria, they preached freely to the people, and Walaricus’s eloquence and miracles gained many converts. It was not long, however, before he began to feel again the call to retire from the world, but this time he thought it his vocation to be a hermit. By the advice of Bishop Berchundus he chose a solitary spot near the sea, at the mouth of the river Somme, where he proposed to live in solitude but he could not remain hidden. Disciples discovered him and cells sprang up around, which developed into the celebrated abbey of Leuconaus. St Walaricus would occasionally issue forth to preach missions in the countryside, and so successful were his efforts that he is said to have evangelized not only what is now known as the Pas-de-Calais, but the whole eastern shore of the English Channel.
Tall and ascetic-looking, the holy man was noted for his singular gentleness which tempered the stern Rule of St Columban with excellent results. Animals were attracted to him: birds perched on his shoulders and ate from his hand, and often the good abbot would gently warn off an intruding visitor with the words, “Do let these innocent creatures eat their meal in peace”.
After ruling his monastery for six years or more, St Walaricus passed to his rest about the year 620. Numerous miracles reported after his death quickly spread his cultus, at least two French towns, St-Valéry-sur-Somme and St-Valéry-en-Caux, being named after him. King Richard Coeur-de-Lion transferred his relics to the latter town, which is in Normandy, but they were afterwards restored to St-Valéry sur-Somme, on the site of the abbey of Leuconaus.
We are
told that a life of St Walaricus was
written by Raginbertus, who became abbot of Leuconaus not long after
the death
of the saint. It was formerly believed that this document was
preserved in
substance by a later writer, who re-edited it in a new setting and in a
more
correct style. Bruno Krusch, however, seems to have proved that this
later life
dates only from the eleventh century and is a fabrication which borrows
freely
from other hagiographical materials which have nothing to do with
St
Walaricus. See MGH., Scriptores Merov., vol.
iv, pp. 157—175 where a more critical text than that of the Bollandists
and
Mabillon may also be found. For some criticisms of B. Krusch’s edition
see Wattenbach
Levison, Deutschlands Geschichtsquellen im
Mittelalter Vorzeit und Karolinger, vol. (1952),
Walaricus of Leucone, Abbot (RM) (also known as
Valéry,
Walericus) Born in Auvergne, France; died in Leucone, Picardy, France,
on December 12, c. 622; feast of his translation is December 12. Valéry discovered Benedictine life at Issoire, developed it at Auxerre, fructified it at Luxeuil under Saint Columbanus, and multiplied it with missionary work at Leuconnais (Leuconay), in the Somme region of northern France.
Born into a peasant family in the Auvergne, Valéry tended his father's sheep in his childhood, which gave him plenty of time to develop his prayer life. Out of an ardent desire to grow in spiritual knowledge, he learned to read at an early age and memorized the Psalter. Dissatisfied with his life as a shepherd, he took the monastic habit in the neighboring monastery of St. Antony's at Autumo.
His fervor from the first day of monastic life led him to live the rule perfectly. Sincere humility permitted him to meekly and cheerfully subjected himself to everyone. Seeking a stricter rule, he migrated to the more austere monastery of St. Germanus, where he was received by Bishop Saint Anacharius of Auxerre. He was drawn to Luxeuil by the reputation of the penitential lives of its monks and the spiritual wisdom of Saint Columbanus. There he spent many years, always esteeming himself an unprofitable servant and a slothful monk, who stood in need of the severest and harshest rules and superiors. Next to sin, he dreaded nothing so much as the applause of men or a reputation of sanctity. At Luxeuil he also distinguished himself as a horticulturalist--the preservation of his fruit and vegetables against the ravages of insects that destroyed most other crops was considered miraculous.
When Saint Columbanus was banished from Luxeuil by King Theodoric, the monastery was placed in Valéry's hands until he was sent by Saint Eustasius with his fellow-monk Waldolanus to preach the Gospel in Neustria. There King Clotaire II gave them the territory of Leucone in Picardy, near the mouth of the river Somme. In 611, with the permission of Bishop Bertard of Amiens, they built a chapel and two cells. Saint Valéry by his preaching and the example of his virtue, converted many and attracted fervent disciples with whom he laid the foundation of a monastery.
His fasts he sometimes prolonged for six days, eating only on the Sunday; and he used no other bed than twigs laid on the floor. His time was entirely occupied with preaching, prayer, reading, and manual labor. By this he earned something for the relief of the poor, and he often repeated to others, "The more cheerfully we give to those who are in distress, the more readily will God give us what we ask of him."
When Valéry died, cures were claimed at his tomb and a cultus developed, which eventually spread to England during the Norman Conquest. William the Conqueror exposed Valéry's relics for public veneration. He was invoked for a favorable wind for the expedition in 1066, which sailed from Saint-Valéry
Valéry is honored at Chester Abbey in England and in France, where a famous monastery arose from his cells. His vita was carefully written in 660, by Raimbert, second abbot of Leucone after him. King Richard the Lion Hearted had his relics restored to Saint-Valéry-en-Caux; however, his original abbey later recovered them. Two towns in the Somme district are called Saint- Valéry after him, and there are several dedications to him in England as well (Attwater2, Benedictines, Encyclopedia, Farmer, Husenbeth).
625
St Gaugericus, Or Gery, Bishop Of Cambrai ; native of Yvoi, a small
town in the Ardennes, at Yvoi a leper was healed by being baptized by
him; bishopric of Trier, coming to Yvoi, was much delighted with the
sanctity and talents of St Gëry, and ordained him deacon (but not
till
he knew the whole psalter by heart, says his biographer); from that
moment the saint redoubled his fervour in good works, and applied
himself with zeal to the functions of his sacred ministry, especially
to the instruction of the faithful
St Gaugericijs, in French, Géry, was a native of Yvoi, a small town in the Ardennes. During an episcopal visitation, St Magnericus, the successor of St Nicetas in the bishopric of Trier, coming to Yvoi, was much delighted with the sanctity and talents of St Gëry, and ordained him deacon (but not till he knew the whole psalter by heart, says his biographer); from that moment the saint redoubled his fervour in good works, and applied himself with zeal to the functions of his sacred ministry, especially to the instruction of the faithful.
The reputation of his virtue and learning raised him to the episcopal chair of Cambrai, and the saint devoted his episcopate to the rooting out of the paganism which was by no means dead in his diocese. At Cambrai he founded a monastery, called by him after St Médard, and to him is popularly attributed the foundation of the city of Brussels, for he is said to have built a chapel on an island in the Senne (now Place Saint-Géry) around which a village grew up. Among other miracles recounted of him, it is related that at Yvoi a leper was healed by being baptized by him: which aptly represented the interior cleansing of the soul from sin. Si Géry was called to rest after occupying his see for thirty-nine years, about the year 625, and was buried in the church which he had built in honour of St Médard, on a hill outside Cambrai.
The oldest life of St Gery was printed in the Analecta Bollandiana, vol. vii (1888), pp. 388-398. Since then it has been re-edited by Bruno Krusch in MGH., Scriptores Merov., vol. iii, pp. 652-658. It seems to have been written about fifty or sixty years after the death of the saint, and is in very barbarous Latin. Cf. the Nenes Archiv, vol. xvi (1891), pp. 227 seq.; and E. de Moreau, Histoire de l'Eglise en Belgique, t. 1(1945), pp. 60-63.
St Gaugericijs, in French, Géry, was a native of Yvoi, a small town in the Ardennes. During an episcopal visitation, St Magnericus, the successor of St Nicetas in the bishopric of Trier, coming to Yvoi, was much delighted with the sanctity and talents of St Gëry, and ordained him deacon (but not till he knew the whole psalter by heart, says his biographer); from that moment the saint redoubled his fervour in good works, and applied himself with zeal to the functions of his sacred ministry, especially to the instruction of the faithful.
The reputation of his virtue and learning raised him to the episcopal chair of Cambrai, and the saint devoted his episcopate to the rooting out of the paganism which was by no means dead in his diocese. At Cambrai he founded a monastery, called by him after St Médard, and to him is popularly attributed the foundation of the city of Brussels, for he is said to have built a chapel on an island in the Senne (now Place Saint-Géry) around which a village grew up. Among other miracles recounted of him, it is related that at Yvoi a leper was healed by being baptized by him: which aptly represented the interior cleansing of the soul from sin. Si Géry was called to rest after occupying his see for thirty-nine years, about the year 625, and was buried in the church which he had built in honour of St Médard, on a hill outside Cambrai.
The oldest life of St Gery was printed in the Analecta Bollandiana, vol. vii (1888), pp. 388-398. Since then it has been re-edited by Bruno Krusch in MGH., Scriptores Merov., vol. iii, pp. 652-658. It seems to have been written about fifty or sixty years after the death of the saint, and is in very barbarous Latin. Cf. the Nenes Archiv, vol. xvi (1891), pp. 227 seq.; and E. de Moreau, Histoire de l'Eglise en Belgique, t. 1(1945), pp. 60-63.
625 Deicolus,
Abbot
known for the peace and joy radiated from his soul miracles spring
(RM)
(also known as Deel, Deicola, Deicuil, Delle, Desle, Dichul, Dicuil)
Born in Leinster, Ireland, c. 530; died in Lure (diocese of Besançon), France, c. 625.
Deicolus, the elder brother of Saint Gall, was one of the 12 disciples of Saint Columbanus who accompanied him to France in 576 and helped to found the great abbey of Luxeuil. Deicolus worked with Columbanus in Austrasia and Burgundy. Though life was not easy, Deicolus was known for the peace and joy that radiated from his soul and could be seen on his face. Columbanus once asked him, "Why are you always smiling?" He simply answered, "Because no one can take God from me."
When Columbanus was expelled by Thierry in 610, Deicolus succumbed to fatigue just a few miles from Luxeuil. Columbanus blessed the monk who was unable to accompany him into exile because of his age. Deicolus wandered a bit in the forest region. When he became thirsty with no water in sight, he knelt down in prayer. Miraculously, a spring gushed forth under his walking sticke. He settled where the water arose at Lure (Lutra) in the Vosges.
But the spring is not the only miracle attributed to Deicolus. The pastor of the nearby chapel of Saint Martin objected to the saint coming there each night to pray. He was troubled by the stranger for whom "doors opened without keys." Soon, however, a community gathered around the ancient monk. King Clothaire provided funds for the monastery he founded on the site. There Deicolus retired to live as a hermit until his death.
His lonely mountain cell was the beginning of the city of Lure in northeastern France. The abbots of Lure were made princes of the Holy Roman Empire more than 1,000 years later. Deicolus's cultus is still strong around Lure, where even at the end of the 19th century children's clothes were washed in the spring because it was reputed to cure childhood illnesses. Deicolus teaches us that joyful souls delight the Lord and others (Attwater2, Benedictines, Coulson, D'Arcy, Daniel-Rops, Delaney, Dubois, Encyclopedia, Gougaud, McCarthy, Montague, Tommasini, Walsh).
Saint Deicolus is pictured as a hermit. A wild boar hunted by King Clothair takes refuge at his feet. Sometimes there is a ray of light on him (Roeder).
(also known as Deel, Deicola, Deicuil, Delle, Desle, Dichul, Dicuil)
Born in Leinster, Ireland, c. 530; died in Lure (diocese of Besançon), France, c. 625.
Deicolus, the elder brother of Saint Gall, was one of the 12 disciples of Saint Columbanus who accompanied him to France in 576 and helped to found the great abbey of Luxeuil. Deicolus worked with Columbanus in Austrasia and Burgundy. Though life was not easy, Deicolus was known for the peace and joy that radiated from his soul and could be seen on his face. Columbanus once asked him, "Why are you always smiling?" He simply answered, "Because no one can take God from me."
When Columbanus was expelled by Thierry in 610, Deicolus succumbed to fatigue just a few miles from Luxeuil. Columbanus blessed the monk who was unable to accompany him into exile because of his age. Deicolus wandered a bit in the forest region. When he became thirsty with no water in sight, he knelt down in prayer. Miraculously, a spring gushed forth under his walking sticke. He settled where the water arose at Lure (Lutra) in the Vosges.
But the spring is not the only miracle attributed to Deicolus. The pastor of the nearby chapel of Saint Martin objected to the saint coming there each night to pray. He was troubled by the stranger for whom "doors opened without keys." Soon, however, a community gathered around the ancient monk. King Clothaire provided funds for the monastery he founded on the site. There Deicolus retired to live as a hermit until his death.
His lonely mountain cell was the beginning of the city of Lure in northeastern France. The abbots of Lure were made princes of the Holy Roman Empire more than 1,000 years later. Deicolus's cultus is still strong around Lure, where even at the end of the 19th century children's clothes were washed in the spring because it was reputed to cure childhood illnesses. Deicolus teaches us that joyful souls delight the Lord and others (Attwater2, Benedictines, Coulson, D'Arcy, Daniel-Rops, Delaney, Dubois, Encyclopedia, Gougaud, McCarthy, Montague, Tommasini, Walsh).
Saint Deicolus is pictured as a hermit. A wild boar hunted by King Clothair takes refuge at his feet. Sometimes there is a ray of light on him (Roeder).
625 Eustace of
Luxeuil monk favorite disciple of Saint Columbanus
humility
continual prayer fasting miracles (RM)
In monastério Luxoviénsi, in Gállia, deposítio sancti Eustásii Abbátis, qui sancti Columbáni discípulus et ferme sexcentórum Monachórum Pater fuit; ac, vitæ sanctitáte conspícuus, étiam miráculis cláruit.
In the monastery of Luxeuil, the death of Abbot St. Eustasius, a disciple of St. Columban, who had under his guidance nearly six hundred monks. Eminent in sanctity, he was also renowned for miracles.
(also known as Eustasius) Saint Eustace was a favorite disciple and monk of Saint Columbanus, whom he succeeded as second abbot of Luxeuil in 611. He ruled over about 600 monks. During his abbacy the monastery was a veritable seminary for bishops and saints, perhaps because of the example he gave by his own humility, continual prayer, and fasting (Benedictines, Husenbeth).
In monastério Luxoviénsi, in Gállia, deposítio sancti Eustásii Abbátis, qui sancti Columbáni discípulus et ferme sexcentórum Monachórum Pater fuit; ac, vitæ sanctitáte conspícuus, étiam miráculis cláruit.
In the monastery of Luxeuil, the death of Abbot St. Eustasius, a disciple of St. Columban, who had under his guidance nearly six hundred monks. Eminent in sanctity, he was also renowned for miracles.
(also known as Eustasius) Saint Eustace was a favorite disciple and monk of Saint Columbanus, whom he succeeded as second abbot of Luxeuil in 611. He ruled over about 600 monks. During his abbacy the monastery was a veritable seminary for bishops and saints, perhaps because of the example he gave by his own humility, continual prayer, and fasting (Benedictines, Husenbeth).
Saint Eustace de Luxeuil, Abbot.
(Eustasius)
Saint Eustace was one of the disciples and preferred monks of saint Columban (November 23), with whom it will succèdera like second abbot of Luxeuil into 611. He will have to direct about 600 monks. During its ministry of abbot, the monastery will become a true seminar & seedbeds of bishops and saints, perhaps because of the example which it gave by his own humility, its continual prayer, and its fasts (Benedictines, Husenbeth).
Saint Eustathius the Confessor, Bishop of Bithynia, was already at the beginning of his spiritual struggle a pious monk, meek and wise, filled with great faith and love for his neighbor. For his virtuous life he was made bishop of the city of Bithynia (a Roman province in northwest Asia Minor) and for many years he guided his flock, giving them an example of virtuous life and perfection.
During the Iconoclast heresy, St Eustathius boldly came out against the heretics and defended the veneration of holy icons. Iconoclasts denounced him to the emperor, and the saint suffered imprisonment and fierce beatings. Finally, they deprived St Eustathius of his See and sent him to prison.
The holy confessor died in exile during the ninth century, after suffering insults, deprivation, hunger, and want for three years.
SAINT EUSTASE - ABBÉ ET CONFESSEUR DE LUXEUIL (+ 625)
1. VIE. -
Eustase ou Eustaise (latin Eustasius, Austasius) naquit en Bourgogne;
il était par sa mère neveu de Miget, évêque
de Langres. On a pensé qu'il avait peut-être suivi la
carrière des armes cependant il alla de bonne heure se placer
sous la conduite de Colomban à Luxeuil. Il y fut bientôt
établi chef des écoles et paraît avoir suivi
quelque temps Colomban dans son exil.
Vers la fin de 616, on le vit reparaître à Luxeuil en qualité d'abbé. On ignore comment il parvint ainsi à prendre la succession de Colomban, si ce fut par ordre de celui-ci ou par le suffrage des moines. Jonas s'est contenté de dire qu'Eustase était à Brégentz au moment de la pluie de cailles et que plus tard il fut envoyé par Clotaire II à Bobbio en qualité d'abbé de Luxeuil pour ramener Colomban en Gaule. Mais celui-ci était bien décidé à ne pas sortir de sa retraite : il remit à son disciple une lettre dans laquelle il remerciait Clotaire de sa proposition et le priait d'accorder ses faveurs à l'abbaye de Luxeuil. Le roi permit aux religieux d'étendre leurs domaines témoignant, ainsi de ses dispositions. Le retour d'Eustase fut marqué par un premier miracle en faveur de sainte Fare alors aveugle : il lui rendit la vue.
Rentré à Luxeuil, Eustase en repartit bientôt pour aller évangéliser les infidèles de la région. Accompagné de saint Aile, il se rendit chez les Warasques sur les bords du Doubs, peuple en partie idolâtre et en partie hérétique. Il convertit leur chef Isérius, détermina Randone, belle-soeur de celui-ci, à aller fonder le monastère de Cusance. Il passa ensuite chez les Boïens (la Bavière des temps actuels) y laissa des hommes capables de continuer l'oeuvre de conversion commencée par lui, puis rentra avec Aile à Luxeuil. A Meuse en Bassigny, il rendit la vue à Salaberge, fille de Gondoin son hôte, puis guérit Aile d'une fièvre violente. A Luxeuil, il travailla à maintenir la discipline et à former des religieux qui devaient devenir des évêques, des fondateurs et abbés de monastères, comme Cagnoald, Achaire, Amé, Romaric, Omer, Mommolin, Walbert, etc.
Jonas a raconté avec d'amples détails le départ et le schisme d'Agrestin. Celui-ci, ancien notaire du roi Thierry II, était entré à Luxeuil, après avoir distribué tous ses biens aux pauvres : se croyant une vocation d'apôtre, il avait demandé à Eustase d'être compris dans le nombre des missionnaires envoyés aux infidèles. Eustase refusa et Agrestin quitta le monastère pour se rendre à Aquilée, où il fut entraîné dans l'hérésie des "Trois-Chapitres". Ensuite il osa revenir à Luxeuil pour essayer de gagner Eustase. Honteusement chassé, Agrestin tenta de circonvenir Clotaire. Mais celui-ci, toujours plein de vénération pour Colomban, convoqua un concile à Mâcon. Agrestin y parut pour critiquer la règle de Colomban. Eustase fit une réponse très éloquente et prononça un discours vigoureux dont Jonas a conservé la teneur : "Si vous persistez à combattre nos institutions, concluait Eustase s'adressant à Agrestin, je vous cite dans l'année même au tribunal de Dieu; vous défendrez votre cause contre Colomban, ou plutôt vous recevrez votre sentence du juste juge dont vous calomniez le serviteur."
Vers la fin de 616, on le vit reparaître à Luxeuil en qualité d'abbé. On ignore comment il parvint ainsi à prendre la succession de Colomban, si ce fut par ordre de celui-ci ou par le suffrage des moines. Jonas s'est contenté de dire qu'Eustase était à Brégentz au moment de la pluie de cailles et que plus tard il fut envoyé par Clotaire II à Bobbio en qualité d'abbé de Luxeuil pour ramener Colomban en Gaule. Mais celui-ci était bien décidé à ne pas sortir de sa retraite : il remit à son disciple une lettre dans laquelle il remerciait Clotaire de sa proposition et le priait d'accorder ses faveurs à l'abbaye de Luxeuil. Le roi permit aux religieux d'étendre leurs domaines témoignant, ainsi de ses dispositions. Le retour d'Eustase fut marqué par un premier miracle en faveur de sainte Fare alors aveugle : il lui rendit la vue.
Rentré à Luxeuil, Eustase en repartit bientôt pour aller évangéliser les infidèles de la région. Accompagné de saint Aile, il se rendit chez les Warasques sur les bords du Doubs, peuple en partie idolâtre et en partie hérétique. Il convertit leur chef Isérius, détermina Randone, belle-soeur de celui-ci, à aller fonder le monastère de Cusance. Il passa ensuite chez les Boïens (la Bavière des temps actuels) y laissa des hommes capables de continuer l'oeuvre de conversion commencée par lui, puis rentra avec Aile à Luxeuil. A Meuse en Bassigny, il rendit la vue à Salaberge, fille de Gondoin son hôte, puis guérit Aile d'une fièvre violente. A Luxeuil, il travailla à maintenir la discipline et à former des religieux qui devaient devenir des évêques, des fondateurs et abbés de monastères, comme Cagnoald, Achaire, Amé, Romaric, Omer, Mommolin, Walbert, etc.
Jonas a raconté avec d'amples détails le départ et le schisme d'Agrestin. Celui-ci, ancien notaire du roi Thierry II, était entré à Luxeuil, après avoir distribué tous ses biens aux pauvres : se croyant une vocation d'apôtre, il avait demandé à Eustase d'être compris dans le nombre des missionnaires envoyés aux infidèles. Eustase refusa et Agrestin quitta le monastère pour se rendre à Aquilée, où il fut entraîné dans l'hérésie des "Trois-Chapitres". Ensuite il osa revenir à Luxeuil pour essayer de gagner Eustase. Honteusement chassé, Agrestin tenta de circonvenir Clotaire. Mais celui-ci, toujours plein de vénération pour Colomban, convoqua un concile à Mâcon. Agrestin y parut pour critiquer la règle de Colomban. Eustase fit une réponse très éloquente et prononça un discours vigoureux dont Jonas a conservé la teneur : "Si vous persistez à combattre nos institutions, concluait Eustase s'adressant à Agrestin, je vous cite dans l'année même au tribunal de Dieu; vous défendrez votre cause contre Colomban, ou plutôt vous recevrez votre sentence du juste juge dont vous calomniez le serviteur."
Le
concile approuva la règle de Colomban : Eustase, poussé
par sa grande charité, donna le baiser de paix à Agrestin
et à ses partisans. Tout semblait terminé, mais Agrestin
renouvela bientôt ses attaques contre Luxeuil, fit de vaines
tentatives pour gagner sainte Fare. Il ressentit bientôt l'effet
des menaces prononcées par Eustase; avant la fin de
l'année, il périt misérablement frappé par
la main d'un de ses esclaves. Amé qui lui avait
témoigné quelque bienveillance regretta son erreur,
Romane se soumit aussi sans tarder. Eustase, à qui revenait
l'honneur de ce triomphe, reprit en paix le gouvernement de son abbaye;
il y fit prospérer les études, augmenta le temporel,
fonda plusieurs maisons nouvelles qu'il plaça sous la
règle de Colomban. Une vision miraculeuse l'avertit de sa fin et
lui laissa le choix entre quarante jours de lente agonie ou trente
jours de cruelles souffrances, il préféra la maladie la
plus douloureuse pour aller jouir pius tôt de la céleste
récompense (625).
Sur cette date, il y a quelques dissidences. Les bollandistes dans la vie de saint Gall marquent 627. J. Havet, Questions mérovingiennes, est pour 629; Perny fait vivre Eustase jusqu'en 649. D'après H. Baumont, Étude historique sur l'abbaye de Luxeuil, toutes les histoires manuscrites placent la mort en 625.
Sur cette date, il y a quelques dissidences. Les bollandistes dans la vie de saint Gall marquent 627. J. Havet, Questions mérovingiennes, est pour 629; Perny fait vivre Eustase jusqu'en 649. D'après H. Baumont, Étude historique sur l'abbaye de Luxeuil, toutes les histoires manuscrites placent la mort en 625.
II. CULTE. - La fête de saint Eustase fut
fixée au
29 mars, on ne sait pour quelle raison: c'est la date où le nom
est marqué dans les martyrologes d'Adon, d'Usuard, et dans le
martyrologe romain. Certains martyrologes bénédictins ont
inscrit le nom au 11 octobre parce quelques-uns ont cru que
c'était le jour de la mort : il se peut que ce fut un jour de
translation. Le corps fut déposé dans l'abbaye de Luxeuil
et on croit qu'il y était encore au 10ième siècle.
A une date que l'on ignore, il fut transféré au couvent
des bénédictines de Vergaville en Lorraine : il disparut
en 1670.
Bibl. - La vie a été écrite par Jonas de Bobbio, contemporain du saint. On la trouve dans Mabillon, Acta sanctorum O. S. B., t. 2, p. 116; dans Acta sanctorum, 29 mars, avec commentaire de Henschenius; dans P. L., t. 87, col. 1045; dans Monum. Germ. hist.. - B. Krusch, Script. rer. meroving., t. 4, p. 119. - C. Perny, La vie de saint Eustase, 2e abbé de Luxeuil et patron de l'abbaye de Vergaville, Metz, 1649. - A. Pidoux, Les saints de Franche-Comté, 2 vol., Lons-le-Saulnier, 1908.
Bibl. - La vie a été écrite par Jonas de Bobbio, contemporain du saint. On la trouve dans Mabillon, Acta sanctorum O. S. B., t. 2, p. 116; dans Acta sanctorum, 29 mars, avec commentaire de Henschenius; dans P. L., t. 87, col. 1045; dans Monum. Germ. hist.. - B. Krusch, Script. rer. meroving., t. 4, p. 119. - C. Perny, La vie de saint Eustase, 2e abbé de Luxeuil et patron de l'abbaye de Vergaville, Metz, 1649. - A. Pidoux, Les saints de Franche-Comté, 2 vol., Lons-le-Saulnier, 1908.
SAINT EUSTASE - ABBOT AND CONFESSOR OF LUXEUIL (+ 625)
1. LIFE.
- Eustase or Eustaise (Latin Eustasius, Austasius) was born in
Burgundy; it was by his mother nephew of Miget, bishop of Langres. It
was thought that it had perhaps followed the military career however it
went early to be placed under the control of Colomban at Luxeuil. It
was soon established there chief of the schools and appears to have
followed some Colomban time in its exile.
Towards the end of 616, one saw it reappearing in Luxeuil in the capacity as abbot. One is unaware of how it thus managed to take the succession of Colomban, if it were by order of this one or the vote of the monks. Jonas was satisfied to say that Eustase was in Brégentz at the time of the ruail rain and that later it was sent by Clotaire II to Bobbio in the capacity as abbot of Luxeuil to bring back Colomban in Gaule. But this one was well decided not to leave its retirement: he gave to his disciple a letter in which he thanked Clotaire for his proposal and requested it to grant its favours to the abbey of Luxeuil. The king allowed the monks to extend their fields testifying, thus of his provisions. The return of Eustase was marked by a first miracle in favour of holy Fare then plugs: it returned the sight to him.
Returned in Luxeuil, Eustase set out again about it soon to go évangéliser the inaccurate ones of the area. Accompanied by saint Wing, it went to Warasques on the edges of Doubs, partly populates idolâtre and partly heretic. It converts their Isérius chief, determined Randone, sister-in-law of this one, with going to found the monastery of Cusance. It passed then to Boïens (Bavaria of current times) there left men able to continue the work of conversion started with him, then returned with Aile in Luxeuil. To Meuse in Bassigny, it returned the sight in Salaberge, girl of Gondoin her host, then cures Aile of a violent fever. In Luxeuil, it worked to maintain the discipline and to form of the monks who were to become bishops, founders and abbots of monasteries, like Cagnoald, Achaire, Amé, Romaric, Omer, Mommolin, Walbert, etc
Jonas told with full details the departure and the schism of Agrestin. This one, former notary of the king Thierry II, had entered in Luxeuil, after having distributed all its goods to the poor: believing a vocation of apostle, it had asked Eustase to be included/understood in the number of the missionaries sent to the inaccurate ones. Eustase refused and Agrestin left the monastery to go to Aquilée, where it was involved in the heresy of the “Three-Chapters”. Then it dared to return in Luxeuil to try to gain Eustase. Shamefully driven out, Agrestin tried to thwart Clotaire. But this one, always full with veneration for Colomban, convened a council with Mâcon. Agrestin appeared to with it to criticize the rule of Colomban. Eustase made a very eloquent answer and made a vigorous speech whose Jonas preserved the content: “If you persist in fighting our institutions, concluded Eustase being addressed to Agrestin, I quote you in the year even with the court of God; you will defend your cause against Colomban, or rather you will receive your sentence of the right judge of which you calumniate the servant.”
The council approved the rule of Colomban: Eustase, pushed by its great charity, gave the kiss of peace to Agrestin and its partisans. All seemed finished, but Agrestin renewed soon its attacks against Luxeuil, made vain attempts to gain holy Fare. It felt soon the effect of the threats pronounced by Eustase; before the end of the year, it perishes misérablement struck by the hand of one of its slaves. Amé which had testified some benevolence to him regretted its error, Romane was also subjected without delaying. Eustase, with which returned the honor of this triumph, took again in peace the government of its abbey; it there made thrive the studies, increased the temporal one, founded several new houses which it placed under the rule of Colomban. A miraculous vision informs it its end and left him the choice between forty days of slow anguish or thirty days of cruel sufferings, it preferred the most painful disease to go to enjoy early pius the celestial reward (625).
Sur cette date, il y a quelques dissidences. Les bollandistes dans la vie de saint Gall marquent 627. J. Havet, Questions mérovingiennes, est pour 629; Perny fait vivre Eustase jusqu'en 649. D'après H. Baumont, Étude historique sur l'abbaye de Luxeuil, toutes les histoires manuscrites placent la mort en 625.
Towards the end of 616, one saw it reappearing in Luxeuil in the capacity as abbot. One is unaware of how it thus managed to take the succession of Colomban, if it were by order of this one or the vote of the monks. Jonas was satisfied to say that Eustase was in Brégentz at the time of the ruail rain and that later it was sent by Clotaire II to Bobbio in the capacity as abbot of Luxeuil to bring back Colomban in Gaule. But this one was well decided not to leave its retirement: he gave to his disciple a letter in which he thanked Clotaire for his proposal and requested it to grant its favours to the abbey of Luxeuil. The king allowed the monks to extend their fields testifying, thus of his provisions. The return of Eustase was marked by a first miracle in favour of holy Fare then plugs: it returned the sight to him.
Returned in Luxeuil, Eustase set out again about it soon to go évangéliser the inaccurate ones of the area. Accompanied by saint Wing, it went to Warasques on the edges of Doubs, partly populates idolâtre and partly heretic. It converts their Isérius chief, determined Randone, sister-in-law of this one, with going to found the monastery of Cusance. It passed then to Boïens (Bavaria of current times) there left men able to continue the work of conversion started with him, then returned with Aile in Luxeuil. To Meuse in Bassigny, it returned the sight in Salaberge, girl of Gondoin her host, then cures Aile of a violent fever. In Luxeuil, it worked to maintain the discipline and to form of the monks who were to become bishops, founders and abbots of monasteries, like Cagnoald, Achaire, Amé, Romaric, Omer, Mommolin, Walbert, etc
Jonas told with full details the departure and the schism of Agrestin. This one, former notary of the king Thierry II, had entered in Luxeuil, after having distributed all its goods to the poor: believing a vocation of apostle, it had asked Eustase to be included/understood in the number of the missionaries sent to the inaccurate ones. Eustase refused and Agrestin left the monastery to go to Aquilée, where it was involved in the heresy of the “Three-Chapters”. Then it dared to return in Luxeuil to try to gain Eustase. Shamefully driven out, Agrestin tried to thwart Clotaire. But this one, always full with veneration for Colomban, convened a council with Mâcon. Agrestin appeared to with it to criticize the rule of Colomban. Eustase made a very eloquent answer and made a vigorous speech whose Jonas preserved the content: “If you persist in fighting our institutions, concluded Eustase being addressed to Agrestin, I quote you in the year even with the court of God; you will defend your cause against Colomban, or rather you will receive your sentence of the right judge of which you calumniate the servant.”
The council approved the rule of Colomban: Eustase, pushed by its great charity, gave the kiss of peace to Agrestin and its partisans. All seemed finished, but Agrestin renewed soon its attacks against Luxeuil, made vain attempts to gain holy Fare. It felt soon the effect of the threats pronounced by Eustase; before the end of the year, it perishes misérablement struck by the hand of one of its slaves. Amé which had testified some benevolence to him regretted its error, Romane was also subjected without delaying. Eustase, with which returned the honor of this triumph, took again in peace the government of its abbey; it there made thrive the studies, increased the temporal one, founded several new houses which it placed under the rule of Colomban. A miraculous vision informs it its end and left him the choice between forty days of slow anguish or thirty days of cruel sufferings, it preferred the most painful disease to go to enjoy early pius the celestial reward (625).
Sur cette date, il y a quelques dissidences. Les bollandistes dans la vie de saint Gall marquent 627. J. Havet, Questions mérovingiennes, est pour 629; Perny fait vivre Eustase jusqu'en 649. D'après H. Baumont, Étude historique sur l'abbaye de Luxeuil, toutes les histoires manuscrites placent la mort en 625.
II. CULTE. - La fête de saint Eustase fut
fixée au
29 mars, on ne sait pour quelle raison: c'est la date où le nom
est marqué dans les martyrologes d'Adon, d'Usuard, et dans le
martyrologe romain. Certains martyrologes bénédictins ont
inscrit le nom au 11 octobre parce quelques-uns ont cru que
c'était le jour de la mort : il se peut que ce fut un jour de
translation. Le corps fut déposé dans l'abbaye de Luxeuil
et on croit qu'il y était encore au 10ième siècle.
A une date que l'on ignore, il fut transféré au couvent
des bénédictines de Vergaville en Lorraine : il disparut
en 1670.
Bibl. - La vie a été écrite par Jonas de Bobbio, contemporain du saint. On la trouve dans Mabillon, Acta sanctorum O. S. B., t. 2, p. 116; dans Acta sanctorum, 29 mars, avec commentaire de Henschenius; dans P. L., t. 87, col. 1045; dans Monum. Germ. hist.. - B. Krusch, Script. rer. meroving., t. 4, p. 119. - C. Perny, La vie de saint Eustase, 2e abbé de Luxeuil et patron de l'abbaye de Vergaville, Metz, 1649. - A. Pidoux, Les saints de Franche-Comté, 2 vol., Lons-le-Saulnier, 1908.
Bibl. - La vie a été écrite par Jonas de Bobbio, contemporain du saint. On la trouve dans Mabillon, Acta sanctorum O. S. B., t. 2, p. 116; dans Acta sanctorum, 29 mars, avec commentaire de Henschenius; dans P. L., t. 87, col. 1045; dans Monum. Germ. hist.. - B. Krusch, Script. rer. meroving., t. 4, p. 119. - C. Perny, La vie de saint Eustase, 2e abbé de Luxeuil et patron de l'abbaye de Vergaville, Metz, 1649. - A. Pidoux, Les saints de Franche-Comté, 2 vol., Lons-le-Saulnier, 1908.
known for his kindness to animals. Known as Edan, Modoc, and Maedoc in some records, Aidan was born in Connaught, Ireland. Tradition states that his birth was heralded by signs and omens, and he showed evidence of piety as a small child. Educated at Leinster, Aidan went to St. David monastery in Wales. He remained there for several years, studying Scriptures, and his presence saved St. David from disaster. Saxon war parties attacked the monastery during Aidan's stay, and he supposedly repelled them miraculously. In time, Aidan returned to Ireland, founding a monastery in Ferns, in Wexford. He became the bishop of the region as well. His miracles brought many to the Church. Aidan is represented in religious art with a stag. He is reported to have made a beautiful stag invisible to save it from hounds.
Aidan of Ferns B (AC) (also known as Aedan, Aedh, Maedoc-Edan, Moedoc, Mogue) Born in Connaught, Ireland.
"Give as if every pasture in the mountains of Ireland belonged to you." --Saint Aidan 626.
The Irish Saint Aidan loved animals. His fellow Irishmen were fond of hunting. Aidan so protected them that his emblem in art is a stag. Legend has it that as he sat reading in Connaught, a desperate stag took refuge with him in the hope of escaping pursuing hounds.
Aidan by
a miracle made the stag invisible, and the hounds ran off.
There
were
several
Irish saints named Aidan but this one seems to have
been the most important. As a youth he spent some time in Leinster but,
'desirous of becoming learned in holy Scripture,' Aidan went to Wales
to study under Saint David (Dewi) at Menevia in Pembrokeshire for
several years. His only difference from his fellow monks is that he
brought his own beer from his native land.The inspiration of Saint David caused him to return to Ireland with several other monks to built his own monastery at Ferns, County Wexford, on land given to him by Prince Brandrub (Brandubh) of Leinster together with the banquet halls and champions' quarters of the royal seat of Fearna. He also founded monasteries at Drumlane and Rossinver, which disputed Ferns' claim to his burial site. In addition to abbeys, Aidan is credited with founding about 30 churches in Ireland. One source claims that Aidan became the first bishop of Ferns (which is not that unlikely because many abbots were treated as bishops during the period), which displaced Sletty of Fiach as the bishop's seat.
Later in life he returned to Saint David's for a time, and it is said that Saint David died in the arms of Aidan. Welsh tradition maintains that Aidan succeeded David as abbot of Menevia, and on that basis Wales later claimed jurisdiction over Ferns because a Welsh abbot founded it. In fact, in Wales they regard Aidan as a native and provide him with a geneaology that includes Welsh nobility. There his great reputation for charity still survives, for he taught his monks to give their last bits of food to those in need.
The written vitae of Saint Aidan are composed mostly of miracles attributed to him. His is attributed with astonishing feats of austerity, such as fasting on barley bread and water for seven years, as well as reciting 500 Psalms daily. An odd tale is related in another. Some spurious beggars hid their clothes, donned rags, and then begged for alms. Knowing what they had done, Aidan gave their clothes to the poor and sent the impostors away with neither their clothing nor alms.
He was the son of an
artisan and a lady of the Irish royal court. Born
in Connaught, Ireland, and
baptized Lochan, he was educated at Kilmacahil, Kilkenny, where the
monks named him Fionnbharr (white head) because of his light hair; he
is also known as Bairre and Barr. He went on pilgrimage to Rome with
some of the monks, visiting St. David in Wales on the way back.
Supposedly, on another visit to Rome the Pope wanted to consecrate him
a bishop but was deterred by a vision, notifying the pope that God had
reserved that honor to Himself, and Finbar was consecrated from heaven
and then returned to Ireland. At any rate, he may have preached
in
Scotland, definitely did in southern Ireland, lived as a hermit on a
small island at Lough Eiroe, and then, on the river Lee, founded a
monastery that developed into the city of Cork, of which he was the
first bishop. His monastery became famous in southern Ireland and
attracted numerous disciples. Many extravagant miracles are attributed
to him, and supposedly, the sun did not set for two weeks after he died
at Cloyne about the year 633.
633 At Blois in France, St. Solemnius, bishop of Chartres, renowned for miracles.
640
St. Eligius priest generous in spirit Patron of metalworkers a considerable number of miraclesNoviómi, in Bélgio, sancti Elígii Epíscopi, cujus vitam admirándam múltiplex signórum númerus comméndat.
At Noyon in Belgium, St. Eligius, bishop, whose life is rendered illustrious by a considerable number of miracles.
660 ST ELIGLUS, OR
ELOI, BISHOP OF NOYON
THE
name of Eligius, and those
of his father, Eucherius, and his mother, Terrigia, show him to have
been of
Roman Gaulish extraction. He was born at Chaptelat, near Limoges, about
the year
588, the son of an artisan. His father, seeing in due course that the
boy had a
remarkable talent for engraving and smithing, placed him with a
goldsmith named
Abbo, who was master of the mint at Limoges. When the time of his
apprenticeship was finished Eligius went into France, that is,
across the Loire, and became known to Bobbo, treasurer to Clotaire II
at Paris. This king gave Eligius an order to make him a chair of state,
adorned with gold and precious stones. Out of the materials furnished
he made two such thrones instead of one. Clotaire admired the skill and
honesty of the workman, and finding that he was a man of parts and
intelligence took him into his household and made him master of the
mint. His name is still to be seen on several gold coins struck at
Paris and Marseilles in the reigns of Dagobert I and his son, Clovis II.
His vita states that among other works the
reliquaries of St Martin at Tours, of St Dionysius at Saint-Denis, of
St Quintinus, SS Crispin and Crispinian at Soissons, St Lucian, St
Germanus of Paris, St Genevieve, and others, were made by Eligius. His
skill as a workman, his official position and the friendship of the
king soon made him a person of consideration. He did not let the
corruption of a court infect his soul or impair his virtue, but he
conformed to his state and was magnificently dressed, sometimes wearing
nothing but silk (a rare material in France in those days), his clothes
embroidered with gold and adorned with precious stones. But he also
gave large sums in alms. When a stranger asked for his house he was
told, "Go to such a street, and it's where you see a crowd of poor
people".
A curious incident occurred when Clotaire tendered him the oath of allegiance. Eligius having a scruple lest this would be to swear without sufficient necessity, or fearing what he might be called upon to do or approve, excused himself with an obstinacy which for some time displeased the king. Still he persisted in his resolution and repeated his excuses as often as the king pressed him. Clotaire, at length perceiving that the motive of his reluctance was really a tenderness of conscience, assured him that his conscientious spirit was a more secure pledge of fidelity than the oaths of others. St Eligius ransomed a number of slaves, some of whom remained in his service and were his faithful assistants throughout his life. One of them, a Saxon named Tillo, is numbered among the saints and commemorated on January 7; he was first among the seven disciples of St Eligius who followed him from the workshop to the évêché. At the court he sought the company of such men as Sulpicius, Bertharius, Desiderius and his brother, Rusticus, and in particular Audoenus, all of who became not only bishops but saints as well. Of these Audoenus (St Ouen) must have been a boy when St Eligius first knew him; to him was long attributed the authorship of the Vita Eligii, which is now commonly regarded as the work of a later monk of Noyon. By it St Eligius is described as having been at this time, "tall, with a fresh complexion, his hair and beard curling without artifice; his hands were shapely and long-fingered, his face full of angelic kindness and its expression grave and unaffected".
King Clotaire's regard for and trust in Eligius was shared by his son, Dagobert I, though, like many monarchs, he valued and took the advice of a holy man more willingly in public than in private affairs. He gave to the saint the estate of Solignac in his native Limousin for the foundation of a monastery, which in 632 was peopled with monks who followed the Rules of St Columban and St Benedict combined. These, under the eye of their founder, became noted for their good work in various arts.* {*The original charter of Solignac is preserved in the archives of Limoges. It is signed by, among others, Eligius, Adeodatus of Macon, Lupus of Limoges, Audoenus and Vincent the least of all the deacons of Christ".}
Dagobert also gave to St Eligius a house at Paris, which he converted into a nunnery and placed under the direction of St Aurea. Eligius asked for an additional piece of land to complete the buildings, and it was granted him. But he found that he had somewhat exceeded the measure of the land which had been specified. Upon which he immediately went to the king and asked his pardon. Dagobert, surprised at his careful honesty, said to his courtiers, "Some of my officers do not scruple to rob me of whole estates ; whereas Eligius is afraid of having one inch of ground which is not his". So trustworthy a man was valuable as an ambassador, and Dagobert is said to have sent him to treat with Judicael, the prince of the turbulent Bretons.
A curious incident occurred when Clotaire tendered him the oath of allegiance. Eligius having a scruple lest this would be to swear without sufficient necessity, or fearing what he might be called upon to do or approve, excused himself with an obstinacy which for some time displeased the king. Still he persisted in his resolution and repeated his excuses as often as the king pressed him. Clotaire, at length perceiving that the motive of his reluctance was really a tenderness of conscience, assured him that his conscientious spirit was a more secure pledge of fidelity than the oaths of others. St Eligius ransomed a number of slaves, some of whom remained in his service and were his faithful assistants throughout his life. One of them, a Saxon named Tillo, is numbered among the saints and commemorated on January 7; he was first among the seven disciples of St Eligius who followed him from the workshop to the évêché. At the court he sought the company of such men as Sulpicius, Bertharius, Desiderius and his brother, Rusticus, and in particular Audoenus, all of who became not only bishops but saints as well. Of these Audoenus (St Ouen) must have been a boy when St Eligius first knew him; to him was long attributed the authorship of the Vita Eligii, which is now commonly regarded as the work of a later monk of Noyon. By it St Eligius is described as having been at this time, "tall, with a fresh complexion, his hair and beard curling without artifice; his hands were shapely and long-fingered, his face full of angelic kindness and its expression grave and unaffected".
King Clotaire's regard for and trust in Eligius was shared by his son, Dagobert I, though, like many monarchs, he valued and took the advice of a holy man more willingly in public than in private affairs. He gave to the saint the estate of Solignac in his native Limousin for the foundation of a monastery, which in 632 was peopled with monks who followed the Rules of St Columban and St Benedict combined. These, under the eye of their founder, became noted for their good work in various arts.* {*The original charter of Solignac is preserved in the archives of Limoges. It is signed by, among others, Eligius, Adeodatus of Macon, Lupus of Limoges, Audoenus and Vincent the least of all the deacons of Christ".}
Dagobert also gave to St Eligius a house at Paris, which he converted into a nunnery and placed under the direction of St Aurea. Eligius asked for an additional piece of land to complete the buildings, and it was granted him. But he found that he had somewhat exceeded the measure of the land which had been specified. Upon which he immediately went to the king and asked his pardon. Dagobert, surprised at his careful honesty, said to his courtiers, "Some of my officers do not scruple to rob me of whole estates ; whereas Eligius is afraid of having one inch of ground which is not his". So trustworthy a man was valuable as an ambassador, and Dagobert is said to have sent him to treat with Judicael, the prince of the turbulent Bretons.
St Eligius was chosen to be bishop of Noyon and
Tournai, at the same time as his friend St Audoenus was made bishop of
Rouen. They were consecrated together in the year 641. Eligius proved
as good a bishop as he had been layman, and his pastoral solicitude,
zeal and watchfulness were most admirable. Soon he turned his thoughts
to the conversion of the infidels, who were a large majority in the
Tournai part of his diocese, and a great part of Flanders was chiefly
indebted to St Eligius for receiving the gospel. He preached in the
territories of Antwerp, Ghent and Courtrai, and the inhabitants, who
were as untamed as wild beasts, reviled him as a foreigner, "a Roman";
yet he persevered. He took care of their sick, protected them from
oppression, and employed every means that charity could suggest to
overcome their obstinacy. The barbarians were gradually softened, and
some were converted; every year at Easter he baptized those whom he had
brought to the knowledge of God during the twelve preceding months. The
author of the Life tells us that St Eligius preached to the people
every Sunday and feast-day and instructed them with indefatigable zeal;
an abstract is given of several of his discourses united in one, by
which it appears that he often borrowed whole passages from the sermons
of St Caesarius of Arles. It would perhaps be more correct to say that
the writer of the Life has borrowed from St Caesarius, though there are
similar borrowings in the sixteen homilies attributed to St Eligius.
One of these may possibly be authentic, a very interesting discourse in
which the preacher warns his hearers against superstitions and pagan
practices observances of January 1 and also of June 24 are mentioned,
work must not be abstained from out of respect for Thursday (dies
Jovis) or May month, charms, biblical and other, fortune-telling,
watching the omens, and many other superstitions (some of them still
used in Great Britain today) are forbidden. In their place he urges
prayer, the partaking of the body and blood of Christ, anointing in
time of sickness, and the sign of the cross, with the recitation of the
creed and the Lord's Prayer.
At Noyon St Eligius established a house of nuns, to govern which he fetched his protégée, St Godeberta, from Paris, and one of monks, outside the city on the road to Soissons. He was very active in promoting the cultus of local saints, and it was during his episcopate that several of the reliquaries mentioned above were made, either by himself or under his direction. He took a leading part in the ecclesiastical life of his day, and for a short time immediately before his death was a valued counsellor of the queen-regent, St Bathildis. His biographer gives several illustrations of the regard which she had for him, and they had in common not only political views but also a deep solicitude for slaves (she had been carried off from England and sold when a child). The effect of this is seen at the Council of Chalon (c. 647), which forbade their sale out of the kingdom and decreed that they must be free to rest on Sundays and holidays. The only certainly authentic writing of St Eligius is a charming letter to his friend St Desiderius of Cahors.
At Noyon St Eligius established a house of nuns, to govern which he fetched his protégée, St Godeberta, from Paris, and one of monks, outside the city on the road to Soissons. He was very active in promoting the cultus of local saints, and it was during his episcopate that several of the reliquaries mentioned above were made, either by himself or under his direction. He took a leading part in the ecclesiastical life of his day, and for a short time immediately before his death was a valued counsellor of the queen-regent, St Bathildis. His biographer gives several illustrations of the regard which she had for him, and they had in common not only political views but also a deep solicitude for slaves (she had been carried off from England and sold when a child). The effect of this is seen at the Council of Chalon (c. 647), which forbade their sale out of the kingdom and decreed that they must be free to rest on Sundays and holidays. The only certainly authentic writing of St Eligius is a charming letter to his friend St Desiderius of Cahors.
"Remember
your Eligius", he says in the course of it, " 0 my
Desiderius, who art dear to me as mine own self, when your soul pours
itself out in prayer to the Lord...I greet you with all my heart and
the most sincere affection. Our faithful companion, Dado, greets you
also.” Dado is St Audoenus. When he had governed his flock nineteen
years Eligius was visited with a foresight of his death, and foretold
it to his clergy. Falling ill of a fever, he on the sixth day called
together his household and took leave of them. They all burst into
tears and he was not able to refrain from weeping with them; he
commended them to God, and died a few hours later, on December 1, 66o.
At the news of his sickness St Bathildis set out from Paris, but
arrived only the morning after his death. She had preparations made for
carrying the body to her monastery at Chelles. Others were anxious that
it should be taken to Paris, but the people of Noyon so strenuously
opposed it that the remains of their pastor were left with them. They
were afterwards translated into the cathedral, where a great part of
them remain. St Eligius was for long one of the most popular saints of
France, and his feast was universal in north-western Europe during the
later middle ages. In addition to being the patron saint of all kinds
of smiths and metalworkers, he is invoked by farriers and on behalf of
horses: this on account of legendary tales about horses that have
become attached to his name. He practised his art all his life, and a
number of existing “pieces” are attributed to him.
Of all the Merovingian saints, the history of St Eloi possibly brings us most nearly into touch with Christian practice at that period. It is therefore not surprising that his life has given rise to a relatively abundant literature. Everything centers round the Vita S. Eligii, an unusually lengthy document, of which, as stated above, St Ouen is the reputed author. The best text is that edited by B. Krusch in MGH., Scriptores Merov., vol. iv, pp. 635—742 it is also to be found in Migne, PL., vol. lxxxvii, cc. 477—658. It seems certain that St Ouen did write some account of his friend, but the life now preserved to us was compiled at Noyon a half-century or more later and though it probably incorporates a good deal of what St Ouen wrote, it has been recast and supplemented in many places. An excellent account of St Eligius is given by E. Vacandard in DTC., vol. iv, cc. 2340—2350, and there are several articles of the same author bearing on the subject, notably in the Revue des questions historiques for 1898 and 1899, where the question of the authenticity of the homilies attributed to the saint is very fully discussed. See also Van der Essen, Etude critique sur les saints merovingiens (1904), pp. 324—336 H. Timerding, Die christ. Frühzeit Deutschlands, vol. i (1929), pp. 125—149; S. R. Maitland, The Dark Ages (1889), pp. 101—140; and P. Parsy, Saint Eloi (1904) in the series “Les Saints”. In the long article by H. Leclercq in DAC., vol. iv, cc. 2674—2687, a detailed account is given of the different works of art attributed to the saint’s craftsmanship. On “missionary sermons” and the homiletic influence of St Caesarius, see W. Levison, England and the Continent...(1946), appendix x, pp. 302-314, “Venus, a Man”.
Of all the Merovingian saints, the history of St Eloi possibly brings us most nearly into touch with Christian practice at that period. It is therefore not surprising that his life has given rise to a relatively abundant literature. Everything centers round the Vita S. Eligii, an unusually lengthy document, of which, as stated above, St Ouen is the reputed author. The best text is that edited by B. Krusch in MGH., Scriptores Merov., vol. iv, pp. 635—742 it is also to be found in Migne, PL., vol. lxxxvii, cc. 477—658. It seems certain that St Ouen did write some account of his friend, but the life now preserved to us was compiled at Noyon a half-century or more later and though it probably incorporates a good deal of what St Ouen wrote, it has been recast and supplemented in many places. An excellent account of St Eligius is given by E. Vacandard in DTC., vol. iv, cc. 2340—2350, and there are several articles of the same author bearing on the subject, notably in the Revue des questions historiques for 1898 and 1899, where the question of the authenticity of the homilies attributed to the saint is very fully discussed. See also Van der Essen, Etude critique sur les saints merovingiens (1904), pp. 324—336 H. Timerding, Die christ. Frühzeit Deutschlands, vol. i (1929), pp. 125—149; S. R. Maitland, The Dark Ages (1889), pp. 101—140; and P. Parsy, Saint Eloi (1904) in the series “Les Saints”. In the long article by H. Leclercq in DAC., vol. iv, cc. 2674—2687, a detailed account is given of the different works of art attributed to the saint’s craftsmanship. On “missionary sermons” and the homiletic influence of St Caesarius, see W. Levison, England and the Continent...(1946), appendix x, pp. 302-314, “Venus, a Man”.
Eligius (also known as
Eloi) was born around
590 near
Limoges in France. He became
an extremely
skillful metalsmith and was appointed master of the mint under King Clotaire II of Paris.
Eligius developed a close friendship with the King and his reputation
as an outstanding metalsmith became widespread. With his fame came
fortune.
Eligius was very generous to the poor, ransomed many slaves, and built several churches and a monastery at Solignac. He also erected a major convent in Paris with property he received from Clotaire's son, King Dagobert I. In 629, Eligius was appointed Dagobert's first counselor. Later, on a mission for Dagobert, he persuaded the Breton King Judicael, to accept the authority of Dagobert.
Eligius later fulfilled his desire to serve God as a priest, after being ordained in 640. Then he was made bishop of Noyon and Tournai. His apostolic zeal led him to preach in Flanders, especially Antwerp, Ghent, and Courtai where he made many converts. Eligius died on December 1, around 660, at Noyon. He is the patron of metalworkers.
Eligius was very generous to the poor, ransomed many slaves, and built several churches and a monastery at Solignac. He also erected a major convent in Paris with property he received from Clotaire's son, King Dagobert I. In 629, Eligius was appointed Dagobert's first counselor. Later, on a mission for Dagobert, he persuaded the Breton King Judicael, to accept the authority of Dagobert.
Eligius later fulfilled his desire to serve God as a priest, after being ordained in 640. Then he was made bishop of Noyon and Tournai. His apostolic zeal led him to preach in Flanders, especially Antwerp, Ghent, and Courtai where he made many converts. Eligius died on December 1, around 660, at Noyon. He is the patron of metalworkers.
The use of one's talents
and wealth for the welfare of humanity is a
very true reflection of the image of God. In the case of St. Eligius,
he was so well liked that he attracted many to Christ. His example
should encourage us to be generous in spirit and kind and happy in
demeanor.
Successor of St. Attala. Bertulf, or Bertuiph, was a Frank who was professed as a monk in the abbey of Luxeuil, France, by St. Eustace. He became the abbot of Bobbio, Italy, following St. Attala's death in 627. Bertulf obtained exemption for this monastery from episcopal jurisdiction from Pope Honorius I; the first such case in history. This stemmed from his dispute with a local bishop, Probus. Bertuif was famous for miracles.
Originally from Rue, near Abbeville, France. Vulphy was married but received his wife's permission to become a priest. He gave up an active life after a pilgrimage to become a hermit.
643 St. Vulphy Hermit and miracle worker also called Vulflagius
643 ST VULFLAGIUS, OR WULPHY
IN his early youth, St Vulflagius married and settled down in his native town of Rue, a little place near Abbeville. There he led so exemplary a life with his wife and three daughters that his fellow citizens upon the death of their priest elected him to be their pastor. Accordingly, with the consent of his wife, Vulflagius received ordination from St Richarius (Riquier). After a time, however, acting against his conscience, he resumed relations with his wife, to whom he was greatly attached. [* It must be remembered that at this date celibacy in the priesthood, though recommended, was not of general obligation.]
This he soon regretted and as part of his expiation undertook a pilgrimage to the Holy Land. When he returned he still regarded himself as unworthy to act as a shepherd to others. Accordingly he withdrew to a lonely place where he lived as a hermit. He was greatly tempted to abandon his solitude, but stood firm and was rewarded by the gifts of wisdom and of miracles. Men resorted to him from near and far to profit by his instructions and to be healed of their diseases. He died probably about 643. His relics were translated in the ninth century to Montreuil-sur-Mer and are still venerated there.
There is very little serious
evidence for the story of St Wulphy (whose name is written in many
different ways), but there can be no question that a vigorous cult was
paid to him at Montreuil. The old legend will be found recounted in the
Acta Sanctorum, June,
vol. ii. See Braquehay, Le Culte de
S. Wulphy (1896), and Corblet, Hagiographie
d'Amiens (1874), vol. iv, pp. 96-106. Wulphy seems to be
identical with, or to have been confused with, St Walfroy. See Analecta Bollandiana, vol. xvii
(1898), p. 307, and xxi, p. 43.
Originally from Rue,
near Abbeville, France. Vulphy was married but received his wife's
permission to become a priest. He gave up an active life after a
pilgrimage to become a hermit. Vulflagius of
Abbeville, Hermit (AC) (also known as Vulphy, Wulfalgius,
Wulphy) Died c. 643. Though married, Vulflagius was chosen to be priest
of a parish at Rue, near Abbeville. He later made a pilgrimage to the
Holy Land and ended his life as a hermit. His memory is greatly
venerated at Montreuil-sur-Mer (Benedictines, Encyclopedia).
649-655 Pope
St. Martin I
defender of the faith; buried
in
the church of Our Lady, called Blachernæ, near ChersonSancti Martíni Primi, Papæ et Mártyris, cujus dies natális sextodécimo Kaléndas Octóbris recensétur.
The Feast of St. Martin I, pope and martyr, whose birthday is mentioned on the 16th day of September.
Many miracles are related wrought by St Martin in life and after death; Pope St. Martin I of noble birth, great student, commanding intelligence, profound learning, great charity to the poor Saint Martin the Confessor, Pope of Rome native of the Tuscany convened Lateran Council at Rome condemn Monothelite heresy;
645 St.
Monon
Scottish pilgrim martyred Ardennes France hermit tomb site of many
miracles
in that area. Monon was murdered at Nassogne, in Luxembourg, by a group of unrepentant sinners.
Mono (Monon) of Scotland M (AC). Mono was an Irish monk or Scottish pilgrim who crossed over to the continent and lived as a hermit in the Ardennes, where he is highly venerated by the people. He was murdered in his cell at Nassogne (Nassau), in Belgian Luxemburg by some robber whom he had reproved. His tomb in the village at a place now encompassed by Saint Hubert's abbey was the site of many miracles. There is a church near Saint Andrew's in Scotland dedicated to him called Monon's Kirk. In 1920, Cardinal Mercier of Belgium told the persecuted bishops of Ireland, "For long have the eyes of Belgian Catholics turned towards Ireland full of admiration and gratitude. Is it not the first pioneers of Christian civilization that Belgium herself owes in large degree the grace, greatest of all graces, of belonging to Christ? The names of Irish missionaries who in the Merovingian epoch evangelized the north of France, Saint Columban, Saint Foillan, Saints Monon and Eton, Saint Lievan [Lebwin], the bishops Saint Wiro and Saint Plechelm and their deacon Saint Odger, Saint Fredegand finally, and many other have remained popular among us. More than 30 Belgian churches are dedicated to saints from your island" (Benedictines, D'Arcy, Encyclopedia, Fitzpatrick, Husenbeth, Kenney).
in that area. Monon was murdered at Nassogne, in Luxembourg, by a group of unrepentant sinners.
Mono (Monon) of Scotland M (AC). Mono was an Irish monk or Scottish pilgrim who crossed over to the continent and lived as a hermit in the Ardennes, where he is highly venerated by the people. He was murdered in his cell at Nassogne (Nassau), in Belgian Luxemburg by some robber whom he had reproved. His tomb in the village at a place now encompassed by Saint Hubert's abbey was the site of many miracles. There is a church near Saint Andrew's in Scotland dedicated to him called Monon's Kirk. In 1920, Cardinal Mercier of Belgium told the persecuted bishops of Ireland, "For long have the eyes of Belgian Catholics turned towards Ireland full of admiration and gratitude. Is it not the first pioneers of Christian civilization that Belgium herself owes in large degree the grace, greatest of all graces, of belonging to Christ? The names of Irish missionaries who in the Merovingian epoch evangelized the north of France, Saint Columban, Saint Foillan, Saints Monon and Eton, Saint Lievan [Lebwin], the bishops Saint Wiro and Saint Plechelm and their deacon Saint Odger, Saint Fredegand finally, and many other have remained popular among us. More than 30 Belgian churches are dedicated to saints from your island" (Benedictines, D'Arcy, Encyclopedia, Fitzpatrick, Husenbeth, Kenney).
France. He is sometimes called Abbo or Goericus. He was supposedly a courtier at the court of King Dagobert, who went blind and was cured miraculously. He then became a priest and bishop and founded a convent.
also
known as John Scholasticus. He was a Syrian
or a Palestinian who started
his eremitical life at sixteen, living for many years as a hermit on
Sinai. He then went to Thale. Revered also as a scriptural scholar, he
authored The Ladder of Perfection to provide a comprehensive treatise
on the ideal of Christian perfection and the virtues and vices of the
monastic life. Composed in thirty chapters, it was intended to
correspond to the age of Christ at the time of his baptism by John the
Baptist. John was elected abbot of the monks of Mt. Sinai at the age of
seventy He died there on March 30.
John
Climacus, Abbot (RM)(also known as John Scholasticus) Born in Syria or
Palestine; died on Mount Sinai on March 30, c. 650
(many older scholars place his death as early as 600).
"God does not insist or desire that we should mourn in agony of heart; rather, it is His wish that out of love for Him we should rejoice with laughter in our soul. Take away sin and tears become superfluous; where there is no bruise, no ointment is required. Before the fall Adam shed no tears, and in the same way there will be no more tears after the resurrection from the dead when sin has been destroyed. For pain, sorrow, and lamentation will then have fled away."
A learned Syrian abbot and spiritual director, Saint John authored The Ladder to Paradise or Ladder of Perfection, from which he acquires the appellation, "Climacus," which is Greek for "ladder." John's early life is hidden in obscurity. Farmer says that he was married and became a monk at the death of his wife.
He joined the monastery of Mount Sinai when he was only 16. His novitiate was spent in a hermitage near the monastery under the discipline of Martyrius. By silence, he learned to curb the insolent need to discuss everything, an ordinary vice in learned men, but usually a mark of pride and self-sufficiency. Instead he adopted humility and obedience, and never contradicted or disputed with anyone. After four years of training with the ancient anchorite, he was professed.
From the age of 35, after the death of Martyrius, John spent many years as a hermit at Thole at the foot of Mount Sinai, where he studied the Scriptures and the lives of the Fathers of the Church. He practiced the normal austerities of the desert monks: frequent fasting, nights of prayer, and abstinence from meat and fish. He is another of the saints who exhibited the gift of tears. Because he became a popular spiritual advisor, who was especially known for his ability to comfort the distraught, he often sought solitude in a nearby cave. When some who were jealous of his gifts accused him of spending too much time in vain discourse, he kept complete silence for a year until the accusers begged him to resume giving counsel. He went to the monastery only to celebrate the Eucharist with his brother monks on Saturdays and Sundays.
When he was about 70, he was elected abbot of the monks of Mount Sinai over his objections. Soon after his election, there was a severe draught in Palestine. The people beseeched him to storms the gates of heaven in intercession for rain. He earnestly begged God on their behalf and it immediately began to rain. John's contemporary, Pope Saint Gregory the Great wrote to the holy abbot asking his prayers, and sent him beds, other furniture, and money for his hospital near Mount Sinai for pilgrims. He governed the monastery until four years before his death in his hermitage on Mount Sinai.
At the request of the abbot of Raithu, John wrote his masterpiece, which uses the vehicle of a spiritual ladder with thirty rungs--one for each year of Christ's earthly life until His baptism--to discuss monastic spirituality and the pursuit of apartheia (passive disinterestedness), which was regarded as a perfect state. This work was enormously popular during the Middle Ages and was published in English in 1959 under the title The ladder of divine ascent. The book was the source of the Byzantine iconographic theme of the ladder to heaven, which is seen at Mount Athos and elsewhere.
"God does not insist or desire that we should mourn in agony of heart; rather, it is His wish that out of love for Him we should rejoice with laughter in our soul. Take away sin and tears become superfluous; where there is no bruise, no ointment is required. Before the fall Adam shed no tears, and in the same way there will be no more tears after the resurrection from the dead when sin has been destroyed. For pain, sorrow, and lamentation will then have fled away."
A learned Syrian abbot and spiritual director, Saint John authored The Ladder to Paradise or Ladder of Perfection, from which he acquires the appellation, "Climacus," which is Greek for "ladder." John's early life is hidden in obscurity. Farmer says that he was married and became a monk at the death of his wife.
He joined the monastery of Mount Sinai when he was only 16. His novitiate was spent in a hermitage near the monastery under the discipline of Martyrius. By silence, he learned to curb the insolent need to discuss everything, an ordinary vice in learned men, but usually a mark of pride and self-sufficiency. Instead he adopted humility and obedience, and never contradicted or disputed with anyone. After four years of training with the ancient anchorite, he was professed.
From the age of 35, after the death of Martyrius, John spent many years as a hermit at Thole at the foot of Mount Sinai, where he studied the Scriptures and the lives of the Fathers of the Church. He practiced the normal austerities of the desert monks: frequent fasting, nights of prayer, and abstinence from meat and fish. He is another of the saints who exhibited the gift of tears. Because he became a popular spiritual advisor, who was especially known for his ability to comfort the distraught, he often sought solitude in a nearby cave. When some who were jealous of his gifts accused him of spending too much time in vain discourse, he kept complete silence for a year until the accusers begged him to resume giving counsel. He went to the monastery only to celebrate the Eucharist with his brother monks on Saturdays and Sundays.
When he was about 70, he was elected abbot of the monks of Mount Sinai over his objections. Soon after his election, there was a severe draught in Palestine. The people beseeched him to storms the gates of heaven in intercession for rain. He earnestly begged God on their behalf and it immediately began to rain. John's contemporary, Pope Saint Gregory the Great wrote to the holy abbot asking his prayers, and sent him beds, other furniture, and money for his hospital near Mount Sinai for pilgrims. He governed the monastery until four years before his death in his hermitage on Mount Sinai.
At the request of the abbot of Raithu, John wrote his masterpiece, which uses the vehicle of a spiritual ladder with thirty rungs--one for each year of Christ's earthly life until His baptism--to discuss monastic spirituality and the pursuit of apartheia (passive disinterestedness), which was regarded as a perfect state. This work was enormously popular during the Middle Ages and was published in English in 1959 under the title The ladder of divine ascent. The book was the source of the Byzantine iconographic theme of the ladder to heaven, which is seen at Mount Athos and elsewhere.
In
describing a monastery of 330 monks, which he had visited near
Alexandria, Egypt, John mentions one of the principal citizens of that
city, named Isidore, who, petitioning to be admitted into the house,
said to the abbot: "As iron is in the hands of the smith, so am I in
your hands." The abbot ordered him to remain outside the gate and to
prostrate himself at the feet of every passerby, by, begging their
prayers for his soul struck with a leprosy. Thus, he passed seven years
in profound humility and patience. He told Saint John that during the
first year he always considered himself as a slave condemned for his
sins, and sustained violent conflicts. The second year he passed in
tranquillity and confidence; and the third with relish and pleasure in
his humiliations. So great was his virtue, that the abbot determined to
present him to the bishop in order to be promoted to the priesthood,
but the humility of the holy penitent prevented it--he begged respite
and died within 10 days.
John also admired the cook of this community, who seemed always recollected, and generally bathed in tears amidst his continual occupation. When asked how he nourished so perfect a spirit of compunction in the midst of his busy work, the cook replied that, in serving the monks, he considered that he was serving not men but God in his servants. Additionally, the fire that always burned before his eyes reminded him of that fire which will burn souls for all eternity.
John also admired the cook of this community, who seemed always recollected, and generally bathed in tears amidst his continual occupation. When asked how he nourished so perfect a spirit of compunction in the midst of his busy work, the cook replied that, in serving the monks, he considered that he was serving not men but God in his servants. Additionally, the fire that always burned before his eyes reminded him of that fire which will burn souls for all eternity.
Here
are some of the spiritual maxims from Saint John's book:
"Rule you
own heart as a king rules over his kingdom, but be subject
above all to the supreme ruler, God Himself."
"A person is at the beginning of a prayer when he succeeds in removing distractions which at the beginning beset him. He is at the middle of the prayer when the mind concentrates only on what he is meditating and contemplating. He reaches the end when, with the Lord, the prayer enraptures him."
"Without weapons there is no way of killing wild animals. Without humility there is no way of conquering anger."
"It is not without risk that one climbs up a defective ladder. And so with honor, praise, and precedence which are all dangerous for humility."
"In an instant many are pardoned for their mistakes, but no one, in a moment's time, acquires calmness of the soul which requires much time, much trouble and a great deal of help from God."
"The one who is dead can no longer walk. The one who despairs can no longer be saved."
"A small fire is enough to burn down an entire forest; a little hole may destroy an entire building."
"Just as clouds hide the sun so bad thoughts cast shadows over the soul."
"Birds which are too heavy cannot fly very high. The same is true of those who mistreat their bodies."
"A dried-up puddle is of no use for the pigs and a dried up body is of no use to the devils."
"A tool which is in good condition may sharpen one which is not in good condition, and a fervent brother may save the person who is only lukewarm about his faith."
"The one who says he has faith and continues to go against it resembles a face without eyes" (Attwater, Attwater2, Benedictines, Bentley, Delaney, Farmer, Encyclopedia, Husenbeth).
Inevitably, Saint John is portrayed in art as an abbot carrying a ladder or having a vision of monks climbing one (Roeder).
"A person is at the beginning of a prayer when he succeeds in removing distractions which at the beginning beset him. He is at the middle of the prayer when the mind concentrates only on what he is meditating and contemplating. He reaches the end when, with the Lord, the prayer enraptures him."
"Without weapons there is no way of killing wild animals. Without humility there is no way of conquering anger."
"It is not without risk that one climbs up a defective ladder. And so with honor, praise, and precedence which are all dangerous for humility."
"In an instant many are pardoned for their mistakes, but no one, in a moment's time, acquires calmness of the soul which requires much time, much trouble and a great deal of help from God."
"The one who is dead can no longer walk. The one who despairs can no longer be saved."
"A small fire is enough to burn down an entire forest; a little hole may destroy an entire building."
"Just as clouds hide the sun so bad thoughts cast shadows over the soul."
"Birds which are too heavy cannot fly very high. The same is true of those who mistreat their bodies."
"A dried-up puddle is of no use for the pigs and a dried up body is of no use to the devils."
"A tool which is in good condition may sharpen one which is not in good condition, and a fervent brother may save the person who is only lukewarm about his faith."
"The one who says he has faith and continues to go against it resembles a face without eyes" (Attwater, Attwater2, Benedictines, Bentley, Delaney, Farmer, Encyclopedia, Husenbeth).
Inevitably, Saint John is portrayed in art as an abbot carrying a ladder or having a vision of monks climbing one (Roeder).
Saint John of the Ladder is honored by Holy Church as a great ascetic and author of the renowned spiritual book called THE LADDER, from which he is also called "of the Ladder" (Climacus).
There is almost no information about St John's origins. One tradition suggests that he was born in Constantinople around the year 570, and was the son of Sts Xenophon and Maria (January 26).
John went to Sinai when he was sixteen, submitting to Abba Martyrius as his instructor and guide. After four years, St John was tonsured as a monk. Abba Strategios, who was present at St John's tonsure, predicted that he would become a great luminary in the Church of Christ. For nineteen years St John progressed in monasticism in obedience to his spiritual Father. After the death of Abba Martyrius, St John embarked on a solitary life, settling in a wild place called Thola, where he spent forty years laboring in silence, fasting, prayer, and tears of penitence.
It is not by chance that in THE LADDER St John speaks about tears of repentance: "Just as fire burns and destroys the wood, so pure tears wash away every impurity, both external and internal." His holy prayer was strong and efficacious, as may be seen from an example from the life of the God-pleasing saint.
St
John had a disciple named Moses.
Once, the saint ordered his
disciple
to bring dung to fertilize the vegetable garden. When he had fulfilled
the obedience, Moses lay down to rest under the shade of a large rock,
because of the scorching heat of summer. St John was in his cell in a
light sleep. Suddenly, a man of remarkable appearance appeared to him
and awakened the holy ascetic, reproaching him, "John, why do you sleep
so heedlessly, when Moses is in danger?" St
John immediately woke up and began to pray for his disciple. When Moses
returned in the evening, St John asked whether any sort of misfortune
had befallen him. The
monk
replied, "A large rock would have fallen on me as I slept beneath it at
noon, but I left that place because I thought I heard you calling me."
St John did not tell his disciple of his vision, but gave thanks to God.St John ate the food which is permitted by the monastic rule, but only in moderation. He did not sleep very much, only enough to keep up his strength, so that he would not ruin his mind by unceasing vigil. "I do not fast excessively," he said of himself, "nor do I give myself over to intense all-night vigil, nor lay upon the ground, but I restrain myself..., and the Lord soon saved me."
The
following example of St John's humility is noteworthy.
Gifted with discernment, and
attaining wisdom through spiritual experience, he lovingly received all
who came to him and guided them to salvation. One day some envious
monks reproached him for being too talkative, and so St John kept
silence for a whole year. The monks realized their error, and they went
to the ascetic and begged him not to deprive them of the spiritual
profit of his conversation.Concealing his ascetic deeds from others, St John sometimes withdrew into a cave, but reports of his holiness spread far beyond the vicinity. Visitors from all walks of life came to him, desiring to hear his words of edification and salvation. After forty years of solitary asceticism, he was chosen as igumen of Sinai when he was seventy-five. St John governed the holy monastery for four years. Toward the end of his life, the Lord granted him the gifts of clairvoyance and wonderworking.
At the request of St John, igumen of the Raithu monastery (Commemorated on Cheesefare Saturday), he wrote the incomparable LADDER, a book of instruction for monks who wished to attain spiritual perfection. Knowing of the wisdom and spiritual gifts of St John of Sinai, the igumen of Raithu requested him to write down whatever was necessary for the salvation of those in the monastic life. Such a book would be "a ladder fixed on the earth" (Gen. 28:12), leading people to the gates of Heaven.
St John felt that such a task was beyond his ability, yet out of obedience he fulfilled the request. The saint called his work THE LADDER, for the book is "a fixed ladder leading from earthly things to the Holy of Holies...." The thirty steps of spiritual perfection correspond to the thirty years of the Lord's age. When we have completed these thirty steps, we will find ourselves with the righteous and will not stumble. THE LADDER begins with renunciation of the world, and ends with God, Who is love (1 John 4:8).
Although the book was written for monks, any Christian living in the world will find it an unerring guide for ascending to God, and a support in the spiritual life. Sts Theodore the Studite (November 11 and January 26), Sergius of Radonezh (September 25 and July 5), Joseph of Volokolamsk (September 9 and October 18), and others relied on THE LADDER as an important guide to salvation.
The twenty-second step of THE LADDER deals with various forms of vainglory. St John writes: "When I fast, I am vainglorious; and when I permit myself food in order to conceal my fasting from others I am again vainglorious about my prudence. When I dress in fine clothing, I am vanquished by vanity, and if I put on drab clothing, again I am overcome by vanity. If I speak, vainglory defeats me. If I wish to keep silence, I am again given over to it. Wherever this thorn comes up, it stands with its points upright.
A
vain person seems to honor God, but strives to please men rather than
God.
People of lofty spirit bear insult placidly and willingly, but only the holy and righteous may hear praise without harm.
When you hear that your neighbor or friend has slandered you behind your back, or even to your face, praise and love him.
It is not the one who
reproaches
himself who shows humility, for who will not put up with himself? It is
the one who is slandered by another, yet continues to show love for him.People of lofty spirit bear insult placidly and willingly, but only the holy and righteous may hear praise without harm.
When you hear that your neighbor or friend has slandered you behind your back, or even to your face, praise and love him.
Whoever is proud of his natural gifts, intelligence, learning, skill in reading, clear enunciation, and other similar qualities, which are acquired without much labor, will never obtain supernatural gifts. Whoever is not faithful in small things (Luke 16:10), is also unfaithful in large things, and is vainglorous.
It often happens that
God humbles the
vainglorious, sending a sudden misfortune. If prayer does not destroy a
proud thought, we bring to mind the departure of the soul from this
life. And if this does not help, let us fear the shame which follows
dishonor. "For whoever humbles himself shall be exalted, and whoever
exalts himself shall be humbled" (Luke 14:11). When those who praise
us, or rather seduce us, start to praise us, let us recall our many
sins, then we shall find that we are not worthy of what they say or do
to honor us."
In THE LADDER St John describes the ascent toward spiritual perfection, which is essential for anyone who wishes to save his soul. It is a written account of his thoughts, based on the collected wisdom of many wise ascetics, and on his own spiritual experience. The book is a great help on the path to truth and virtue.
The steps of THE LADDER proceed gradually from strength to strength on the path of perfection. The summit is not reached suddenly, but gradually, as the Savior says: "The Kingdom of Heaven suffers violence, and the violent take it by force" (Mt.11:12).
St John is also commemorated on
the fourth Sunday of Great Lent. In THE LADDER St John describes the ascent toward spiritual perfection, which is essential for anyone who wishes to save his soul. It is a written account of his thoughts, based on the collected wisdom of many wise ascetics, and on his own spiritual experience. The book is a great help on the path to truth and virtue.
The steps of THE LADDER proceed gradually from strength to strength on the path of perfection. The summit is not reached suddenly, but gradually, as the Savior says: "The Kingdom of Heaven suffers violence, and the violent take it by force" (Mt.11:12).
Those Britons who, flying
from the swords of the English-Saxons,
settled in Armorica in Gaul, upon the ruins of the Roman empire in
those parts formed themselves into a little state on that coast till
they were obliged to receive the laws of the French. Judicaël,
commonly called Giguel. eldest son of Juthaël, became king of
Brittany about the year 630. This prince soon after renounced this
perishable crown to labor more securely for the acquisition of an
incorruptible one, and retired into the monastery of St. Meen, in the
diocese of St. Malo, where he lived in so great sanctity as to be
honored after his death with the title of the Blessed Judicaël.
When he resigned the crown be offered it to his younger brother Jodoc,
called by the French Josse But Jodoc had the same inclinations with his
elder brother However, to consult the divine will, he shut himself up
for eight days in the monastery of Lammamiont, in which he had been
brought up, and prayed night and day with many tears that God would
direct him to undertake what was most agreeable to him, and most
conducive to his divine honor and his own sanctification. He put an end
to his deliberation by receiving the clerical tonsure at the hands of
the bishop of Avranches, and joined a company of eleven pilgrims who
purposed to go to Rome. They went first to Paris, and thence into
Picardy in 636, where Jodoc was prevailed upon by Haymo, duke of
Ponchieu, to fix upon an estate of his, which was at a sufficient
distance from his own country, and secure from the honors which there
waited for him.
Being promoted to priest's orders, he served the duke's chapel seven years, then retired with one only disciple named Vurmare, into a woody solitude at Ray, where he found a small spot of ground proper for tillage, watered by the river Authie. The duke built them a chapel and cells, in which the hermits lived, gaining by the tillage of this land their slender subsistence and an overplus for the poor. Their exercises were austere penance, prayer, and contemplation. After eight years thus spent here they removed to Runiac, now called Villers-saint-Josse, near the mouth of the river Canche, where they built a chapel of wood in honor of St. Martin. In this place they continued the same manner of life for thirteen years; when Jodoc having been bit by an adder, they again changed their quarters, the good duke who continued their constant protector, having built them a hermitage, with two chapels of wood, in honor of SS. Peter and Paul.
The servants of God kept constant enclosure, except that out of devotion to the princes of the apostles, and to the holy martyrs, they made a penitential pilgrimage to Rome in 665. At their return to Runinc they found their hermitage enlarged and adorned, and a beautiful church of stone, which the good duke had erected in memory of St. Martin, and on which he settled a competent estate. The duke met them in person on the road, and conducted them to their habitation.
Jodoc finished here his penitential course in 669, and was honoree by miracles both before and after his death. Winoc and Arnoc, two nephews of the saint, inherited his hermitage, which became a famous monastery, and was one of those which Charlemagne first bestowed on Alcuir in 792. It stands near the sea, in the diocese of Amiens, follows the order of St. Bennet, and the abbot enjoys the privileges of count. It is called St. Josse-sur-mer. St. Jodoc is mentioned on this day in the Roman Martyrology. See the life of this saint written in the eighth century; Cave thinks about the year 710. It is published with learned notes by Mabillon, Act Ben. t. 2, p. 566 Gall. Chr. Nov. t. 10, pp. 1289, 1290.
Being promoted to priest's orders, he served the duke's chapel seven years, then retired with one only disciple named Vurmare, into a woody solitude at Ray, where he found a small spot of ground proper for tillage, watered by the river Authie. The duke built them a chapel and cells, in which the hermits lived, gaining by the tillage of this land their slender subsistence and an overplus for the poor. Their exercises were austere penance, prayer, and contemplation. After eight years thus spent here they removed to Runiac, now called Villers-saint-Josse, near the mouth of the river Canche, where they built a chapel of wood in honor of St. Martin. In this place they continued the same manner of life for thirteen years; when Jodoc having been bit by an adder, they again changed their quarters, the good duke who continued their constant protector, having built them a hermitage, with two chapels of wood, in honor of SS. Peter and Paul.
The servants of God kept constant enclosure, except that out of devotion to the princes of the apostles, and to the holy martyrs, they made a penitential pilgrimage to Rome in 665. At their return to Runinc they found their hermitage enlarged and adorned, and a beautiful church of stone, which the good duke had erected in memory of St. Martin, and on which he settled a competent estate. The duke met them in person on the road, and conducted them to their habitation.
Jodoc finished here his penitential course in 669, and was honoree by miracles both before and after his death. Winoc and Arnoc, two nephews of the saint, inherited his hermitage, which became a famous monastery, and was one of those which Charlemagne first bestowed on Alcuir in 792. It stands near the sea, in the diocese of Amiens, follows the order of St. Bennet, and the abbot enjoys the privileges of count. It is called St. Josse-sur-mer. St. Jodoc is mentioned on this day in the Roman Martyrology. See the life of this saint written in the eighth century; Cave thinks about the year 710. It is published with learned notes by Mabillon, Act Ben. t. 2, p. 566 Gall. Chr. Nov. t. 10, pp. 1289, 1290.
650 Saint Dymphna
Many
miracles have taken place at her shrine on the spot where she
was buried in Gheel, Belgium Patron
of
those suffering for nervous and mental affictions
Dymphna was fourteen when her mother died. Damon is said to have been afflicted with a mental illness, brought on by his grief. He sent messengers throughout his town and other lands to find some woman of noble birth, resembling his wife, who would be willing to marry him. When none could be found, his evil advisers told him to marry his own daughter. Dymphna fled from her castle together with Saint Gerebran, her confessor and two other friends. Damon found them in Belgium. He gave orders that the priest's head be cut off. Then Damon tried to persuade his daughter to return to Ireland with him. When she refused, he drew his sword and struck off her head.
She was then only fifteen years of age. Dymphna received the crown of martyrdom in defense of her purity about the year 620. She is the patron of those suffering from nervous and mental afflictions. Many miracles have taken place at her shrine, built on the spot where she was buried in Gheel, Belgium.
Prayer: Hear us, O God, Our Saviour, as we honor Saint Dymphna, patron of those afflicted with mental and emotional illness. Help us to be inspired by her example and comforted by her merciful help. Amen.
Dympna of Gheel VM (RM) (also known as Dymphna, Dympne) Died c. 650. Variations of the legend of Saint Dympna are to be found in the folklore of many European countries. In fact, it is a classic example of a folktale adapted as the life-story of a saint. In the early 13th century, the bones of an unknown man and woman were discovered at Gheel near Antwerp, Belgium. The name Dympna was found on a brick with the two ancient, marble coffins and may have been taken as a variation on the name Saint Damhnait (Damhnade).
Dympna is said to have been the daughter of a pagan Irish (from Monaghan?), British, or Amorican king and a Christian princess who died when she was very young, but who had baptized her daughter. As Dympna grew into a young woman, her uncanny resemblance to her dead mother aroused an incestuous passion in her father.
Dymphna was fourteen when her mother died. Damon is said to have been afflicted with a mental illness, brought on by his grief. He sent messengers throughout his town and other lands to find some woman of noble birth, resembling his wife, who would be willing to marry him. When none could be found, his evil advisers told him to marry his own daughter. Dymphna fled from her castle together with Saint Gerebran, her confessor and two other friends. Damon found them in Belgium. He gave orders that the priest's head be cut off. Then Damon tried to persuade his daughter to return to Ireland with him. When she refused, he drew his sword and struck off her head.
She was then only fifteen years of age. Dymphna received the crown of martyrdom in defense of her purity about the year 620. She is the patron of those suffering from nervous and mental afflictions. Many miracles have taken place at her shrine, built on the spot where she was buried in Gheel, Belgium.
Prayer: Hear us, O God, Our Saviour, as we honor Saint Dymphna, patron of those afflicted with mental and emotional illness. Help us to be inspired by her example and comforted by her merciful help. Amen.
Dympna of Gheel VM (RM) (also known as Dymphna, Dympne) Died c. 650. Variations of the legend of Saint Dympna are to be found in the folklore of many European countries. In fact, it is a classic example of a folktale adapted as the life-story of a saint. In the early 13th century, the bones of an unknown man and woman were discovered at Gheel near Antwerp, Belgium. The name Dympna was found on a brick with the two ancient, marble coffins and may have been taken as a variation on the name Saint Damhnait (Damhnade).
Dympna is said to have been the daughter of a pagan Irish (from Monaghan?), British, or Amorican king and a Christian princess who died when she was very young, but who had baptized her daughter. As Dympna grew into a young woman, her uncanny resemblance to her dead mother aroused an incestuous passion in her father.
On the advice of her
confessor, Saint Gerebernus, Dympna fled from
home. Accompanied by Gerebernus and attended by the court jester and
his wife, she took a ship to Antwerp. She then travelled through wild
forest country until she reached a small oratory dedicated to Saint
Martin on the site of the present-day town of Gheel (25 miles from
Antwerp). The group settled there to live as hermits and during the
several months before they were found, Dympna gained a reputation for
holiness because of her devotion to the poor and suffering.
Dympna's father had pursued her to Antwerp, and he sent spies who found them by tracing their use of foreign coins. The king tried to persuade her to return, but when she refused, the king ordered that she and Gerebernus be killed. The king's men killed the priest and their companions but hesitated to kill Dympna. The king himself struck off her head with his sword. The bodies were left on the ground. They were buried by angelic or human hands on the site where they had perished.
The whole story gripped the imagination of the entire countryside especially because, according to tradition, lunatics were cured at her grave. Great interest in her cultus was renewed and spread when the translation of the relics of Dympna was followed by the cures of a number of epileptics, lunatics, and persons under evil influences who had visited the shrine. Thus, in the 13th century, a bishop of Cambrai, faced with the growing veneration of Dympna and increasing interest in mental illness, arranged for her biography to be written by a man named Pierre who collected the oral tradition. Ever since, she has been regarded as the patroness of the mentally ill.
Under her patronage, the inhabitants of Gheel have been known for the care they have given to those with mental illnesses. By the close of the 13th century, an infirmary was built. Today the town possesses a first-class sanatorium, one of the largest and most efficient colonies for the mentally ill in the world. It was one of the first to initiate a program through which patients live normal and useful lives in the homes of farmers or local residents, whom they assist in their labor and whose family life they share. The strength of Dympna's cultus is evidenced by this compassionate work of the people of Gheel for the mentally ill at a time when they were universally neglected or treated with hostility.
The body of Dympna is preserved in a silver reliquary in the church bearing her name. Only the head of Gerebernus rests there, the remains have been removed to Sonsbeck in the diocese of Muenster. Three churches in Belgium have altars dedicated to her (Attwater, Benedictines, D'Arcy, Delaney, Farmer, Kenney, Montague, O'Hanlon, White).
Dympna's father had pursued her to Antwerp, and he sent spies who found them by tracing their use of foreign coins. The king tried to persuade her to return, but when she refused, the king ordered that she and Gerebernus be killed. The king's men killed the priest and their companions but hesitated to kill Dympna. The king himself struck off her head with his sword. The bodies were left on the ground. They were buried by angelic or human hands on the site where they had perished.
The whole story gripped the imagination of the entire countryside especially because, according to tradition, lunatics were cured at her grave. Great interest in her cultus was renewed and spread when the translation of the relics of Dympna was followed by the cures of a number of epileptics, lunatics, and persons under evil influences who had visited the shrine. Thus, in the 13th century, a bishop of Cambrai, faced with the growing veneration of Dympna and increasing interest in mental illness, arranged for her biography to be written by a man named Pierre who collected the oral tradition. Ever since, she has been regarded as the patroness of the mentally ill.
Under her patronage, the inhabitants of Gheel have been known for the care they have given to those with mental illnesses. By the close of the 13th century, an infirmary was built. Today the town possesses a first-class sanatorium, one of the largest and most efficient colonies for the mentally ill in the world. It was one of the first to initiate a program through which patients live normal and useful lives in the homes of farmers or local residents, whom they assist in their labor and whose family life they share. The strength of Dympna's cultus is evidenced by this compassionate work of the people of Gheel for the mentally ill at a time when they were universally neglected or treated with hostility.
The body of Dympna is preserved in a silver reliquary in the church bearing her name. Only the head of Gerebernus rests there, the remains have been removed to Sonsbeck in the diocese of Muenster. Three churches in Belgium have altars dedicated to her (Attwater, Benedictines, D'Arcy, Delaney, Farmer, Kenney, Montague, O'Hanlon, White).
From Stories of the
Saints by Kate Bolin
In art, Saint Dympna is a crowned maiden with a sword and the devil on a chain. Sometimes she may be shown (1) kneeling before her confessor, Saint Gerebernus, (2) kneeling at Mass while her father murders the priest Gerebernus (Roeder), (3) praying in a cloud surrounded by a group of lunatics bound with golden chains, or (4) being beheaded by the king (White). The more common image now seen of Saint Dympna (shown here and in a larger size), clearly illustrates that she is a virgin (lily) and Irish (note the shamrock on the book). For an interesting image that has larger cultural implications, see La Cadena--El Hogar.
Dympna is invoked against insanity, mental illness of all types, asylums for the mentally ill, nurses of the mentally ill, sleepwalking, epilepsy, and demoniac possession (Roeder). A lovely set of nine prayers to Saint Dymphna are worth studying.
Her feast day is kept in Ireland and Gheel. In the United States, her cultus centers on her shrine in Massillon, Ohio, which is next to one of the most modern hospitals in the world. The Franciscan Mission Associates in America conduct a world-wide correspondence in her name to fund their activities for the poor and suffering, especially in Central America (Montague).
In art, Saint Dympna is a crowned maiden with a sword and the devil on a chain. Sometimes she may be shown (1) kneeling before her confessor, Saint Gerebernus, (2) kneeling at Mass while her father murders the priest Gerebernus (Roeder), (3) praying in a cloud surrounded by a group of lunatics bound with golden chains, or (4) being beheaded by the king (White). The more common image now seen of Saint Dympna (shown here and in a larger size), clearly illustrates that she is a virgin (lily) and Irish (note the shamrock on the book). For an interesting image that has larger cultural implications, see La Cadena--El Hogar.
Dympna is invoked against insanity, mental illness of all types, asylums for the mentally ill, nurses of the mentally ill, sleepwalking, epilepsy, and demoniac possession (Roeder). A lovely set of nine prayers to Saint Dymphna are worth studying.
Her feast day is kept in Ireland and Gheel. In the United States, her cultus centers on her shrine in Massillon, Ohio, which is next to one of the most modern hospitals in the world. The Franciscan Mission Associates in America conduct a world-wide correspondence in her name to fund their activities for the poor and suffering, especially in Central America (Montague).
648 St.
Fursey
Irish
monastic founder brother of Sts. Foillan and Ulan intense
ecstasies
praised by St. Bede. Fursey was born on the island of Inisguia en Lough Carri, Ireland, as a noble. He founded Rathmat Abbey, now probably Killursa. In 630 Fursey and his friends went to East Anglia, England, where he founded a monastery near Ugremouth on land donated by King Sigebert. In his later years, Fursey went to France to build a monastery at Lagny, near Paris, France.
He was buried in Picardy. St. Bede and others wrote about Fursey’s intense ecstasies.
St. Fursey - Catholic Encyclopedia on CD-ROM $29.95
An Abbot of Lagny, near Paris, d. 16 Jan., about 650. He was the son of Fintan, son of Finloga, prince of South Muster, and Gelgesia, daughter of Aedhfinn, prince of Hy-Briuin in Connaught. He was born probably amongst the Hy-Bruin, and was baptized by St. Brendan the Traveller, his father's uncle, who then ruled a monastery in the Island of Oirbsen, now called Inisquin in Lough Corrib. He was educated by St. Brendan's monks, and when of proper age he embraced the religious life in the same monastery under the Abbot St. Meldan, his "soul-friend" (anam-chura).
His great sanctity was early discerned, and there is a legend that here, through his prayers, twin children of a chieftain related to King Brendinus were raised from the dead.
After some years he founded a monastery at Rathmat on the shore of Lough Corrib which Colgan identifies as Killursa, in the deanery of Annadown. Aspirants came in numbers to place themselves under his rule, but he wished to secure also some of his relatives for the new monastery. For this purpose he set out with some monks for Munster, but on coming near his father's home he was seized with an apparently mortal illness. He fell into a trance from the ninth hour of the day to cock-crow, and while in this state was favoured with the first of the ecstatic visions which have rendered him famous in medieval literature.
In this vision were revealed to him the state of man in sin, the beauty of virtue. He heard the angelic choirs singing "the saints shall go from virtue to virtue, the God of Gods will appear in Sion". An injunction was laid on him by the two angels who restored him to the body to become a more zealous labour in the harvest of the Lord. Again on the third night following, the ecstasy was renewed. He was rapt aloft by three angels who contended six times with demons for his soul. He saw the fires of hell, the strife of demons, and then heard the angel hosts sing in four choirs "Holy, holy, holy Lord God of hosts". Among the spirits of the just made perfect he recognized Sts. Meldan and Beoan.
praised by St. Bede. Fursey was born on the island of Inisguia en Lough Carri, Ireland, as a noble. He founded Rathmat Abbey, now probably Killursa. In 630 Fursey and his friends went to East Anglia, England, where he founded a monastery near Ugremouth on land donated by King Sigebert. In his later years, Fursey went to France to build a monastery at Lagny, near Paris, France.
He was buried in Picardy. St. Bede and others wrote about Fursey’s intense ecstasies.
St. Fursey - Catholic Encyclopedia on CD-ROM $29.95
An Abbot of Lagny, near Paris, d. 16 Jan., about 650. He was the son of Fintan, son of Finloga, prince of South Muster, and Gelgesia, daughter of Aedhfinn, prince of Hy-Briuin in Connaught. He was born probably amongst the Hy-Bruin, and was baptized by St. Brendan the Traveller, his father's uncle, who then ruled a monastery in the Island of Oirbsen, now called Inisquin in Lough Corrib. He was educated by St. Brendan's monks, and when of proper age he embraced the religious life in the same monastery under the Abbot St. Meldan, his "soul-friend" (anam-chura).
His great sanctity was early discerned, and there is a legend that here, through his prayers, twin children of a chieftain related to King Brendinus were raised from the dead.
After some years he founded a monastery at Rathmat on the shore of Lough Corrib which Colgan identifies as Killursa, in the deanery of Annadown. Aspirants came in numbers to place themselves under his rule, but he wished to secure also some of his relatives for the new monastery. For this purpose he set out with some monks for Munster, but on coming near his father's home he was seized with an apparently mortal illness. He fell into a trance from the ninth hour of the day to cock-crow, and while in this state was favoured with the first of the ecstatic visions which have rendered him famous in medieval literature.
In this vision were revealed to him the state of man in sin, the beauty of virtue. He heard the angelic choirs singing "the saints shall go from virtue to virtue, the God of Gods will appear in Sion". An injunction was laid on him by the two angels who restored him to the body to become a more zealous labour in the harvest of the Lord. Again on the third night following, the ecstasy was renewed. He was rapt aloft by three angels who contended six times with demons for his soul. He saw the fires of hell, the strife of demons, and then heard the angel hosts sing in four choirs "Holy, holy, holy Lord God of hosts". Among the spirits of the just made perfect he recognized Sts. Meldan and Beoan.
They entertained him
with much spiritual instruction concerning the
duties of ecclesiastics and monks, the dreadful effects of pride and
disobedience, the heinousness of spiritual and internal sins. They also
predicted famine and pestilence. As he returned through the fire the
demon hurled a tortured sinner at him, burning him, and the angel of
the Lord said to him: "because thou didst receive the mantle of this
man when dying in his sin the fire consuming him hath scarred thy body
also." The body of Fursey bore the mark ever after.
His brothers Foillan and Ultan then joined the community at Rathmat, but Fursey seems to have renounced the administration of that monastery and to have devoted himself to preaching throughout the land, frequetly exorcising evil spirits. Exactly twelve months afterwards he was favoured with a third vision. The angel remained with him a whole day, instructed him for his preaching, and prescribed for him twelve years of apostolic labour.
This he faithfully fulfilled in Ireland, and then stripping himself of all earthly goods he retired for a time to a small island in the ocean. Then he went with his brothers and other monks, bringing with him the relics of Sts. Meldan and Beoan, through Britain (Wales) to East Anglia where he was honourably received by King Sigebert in 633. The latter gave him a tract of land at Cnobheresburg on which he built a monastery within the enclosure of a Roman fort--Burghcastle in Suffolk--surrounded by woods and overlooking the sea. Here he laboured for some years converting the Picts and Saxons. He also received King Sigebert into the religious state. Three miracles are recorded of his life in this monastery.
Again he retired for one year to live with Ultan the life of an anchorite.
When war threatened East Anglia, Fursey, disbanding his monks until quieter times should come, sailed with his brothers and six other monks to Gaul. He arrived in Normandy in 648. Passing through Ponthieu, in a village near Mézerolles he found grief and lamendation on all sides, for the only son of Duke Hayson, the Lord of that country, lay dead. At the prayer of Fursey the boy was restored.
Pursuing his journey to Neustria he cured many infirmities on the way, by miracles he converted a robber and his family, who attacked the monks in the wood near Corbie, and also the inhospitable worldling Ermelinda, who had refused to harbour the weary travellers.
His fame preceded him to Péronne, where he was joyfully received by Erkinoald, and through his prayers obtained the reprive of six criminals. He was offered any site in the king's dominions for a monastery. He selected Latiniacum (Lagny), close to Chelles and about six miles from Paris, a spot beside the Marne, covered with shady woods and abounding in fruitful vineyards. Here he built his monastery and three chapels, one dedicated to the Saviour, one to St. Peter, and the third, an unpretending structure, afterwards dedicated to St. Fursey himself. Many of his countrymen were attracted to his rule at Lagny, among them Emilian, Eloquius, Mombulus, Adalgisius, Etto, Bertuin, Fredegand, Lactan, Malguil.
Having certain premonitions of his end, he set out to visit his brothers Foillan and Ultan who had by this time recruited the scattered monks of Cnobheresburg and re-established that monastery but his last illness struck him down in the very village in which his prayer had restored Duke Haymon's son to life. The village was thence-forward called Forsheim, that is, the house of Fursey.
His brothers Foillan and Ultan then joined the community at Rathmat, but Fursey seems to have renounced the administration of that monastery and to have devoted himself to preaching throughout the land, frequetly exorcising evil spirits. Exactly twelve months afterwards he was favoured with a third vision. The angel remained with him a whole day, instructed him for his preaching, and prescribed for him twelve years of apostolic labour.
This he faithfully fulfilled in Ireland, and then stripping himself of all earthly goods he retired for a time to a small island in the ocean. Then he went with his brothers and other monks, bringing with him the relics of Sts. Meldan and Beoan, through Britain (Wales) to East Anglia where he was honourably received by King Sigebert in 633. The latter gave him a tract of land at Cnobheresburg on which he built a monastery within the enclosure of a Roman fort--Burghcastle in Suffolk--surrounded by woods and overlooking the sea. Here he laboured for some years converting the Picts and Saxons. He also received King Sigebert into the religious state. Three miracles are recorded of his life in this monastery.
Again he retired for one year to live with Ultan the life of an anchorite.
When war threatened East Anglia, Fursey, disbanding his monks until quieter times should come, sailed with his brothers and six other monks to Gaul. He arrived in Normandy in 648. Passing through Ponthieu, in a village near Mézerolles he found grief and lamendation on all sides, for the only son of Duke Hayson, the Lord of that country, lay dead. At the prayer of Fursey the boy was restored.
Pursuing his journey to Neustria he cured many infirmities on the way, by miracles he converted a robber and his family, who attacked the monks in the wood near Corbie, and also the inhospitable worldling Ermelinda, who had refused to harbour the weary travellers.
His fame preceded him to Péronne, where he was joyfully received by Erkinoald, and through his prayers obtained the reprive of six criminals. He was offered any site in the king's dominions for a monastery. He selected Latiniacum (Lagny), close to Chelles and about six miles from Paris, a spot beside the Marne, covered with shady woods and abounding in fruitful vineyards. Here he built his monastery and three chapels, one dedicated to the Saviour, one to St. Peter, and the third, an unpretending structure, afterwards dedicated to St. Fursey himself. Many of his countrymen were attracted to his rule at Lagny, among them Emilian, Eloquius, Mombulus, Adalgisius, Etto, Bertuin, Fredegand, Lactan, Malguil.
Having certain premonitions of his end, he set out to visit his brothers Foillan and Ultan who had by this time recruited the scattered monks of Cnobheresburg and re-established that monastery but his last illness struck him down in the very village in which his prayer had restored Duke Haymon's son to life. The village was thence-forward called Forsheim, that is, the house of Fursey.
In accordance with
his own wish his remains were brought to
Péronne, many prodigies attending their transmission,and
deposited in the portico of the church of St. Peter to which he had
consigned the relics of Sts. Meldan and Beoan. His body lay unburied
there for thirty days pending the dedication of the church, visited by
pilgrims from all parts, incorrupt and exhaling a sweet odour. It was
then deposited near the altar. Four years later, on 9 February, the
remains were translated with great solemnity by St. Eligius, Bishop of
Noyon, and Cuthbert, Bishop of Cambrai, to a chapel specially built for
them to the east of the altar. In the "Annals of the Four Masters",
Péronne is called Cathair Fursa.
In art St. Fursey is represented with two oxen at his feet in commemoration of the prodigy by which, according to legend, Erkinoald's claim to his body was made good; or he is represented striking water from the soil at Lagny with the point of his staff; or beholding a vision of angels, or gazing at the flames of purgatory and hell. It is disputed whether he was a bishop; he may have been a chorepiscopus. A litany attributed to him is among the manuscripts in Trinity College Dublin.
An Irish prophecy is attributed to him by Harris.
In art St. Fursey is represented with two oxen at his feet in commemoration of the prodigy by which, according to legend, Erkinoald's claim to his body was made good; or he is represented striking water from the soil at Lagny with the point of his staff; or beholding a vision of angels, or gazing at the flames of purgatory and hell. It is disputed whether he was a bishop; he may have been a chorepiscopus. A litany attributed to him is among the manuscripts in Trinity College Dublin.
An Irish prophecy is attributed to him by Harris.
649 St. Paul of
Verdun Hermit bishop headmaster in the monastery schoolVirodúni, in Gállia, sancti Pauli Epíscopi, miraculórum dono illústris.
At Verdun in France, St. Paul, a bishop renowned for his miracles.
Paul was originally a courtier who departed the secular life and became a hermit near Trier, Germany After a number of years he entered the monastery of Tholey and became the headmaster in the monastery school. He was named the bishop of Verdun about 630 by King Dagobert.
652 St. Adalbald
of
Ostrevant Noble martyr Many miracles were recorded at his
tomb
Faced some of the most vicious in-laws ever recorded.
Adalbald was the son or grandson of St. Gertrude of Hamage and was born in Flanders. He was a nobleman at the court of Dagobert I of France. Going to Gascony, in France, to put down a local rebellion, he met a noblewoman, Rictrudis, daughter of Ernold. He married Rictrudis despite the objections of her relatives who resented his military activities in her region. Both Adalbald and Rictrudis dedicated themselves to acts of mercy and to religious projects. Adalbald then returned to Gascony only to face his in-laws who killed him. Many miracles were recorded at his tomb, and Adalbald was named a martyr.
Adalbald of Ostrevant M (AC)(also known as Adelbaldus) Born in Flanders. Adalbald kept very good company. He was the grandson of Saint Gertrude of Hamage, son of Rigomer, friend of Saint Amandus, spouse of Saint Rictrudis, father of Saints Mauront, Eusebia, Clotsindis, and Adalsindis. He met his Gascon wife, with whom he lived in great holiness and happiness, during his service at the court of Dagobert I for whom he fought in Gascony. The family devoted itself to pious works. Sixteen years after their wedding, Adalbald was slain by family members of Ricturdis who disapproved of the marriage. It was a political martyrdom but he was soon after venerated as a saint (Attwater2, Benedictines, Coulson, Encyclopedia).
Faced some of the most vicious in-laws ever recorded.
Adalbald was the son or grandson of St. Gertrude of Hamage and was born in Flanders. He was a nobleman at the court of Dagobert I of France. Going to Gascony, in France, to put down a local rebellion, he met a noblewoman, Rictrudis, daughter of Ernold. He married Rictrudis despite the objections of her relatives who resented his military activities in her region. Both Adalbald and Rictrudis dedicated themselves to acts of mercy and to religious projects. Adalbald then returned to Gascony only to face his in-laws who killed him. Many miracles were recorded at his tomb, and Adalbald was named a martyr.
Adalbald of Ostrevant M (AC)(also known as Adelbaldus) Born in Flanders. Adalbald kept very good company. He was the grandson of Saint Gertrude of Hamage, son of Rigomer, friend of Saint Amandus, spouse of Saint Rictrudis, father of Saints Mauront, Eusebia, Clotsindis, and Adalsindis. He met his Gascon wife, with whom he lived in great holiness and happiness, during his service at the court of Dagobert I for whom he fought in Gascony. The family devoted itself to pious works. Sixteen years after their wedding, Adalbald was slain by family members of Ricturdis who disapproved of the marriage. It was a political martyrdom but he was soon after venerated as a saint (Attwater2, Benedictines, Coulson, Encyclopedia).
659 St.
Gertrude
of Nivelles Benedictine abbess mystic gifted with visions
daughter of Blessed Pepin of Landen and Blessed Itta of Ida. Itta founded Nivelles Abbey and installed Gertrude as abbess in 639. Gertrude was a mystic, gifted with visions.
She befriended the Irish saints Foillian and Ultan. Gertrude is a patroness of travelers and gardeners.
Gertrude of Nivelles, OSB Abbess (RM) Born at Landen in 626; died at Nivelles in 659. Saint Gertrude was the younger daughter of Blessed Pepin of Landen and Blessed Itta. Her sister Begga is also numbered among the saints.
At an early age she devoted herself to the religious life.
On the death of Pepin in 639 and on the advice of Saint Amand of Maastricht, Itta built a double monastery at Nivelles, where both mother and daughter retired. Gertrude was appointed abbess when she was judged old enough (about age 20). Although she was still very young, she discharged her responsibilities well with her mother's assistance. Gertrude was known for her hospitality pilgrims and her encouragement of and generous benefactions to the Irish missionary monks. She gave land to Saint Foillan, brother of Saint Fursey, on which he built the monastery of Fosses. She also helped the Irish Saint Ultan in his evangelizing efforts.
At age 30 (656), Gertrude resigned her office in favor of her niece, Saint Wilfetrudis, because she was weakened by her many austerities. She spent the rest of her days studying Scripture and doing penances. Gertrude is another of the medieval mystics who was gifted with visions, and like Saint Catherine of Siena died at the significant age of 33--the age of Our Lord at His death. The cultus of Saint Gertrude became widely spread in the Lowlands, neighboring countries, and England. A considerable body of folklore gathered around her name. Saint Gertrude is named in Saint Bede's martyrology (Attwater, Benedictines, Delaney, Encyclopedia, Farmer).
In art Gertrude is an abbess with mice (representing the souls in purgatory to whom she had a great devotion) running up her pastoral staff. Sometimes she is shown (1) holding a large mouse; (2) spinning or holding a distaff; or (3) with a cat near her (Roeder). As late as 1822, offerings of gold and silver mice were left at her shrine in Cologne (Farmer).
Saint Gertrude is the patron saint of gardeners because fine weather on her feast day meant it was time to begin spring planting. Her patronage of travellers comes from her hospitality toward them (Delaney). Pilgrims used to drink a stirrup-cup in her honor before setting out. As an extension, she was also invoked as a patroness of those who had recently died, who were popularly supposed to experience a three-day journey to the next world. It was supposed that they spent the first night under the care of Gertrude, and the second under Saint Michael the Archangel. She is invoked against rats and mice (Farmer).
daughter of Blessed Pepin of Landen and Blessed Itta of Ida. Itta founded Nivelles Abbey and installed Gertrude as abbess in 639. Gertrude was a mystic, gifted with visions.
She befriended the Irish saints Foillian and Ultan. Gertrude is a patroness of travelers and gardeners.
Gertrude of Nivelles, OSB Abbess (RM) Born at Landen in 626; died at Nivelles in 659. Saint Gertrude was the younger daughter of Blessed Pepin of Landen and Blessed Itta. Her sister Begga is also numbered among the saints.
At an early age she devoted herself to the religious life.
On the death of Pepin in 639 and on the advice of Saint Amand of Maastricht, Itta built a double monastery at Nivelles, where both mother and daughter retired. Gertrude was appointed abbess when she was judged old enough (about age 20). Although she was still very young, she discharged her responsibilities well with her mother's assistance. Gertrude was known for her hospitality pilgrims and her encouragement of and generous benefactions to the Irish missionary monks. She gave land to Saint Foillan, brother of Saint Fursey, on which he built the monastery of Fosses. She also helped the Irish Saint Ultan in his evangelizing efforts.
At age 30 (656), Gertrude resigned her office in favor of her niece, Saint Wilfetrudis, because she was weakened by her many austerities. She spent the rest of her days studying Scripture and doing penances. Gertrude is another of the medieval mystics who was gifted with visions, and like Saint Catherine of Siena died at the significant age of 33--the age of Our Lord at His death. The cultus of Saint Gertrude became widely spread in the Lowlands, neighboring countries, and England. A considerable body of folklore gathered around her name. Saint Gertrude is named in Saint Bede's martyrology (Attwater, Benedictines, Delaney, Encyclopedia, Farmer).
In art Gertrude is an abbess with mice (representing the souls in purgatory to whom she had a great devotion) running up her pastoral staff. Sometimes she is shown (1) holding a large mouse; (2) spinning or holding a distaff; or (3) with a cat near her (Roeder). As late as 1822, offerings of gold and silver mice were left at her shrine in Cologne (Farmer).
Saint Gertrude is the patron saint of gardeners because fine weather on her feast day meant it was time to begin spring planting. Her patronage of travellers comes from her hospitality toward them (Delaney). Pilgrims used to drink a stirrup-cup in her honor before setting out. As an extension, she was also invoked as a patroness of those who had recently died, who were popularly supposed to experience a three-day journey to the next world. It was supposed that they spent the first night under the care of Gertrude, and the second under Saint Michael the Archangel. She is invoked against rats and mice (Farmer).
660 St.
Clarus Abbot numerous miracles patron of tailors
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.
660 ST CLARUS, ABBOT; many marvellous stories of the miracles he worked, *{* It is perhaps desirable to remind the reader once for all that only Almighty God can do miracles. The use of the above and similar expressions is permissible by custom, but in fact God does the miracle through the agency or at the intercession of the saint concerned.}
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.
660 ST CLARUS, ABBOT; many marvellous stories of the miracles he worked, *{* It is perhaps desirable to remind the reader once for all that only Almighty God can do miracles. The use of the above and similar expressions is permissible by custom, but in fact God does the miracle through the agency or at the intercession of the saint concerned.}
ST CLARUS,
whose
name was given him in his youth from his “brightness”, not so much in
human
learning as in his perception of the things of God, is believed made
abbot of
the monastery of St Marcellus at Vienne in Dauphiné, early in
the seventh
century. A Latin life, which must be more than a hundred years later in
date,
relates many marvellous stories of the miracles he worked, *{* It is
perhaps
desirable to remind the reader once for all that only Almighty God can
do
miracles. The use of the above and similar expressions is permissible
by
custom, but in fact God does the miracle through the agency or at the
intercession of the saint concerned.} but it is probably trustworthy
when it tells
us that Clarus was first a monk in the abbey of St Ferréol, that
he was highly
esteemed by Cadeoldus, Archbishop of Vienne, that he was made spiritual
director of the convent of St Blandina, where his own mother and other
widows
took the veil, and that he ended his days (January 1, c. 660) as abbot of St
Marcellus. His cultus was confirmed
in 1903.
See
Acta Sanctorum, January
1, and M. Blanc, Vie et culte de S. Clair (2 vols.,
1898).Also called Boisil. Boswell trained as a monk under St. Aidan. As abbot, Boswell served as a biblical scholar. He was given a gift of prophecy and was known for his preaching, and he trained Sts. Cuthbert and Eghert. Boswell died of the plague.
Boisil (Boswell) of Melrose, Abbot (AC) Died c. 664. Saint Boisil was the prior of the famous abbey of Melrose (Mailross), situated on the Tweed River in a great forest in Northumberland, while Saint Eata was abbot. Both were English youths trained in monasticism by Saint Aidan.
Saint Bede says that Boisil was a man of sublime virtues, imbued with a prophetic spirit. His eminent sanctity drew Saint Cuthbert to Melrose rather than to Lindisfarne in his youth. It was from Boisil that Cuthbert learned the sacred scriptures and virtue.
Saint Boisil had the holy names of the adorable Trinity ever on his lips. He repeated the name Jesus Christ with a wonderful sentiment of devotion, and often with such an abundance of tears that others would weep with him. With tender affection he would frequently say, "How good a Jesus we have!" At the first sight of Saint Cuthbert, Boisil said to bystanders, "Behold a servant of God!"
Bede produces the testimony of Saint Cuthbert, who declared that Boisil foretold to him the chief things that afterwards happened to him. Three years beforehand he foretold of the great pestilence of 664, and that he himself should die of it, but that Eata the abbot should survive.
In addition to continually instructing his brothers in religion, Boisil made frequent excursions into the villages to preach to the poor, and to bring straying souls on to the paths of truth and life. He was also known for his aid to the poor.
Again, Boisil told
Cuthbert, recovering from the plague, "You see,
brother, that God has delivered you from this disease, nor shall you
ever feel it again, nor die at this time; but my death being at hand,
neglect not to learn something from me so long as I shall be able to
teach you, which will be no more than seven days." So Cuthbert asked,
"And what will be best for me to read which may be finished in seven
days." To which Boisil replied, "The Gospel of Saint John, which we may
in that time read over, and confer upon as much as shall be necessary."
Having accomplished the reading in seven days, the man of God, Boisil, became ill and died in extraordinary jubilation of soul, out of his earnest desire to be with Christ.
During his life he repeatedly instructed his brothers, "That they would never cease giving thanks to God for the gift of their religious vocation; that they would always watch over themselves against self-love and all attachment to their own will and private judgment, as against their capital enemy; that they would converse assiduously with God by interior prayer, and labor continually to attain to the most perfect purity of heart, this being the true and short road to the perfection of Christian virtue."
Bede relates that Saint Boisil continued after his death to interest himself particularly in obtaining divine mercy and grace for his country and his friends. He appeared twice to one of his disciples, giving him a charge to assure Saint Egbert, who had been hindered from preaching the Gospel in Germany, that God commanded him to repair the monasteries of Saint Columba on Iona and in the Orkneys, and to instruct them in the right manner of celebrating Easter.
Having accomplished the reading in seven days, the man of God, Boisil, became ill and died in extraordinary jubilation of soul, out of his earnest desire to be with Christ.
During his life he repeatedly instructed his brothers, "That they would never cease giving thanks to God for the gift of their religious vocation; that they would always watch over themselves against self-love and all attachment to their own will and private judgment, as against their capital enemy; that they would converse assiduously with God by interior prayer, and labor continually to attain to the most perfect purity of heart, this being the true and short road to the perfection of Christian virtue."
Bede relates that Saint Boisil continued after his death to interest himself particularly in obtaining divine mercy and grace for his country and his friends. He appeared twice to one of his disciples, giving him a charge to assure Saint Egbert, who had been hindered from preaching the Gospel in Germany, that God commanded him to repair the monasteries of Saint Columba on Iona and in the Orkneys, and to instruct them in the right manner of celebrating Easter.
The relics of Boisil were translated to Durham, and deposited near those of his disciple, Saint Cuthbert, in 1030 (Benedictines, Delaney, Husenbeth).
667 St.
Ildephonsus
Archbishop Blessed Virgin devotion Our Lady's appearance present him
with a chalice prolific writer
St. Ildephonsus is highly regarded in Spain and closely associated with devotion to the Blessed Virgin which he fostered by his famous work concerning her perpetual virginity. Born around 607, Ildephonsus came from a noble family and was probably a pupil of St. Isidore of Seville. While still quite young, he entered the Benedictine monastery of Agalia near Toledo and went on to become its Abbot. In that capacity he attended the Councils of Toledo in 653 and 655.
In 657 the clergy and people elected this holy man to succeed his uncle, St. Eugenius, as Archbishop of Toledo. He performed his episcopal duties with diligence and sanctity until his death in 667. This saint was a favorite subject for medieval artists, especially in connection with the legend of Our Lady's appearance to present him with a chalice. St. Ildephonsus was a prolific writer, but unfortunately only four of his works have survived. Among these are the one already mentioned and an important document of the history of the Spanish Church during the first two-thirds of the seventh century, entitled Concerning Famous Men.
St. Ildephonsus is highly regarded in Spain and closely associated with devotion to the Blessed Virgin which he fostered by his famous work concerning her perpetual virginity. Born around 607, Ildephonsus came from a noble family and was probably a pupil of St. Isidore of Seville. While still quite young, he entered the Benedictine monastery of Agalia near Toledo and went on to become its Abbot. In that capacity he attended the Councils of Toledo in 653 and 655.
In 657 the clergy and people elected this holy man to succeed his uncle, St. Eugenius, as Archbishop of Toledo. He performed his episcopal duties with diligence and sanctity until his death in 667. This saint was a favorite subject for medieval artists, especially in connection with the legend of Our Lady's appearance to present him with a chalice. St. Ildephonsus was a prolific writer, but unfortunately only four of his works have survived. Among these are the one already mentioned and an important document of the history of the Spanish Church during the first two-thirds of the seventh century, entitled Concerning Famous Men.
668 St. Adrian
Martyr
disciple of St. Landoald
after their deaths became renowned for their miracles
Gandávi, in Flándria, sanctórum Landoáldi, Presbyteri Románi, et Amántii Diáconi; qui, a sancto Martíno Papa ad prædicándum Evangélium missi, ambo apostólicum sibi commíssum opus fidéliter implevérunt, ac multis post óbitum sunt illustráti miráculis.
At Ghent in Flanders, Saints Landoald, a Roman priest, and the deacon Amantius, who were sent to preach the Gospel by Pope St. Martin. They faithfully fulfilled this apostolic appointment, and after their deaths became renowned for their miracles.
He was begging for alms when set
upon by thieves and slain near
Maastricht, Netherlands. Gandávi, in Flándria, sanctórum Landoáldi, Presbyteri Románi, et Amántii Diáconi; qui, a sancto Martíno Papa ad prædicándum Evangélium missi, ambo apostólicum sibi commíssum opus fidéliter implevérunt, ac multis post óbitum sunt illustráti miráculis.
At Ghent in Flanders, Saints Landoald, a Roman priest, and the deacon Amantius, who were sent to preach the Gospel by Pope St. Martin. They faithfully fulfilled this apostolic appointment, and after their deaths became renowned for their miracles.
Adrian of Maestricht M
(AC) Saint Adrian disciple of Saint
Landoald was murdered by robbers while begging alms for his
community near Maestricht, and afterwards locally venerated as a martyr
(Attwater2, Benedictines).
668 St.
Landoald
Roman priest Missionary to Belgium and northeastern France with
Amantius his deacon after their deaths became renowned for their
miracles.
Gandávi, in Flándria, sanctórum Landoáldi, Presbyteri Románi, et Amántii Diáconi; qui, a sancto Martíno Papa ad prædicándum Evangélium missi, ambo apostólicum sibi commíssum opus fidéliter implevérunt, ac multis post óbitum sunt illustráti miráculis.
At Ghent in Flanders, Saints Landoald, a Roman priest, and the deacon Amantius, who were sent to preach the Gospel by Pope St. Martin. They faithfully fulfilled this apostolic appointment, and after their deaths became renowned for their miracles.
Landoald was a Lombard, and was ordained a priest in Rome. Pope St. Martin I sent Landoald with St. Amand to the missions, and Landoald built a church in Wintershaven, Belgium.
Landoald, Amantius & Comps. (RM) Died c. 668. Landoald is said to have been a Roman priest and Amantius, his deacon. They were sent by the pope to evangelize what is now the Maestricht region of Belgium and northeastern France. Landoald founded a church at Wintershoven (Benedictines, Encyclopedia).
Gandávi, in Flándria, sanctórum Landoáldi, Presbyteri Románi, et Amántii Diáconi; qui, a sancto Martíno Papa ad prædicándum Evangélium missi, ambo apostólicum sibi commíssum opus fidéliter implevérunt, ac multis post óbitum sunt illustráti miráculis.
At Ghent in Flanders, Saints Landoald, a Roman priest, and the deacon Amantius, who were sent to preach the Gospel by Pope St. Martin. They faithfully fulfilled this apostolic appointment, and after their deaths became renowned for their miracles.
Landoald was a Lombard, and was ordained a priest in Rome. Pope St. Martin I sent Landoald with St. Amand to the missions, and Landoald built a church in Wintershaven, Belgium.
Landoald, Amantius & Comps. (RM) Died c. 668. Landoald is said to have been a Roman priest and Amantius, his deacon. They were sent by the pope to evangelize what is now the Maestricht region of Belgium and northeastern France. Landoald founded a church at Wintershoven (Benedictines, Encyclopedia).
Those Britons who, flying from the swords of the English-Saxons, settled in Armorica in Gaul, upon the ruins of the Roman empire in those parts formed themselves into a little state on that coast till they were obliged to receive the laws of the French. Judicaël, commonly called Giguel. eldest son of Juthaël, became king of Brittany about the year 630. This prince soon after renounced this perishable crown to labor more securely for the acquisition of an incorruptible one, and retired into the monastery of St. Meen, in the diocese of St. Malo, where he lived in so great sanctity as to be honored after his death with the title of the Blessed Judicaël. When he resigned the crown be offered it to his younger brother Jodoc, called by the French Josse But Jodoc had the same inclinations with his elder brother However, to consult the divine will, he shut himself up for eight days in the monastery of Lammamiont, in which he had been brought up, and prayed night and day with many tears that God would direct him to undertake what was most agreeable to him, and most conducive to his divine honor and his own sanctification. He put an end to his deliberation by receiving the clerical tonsure at the hands of the bishop of Avranches, and joined a company of eleven pilgrims who purposed to go to Rome. They went first to Paris, and thence into Picardy in 636, where Jodoc was prevailed upon by Haymo, duke of Ponchieu, to fix upon an estate of his, which was at a sufficient distance from his own country, and secure from the honors which there waited for him Being promoted to priest's orders, he served the duke's chapel seven years, then retired with one only disciple named Vurmare, into a woody solitude at Ray, where he found a small spot of ground proper for tillage, watered by the river Authie. The duke built them a chapel and cells, in which the hermits lived, gaining by the tillage of this land their slender subsistence and an overplus for the poor. Their exercises were austere penance, prayer, and contemplation. After eight years thus spent here they removed to Runiac, now called Villers-saint-Josse, near the mouth of the river Canche, where they built a chapel of wood in honor of St. Martin. In this place they continued the same manner of life for thirteen years; when Jodoc having been bit by an adder, they again changed their quarters, the good duke who continued their constant protector, having built them a hermitage, with two chapels of wood, in honor of SS. Peter and Paul. The servants of God kept constant enclosure, except that out of devotion to the princes of the apostles, and to the holy martyrs, they made a penitential pilgrimage to Rome in 665. At their return to Runinc they found their hermitage enlarged and adorned, and a beautiful church of stone, which the good duke had erected in memory of St. Martin, and on which he settled a competent estate. The duke met them in person on the road, and conducted them to their habitation. Jodoc finished here his penitential course in 669, and was honoree by miracles both before and after his death. Winoc and Arnoc, two nephews of the saint, inherited his hermitage, which became a famous monastery, and was one of those which Charlemagne first bestowed on Alcuir in 792. It stands near the sea, in the diocese of Amiens, follows the order of St. Bennet, and the abbot enjoys the privileges of count. It is called St. Josse-sur-mer. St. Jodoc is mentioned on this day in the Roman Martyrology. See the life of this saint written in the eighth century; Cave thinks about the year 710. It is published with learned notes by Mabillon, Act Ben. t. 2, p. 566 Gall. Chr. Nov. t. 10, pp. 1289, 1290.
They were members of a noble family in Spoleto who entered the Benedictines and became hermits in France, in the Charnie Forest. Serenus remained a hermit until his death and was known for his miracles, including ending a plague and a drought. Serenicus eventually served as head of the community of followers who had gathered under his spiritual guidance near the Sarthe River, following the Benedictine rule.
670
St.
Fiacre; Abbot;
hermit; cured all manner of diseases;
Patron of Gardeners and Cab-drivers
St. Fiacre (Fiachra) is not mentioned in the earlier Irish calendars, but it is said that he was born in Ireland and that he sailed over into France in quest of closer solitude, in which he might devote himself to God, unknown to the world. He arrived at Meaux, where Saint Faro, who was the bishop of that city, gave him a solitary dwelling in a forest which was his own patrimony, called Breuil, in the province of Brie. There is a legend that St. Faro offered him as much land as he could turn up in a day, and that St. Fiacre, instead of driving his furrow with a plough, turned the top of the soil with the point of his staff. The anchorite cleared the ground of trees and briers, made himself a cell with a garden, built an oratory in honor of the Blessed Virgin, and made a hospice for travelers which developed into the village of Saint-Fiacre in Seine-et-Marne.
Many resorted to him for advice, and the poor, for relief. His charity moved him to attend cheerfully those that came to consult him; and in his hospice he entertained all comers, serving them with his own hands, and sometimes miraculously restored to health those that were sick. He never allowed any woman to enter the enclosure of his hermitage, and Saint Fiacre extended the prohibition even to his chapel; several rather ill-natured legends profess to account for it. Others tell us that those who attempted to transgress, were punished by visible judgements, and that, for example, in 1620 a lady of Paris, who claimed to be above this rule, going into the oratory, became distracted upon the spot and never recovered her senses; whereas Anne of Austria, Queen of France, was content to offer up her prayers outside the door, amongst the other pilgrims.
The fame of Saint Fiacre's miracles of healing continued after his death and crowds visited his shrine for centuries. Mgr. Seguier, Bishop of Meaux in 1649, and John de Chatillon, Count of Blois, gave testimony of their own relief. Anne of Austr ia attributed to the meditation of this saint, the recovery of Louis XIII at Lyons, where he had been dangerously ill; in thanksgiving for which she made, on foot, a pilgrimage to the shrine in 1641. She also sent to his shrine, a token in acknowledgement of his intervention in the birth of her son, Louis XIV. Before that king underwent a severe operation, Bossuet, bishop of Meaux, began a novena of prayers at Saint-Fiacre to ask the divine blessing. His relics at Meaux are still resorted to, and he is invoked against all sorts of physical ills, including venereal disease. He is also a patron saint of gardeners and of cab-drivers of Paris. French cabs are called fiacres because the first establishment to let coaches on hire, in the middle of the seventeenth century, was in the Rue Saint-Martin, near the hotel Saint-Fiacre, in Paris. Saint Fiacre's feast is kept in some dioceses of France, and throughout Ireland on this date. Many miracles were claimed through his working the land and interceding for others.
There is a Latin life of some length printed in the Acta Sanctorum, August, vol. vi, but it is difficult to judge of its historical value. See also Gougaud, Gaelic Pioneers of Christianity, pp. 135—137; L. Pfleger in Zeitschrift f. die Geschichte des Oberrheins (1918), pp. 153—173; J. F. Kenney, Sources . . . Ireland, vol. i, p. 493; and Bächtold-Stäubli, Handwörterbuch des deutschen Aberglaubens, vol. iii.
St. Fiacre (Fiachra) is not mentioned in the earlier Irish calendars, but it is said that he was born in Ireland and that he sailed over into France in quest of closer solitude, in which he might devote himself to God, unknown to the world. He arrived at Meaux, where Saint Faro, who was the bishop of that city, gave him a solitary dwelling in a forest which was his own patrimony, called Breuil, in the province of Brie. There is a legend that St. Faro offered him as much land as he could turn up in a day, and that St. Fiacre, instead of driving his furrow with a plough, turned the top of the soil with the point of his staff. The anchorite cleared the ground of trees and briers, made himself a cell with a garden, built an oratory in honor of the Blessed Virgin, and made a hospice for travelers which developed into the village of Saint-Fiacre in Seine-et-Marne.
Many resorted to him for advice, and the poor, for relief. His charity moved him to attend cheerfully those that came to consult him; and in his hospice he entertained all comers, serving them with his own hands, and sometimes miraculously restored to health those that were sick. He never allowed any woman to enter the enclosure of his hermitage, and Saint Fiacre extended the prohibition even to his chapel; several rather ill-natured legends profess to account for it. Others tell us that those who attempted to transgress, were punished by visible judgements, and that, for example, in 1620 a lady of Paris, who claimed to be above this rule, going into the oratory, became distracted upon the spot and never recovered her senses; whereas Anne of Austria, Queen of France, was content to offer up her prayers outside the door, amongst the other pilgrims.
The fame of Saint Fiacre's miracles of healing continued after his death and crowds visited his shrine for centuries. Mgr. Seguier, Bishop of Meaux in 1649, and John de Chatillon, Count of Blois, gave testimony of their own relief. Anne of Austr ia attributed to the meditation of this saint, the recovery of Louis XIII at Lyons, where he had been dangerously ill; in thanksgiving for which she made, on foot, a pilgrimage to the shrine in 1641. She also sent to his shrine, a token in acknowledgement of his intervention in the birth of her son, Louis XIV. Before that king underwent a severe operation, Bossuet, bishop of Meaux, began a novena of prayers at Saint-Fiacre to ask the divine blessing. His relics at Meaux are still resorted to, and he is invoked against all sorts of physical ills, including venereal disease. He is also a patron saint of gardeners and of cab-drivers of Paris. French cabs are called fiacres because the first establishment to let coaches on hire, in the middle of the seventeenth century, was in the Rue Saint-Martin, near the hotel Saint-Fiacre, in Paris. Saint Fiacre's feast is kept in some dioceses of France, and throughout Ireland on this date. Many miracles were claimed through his working the land and interceding for others.
There is a Latin life of some length printed in the Acta Sanctorum, August, vol. vi, but it is difficult to judge of its historical value. See also Gougaud, Gaelic Pioneers of Christianity, pp. 135—137; L. Pfleger in Zeitschrift f. die Geschichte des Oberrheins (1918), pp. 153—173; J. F. Kenney, Sources . . . Ireland, vol. i, p. 493; and Bächtold-Stäubli, Handwörterbuch des deutschen Aberglaubens, vol. iii.
St. Fiacre Catholic
Encyclopedia
Abbot, born in Ireland about the end of the sixth century; died 18 August, 670. Having been ordained priest, he retired to a hermitage on the banks of the Nore of which the townland Kilfiachra, or Kilfera, County Kilkenny, still preserves the memory. Disciples flocked to him, but, desirous of greater solitude, he left his native land and arrived, in 628, at Meaux, where St. Faro then held episcopal sway. He was generously received by Faro, whose kindly feelings were engaged to the Irish monk for blessings which he and his father's house had received from the Irish missionary Columbanus. Faro granted him out of his own patrimony a site at Brogillum (Breuil) surrounded by forests. Here Fiacre built an oratory in honour of the Blessed Virgin Mary, a hospice in which he received strangers, and a cell in which he himself lived apart. He lived a life of great mortification, in prayer, fast, vigil, and the manual labour of the garden. Disciples gathered around him and soon formed a monastery. There is a legend that St. Faro allowed him as much land as he might surround in one day with a furrow; that Fiacre turned up the earth with the point of his crosier, and that an officious woman hastened to tell Faro that he was being beguiled; that Faro coming to the wood recognized that the wonderworker was a man of God and sought his blessing, and that Fiacre henceforth excluded women, on pain of severe bodily infirmity, from the precincts of his monastery. In reality, the exclusion of women was a common rule in the Irish foundations. His fame for miracles was widespread. He cured all manner of diseases by laying on his hands; blindness, polypus, fevers are mentioned, and especially a tumour or fistula since called "le fic de S. Fiacre".
His remains were interred in the church at Breuil, where his sanctity was soon attested by the numerous cures wrought at his tomb. Many churches and oratories have been dedicated to him throughout France. His shrine at Breuil is still a resort for pilgrims with bodily ailments. In 1234 his remains were placed in a shrine by Pierre, Bishop of Meaux, his arm being encased in a separate reliquary. In 1479 the relics of Sts. Fiacre and Kilian were placed in a silver shrine, which was removed in 1568 to the cathedral church at Meaux for safety from the destructive fanaticism of the Calvinists. In 1617 the Bishop of Meaux gave part of the saint's body to the Grand Duke of Tuscany, and in 1637 the shrine was again opened and part of the vertebrae given to Cardinal Richelieu. A mystery play of the fifteenth century celebrates St. Fiacre's life and miracles. St. John of Matha, Louis XIII, and Anne of Austria were among his most famous clients. He is the patron of gardeners. The French cab derives its name from him. The Hôtel de St-Fiacre, in the Rue St-Martin, Paris, in the middle of the seventeenth century first let these coaches on hire. The sign of the inn was an image of the saint, and the coaches in time came to be called by his name. His feast is kept on the 30th of August.
Abbot, born in Ireland about the end of the sixth century; died 18 August, 670. Having been ordained priest, he retired to a hermitage on the banks of the Nore of which the townland Kilfiachra, or Kilfera, County Kilkenny, still preserves the memory. Disciples flocked to him, but, desirous of greater solitude, he left his native land and arrived, in 628, at Meaux, where St. Faro then held episcopal sway. He was generously received by Faro, whose kindly feelings were engaged to the Irish monk for blessings which he and his father's house had received from the Irish missionary Columbanus. Faro granted him out of his own patrimony a site at Brogillum (Breuil) surrounded by forests. Here Fiacre built an oratory in honour of the Blessed Virgin Mary, a hospice in which he received strangers, and a cell in which he himself lived apart. He lived a life of great mortification, in prayer, fast, vigil, and the manual labour of the garden. Disciples gathered around him and soon formed a monastery. There is a legend that St. Faro allowed him as much land as he might surround in one day with a furrow; that Fiacre turned up the earth with the point of his crosier, and that an officious woman hastened to tell Faro that he was being beguiled; that Faro coming to the wood recognized that the wonderworker was a man of God and sought his blessing, and that Fiacre henceforth excluded women, on pain of severe bodily infirmity, from the precincts of his monastery. In reality, the exclusion of women was a common rule in the Irish foundations. His fame for miracles was widespread. He cured all manner of diseases by laying on his hands; blindness, polypus, fevers are mentioned, and especially a tumour or fistula since called "le fic de S. Fiacre".
His remains were interred in the church at Breuil, where his sanctity was soon attested by the numerous cures wrought at his tomb. Many churches and oratories have been dedicated to him throughout France. His shrine at Breuil is still a resort for pilgrims with bodily ailments. In 1234 his remains were placed in a shrine by Pierre, Bishop of Meaux, his arm being encased in a separate reliquary. In 1479 the relics of Sts. Fiacre and Kilian were placed in a silver shrine, which was removed in 1568 to the cathedral church at Meaux for safety from the destructive fanaticism of the Calvinists. In 1617 the Bishop of Meaux gave part of the saint's body to the Grand Duke of Tuscany, and in 1637 the shrine was again opened and part of the vertebrae given to Cardinal Richelieu. A mystery play of the fifteenth century celebrates St. Fiacre's life and miracles. St. John of Matha, Louis XIII, and Anne of Austria were among his most famous clients. He is the patron of gardeners. The French cab derives its name from him. The Hôtel de St-Fiacre, in the Rue St-Martin, Paris, in the middle of the seventeenth century first let these coaches on hire. The sign of the inn was an image of the saint, and the coaches in time came to be called by his name. His feast is kept on the 30th of August.
670 St. Omer
595
Benedictine bishop miracle worker
Also called Audomarus, he was born in the region surrounding Constance, France, and, upon the death of his parents, he entered the monastery of Luxeuil under St. Eustace. In 637, after twenty years in the community, he was named bishop of Therouanne, and implemented numerous reforms for the diocese including caring for the sick and poor. He was assisted in his work by monks from Luxeuil and founded the monastery of Sithiu, which gained prominence as one of the religious centers of France.
It was around Sithiu’s monastery that the town of Saint Omer developed.
Audomarus (Omer) of Thérouanne, OSB B (RM) Born in Coutances, France, c. 595; died September 9, c. 670. Saint Omer was the only son of wealthy and noble parents, Friulph and Domitilla, whose only thoughts were for the benefit of their son-- both secular and spiritual. Upon the death of Domitilla, Friulph sold his estate, and distributed the entire proceeds among the poor. Thereafter, Friulph and Omer were welcomed by Abbot Saint Eustasius to Luxeuil monastery near Besançon, where they were both professed.
Omer was distinguished by his
humility, obedience, and devotion. Within
a short time his reputation for sanctity became widely known. After
spending more than 20 years at Luxeuil, Saint Omer was nominated by
Bishop Saint Acharius of Noyon-Tournai and appointed by King Dagobert
to be bishop of Thérouanne, a diocese sadly in need of
evangelization
than then encompassed the Pas-de-Calais and Flanders. The choice was
applauded by the king, bishops, and nobility, but not by Saint Omer.Also called Audomarus, he was born in the region surrounding Constance, France, and, upon the death of his parents, he entered the monastery of Luxeuil under St. Eustace. In 637, after twenty years in the community, he was named bishop of Therouanne, and implemented numerous reforms for the diocese including caring for the sick and poor. He was assisted in his work by monks from Luxeuil and founded the monastery of Sithiu, which gained prominence as one of the religious centers of France.
It was around Sithiu’s monastery that the town of Saint Omer developed.
Audomarus (Omer) of Thérouanne, OSB B (RM) Born in Coutances, France, c. 595; died September 9, c. 670. Saint Omer was the only son of wealthy and noble parents, Friulph and Domitilla, whose only thoughts were for the benefit of their son-- both secular and spiritual. Upon the death of Domitilla, Friulph sold his estate, and distributed the entire proceeds among the poor. Thereafter, Friulph and Omer were welcomed by Abbot Saint Eustasius to Luxeuil monastery near Besançon, where they were both professed.
Upon receiving
notification, he cried out: "How great is the difference
between the secure harbor in which I now enjoy a sweet calm, and that
tempestuous ocean into which I am pushed, against my will, and
destitute of experience!" Without listening to his humble objections,
the deputies presented him to the bishops, who consecrated him at the
end of 637.
Saint Omer succeeded in making inroads with the Morini, where others before him had failed or been stopped: Saints Fuscian, Victoricus, and Gentian as well as Quintinus had brought the Gospel to them but were martyred; Saint Victricius of Rouen had worked among them but lacked enough pastors during the incursions of the barbarians to keep the people from falling back into heathenism; and in the 6th century, Saint Remigius sent Antimund and Adelbert to evangelize them. The work of completing the conversion of the Morini was left to Saint Omer.
Saint Omer succeeded in making inroads with the Morini, where others before him had failed or been stopped: Saints Fuscian, Victoricus, and Gentian as well as Quintinus had brought the Gospel to them but were martyred; Saint Victricius of Rouen had worked among them but lacked enough pastors during the incursions of the barbarians to keep the people from falling back into heathenism; and in the 6th century, Saint Remigius sent Antimund and Adelbert to evangelize them. The work of completing the conversion of the Morini was left to Saint Omer.
He began this task as
always--with prayer--and completed it by
dedicating himself totally to the mission. He destroyed pagan idols and
temples and patiently instructed the people. His first priority was to
bolster the faith of the few Christians that he found. His own zeal,
piety, and good works drew others to the faith, as did his eloquent
preaching that emphasized disinterested service and reconciliation. He
also enlisted the service of other holy monks from Luxeuil, including
Saints Mommolinus, Bertrand, and Bertin. They literally covered the
district with abbeys that served as centers for their missionary
activities. Omer himself was the co-founder of Sithiu (Sithin), around
which grew the town now known as Saint-Omer.
The author of his life recounts many miracles performed by Omer. In his old age he was blind (from at least 663), but that did not stop him from tending to his flock. When Bishop Saint Aubert of Arras-Cambrai translated the relics of Saint Redact in 667 from the cathedral to the monastery which he had built in his honor, Saint Omer assisted and recovered his sight for a short time on that occasion. His body was buried by Saint Bertin at our Lady's church, which is now the cathedral (Attwater, Benedictines, Delaney, Farmer, Husenbeth).
In art, Saint Omer is portrayed by a stream in episcopal vestments holding a bunch of grapes. At his feet, a man saved from drowning and a casket of relics. He may also be shown with Saint Bertin (Roeder). He is venerated at Saint Omer (Sithiu) and Luxeuil (Roeder).
The author of his life recounts many miracles performed by Omer. In his old age he was blind (from at least 663), but that did not stop him from tending to his flock. When Bishop Saint Aubert of Arras-Cambrai translated the relics of Saint Redact in 667 from the cathedral to the monastery which he had built in his honor, Saint Omer assisted and recovered his sight for a short time on that occasion. His body was buried by Saint Bertin at our Lady's church, which is now the cathedral (Attwater, Benedictines, Delaney, Farmer, Husenbeth).
In art, Saint Omer is portrayed by a stream in episcopal vestments holding a bunch of grapes. At his feet, a man saved from drowning and a casket of relics. He may also be shown with Saint Bertin (Roeder). He is venerated at Saint Omer (Sithiu) and Luxeuil (Roeder).
672 St. Lactali
Abbot founder disciple of St. Comgall in Ireland miracles include cures
of paralytics and mentally ill
Lactan was from County Cork and was educated in Bangor by Sts. Comgall and Molua. He became the abbot-founder of Achadh-Ur Abbey at Freshford, Kilkenny.
Lactan of Freshford, Abbot (AC) (also known as Lactinus) Born near Cork, Ireland; Saint Lactan was educated at Bangor under Saints Comgall and Molua (Luanis or Lugid). Saint Comgall sent him to be abbot-founder of Achadh-Ur, now Freshford, in Kilkenny. He is credited with many miracles, including cures of paralytics and the mentally ill (Benedictines, Montague).
Lactan was from County Cork and was educated in Bangor by Sts. Comgall and Molua. He became the abbot-founder of Achadh-Ur Abbey at Freshford, Kilkenny.
Lactan of Freshford, Abbot (AC) (also known as Lactinus) Born near Cork, Ireland; Saint Lactan was educated at Bangor under Saints Comgall and Molua (Luanis or Lugid). Saint Comgall sent him to be abbot-founder of Achadh-Ur, now Freshford, in Kilkenny. He is credited with many miracles, including cures of paralytics and the mentally ill (Benedictines, Montague).
670 St Maxellendis, Virgin And Martyr
The diocese of Cambrai observes today the feast of St Maxellendis, the maiden daughter of the noble Humolin and Ameltrudis of the town of Caudry. Many young men, among whom her parents favoured a certain Harduin of Solesmes, sought her hand in marriage but Maxellendis said she did not wish to be married. When her father pointed out that God could be served well in the married state and that many saints had been wives as well, she asked for time to think it over. During the night she dreamed that an angel confirmed her resolution, and the next day she told Humolin that she was quite determined to take no other bridegroom but Christ. But her parents were equally determined that she should be the bride of Harduin, and when preparations for the wedding were going forward Maxellendis fled from the house. She took refuge with her nurse near Cateau-Cambrésis, but her hiding-place was discovered and Harduin and his friends broke into the house. Maxellendis could not be seen anywhere, but in ransacking the place a large clothes-chest was thrown open, and the girl found therein. Disregarding her cries and struggles they carried her off, but she broke loose and tried to run away, so that Harduin in his anger drew his sword and struck her with such force that she was killed on the spot. The men ran away in horror, all except Harduin himself, who was seized with blindness. St Maxellendis was buried in a neighbouring church, where she was the occasion of many marvels, so that St Vindician, Bishop of Cambrai, about the year 673 translated her body solemnly to Caudry. On this occasion the repentant Harduin asked to be led out to meet the procession. When he was brought near the coffin he fell on his knees, loudly accusing himself of his crime and asking God for pardon: and at once his sight was restored.
The passio of
the saint has been printed in Ghesquière, Acta
Sanctorum Belgii, vol. iii, pp.
580—589. The details are quite untrustworthy, but there were
translations of
her relics and an active cultus, especially
at Cambrai where the greater part were eventually enshrined. See C. J.
Destombes, Vies des Saints de Cambrai et
Arras (1887), vol. iv, pp. 177—187.
672 ST FARO, Bishop of MEAUX
THE eminent sanctity of St Faro, one of the first known bishops of Meaux, has rendered his name the most illustrious of all the prelates of this see who are mentioned in the calendars of the Church. He was the brother of St Chainoaldus of Laon and of St Burgundofara, first abbess of Faremoutier, and spent his youth in the court of King Theodebert II of Austrasia.
Later he married, and passed to the court of Clotaire II. When that prince, provoked at the insolent speeches of certain Saxon ambassadors, had cast them into prison and sworn he would put them to death, St Faro prevailed on him by a stratagem to pardon them. The life that he led was most edifying and holy, and when he was about thirty-five years old he determined, if his wife would agree, to enter the ecclesiastical state. Blidechild was of the same disposition, and she retired to a place upon one of her own estates, where some years after she died, having persuaded her husband to persevere in his new vocation, which for a time he had wished to abandon and return to her.
St Faro received the
tonsure among the clergy of Meaux,
which episcopal see becoming vacant.
He was chosen to fill it, about the year 628. Under Dagobert
I he became chancellor, and used his influence with his prince to
protect the innocent, the orphan and the widow, and to relieve all that
were in distress.The holy prelate laboured for souls with unwearied zeal and attention, and promoted conversion of those who had not yet forsaken idolatry. The author of his life tells us that he restored sight to a blind man by conferring on him the sacrament of Confirmation, and wrought several other miracles.
Soon after Faro’s episcopal consecration St Fiacre arrived at Meaux, and the bishop gave to Fiacre some land of his own patrimony at Breuil for a hermitage. He founded in the suburbs of Meaux the monastery of the Holy Cross, which later bore his name. St Faro placed in it monks of St Columban from Luxeuil. In 668 he gave hospitality to St Adrian, later of Canterbury, on his way to England.
The Life of St Faro, which was written 200 years after his death by another bishop of Meaux, Hildegar, is of no great historical value. It has been critically edited after Mabillon by B. Krusch in MGH., Scriptores Merov., vol. v, pp. 171—206. This text is undoubtedly the original of the shorter narrative printed in the Acta Sanctorum. There is reference in Hildegar’s compilation to a ballad which, we are told, was sung by the people in commemoration of Clotaire’s victory over the Saxons, and which is known as the “Cantilène de St Faron”. As a supposed specimen of the early Romance language it has given rise to a considerable literature, of which a full account, with bibliography, may be found in DAC., vol. v, CC. 1114—1124. With regard to St Faro, see Beaumier-Besse, Abbayes et prieurés de France, vol. i, pp. 304 seq. Duchesne, Fastes Episcopaux, vol. ii, p. 477 and in H. M. Delsart, Sainte Fare (1911).
679
Saint
Ethelreda
(Audrey) heaven
sent seven day high tide founded the great abbey of Ely, where
she lived an austere life body was found incorrupt In monastério Elyénsi, in Británnia, sanctæ Ediltrúdis, Regínæ et Vírginis, quæ sanctitáte et miráculis clara migrávit ad Dóminum. Ipsíus autem corpus, úndecim post annis, invéntum est incorrúptum.
In England, in the monastery of Ely, St. Etheldreda, queen and virgin, who departed for heaven with a great renown for sanctity and miracles. Her body was found without corruption eleven years afterwards. {and 500 years later still incorrupt}
Around 640, there was an
English princess named Ethelreda,
but she was known as Audrey.
She married once, but was
widowed after three years, and it was said that the marriage was never
consummated. She had taken a perpetual vow of virginity, but married
again, this time for reasons of state. Her young husband soon grew
tired of living as brother and sister and began to make advances on
her. She continually refused. He eventually attempted to bribe the
local bishop, Saint Wilfrid of York, to release Audrey from her vows.
Saint Wilfrid refused, and helped Audrey escape. She fled south, with her husband following. They reached a promontory known as Colbert's Head, where a heaven sent seven day high tide separated the two. Eventually, Audrey's husband left and married someone more willing, while Audrey took the veil, and founded the great abbey of Ely, where she lived an austere life. She eventually died of an enormous and unsightly tumor on her neck, which she gratefully accepted as Divine retribution for all the necklaces she had worn in her early years. Throughout the Middle Ages, a festival, "Saint Audrey's Fair", was held at Ely on her feast day. The exceptional shodiness of the merchandise, especially the neckerchiefs, contributed to the English language the word "tawdry", a corruption of "Saint Audrey: " she died of the plague.
According the Saint Bede, when her tomb was opened by her sister Saint Sexburga, her successor as abbess at Ely Abbey, ten (or 16) years after her death, her body was found incorrupt and the tumor had healed
Saint Wilfrid refused, and helped Audrey escape. She fled south, with her husband following. They reached a promontory known as Colbert's Head, where a heaven sent seven day high tide separated the two. Eventually, Audrey's husband left and married someone more willing, while Audrey took the veil, and founded the great abbey of Ely, where she lived an austere life. She eventually died of an enormous and unsightly tumor on her neck, which she gratefully accepted as Divine retribution for all the necklaces she had worn in her early years. Throughout the Middle Ages, a festival, "Saint Audrey's Fair", was held at Ely on her feast day. The exceptional shodiness of the merchandise, especially the neckerchiefs, contributed to the English language the word "tawdry", a corruption of "Saint Audrey: " she died of the plague.
According the Saint Bede, when her tomb was opened by her sister Saint Sexburga, her successor as abbess at Ely Abbey, ten (or 16) years after her death, her body was found incorrupt and the tumor had healed
680 St.
Adamnan of
Coldingham pilgrim priest
Confessor gift of prophecy
who was born in Ireland and undertook a series of penitential pilgrimages. Adamnan arrived on the southwest coast of Scotland where he met St. Ebba at the Monastery of Coldingham. He became a monk in this monastery and lived a life of severe austerity. Adamnan was noted for the gift of prophecy until his death.
Adamnan of Coldingham, OSB, Monk (AC) cultus confirmed by Pope Leo XIII in 1897. Saint Adamnan was an Irish pilgrim priest who became a monk at the double monastery of Coldingham near Berwick, Scotland, which was ruled by the abbess-founder, Saint Ebba. He should not be confused with the Adamnan who wrote the biography of Saint Columba of Iona.
Today's Adamnan established a reputation for his extreme austerity and the rigor with which he kept the Rule, which went beyond even that of traditional Irish monasticism. He was a very serious man, who criticized those whose actions he saw as frivolous. In a vision he learned that the monastery would be destroyed by fire because of "senseless gossip and fivolities." For this reason he insisted that monastic discipline be maintained more stringently. This omen unsettled the abbess, who was reassured by Adamnan that the event would not occur in her lifetime. Unfortunately, despite her personal holiness and renewed efforts to enforce the rule, Saint Ebba was not a gifted administrator. After her death the fervor of the community declined again and was destroyed in 683, shortly after Adamnan's death (Attwater2, Benedictines, Coulson, D'Arcy, Montague, Montalembert)
who was born in Ireland and undertook a series of penitential pilgrimages. Adamnan arrived on the southwest coast of Scotland where he met St. Ebba at the Monastery of Coldingham. He became a monk in this monastery and lived a life of severe austerity. Adamnan was noted for the gift of prophecy until his death.
Adamnan of Coldingham, OSB, Monk (AC) cultus confirmed by Pope Leo XIII in 1897. Saint Adamnan was an Irish pilgrim priest who became a monk at the double monastery of Coldingham near Berwick, Scotland, which was ruled by the abbess-founder, Saint Ebba. He should not be confused with the Adamnan who wrote the biography of Saint Columba of Iona.
Today's Adamnan established a reputation for his extreme austerity and the rigor with which he kept the Rule, which went beyond even that of traditional Irish monasticism. He was a very serious man, who criticized those whose actions he saw as frivolous. In a vision he learned that the monastery would be destroyed by fire because of "senseless gossip and fivolities." For this reason he insisted that monastic discipline be maintained more stringently. This omen unsettled the abbess, who was reassured by Adamnan that the event would not occur in her lifetime. Unfortunately, despite her personal holiness and renewed efforts to enforce the rule, Saint Ebba was not a gifted administrator. After her death the fervor of the community declined again and was destroyed in 683, shortly after Adamnan's death (Attwater2, Benedictines, Coulson, D'Arcy, Montague, Montalembert)
Níciæ, apud Varum flúvium, sancti Hospítii Confessóris, abstinéntiæ virtúte ac prophetíæ spíritu insígnis.
At Nice in France, St. Hospitius, confessor, distinguished by the virtue of abstinence and the spirit of prophecy.
Died c. 580 (or 681?). The hermit Saint Hospitius lived at a place now named after him: Cap-Saint-Hospice, between Villefranca and Banlieu. He girded himself with an iron chain, lived only on bread and dates, and was blessed with the gifts of prophecy and miracles. His relics were translated to Lérins on May 21, the day on which his feast is now celebrated. Saint Gregory of Tours includes Hospitius in his writings (Benedictines, Husenbeth).
Romæ, in Basílica Vaticána, sancti Leónis Papæ Tértii, cui erútos ab ímpiis óculos et præcísam linguam Deus mirabíliter restítuit.
Pope St. Leo II At Rome, in the Vatican basilica, , to whom God miraculously restored his eyes and his tongue after they had been torn out by impious men.
Pope St. Leo II, to whom God miraculously restored his eyes and his tongue after they had been torn out by impious men. He succeeded St. Agatho as Pope in 681 and confirmed the findings of the sixth general council which had condemned Monotheism.
In
Hério ínsula sancti Philibérti
Abbátis. In the island of Hermoutier, St.
Philibert, abbot.
He was born about 608 in
Gascony. His father,
Philibaud, having
received holy orders, was made bishop of Aire, and the young Philibert
was educated under the eyes of his father, who sent him to the court of
Dagobert I. Here the example and instructions of the
chancellor, St Ouen, made so
deep an impression on him that at the age of twenty years he took the
habit in the abbey of Rebais, founded by Ouen. He was appointed
successor to St Aile in the
government of this house, but left it on finding some of the monks
refractory, and his own inability through inexperience to deal with
them.
After having visited many monasteries to study various observances, he retired into Neustria, where Clovis II gave him ground in the forest of Jumièges. Here he founded a monastery in 654, and the community of Jumièges increased in a short time to a large number of monks. He also built a monastery for women, at Pavilly. St Philibert, having some business at the court, boldly reproached Ebroin, mayor of the palace, for his many acts of injustice. This brought on him the vengeance of that minister, who slandered him to St Ouen; in consequence Philibert was imprisoned for a time at Rouen and obliged to quit Jumiêges.
The saint then retired to Poitiers, and afterward to the little island of Herio, on the coast of Poitou, where he founded a monastery later called Noirmoutier. He likewise founded the priory of Quincay, near Poitiers, the government of which he gave to St Achard, whom he afterwards made abbot of JumiIges. These he peopled with monks from his first foundation. He had a further responsibility put upon him when Ansoald, Bishop of Poitiers, founded a monastery at Luçon, which he put under the supervision of St Philibert, who was remembered for his concern for the spiritual and temporal welfare of the lay neighbours of his various houses.
There is an early life of St Philibert which has been printed both by Mabillon and in the Acta Sanctorum, August, vol. iv. But the best text and the most valuable contribution to the subject is that of R. Poupardin, Monuments de l'histoire des abbayes de Saint-Philibert (1905), which contains a discussion of the authorship and recensions of the life, as well as the record of the miracles of St Philibert, and much supplementary matter.
After having visited many monasteries to study various observances, he retired into Neustria, where Clovis II gave him ground in the forest of Jumièges. Here he founded a monastery in 654, and the community of Jumièges increased in a short time to a large number of monks. He also built a monastery for women, at Pavilly. St Philibert, having some business at the court, boldly reproached Ebroin, mayor of the palace, for his many acts of injustice. This brought on him the vengeance of that minister, who slandered him to St Ouen; in consequence Philibert was imprisoned for a time at Rouen and obliged to quit Jumiêges.
The saint then retired to Poitiers, and afterward to the little island of Herio, on the coast of Poitou, where he founded a monastery later called Noirmoutier. He likewise founded the priory of Quincay, near Poitiers, the government of which he gave to St Achard, whom he afterwards made abbot of JumiIges. These he peopled with monks from his first foundation. He had a further responsibility put upon him when Ansoald, Bishop of Poitiers, founded a monastery at Luçon, which he put under the supervision of St Philibert, who was remembered for his concern for the spiritual and temporal welfare of the lay neighbours of his various houses.
There is an early life of St Philibert which has been printed both by Mabillon and in the Acta Sanctorum, August, vol. iv. But the best text and the most valuable contribution to the subject is that of R. Poupardin, Monuments de l'histoire des abbayes de Saint-Philibert (1905), which contains a discussion of the authorship and recensions of the life, as well as the record of the miracles of St Philibert, and much supplementary matter.
686 ST ULTAN, ABBOT by supernatural revelation he knew of the death of St Foillan, who was murdered by robbers in the forest of Seneffe, and he foretold to St Gertrude, at her request, the day of her own death. He said that St Patrick was preparing to welcome her, and in point of fact she died on March 17.
ST ULTAN (or Ultain) and his more celebrated brothers, St Fursey and St Foillan, were Irish monks who crossed over to East Anglia, where they founded the abbey of Burgh Castle, near Yarmouth, on territory bestowed upon them by King Sigebert or Sigebert I. In consequence of raids by the Mercians, St Fursey went to France, where he died. When St Foillan and St Ultan visited their brother’s tomb at Péronne on their way back from a pilgrimage to Rome, they were warmly welcomed by Bd Itta and St Gertrude at Nivelles, who offered them land at Fosses on which to build a monastery and a hospice for strangers. Ultan became the abbot of Fosses. We are told that by supernatural revelation he knew of the death of St Foillan, who was murdered by robbers in the forest of Seneffe, and he foretold to St Gertrude, at her request, the day of her own death. He said that St Patrick was preparing to welcome her, and in point of fact she died on March 17. St Ultan later became abbot of, and died at, Péronne, but his relics were subsequently translated to Fosses.
The brother of St Fursey(Born in Ireland; died in Belgium, c. 655) and St Foillan(Born Island of Inisquin(?), Lough Corri, Ireland; died in France c. 648), he followed them into the monastic life, entering the community of monks at Burgh Castle, near yarmouth, East Anglia, England. He subsequently went to France to escape the predations of the Mercians and was greeted with enthusiasm by St. Gertrude of Nivelles(Born at Landen in 626; died at Nivelles in 659). After serving as chaplain to Gertrude's nuns, be became the founding abbot of Fosses Monastery on land given to him by Blessed Ita(Died 652)and daughter St Gertrude. He also ruled Peronne.
Ultan of Péronne, OSB Abbot B (AC) (also known as Ultan of Fosse)
Died at Péronne, c. 686. Ultan, an Irish monk like his brothers Saints Fursey and Foillan, went with them on a missionary journey to East Anglia. There, with Fursey, he founded a monastery in Burgh Castle, a Roman fort near Yarmouth, but later migrated to France after a pilgrimage to Rome. There he administered the Abbey of Saint-Quentin, which had been built for Fursey. Then he escaped the raiding Mercians by moving into Belgium.
His brother Foillan built and became abbot of Fosses Monastery on land given to him by Blessed Itta and her daughter Saint Gertrude of Nivelles. During this time Ultan was chaplain to Gertrude's convent and taught them liturgy, Scripture, and chant. Ultan later succeeded his brother Fursey in ministering to pilgrims as abbot of Fosses.
He inherited Foillan's abbacy at Péronne, where he died. Foillan's official feast day is the date of Ultan's vision of his martyrdom, although his relics were not recovered for about two months thereafter. Ultan is mentioned in the vita of Saint Amatus, who had been unjustly banished by Theodoric: "Amatus found refuge in Fursey's monastery at Péronne of which Ultan was abbot at the time and rejoiced in the tranquility of his retirement."
Ultan was buried in Fosses Abbey, which became a celebrated Irish monastery, as did Péronne. A chapel dedicated to Saint Brigid of Kildare(Born at Faughart? (near Dundalk) or Uinmeras (near Kildare), Louth, Ireland, c. 450; died at Kildare, Ireland, c. 525) overlooks the town of Fosses (Attwater, Attwater2, Benedictines, Coulson, D'Arcy, Daniel-Rops, Delaney, Fitzpatrick, Gougaud, Montague, Tommasini).
687 St.
Cuthbert
biographer, Saint Bede missionary hermit gifted with the ability to
prophesy vision of angels conducting the soul of Saint Aidan to heaven
body incorrupt for several centuries
In Británnia deposítio sancti Cuthbérti, Epíscopi Lindisfarnénsis, qui, a puerítia ad óbitum usque, sanctis opéribus et miraculórum signis effúlsit.
In England, the death of St. Cuthbert, bishop of Lindisfarne, who from his childhood until his death was renowned for good works and miracles.
Cuthbert was thought by some to
be Irish and by others, a Scot. Bede,
the noted historian, says he was a Briton (not: see below). In Británnia deposítio sancti Cuthbérti, Epíscopi Lindisfarnénsis, qui, a puerítia ad óbitum usque, sanctis opéribus et miraculórum signis effúlsit.
In England, the death of St. Cuthbert, bishop of Lindisfarne, who from his childhood until his death was renowned for good works and miracles.
Orphaned when a young
child, he was a shepherd for a time, possibly
fought against the Mercians, and became a monk at Melrose Abbey. In
661, he accompanied St. Eata
to Ripon Abbey, which the abbot of Melrose had built, but returned to
Melrose the following year when King Alcfrid turned the abbey over to St. Wilfrid, and then became Prior
of Melrose.
Cuthbert engaged in missionary work and when St. Colman refused to accept the decision of the Council of Whitby in favor of the Roman liturgical practices and immigrated with most of the monks of Lindisfarn to Ireland, St. Eata was appointed bishop in his place and named Cuthbert Prior of Lindisfarn.
He resumed his missionary activities and attracted huge crowds until he received his abbot's permission to live as a hermit, at first on a nearby island and then in 676, at one of the Farnes Islands near Bamborough. Against his will, he was elected bishop of Hexham in 685, arranged with St. Eata to swap Sees, and became bishop of Lindisfarn but without the monastery. He spent the last two years of his life administering his See, caring for the sick of the plague that dessimated his diocese, working numerous miracles of healing, and gifted with the ability to prophesy. He died at Lindisfarn.
Cuthbert of Lindisfarne, OSB B (RM) Born in Northumbria, England (?) or Ireland, c. 634; died on Inner Farne in March 20, 687; feast of his translation to Durham, September 4. Saint Cuthbert is possibly the most venerated saint in England, especially in the northern part of the country, where he was a very active missionary. Yet his real nationality is debated. His biographer, Saint Bede, did not specify it. Of course, the English claim him, but so do the Scottish.
There is a good likelihood the he was an Irishman named Mulloche, great-grandson of the High King Muircertagh of Ireland because, according to Moran citing documents in Durham Cathedral, the rood screen bore the inscription: "Saint Cuthbert, Patron of Church, City and Liberty of Durham, an Irishman by birth of royal parentage who was led by God's Providence to England." The cathedral's stained glass windows, which had been registered but destroyed during the reign of Henry VI, depicted the saint's life begin with his birth "at Kells" in Meath. This fact is corroborated by an ancient manuscript viewed by Alban Butler at Cottonian Library. One tradition relates that his mother, the Irish princess Saba, set out on a pilgrimage to Rome, left Cuthbert in the care of Kenswith, and died in Rome.
Thus, Cuthbert, like David, was a shepherd boy on the hills above Leader Water or the valley of the Tweed. Of unknown parentage, he was reared in the Scottish lowlands by a poor widow named Kenswith, and was a cripple because of an abscess on the knee made worse by an attempted cure. But despite this disability he was boisterous and high-spirited, and so physically strong that after he became a monk, on a visit to the monastery at Coldingham, he spent a whole night upon the shore in prayer, and strode into the cold sea praising God.
Cuthbert engaged in missionary work and when St. Colman refused to accept the decision of the Council of Whitby in favor of the Roman liturgical practices and immigrated with most of the monks of Lindisfarn to Ireland, St. Eata was appointed bishop in his place and named Cuthbert Prior of Lindisfarn.
He resumed his missionary activities and attracted huge crowds until he received his abbot's permission to live as a hermit, at first on a nearby island and then in 676, at one of the Farnes Islands near Bamborough. Against his will, he was elected bishop of Hexham in 685, arranged with St. Eata to swap Sees, and became bishop of Lindisfarn but without the monastery. He spent the last two years of his life administering his See, caring for the sick of the plague that dessimated his diocese, working numerous miracles of healing, and gifted with the ability to prophesy. He died at Lindisfarn.
Cuthbert of Lindisfarne, OSB B (RM) Born in Northumbria, England (?) or Ireland, c. 634; died on Inner Farne in March 20, 687; feast of his translation to Durham, September 4. Saint Cuthbert is possibly the most venerated saint in England, especially in the northern part of the country, where he was a very active missionary. Yet his real nationality is debated. His biographer, Saint Bede, did not specify it. Of course, the English claim him, but so do the Scottish.
There is a good likelihood the he was an Irishman named Mulloche, great-grandson of the High King Muircertagh of Ireland because, according to Moran citing documents in Durham Cathedral, the rood screen bore the inscription: "Saint Cuthbert, Patron of Church, City and Liberty of Durham, an Irishman by birth of royal parentage who was led by God's Providence to England." The cathedral's stained glass windows, which had been registered but destroyed during the reign of Henry VI, depicted the saint's life begin with his birth "at Kells" in Meath. This fact is corroborated by an ancient manuscript viewed by Alban Butler at Cottonian Library. One tradition relates that his mother, the Irish princess Saba, set out on a pilgrimage to Rome, left Cuthbert in the care of Kenswith, and died in Rome.
Thus, Cuthbert, like David, was a shepherd boy on the hills above Leader Water or the valley of the Tweed. Of unknown parentage, he was reared in the Scottish lowlands by a poor widow named Kenswith, and was a cripple because of an abscess on the knee made worse by an attempted cure. But despite this disability he was boisterous and high-spirited, and so physically strong that after he became a monk, on a visit to the monastery at Coldingham, he spent a whole night upon the shore in prayer, and strode into the cold sea praising God.
According to one of Saint
Bede's two vitae of the saint, when Cuthbert
was about 15, he had a vision of angels conducting the soul of Saint
Aidan to heaven. Later, while still a youth, he became a monk under
Saint Eata at Melrose Abbey on the Tweed River. The prior of Melrose, Saint Boisil, taught Cuthbert
Scripture and the pattern of a devout life. Cuthbert went with Eata to
the newly-founded abbey of Ripon in 661 as guest steward. He returned
to Melrose, still just a mission station of log shanties, when King
Alcfrid turned Ripon over to Saint Wilfrid. It was from Melrose that
Cuthbert began his missionary efforts throughout Northumbria.
Cuthbert attended Boisil when the latter contracted the plague. The book of the Scriptures from which he read the Gospel of John to the dying prior was laid on the altar at Durham in the 13th century on Saint Cuthbert's feast. Thus, in 664, Cuthbert became prior of Melrose at the death of Boisil. Soon thereafter Cuthbert fell deathly ill with the same epidemic. Upon hearing that the brethren had prayed throughout the night for his recovery, he called for his staff, dressed, and undertook his duties (but he never fully recovered his health thereafter).
In 664, when Saint Colman refused to accept the decision of the Synod of Whitby in favor of Roman liturgical custom and migrated to Ireland with his monks, Saint Tuda was consecrated bishop in his place, while Eata was named abbot and Cuthbert prior of Lindisfarne, a small island joined to the coast at low tide. From Lindisfarne Cuthbert extended his work southward to the people of Northumberland and Durham.
Afterwards Cuthbert was made abbot of Lindisfarne, where he grew to love the wild rocks and sea, and where the birds and beasts came at his call. Then for eight years beginning in 676, Cuthbert followed his solitary nature by removing himself to the solitude of the isolated, infertile island of Farne, where it was believed that he was fed by the angels. There built an oratory and a cell with only a single small window for communication with the outside world. But he was still sought after, and twice the king of Northumberland implored him to accept election as bishop of Hexham, to which he finally agreed in 684, though unwillingly and with tears.
Almost immediately Cuthbert exchanged his see with Eata for that of Lindisfarne, which Cuthbert preferred. Thus, on Easter Sunday 685, Cuthbert was consecrated bishop of Lindisfarne by Saint Theodore archbishop of Canterbury, with six bishops in attendance at York. For two years Cuthbert was bishop of Lindisfarne, still maintaining his frugal ways and "first doing himself what he taught others." He administered his see, cared for the sick of the plague that decimated his see, distributed alms liberally, and worked so many miracles of healing that he was known in his lifetime as the "Wonder-Worker of Britain." Then at Christmas in 686, in failing health and knowing that his end was near, he resigned his office and retired again to his island cell; but though seriously ill and suffering intensely, he refused all aid, allowing none to nurse him, and finished his course alone.
In the very act of lifting his hands in prayer "his soul sped its way to the joys of the heavenly kingdom." News of his death was flashed by lantern to the watchers at Lindisfarne. Bede reports: "As the tiny gleam flashed over the dark reach of sea, and the watchman hurried with his news into the church, the brethren of the Holy Island were singing the words of the Psalmist: "Thou hast cast us out and scattered us abroad . . . Thou hast shown thy people heavy things."
Cuthbert attended Boisil when the latter contracted the plague. The book of the Scriptures from which he read the Gospel of John to the dying prior was laid on the altar at Durham in the 13th century on Saint Cuthbert's feast. Thus, in 664, Cuthbert became prior of Melrose at the death of Boisil. Soon thereafter Cuthbert fell deathly ill with the same epidemic. Upon hearing that the brethren had prayed throughout the night for his recovery, he called for his staff, dressed, and undertook his duties (but he never fully recovered his health thereafter).
In 664, when Saint Colman refused to accept the decision of the Synod of Whitby in favor of Roman liturgical custom and migrated to Ireland with his monks, Saint Tuda was consecrated bishop in his place, while Eata was named abbot and Cuthbert prior of Lindisfarne, a small island joined to the coast at low tide. From Lindisfarne Cuthbert extended his work southward to the people of Northumberland and Durham.
Afterwards Cuthbert was made abbot of Lindisfarne, where he grew to love the wild rocks and sea, and where the birds and beasts came at his call. Then for eight years beginning in 676, Cuthbert followed his solitary nature by removing himself to the solitude of the isolated, infertile island of Farne, where it was believed that he was fed by the angels. There built an oratory and a cell with only a single small window for communication with the outside world. But he was still sought after, and twice the king of Northumberland implored him to accept election as bishop of Hexham, to which he finally agreed in 684, though unwillingly and with tears.
Almost immediately Cuthbert exchanged his see with Eata for that of Lindisfarne, which Cuthbert preferred. Thus, on Easter Sunday 685, Cuthbert was consecrated bishop of Lindisfarne by Saint Theodore archbishop of Canterbury, with six bishops in attendance at York. For two years Cuthbert was bishop of Lindisfarne, still maintaining his frugal ways and "first doing himself what he taught others." He administered his see, cared for the sick of the plague that decimated his see, distributed alms liberally, and worked so many miracles of healing that he was known in his lifetime as the "Wonder-Worker of Britain." Then at Christmas in 686, in failing health and knowing that his end was near, he resigned his office and retired again to his island cell; but though seriously ill and suffering intensely, he refused all aid, allowing none to nurse him, and finished his course alone.
In the very act of lifting his hands in prayer "his soul sped its way to the joys of the heavenly kingdom." News of his death was flashed by lantern to the watchers at Lindisfarne. Bede reports: "As the tiny gleam flashed over the dark reach of sea, and the watchman hurried with his news into the church, the brethren of the Holy Island were singing the words of the Psalmist: "Thou hast cast us out and scattered us abroad . . . Thou hast shown thy people heavy things."
He was buried at
Lindisfarne, where they remained incorrupt for several
centuries, but after the Viking raids began his remains wandered with
the displaced monks for about 100 years until they were translated to
Durham cathedral in 1104. Until its desecration under Henry VIII, his
shrine at Durham was one of the most frequented places of pilgrimage
for the power of healing that Cuthbert possessed during his lifetime
lived on after him. The bones discovered in 1827 beneath the site of
the medieval shrine are probably his. He is said to have had
supernatural gifts of healing and insight, and people thronged to
consult him, so that he became known as the wonder-worker of Britain.
He had great qualities as a preacher, and made many missionary
journeys. Bede wrote that "Cuthbert was so great a speaker and had such
a light in his angelic face. He also had such a love for proclaiming
his good news, that none hid their innermost secrets from him." Year
after year, on horseback and on foot, he ventured into the remotest
territories between Berwick and Galloway. He built the first oratory at
Dull, Scotland, with a large stone cross before it and a little cell
for himself. Here a monastery arose that became Saint Andrew's
University.
His task was not easy, for he lived in an area of vast solitude, of wild moors and sedgy marshes crossed only by boggy tracts, with widely scattered groups of huts and hovels inhabited by a wild and heathen peasantry full of fears and superstitions and haunted by terror of pagan gods. His days were filled with incessant activity in an attempt to keep the spirit of Christianity alive and each night he kept vigil with God.
But unlike the Celtic missionaries, he spoke their language and knew their ways, for he had lived like them in a peasant's home. Once, when a snowstorm drove his boat onto the coast of Fife, he cried to his companions in the storm: "The snow closes the road along the shore; the storm bars our way over the sea. But there is still the way of Heaven that lies open."
Cuthbert was the Apostle of the Lowlands, renowned for his vigor and good-humor; he outstripped his fellow monks in visiting the loneliest and most dangerous outposts from cottage to cottage from Berwick to Solway Firth to bring the Good News of Christ. Selflessly he entered the houses of those stricken by the plague. And he was the most lovable of saints. His patience and humility persuaded the reluctant monks of Lindisfarne to adopt the Benedictine Rule.
He is especially appealing to us today because he was a keenly observant man, interested in the ways of birds and beasts. In fact, the Farne Islands, which served as a hermitage to the monks of Durham, are now a bird and wildlife sanctuary appropriately under the protection of Cuthbert. In his own time he was famed as a worker of miracles in God's name. On one occasion he healed a woman's dying baby with a kiss.
Tiny seashells found only on his Farne Island are traditionally called Saint Cuthbert's Beads, and are said by sailors to have been made by him. This tradition is incorporated in Sir Walter Scott's Marmion.
The ample sources for his life and character show a man of extraordinary charm and practical ability, who attracted people deeply by the beauty of holiness.
His task was not easy, for he lived in an area of vast solitude, of wild moors and sedgy marshes crossed only by boggy tracts, with widely scattered groups of huts and hovels inhabited by a wild and heathen peasantry full of fears and superstitions and haunted by terror of pagan gods. His days were filled with incessant activity in an attempt to keep the spirit of Christianity alive and each night he kept vigil with God.
But unlike the Celtic missionaries, he spoke their language and knew their ways, for he had lived like them in a peasant's home. Once, when a snowstorm drove his boat onto the coast of Fife, he cried to his companions in the storm: "The snow closes the road along the shore; the storm bars our way over the sea. But there is still the way of Heaven that lies open."
Cuthbert was the Apostle of the Lowlands, renowned for his vigor and good-humor; he outstripped his fellow monks in visiting the loneliest and most dangerous outposts from cottage to cottage from Berwick to Solway Firth to bring the Good News of Christ. Selflessly he entered the houses of those stricken by the plague. And he was the most lovable of saints. His patience and humility persuaded the reluctant monks of Lindisfarne to adopt the Benedictine Rule.
He is especially appealing to us today because he was a keenly observant man, interested in the ways of birds and beasts. In fact, the Farne Islands, which served as a hermitage to the monks of Durham, are now a bird and wildlife sanctuary appropriately under the protection of Cuthbert. In his own time he was famed as a worker of miracles in God's name. On one occasion he healed a woman's dying baby with a kiss.
Tiny seashells found only on his Farne Island are traditionally called Saint Cuthbert's Beads, and are said by sailors to have been made by him. This tradition is incorporated in Sir Walter Scott's Marmion.
The ample sources for his life and character show a man of extraordinary charm and practical ability, who attracted people deeply by the beauty of holiness.
His cultus is recalled in
places names, such as Kirkcudbright
(Galloway), Cotherstone (Yorkshire), Cubert (Cornwall), and more than
135 church dedications in England as well as an additional 17 in
Scotland. A chapel in the crypt of Fulda was dedicated to him at its
consecration (Attwater, Attwater2, Benedictines, Bentley, Colgrave,
D'Arcy, Delaney, Encyclopedia, Fitzpatrick, Gill, Montague,
Montalembert2, Moran, Skene, Tabor, Webb).
The following legends about Saint Cuthbert reveal as much about their author, the Venerable Bede as they do about Saint Cuthbert. Though they repeat in detail some of what is outlined above, they show the historian's care to note source and authority and show his quick eye that observes nature in detail. The complete biography can be found at the Medieval Sourcebook.
"One day as he rode his solitary way about the third hour after sunrise, he came by chance upon a hamlet a spear's cast from the track, and turned off the road to it. The woman of the house that he went into was the pious mother of a family, and he was anxious to rest there a little while, and to ask some provision for the horse that carried him rather than for himself, for it was the oncoming of winter.
"The woman brought him kindly in, and was earnest with him that he would let her get ready a meal, for his own comfort, but the man of God denied her. 'I must not eat yet,' said he, 'because today is a fast.' It was indeed Friday when the faithful for the most part prolong their fast until the third hour before sunset, for reverence of the Lord's Passion.
"The woman, full of hospitable zeal, insisted. 'See now,' said she, 'the road that you are going, you will find never a clachan or a single house upon it, and indeed you have a long way yet before you, and you will not be at the end of it before sundown. So do, I ask you, take some food before you go, or you will have to keep your fast the whole day, and maybe even till the morrow.' But though she pressed him hard, devotion to his religion overcame her entreating, and he went through the day fasting, until evening.
"But as twilight fell and he began to see that he could not come to the end of the journey he had planned that day, and that there was no human habitation near where he could stay the night, suddenly as he rode he saw close by a huddle of shepherds' huts, built ramshackle for the summer, and now lying open and deserted.
"Thither he went in search of shelter, tethered his horse to the inside wall, gathered up a bundle of hay that the wind had torn from the thatch, and set it before him for fodder. Himself had begun to say his hours, when suddenly in the midst of his chanting of the Psalms he saw his horse rear up his head and begin cropping the thatch of the hovel and dragging it down, and in the middle of the falling thatch came tumbling a linen cloth lapped up; curious to know what it might be, he finished his prayer, came up and found wrapped in the linen cloth a piece of loaf still hot, and meat, enough for one man's meal.
The following legends about Saint Cuthbert reveal as much about their author, the Venerable Bede as they do about Saint Cuthbert. Though they repeat in detail some of what is outlined above, they show the historian's care to note source and authority and show his quick eye that observes nature in detail. The complete biography can be found at the Medieval Sourcebook.
"One day as he rode his solitary way about the third hour after sunrise, he came by chance upon a hamlet a spear's cast from the track, and turned off the road to it. The woman of the house that he went into was the pious mother of a family, and he was anxious to rest there a little while, and to ask some provision for the horse that carried him rather than for himself, for it was the oncoming of winter.
"The woman brought him kindly in, and was earnest with him that he would let her get ready a meal, for his own comfort, but the man of God denied her. 'I must not eat yet,' said he, 'because today is a fast.' It was indeed Friday when the faithful for the most part prolong their fast until the third hour before sunset, for reverence of the Lord's Passion.
"The woman, full of hospitable zeal, insisted. 'See now,' said she, 'the road that you are going, you will find never a clachan or a single house upon it, and indeed you have a long way yet before you, and you will not be at the end of it before sundown. So do, I ask you, take some food before you go, or you will have to keep your fast the whole day, and maybe even till the morrow.' But though she pressed him hard, devotion to his religion overcame her entreating, and he went through the day fasting, until evening.
"But as twilight fell and he began to see that he could not come to the end of the journey he had planned that day, and that there was no human habitation near where he could stay the night, suddenly as he rode he saw close by a huddle of shepherds' huts, built ramshackle for the summer, and now lying open and deserted.
"Thither he went in search of shelter, tethered his horse to the inside wall, gathered up a bundle of hay that the wind had torn from the thatch, and set it before him for fodder. Himself had begun to say his hours, when suddenly in the midst of his chanting of the Psalms he saw his horse rear up his head and begin cropping the thatch of the hovel and dragging it down, and in the middle of the falling thatch came tumbling a linen cloth lapped up; curious to know what it might be, he finished his prayer, came up and found wrapped in the linen cloth a piece of loaf still hot, and meat, enough for one man's meal.
"And chanting his thanks
for heaven's grace, 'I thank God,' said he,
'Who has stooped to make a feast for me that was fasting for love of
His Passion, and for my comrade.' So he divided the piece of loaf that
he had found and gave half to the horse, and the rest he kept for
himself to eat, and from that day he was the readier to fasting because
he understood that the meal had been prepared for him in the solitude
by His gift Who of old fed Elijah the solitary in like fashion by the
birds, when there was no man near to minister to him; Whose eyes are on
them that fear Him and that hope in His mercy, that He will snatch
their souls from death and cherish them in their hunger.
"And this story I had from a brother of our monastery which is at the mouth of the river Wear, a priest, Ingwald by name, who has the grace of his great age rather to contemplate things eternal with a pure heart than things temporal with the eyes of earth; and he said that he had it from Cuthbert himself, the time that he was bishop."
"And this story I had from a brother of our monastery which is at the mouth of the river Wear, a priest, Ingwald by name, who has the grace of his great age rather to contemplate things eternal with a pure heart than things temporal with the eyes of earth; and he said that he had it from Cuthbert himself, the time that he was bishop."
And a second story
recorded by Bede: "It was his way for the most
part to wander in those places and to
preach in those remote hamlets, perched on steep rugged mountain sides,
where other men would have a dread of going, and whose poverty and rude
ignorance gave no welcome to any scholar. . . . Often for a whole week,
sometimes for two or three, and even for a full month, he would not
return home, but would abide in the mountains, and call these simple
folk to heavenly things by his word and his ways. . . ."
[He was, moreover, easily entreated, and came to stay at the abbey of Coldingham on a cliff above the sea.]
"As was his habit, at night while other men took their rest, he would go out to pray; and after long vigils kept far into the night, he would come home when the hour of common prayer drew near. One night, a brother of this same monastery saw him go silently out, and stealthily followed on his track, to see where he was going or what he would do.
"And so he went out from the monastery and, his spy following him went down to the sea, above which the monastery was built; and wading into the depths till the waves swelled up to his neck and arms, kept his vigil through the dark with chanting voiced like the sea. As the twilight of dawn drew near, he waded back up the beach, and kneeling there, again began to pray; and as he prayed, straight from the depths of the sea came two four-footed beasts which are called by the common people otters.
"These, prostrate before him on the sand, began to busy themselves warming his feet with pantings, and trying to dry them with their fur; and when this good office was rendered, and they had his benediction, they slipped back again beneath their native waters. He himself returned home, and sang the hymns of the office with the brethren at the appointed hour. But the brother who had stood watching him from the cliffs was seized with such panic that he could hardly make his way home, tottering on his feet; and early in the morning came to him and fell at his feet, begging forgiveness with his tears for his foolish attempt, never doubting but that his behavior of the nights was known and discovered.
"To whom Cuthbert: 'What ails you, my brother? What have you done? Have you been out and about to try to come at the truth of this night wandering of mine? I forgive you, on this one condition: That you promise to tell no man what you saw, until my death.' . . . And the promise given, he blessed the brother and absolved him alike of the fault and the annoyance his foolish boldness had given: The brother kept silence on the piece of valor that he had seen, until after the Saint's death, when he took pains to tell it to many"
[He was, moreover, easily entreated, and came to stay at the abbey of Coldingham on a cliff above the sea.]
"As was his habit, at night while other men took their rest, he would go out to pray; and after long vigils kept far into the night, he would come home when the hour of common prayer drew near. One night, a brother of this same monastery saw him go silently out, and stealthily followed on his track, to see where he was going or what he would do.
"And so he went out from the monastery and, his spy following him went down to the sea, above which the monastery was built; and wading into the depths till the waves swelled up to his neck and arms, kept his vigil through the dark with chanting voiced like the sea. As the twilight of dawn drew near, he waded back up the beach, and kneeling there, again began to pray; and as he prayed, straight from the depths of the sea came two four-footed beasts which are called by the common people otters.
"These, prostrate before him on the sand, began to busy themselves warming his feet with pantings, and trying to dry them with their fur; and when this good office was rendered, and they had his benediction, they slipped back again beneath their native waters. He himself returned home, and sang the hymns of the office with the brethren at the appointed hour. But the brother who had stood watching him from the cliffs was seized with such panic that he could hardly make his way home, tottering on his feet; and early in the morning came to him and fell at his feet, begging forgiveness with his tears for his foolish attempt, never doubting but that his behavior of the nights was known and discovered.
"To whom Cuthbert: 'What ails you, my brother? What have you done? Have you been out and about to try to come at the truth of this night wandering of mine? I forgive you, on this one condition: That you promise to tell no man what you saw, until my death.' . . . And the promise given, he blessed the brother and absolved him alike of the fault and the annoyance his foolish boldness had given: The brother kept silence on the piece of valor that he had seen, until after the Saint's death, when he took pains to tell it to many"
Bede relates another
story: After many years at Lindisfarne
Abbey, Cuthbert set out to become a
hermit on an island called Farne, which unlike Lindisfarne, "which
twice a day by the upswelling of the ocean tide...becomes an
island, and twice a day, its shore again bared by the tide outgoing, is
restored to its neighbor the land...No man, before God's servant
Cuthbert, had been able to make his dwelling here alone, for the
phantoms of demons that haunted it; but at the coming of Christ's
soldier, armed with the helmet of salvation, the shield of faith and
the sword of the Spirit which is the word of God, the fiery darts of
the wicked fell quenched, and the foul Enemy himself, with all his
satellite mob, was put to flight."
Cuthbert built himself a cell on the island by cutting away the living rock of a cave. He constructed a wall out of rough boulders and turf. Some of the boulders were so large that "one would hardly think four men could lift them, and yet he is known to have carried them thither with angelic help and set them into the wall. He had two houses in his enclosure, one an oratory, the other a dwelling place...At the harbor of the island was a larger house in which the brethren when they came to visit him could be received and take their rest..."
At first he accepted bread from Lindisfarne, "but after a while he felt it was more fit that he should live by the work of his own hand, after the example of the Fathers. So he asked them to bring him tools to dig the ground with, and wheat to sow; but the grain that he had sown in spring showed no sign of a crop even by the middle of the summer. So when the brethren as usual were visiting him the man of God said, 'It may be the nature of the soil, or it may be it is not the will of God that any wheat should grow for me in this place: So bring me, I pray you, barley, and perhaps I may raise some harvest from it. But if God will give it no increase, it would be better for me to go back to the community than be supported here on other men's labors.'
"They brought him the barley, and he committed it to the ground, far past the time of sowing, and past all hope of springing: and soon there appeared an abundant crop. When it began to ripen, then came the birds, and its was who among them should devour the most. So up comes God's good servant, as he would afterwards tell--for many a time, with his benign and joyous regard, he would tell in company some of the things that he himself had won by faith, and so strengthen the faith of his hearers--'And why,' says he, 'are you touching a crop you did not sow? Or is it, maybe, that you have more need of it than I? If you have God's leave, do what He allows you: but if not, be off, and do no more damage to what is not your own.' He spoke, and at the first word of command, the birds were off in a body and come what might for ever after they contained themselves from any trespass on his harvests. . . .
"And here might be told a miracle done by the blessed Cuthbert in the fashion of the aforesaid Father, Benedict, wherein the obedience and humility of the birds put to shame the obstinacy and arrogance of men. Upon that island for a great while back a pair of ravens had made their dwelling: And one day at their nesting time the man of God spied them tearing with their beaks at the thatch on the brethren's hospice of which I have spoken, and carrying off pieces of it in their bills to build their nest.
"He thrust at them gently with his hand, and bade them give over this damage to the brethren. And when they scoffed at his command, 'In the name of Jesus Christ,' said he, 'be off with you as quick as ye may, and never more presume to abide in the place which ye have spoiled.' And scarcely had he spoken, when they flew dismally away.
"But toward the end of the third day, one of the two came back, and finding Christ's servant busy digging, comes with his wings lamentably trailing and his head bowed to his feet, and his voice low and humble, and begs pardon with such signs as he might: which the good father well understanding, gives him permission to return.
Cuthbert built himself a cell on the island by cutting away the living rock of a cave. He constructed a wall out of rough boulders and turf. Some of the boulders were so large that "one would hardly think four men could lift them, and yet he is known to have carried them thither with angelic help and set them into the wall. He had two houses in his enclosure, one an oratory, the other a dwelling place...At the harbor of the island was a larger house in which the brethren when they came to visit him could be received and take their rest..."
At first he accepted bread from Lindisfarne, "but after a while he felt it was more fit that he should live by the work of his own hand, after the example of the Fathers. So he asked them to bring him tools to dig the ground with, and wheat to sow; but the grain that he had sown in spring showed no sign of a crop even by the middle of the summer. So when the brethren as usual were visiting him the man of God said, 'It may be the nature of the soil, or it may be it is not the will of God that any wheat should grow for me in this place: So bring me, I pray you, barley, and perhaps I may raise some harvest from it. But if God will give it no increase, it would be better for me to go back to the community than be supported here on other men's labors.'
"They brought him the barley, and he committed it to the ground, far past the time of sowing, and past all hope of springing: and soon there appeared an abundant crop. When it began to ripen, then came the birds, and its was who among them should devour the most. So up comes God's good servant, as he would afterwards tell--for many a time, with his benign and joyous regard, he would tell in company some of the things that he himself had won by faith, and so strengthen the faith of his hearers--'And why,' says he, 'are you touching a crop you did not sow? Or is it, maybe, that you have more need of it than I? If you have God's leave, do what He allows you: but if not, be off, and do no more damage to what is not your own.' He spoke, and at the first word of command, the birds were off in a body and come what might for ever after they contained themselves from any trespass on his harvests. . . .
"And here might be told a miracle done by the blessed Cuthbert in the fashion of the aforesaid Father, Benedict, wherein the obedience and humility of the birds put to shame the obstinacy and arrogance of men. Upon that island for a great while back a pair of ravens had made their dwelling: And one day at their nesting time the man of God spied them tearing with their beaks at the thatch on the brethren's hospice of which I have spoken, and carrying off pieces of it in their bills to build their nest.
"He thrust at them gently with his hand, and bade them give over this damage to the brethren. And when they scoffed at his command, 'In the name of Jesus Christ,' said he, 'be off with you as quick as ye may, and never more presume to abide in the place which ye have spoiled.' And scarcely had he spoken, when they flew dismally away.
"But toward the end of the third day, one of the two came back, and finding Christ's servant busy digging, comes with his wings lamentably trailing and his head bowed to his feet, and his voice low and humble, and begs pardon with such signs as he might: which the good father well understanding, gives him permission to return.
"As for the other, leave
once obtained, he straight off goes to fetch
his mae, and with no tarrying, back they both come, and carrying along
with them a suitable present, no less than a good- sized hunk of hog's
lard such as one greases axles with: Many a time thereafter the man of
God would show it the brethren who came to see him, and would offer it
to grease their shoes, and he would urge on them how obedient and
humble men should be, when the proudest of birds made haste with
prayers and lamentation and presents to atone for the insult he had
given to man. And so, for an example of reformed life to men, these did
abide for many years thereafter on that same island, and built their
nest, nor ever wrought annoyance upon any" (Bede).
In art, Saint Cuthbert is
dressed in episcopal vestments bearing the
crowned head of Saint Oswald (Seal of Lindisfarne). At times he may be
shown (1) with pillars of light above him; (2) with swans tending him;
(3) as a hermit with a tau staff being fed by an eagle; (4) rebuking
crows; (5) rebuilding a hut and driving out devils; (6) praying by the
sea; (7) with a Benedictine monk kissing his feet; (8) when his
incorrupt body was found with a chalice on his breast (Roeder); or (9)
tended by sea otters, which signifies either his living in the midst of
waters, or alludes to a legend. It is said that one night as he lay on
the cold shore, exhausted from his penances, two otters revived his
numb limbs by licking them (Tabor). There is a stained-glass icon of
Cuthbert in York Minster from the late Middle Ages, as well as
paintings on the backs of the stalls at Carlisle cathedral (Farmer).
The shrine of Saint Cuthbert is at Durham, but he is also venerated at Ripon and Melrose. His feast is still kept at Meath, Saint Andrews, and the northern dioceses of England (Attwater2). He is the patron of shepherds and seafarers, and invoked against the plague (Roeder). His patronage of sailors was the result of his appearance in the midst of violent storms at sea, wearing his mitre, as late as the 12th century. He is said to have used his crozier sometimes as an oar and at other times as a helm to save the struggling sailors from shipwreck. He is also said to have appeared to King Alfred, the conquering Canute the Dane, William the Conqueror, and others at critical moments. Thus, until the time of Henry VIII, soldiers marched under a sacred standard containing the corporal Cuthbert had used at Mass (D'Arcy).
The shrine of Saint Cuthbert is at Durham, but he is also venerated at Ripon and Melrose. His feast is still kept at Meath, Saint Andrews, and the northern dioceses of England (Attwater2). He is the patron of shepherds and seafarers, and invoked against the plague (Roeder). His patronage of sailors was the result of his appearance in the midst of violent storms at sea, wearing his mitre, as late as the 12th century. He is said to have used his crozier sometimes as an oar and at other times as a helm to save the struggling sailors from shipwreck. He is also said to have appeared to King Alfred, the conquering Canute the Dane, William the Conqueror, and others at critical moments. Thus, until the time of Henry VIII, soldiers marched under a sacred standard containing the corporal Cuthbert had used at Mass (D'Arcy).
Móntibus, in Hannónia, beátæ Waldetrúdis, vitæ sanctimónia et miráculis claræ.
At Mons in Hainaut, blessed Waltrude, renowned for holiness and miracles.
Also known as Waltrude or Waudru, she was the daughter of Saints Walbert and Bertilia and sister of St. Aldegunus of Maubeuge. Marrying St. Vincent Madelgarius, she became the mother of saints Landericus, Madalberta, Adeltrudis, and Dentelin. When her husband chose to become a monk about 643 in the monastery of Hautrnont, France, he had founded, she established a convent at Chateaulieu, around which grew up the town of Mons, Belgium.
688 Waltraud Orthodoxe und Katholische Kirche: 9. April
Waltraud (Waldetrudis =
kraftvolle Herrscherin oder starke
Göttliche) stammte aus einem adligen Geschlecht. Ihre Mutter
Bertila (Berthild) wurde ebenso als Heilige verehrt wie ihre Schwester
Adelgundis (Gedenktag 30.1.), die das Kloster Maubeuge gründete.
Waltraud heiratete den Grafen des Hennegau Vinzenz Madelgar (Gedenktag
14.7.) und gebar 4 Kinder, von denen drei (Landicus, Madelberta und
Adeltrud) ebenfalls Heilige wurden. Ihr Ehemann und ihre Kinder gingen
auf ihren Wunsch in Klöster, sie selber erbaute das Kloster Mons
in Castrilocus und wurde dessen Äbtissin. Sie starb am 9.4. um das
Jahr 688 und wurde in der Kathedrale von Mons bestattet. Waltraud ist
Patronin von Mons.
Waldetrudis of Mons, OSB Widow (RM) (also known as Vaudru, Waltrude, Waudru) Died April 9, c. 686-688. The family of Saint Waudru, patroness of Mons (Belgium), was amazingly holy, too. Both her parents (Walbert and Bertille) and her sister (Aldegund) were canonized. Her four children were also declared saints (Landericus, Dentelin, Aldetrude, and Madelberte) and so was her husband (Madelgaire).
Madelgaire was the count of Hennegau (Hainault), and one of the courtiers of King Dagobert I. After their children were born both he and Waudru longed to live lives totally devoted to meditation and prayer. He retired to an abbey he had founded at Haumont near Maubeuge, where he took the name Vincent. For two additional years, Waudru remained in the world, devoting herself to the care of the poor and the sick under the direction of Saint Gislenus.
After Madelgaire's death, Waudru received the religious veil from Saint Autbert in 656, built a tiny home for herself near Castriloc (Châteaulieu), and, giving away her possessions, lived there alone. Though she clung to her solitude, her great wisdom and piety meant that countless men and women pressed on her for advice. Eventually Waudru had so many followers that she was obliged to found her own convent at Châteaulieu. She dedicated this convent to the Mother of Jesus, and around it grew the present town of Mons. By the time of Waudru's death she had become famous not only for her charity but also for her miraculous powers of healing, her patience in the face of trials, continual fasting, and prayer. Her relics are considered the most precious treasure of the church that bears her name in Mons (Attwater, Benedictines, Bentley, Encyclopedia, Husenbeth, Walsh).
In art, Saint Waudru is depicted protecting her children under her mantle, offering her husband a crucifix, and refusing a crown of roses (Roeder). She is venerated in Mons (Roeder).
Waldetrudis of Mons, OSB Widow (RM) (also known as Vaudru, Waltrude, Waudru) Died April 9, c. 686-688. The family of Saint Waudru, patroness of Mons (Belgium), was amazingly holy, too. Both her parents (Walbert and Bertille) and her sister (Aldegund) were canonized. Her four children were also declared saints (Landericus, Dentelin, Aldetrude, and Madelberte) and so was her husband (Madelgaire).
Madelgaire was the count of Hennegau (Hainault), and one of the courtiers of King Dagobert I. After their children were born both he and Waudru longed to live lives totally devoted to meditation and prayer. He retired to an abbey he had founded at Haumont near Maubeuge, where he took the name Vincent. For two additional years, Waudru remained in the world, devoting herself to the care of the poor and the sick under the direction of Saint Gislenus.
After Madelgaire's death, Waudru received the religious veil from Saint Autbert in 656, built a tiny home for herself near Castriloc (Châteaulieu), and, giving away her possessions, lived there alone. Though she clung to her solitude, her great wisdom and piety meant that countless men and women pressed on her for advice. Eventually Waudru had so many followers that she was obliged to found her own convent at Châteaulieu. She dedicated this convent to the Mother of Jesus, and around it grew the present town of Mons. By the time of Waudru's death she had become famous not only for her charity but also for her miraculous powers of healing, her patience in the face of trials, continual fasting, and prayer. Her relics are considered the most precious treasure of the church that bears her name in Mons (Attwater, Benedictines, Bentley, Encyclopedia, Husenbeth, Walsh).
In art, Saint Waudru is depicted protecting her children under her mantle, offering her husband a crucifix, and refusing a crown of roses (Roeder). She is venerated in Mons (Roeder).
690 St. Ywi
Benedictine monk and hermit at Lindisfarne Abbey ministry of miraculous
healing
Ywi (d.c. 690) + , England. He was ordained a deacon by St. Cuthbert. When Ywi died as a hermit, his relics were enshrined at Wilton, near Salisbury.
IWI Also known as Iwigius; Ywi
Profile Monk. Deacon. Spiritual student of Saint Cuthbert at Lindisfarne. Following the Irish ideal of an exile for Christ, he took ship without bothering to ask its destination, planning to evangelize where it landed. It turned out to be Brittany, where he lived as a hermit and followed a ministry of miraculous healing.
About 250 years later a group of Breton monks carrying the relics of Ivi arrived at Wilton abbey in southwest England. When they were ready to leave they found they could not move the relics; they had found a home at the abbey altar, and the monks were forced to leave them behind. Born 7th v Northumbria, England Died 6 October natural causes; relics at Wilton Abbey
Ywi (d.c. 690) + , England. He was ordained a deacon by St. Cuthbert. When Ywi died as a hermit, his relics were enshrined at Wilton, near Salisbury.
IWI Also known as Iwigius; Ywi
Profile Monk. Deacon. Spiritual student of Saint Cuthbert at Lindisfarne. Following the Irish ideal of an exile for Christ, he took ship without bothering to ask its destination, planning to evangelize where it landed. It turned out to be Brittany, where he lived as a hermit and followed a ministry of miraculous healing.
About 250 years later a group of Breton monks carrying the relics of Ivi arrived at Wilton abbey in southwest England. When they were ready to leave they found they could not move the relics; they had found a home at the abbey altar, and the monks were forced to leave them behind. Born 7th v Northumbria, England Died 6 October natural causes; relics at Wilton Abbey
686-693 Erconwald
of
London
bishop miracles at grave were reported (until the 16th century)
miracles recorded touching his couch OSB B (RM)
Londíni, in Anglia, sancti Erconváldi Epíscopi, qui multis miráculis cláruit.
At London in England, St. Erkenwald, a bishop celebrated for many miracles.
(also known as Erkenwald) Born in East Anglia; died at Barking, April 30, c. 686-693; second feast day on May 13.
Erconwald is reputed to have been of royal blood, son of Annas or Offa. In 675, Saint Theodore of Canterbury appointed Erconwald bishop of the East Saxons with his see in London and extending over Essex and Middlesex. His episcopate was the most important in that diocese between that of Saint Mellitus(624) and Saint Dunstan(909- 988).
His shrine in Saint Paul's Cathedral was a much visited pilgrimage site during the Middle Ages, where miracles were reported until the 16th century, but little is known of his life except that he founded a monastery at Chertsey in Surrey, which he governed, and a convent at Barking in Essex to which he appointed as abbess his sister, Ethelburga(647).
Erconwald took some part in the reconciliation of Saint Theodore with Saint Wilfrid (634-709).
In Saint Bede's (673-735) time, miracles were recorded as a result of touching the couch used by Erconwald in his later years. At his death, Erconwald's relics were claimed by Barking, Chertsey, and London; he was finally buried in Saint Paul's Cathedral in London, which he had enlarged. The relics escaped the fire of 1087 and were placed in the crypt. November 14, 1148, they were translated to a new shrine behind the high altar, from where they were again moved on February 1, 1326 (Attwater, Benedictines, Encyclopedia, Farmer)
Erconwald is portrayed in art as a bishop in a small 'chariot' (the Saxon equivalent of a bath chair) in which he travelled because of his gout. Sometimes there is a woman touching it or he may be shown with Saint Ethelburga of Barking (Roeder).
Erconwald is invoked against gout (Roeder).
Londíni, in Anglia, sancti Erconváldi Epíscopi, qui multis miráculis cláruit.
At London in England, St. Erkenwald, a bishop celebrated for many miracles.
(also known as Erkenwald) Born in East Anglia; died at Barking, April 30, c. 686-693; second feast day on May 13.
Erconwald is reputed to have been of royal blood, son of Annas or Offa. In 675, Saint Theodore of Canterbury appointed Erconwald bishop of the East Saxons with his see in London and extending over Essex and Middlesex. His episcopate was the most important in that diocese between that of Saint Mellitus(624) and Saint Dunstan(909- 988).
His shrine in Saint Paul's Cathedral was a much visited pilgrimage site during the Middle Ages, where miracles were reported until the 16th century, but little is known of his life except that he founded a monastery at Chertsey in Surrey, which he governed, and a convent at Barking in Essex to which he appointed as abbess his sister, Ethelburga(647).
Erconwald took some part in the reconciliation of Saint Theodore with Saint Wilfrid (634-709).
In Saint Bede's (673-735) time, miracles were recorded as a result of touching the couch used by Erconwald in his later years. At his death, Erconwald's relics were claimed by Barking, Chertsey, and London; he was finally buried in Saint Paul's Cathedral in London, which he had enlarged. The relics escaped the fire of 1087 and were placed in the crypt. November 14, 1148, they were translated to a new shrine behind the high altar, from where they were again moved on February 1, 1326 (Attwater, Benedictines, Encyclopedia, Farmer)
Erconwald is portrayed in art as a bishop in a small 'chariot' (the Saxon equivalent of a bath chair) in which he travelled because of his gout. Sometimes there is a woman touching it or he may be shown with Saint Ethelburga of Barking (Roeder).
Erconwald is invoked against gout (Roeder).
In
the notice of this saint which appears in the Acta
Sanctorum, October, vol. vi, the
text of the Latin life from which Mabillon quoted (vol. ii, pp.
1016-1018) has
not been printed at length. See also the Vita
Ansberti in MGH., Scriptores Merov., vol.
v ; Vacandard, Vie de S. Ouen, pp. 191,
192, 204; and, for further
references, DHG., vol. iii, cc. 3-4.
Angadresma was born in 615 and was educated by St. Omer. Her cousin, who aided in her training, was St Iaambert. Angadresma was betrothed to St. Ansbert of Chausey but prayed to be allowed a religious vocation. She contracted leprosy, and Ansbert married another. The disease disappeared after the ceremony when she entered a monastery and was received there by St. Ouen. Angadresma became the abbess of a Benedictine monastery, Arver, near Beauvais, France. She is reported to have performed many miracles.
(also known as Ethelwald or Oidilwald the Hermit)
(either March 23 or April 21). In 687, Saint Ethelwald, a holy priest-monk of Ripon Monastery, succeeded Saint Cuthbert as the hermit on the lonely island of Farne. The Venerable Bede relates the story of a miracle wrought by Ethelwald: His prayers abated a severe wind storm, which had threatened Guthrid and two other visiting monks from Lindisfarne with shipwreck. Upon Ethelwald's death, his body was translated to Lindisfarne and laid next to those of Saints Cuthbert and Edbert. Later his relics were carried from place to place with those of Cuthbert until they were settled in Durham cathedral. Many miracles were attributed by Florence of Worcester to the intercession of Saint Ethelwald (Attwater2, Benedictines, Farmer, Gill, Husenbeth).
St. Claud is said to have been born in Franche-Comte', of a senatorial family, and after his ordination he became one of the clergy of Besancon. According to the generally accepted tradition, he retired twelve years later to the monastery of Condate, or, as it is now called, Saint-Claude, in the Jura mountains, where he lived a most holy and austere life. Raised to the position of Abbot, he introduced or enforced the Rule of St. Benedict and restored the monastic buildings. In 685 he was chosen Bishop of Besancon.
He was, by all accounts, already an old man and most unwilling to accept the dignity. Nevertheless, he ruled the diocese wisely and well for seven years. He then resigned and went back to Condate, the direction of which he had retained during his episcopate. He died in 699, at a very advanced age. Another tradition represents St. Claud as having remained a secular priest until his elevation to the episcopate, and only to have retired to the monastery after vacating his office.
The cultus of St. Claud became widespread in the twelfth century when his body was discovered to be incorrupt. His burial place was for centuries a favorite place of pilgrimage at which miraculous cures took place. The cultus of St. Claud became widespread in the twelfth century when his body was discovered to be incorrupt. His burial place was for centuries a favorite place of pilgrimage at which miraculous cures took place.
Apud Taréntum sancti Catáldi Epíscopi, miráculis clari. At Taranto, St. Cataldus, a bishop renowned for miracles.
7th century, in southern
Italy, an Irish
churchman. He
was born in
Munster, Ireland, and became a student and then headmaster of Lismore,
the monastic school in his home region. On return from a pilgrimage
to the Holy Land, he was elected to the see of Taranto. He is patron of
Taranto.
Catald of Taranto B (RM)
(also known as Cataldus, Cathaluds, Cattaldo,
Cathal) Born in Munster, Ireland, 7th century. Saint Cataldus was a
pupil, then the headmaster of the monastic school of Lismore in
Waterford after the death of its founder, Saint Carthage(Born at Castlemaine,
Kerry, Ireland; died near Lismore, Ireland, on May 14, c. 637;) Upon
his return from a pilgrimage to the Holy Land, he was shipwrecked at
Taranto in southern Italy and chosen by the people as their bishop. He
is the titular of Taranto's cathedral and the principal patron of the
diocese. This epitaph if given under an image of Saint Catald in Rome:
Me tulit Hiberne, Solyme traxere, Tarentum Nunc tenet: huic ritus, dogmata, jura dedi.
Which has been loosely translated as: Hibernia gave me birth: thence wafted over, I sought the sacred Solymean shore. To thee Tarentum, holy rites I gave, Precept divine; and thou to me a grave.
It is odd that an Irishman, should be so honored throughout Italy, Malta, and France, but have almost no recognition in his homeland. His Irish origins were discovered only two or three centuries after his death, when his relic were recovered during the renovation of the cathedral of Taranto. A small golden cross, of 7th- or 8th- century Irish workmanship, was with the relics. Further investigations identified him with Cathal, the teacher of Lismore.
Veneration to Catald spread, especially in southern Italy, after the May 10, 1017, translation of his relics when the cathedral was being rebuilt following its destruction at the hands of Saracens in 927. Four remarkable cures occurred as the relics were moved to the new cathedral. When his coffin was open at that time, a pastoral staff of Irish workmanship was found with the inscription Cathaldus Rachau. There is a town of San Cataldo in Sicily and another on the southeast coast of Italy (Benedictines, D'Arcy, Farmer, Husenbeth, Kenney, Montague, Neeson, Tommasini).
Saint Catald is depicted in art as an early Christian bishop with a miter and pallium in a 12th century mosaic at Palermo (Roeder). He is the subject of a painting on the 8th pillar of the nave on the left in the Basilica of the Nativity in Bethlehem (D'Arcy, Montague). There are also 12th-century mosaics in Palermo and Monreale depicting the saint (Farmer). Catald is invoked against plagues, drought, and storms (Farmer).