63 Jason wurde von Paulus zum Bischof von Tarsus Sosipater und Gefährten eingesetzt und Sosipater zum Bischof von Ikonien Im Gefängnis saßen sie mit sieben Dieben zusammen: Saturninus, Jakischolus (Inischolus), Faustianus, Januarius, Marsalius, Euphrasius und Mammius.
Orthodoxe Kirche: 28. April (Sosipater auch 10. November) Katholische Kirche: Jason - 12. Juli
Saturninus Iakischolus Faustianus Januarius Marsalius Euphrasius Mammius
Jason aus Tarsus und Sosipater aus Achaia waren Schüler und Gefährten des Apostels Paulus. Jason wurde von Paulus zum Bischof von Tarsus eingesetzt und Sosipater zum Bischof von Ikonien. Beide führten die Missionsarbeit Richtung Westen fort und im Jahr 63 kamen sie nach Kerkyra (Korfu). Hier errichteten sie eine Kirche, die Stephanus geweiht wurde und konnten viele Menschen taufen. Der Gouverneur der Insel hörte von ihren Erfolgen und ließ sie einkerkern. Im Gefängnis saßen sie mit sieben Dieben zusammen: Saturninus, Jakischolus (Inischolus), Faustianus, Januarius, Marsalius, Euphrasius und Mammius. Sie konnten diese zu Christus bekehren, worauf die sieben hingerichtet wurden. Der Gefängniswärter bekannte sich angesichts ihres Martyriums ebenfalls zu Christus und wurde enthauptet. Nun kam die Tochter des Gouverneurs namens Kerkyra zum Glauben und blieb gegenüber ihrem Vater standhaft. Dieser ließ sie daraufhin in eine eigene Zelle sperren und den Mörder Murinus zu ihr bringen, damit er sie schände. Murinus aber wurde von einem Bären angegriffen und schwer verwundet. Kerkyra heilte seine Wunden und bekehrte ihn zu Christus und daraufhin wurde auch Murinus hingerichtet. Der Gouverneur ließ nun das Gefängnis abbrennen, aber Kerkyra blieb am Leben. Sie wurde dann an einen Baum gebunden und von Bogenschützen mit Pfeilen erschossen. Der Gouverneur befahl, auch alle anderen Christen auf der Insel hinzurichten. Die Christen Zinon, Eusebios, Neonos and Vitalius wurden verbrannt; alle anderen Einwohner Kerkyras flohen mit Booten zu einer Nachbarinsel. Der Gouverneur wollte sie mit Soldaten verfolgen, wurde aber durch hohen Seegang gehindert. Daraufhin ließ er Jason und Sosipater in einen Kessel mit kochendem Pech werfen, aber die Apostel überstanden diese Folter unverletzt. Angesichts dieses Wunders bekehrte sich der Gouverneur und nahm den Namen Sebastian an. Nunmehr unterstützte der Gouverneur die Arbeit der beiden Apostel, die mehrere Kirchen bauen konnten und bis ins hohe Alter ihre Gemeinde führten.

The Apostle Jason was from Tarsus (Asia Minor). He was the first Christian in the city. The Apostle Sosipater was a native of Patra, Achaia. He is thought to be the same Sosipater mentioned in Acts 20:4. They both became disciples of St Paul, who even called them his kinsmen (Rom 16:21). St John Chrysostom (Homily 32 on Romans) says that this is the same Jason who is mentioned in Acts 17:5-9. St Jason was made bishop in his native city of Tarsus, and St Sosipater in Iconium. They traveled west preaching the Gospel, and in 63 they reached the island of Kerkyra [Korfu] in the Ionian Sea near Greece.

There they built a church in the name of the Protomartyr Stephen and they baptized many. The governor of the island learned on this and locked them up in prison, where they met seven thieves: Saturninus, Iakischolus, Faustianus, Januarius, Marsalius, Euphrasius and Mammius. The Apostles converted them to Christ. For their confession of Christ, the seven prisoners died as martyrs in a cauldron of molten tar, wax and sulfur.

The prison guard, after witnessing their martyrdom, declared himself a Christian. For this they cut off his left hand, then both feet and finally his head. The governor ordered the Apostles Jason and Sosipater to be whipped and again locked up in prison.

When the daughter of the governor of Kerkyra (Korfu), the maiden Kerkyra, learned how Christians were suffering for Christ, she declared herself a Christian and gave away all her finery to the poor. The infuriated governor attempted to persuade his daughter to deny Christ, but St Kerkyra stood firm against both persuasion and threats. Then the enraged father devised a terrible punishment for his daughter: he gave orders that she be placed in a prison cell with the robber and murderer Murinus, so that he might defile the betrothed of Christ

But when the robber approached the door of the prison cell, a bear attacked him. St Kerkyra heard the noise and she drove off the beast in the name of Christ. Then, by her prayers, she healed the wounds of Murinus. Then St Kerkyra enlightened him with the faith of Christ, and St Murinus declared himself a Christian and was executed.

Then on her enraged father's order, she was suspended upon a tree, choked with bitter smoke and shot with arrows. After her death, the governor decided to execute all the Christians on the island of Kerkyra. The Martyrs Zeno, Eusebius, Neon and Vitalis, after being enlightened by Sts Jason and Sosipater, were burned alive.

The inhabitants of Kerkyra, escaping from the persecution, crossed to an adjoining island. The governor set sail with a detachment of soldiers, but was swallowed up by the waves. The governor succeeding him gave orders to throw the Apostles Jason and Sosipater into a cauldron of boiling tar.

Having been set free, the Apostles baptized the governor and gave him the name Sebastian. With his help, the Apostles Jason and Sosipater built several churches on the island, and increased the flock of Christ by their fervent preaching. They lived there until they reached old age.

1-2nd v. St. Vitalis & Valeria she suffered when attacked by the pagans they were martyred near Milan
Ravénnæ natális sancti Vitális Mártyris, viri sanctæ Valériæ ac patris sanctórum Gervásii et Protásii; qui, cum beáti Ursicíni corpus sublátum débita honestáte sepelísset, tentus est a Paulíno Consulári, et, post equúlei torménta, jussus depóni in profúndam fóveam, et terra ac lapídibus óbrui; talíque martyrio migrávit ad Christum.
 At Ravenna, the birthday of St. Vitalis, martyr, father of the Saints Gervase and Protase.  When he had taken up and reverently buried the body of blessed Ursicinus, he was arrested by the governor Paulinus, and after being racked and thrown into a deep pit, was covered with earth and stones, and by this kind of martyrdom went to Christ.
2nd v. SS. VITALIS AND VALERIA, MARTYRS
Since this St Vitalis is named in the canon of the Mass according to the Milanese rite, is commemorated in the Roman rite to-day, and is the titular saint of the famous basilica of San Vitale at Ravenna, he should be mentioned here, though nothing certain is known about him beyond the fact that he and St Valeria were early martyrs, probably at or near Milan.
The spurious letter of St Ambrose which purports to narrate the history of the twin martyrs SS. Gervase and Protase states incorrectly that Vitalis and Valeria were their parents. According to the legend, Vitalis was a soldier who, when the physician St Ursicinus of Ravenna wavered when faced with death for Christ, encouraged him to stand firm. The governor accordingly ordered Vitalis to be racked and then buried alive, which was done. His wife, St Valeria, was set upon by pagans near Milan, and died from their brutal treatment. These things are said to have happened during the persecution under Nero, but the second century, under Marcus Aurelius, is a more likely date for their martyrdom.

According to an account that is doubtlessly spurious, Vitalis was a wealthy citizen of Milan, and perhaps a soldier. He was married Valeria, and they were the parents of SS. Gervase and Protase (which they were not). When he encouraged St. Ursicinus to be steadfast at his execution, the Vitalis was racked and then buried alive.

Valeria died as the result of injuries she suffered when attacked by the pagans. They were martyred near Milan probably under Emperor Marcus Aurelius(161-180) but all else is suspect.

St. Valerie a derivative of Valeria, an early martyr probably at or near Milan. According to legend, Vitalis was a soldier who, when the physician St. Ursicinus of Ravenna wavered when faced with death for Christ, encouraged him to stand firm. The governor accordingly ordered Vitalis to be racked and then buried alive, which was done. His wife, St. Valeria, was set upon by pagans near Milan and died from their brutal treatment. These things are said to have happened during the persecution under Nero, but the second century, under Marcus Aurelius, is a more likely date for their martyrdom.

Valeria of Milan M (RM) 1st century? Allegedly, Valeria was the mother of SS. Gervase and Protase and wife of Saint Vitalis. She is said to have been martyred in Milan; however, she appears to be a fictitious character. The casket which once contained her supposed relics is in the British Museum (Attwater2, Benedictines, Farmer). In art, Saint Valeria is depicted with her sons, Gervasius and Protasius, and her husband Saint Vitalis of Milan. She may be shown being beaten with clubs for refusing to sacrifice to pagan gods. She is venerated in Milan (Roeder).

Vitalis of Milan M
1st century? There are two 2nd century saints called Vitalis, but the one who is commemorated today was reputedly a rich man who lived in Milan, Italy. He was happily married to Saint Valeria with at least two fine children, SS. Gervase and Protase, whose remains were discovered and enshrined by Saint Ambrose in the 4th century. The only crime of Vitalis was that he became a Christian. Another martyr was to be executed in Ravenna and Vitalis stood by him, urging him not to lose his faith in the face of this final trial. The authorities were enraged. They stretched Vitalis on a rack and then buried him alive.

His wife, too, was attacked by vicious pagans and died of her wounds just outside Milan when Marcus Aurelius was emperor. Because their acta are spurious, their cults have supposedly been discontinued; however, I still find their names on the revised calendar and in the canon of the Ambrosian Mass. A conundrum (Attwater2, Benedictines, Bentley, Encyclopedia, Farmer).

In art, Saint Vitalis is portrayed with stones in his lap, seated between his two sons, Gervasius and Protasius, who each hold a stone. He may also be shown (1) buried alive in a pit; (2) stoned; (3) with a whirlbat; or (4) as a young layman with two sons (Roeder).

The so-called acts are in Ruinart and the Act Sanctorum, April, vol. iii. Father Delehaye suggests a comparison with the Acts of SS. Alexander and Antonina in the Acta Sanctorum, May, vol. i.

305 Martyrs Dada, Maximus and Quinctilian suffered under the emperor Diocletian (284-305)
 issued a decree requiring everyone to offer sacrifice to the pagan gods during the public festivals, and to put Christians to death.

Tarquinius and Gabinius, the emperor's representatives in Dorostolum, made a sumptuous feast, attended not only by the inhabitants of the city, but also people from the surrounding villages.
After the festivities, someone reported to the emperor that three brothers, Dada, Maximus and Quinctilian, did not obey the imperial decree and withdrew themselves into the Ozovia forest. Soldiers were sent after them, who caught the holy brothers at prayer and led them forth for trial. The governors interrogated the brothers, who confessed themselves Christians. Tarquinius offered to make St Maximus a pagan priest of Zeus, but the saint called Zeus a foul adulterer and again confessed the True God.
Tarquinius attempted to reason with Sts Dada and Quinctilian. They said that their brother was well versed in the Holy Scripture and they would follow him in everything. They threw the martyrs into prison, but they thought only of the salvation of their souls. At midnight when the saints were asleep, the devil appeared to them. When the martyrs woke, they beheld an angel who said, "Fear not, for God your hope brings you to Himself. He is not far from you and will sustain you."
In the morning, Tarquinius told the brothers that the gods had revealed their will to him in a dream: they were to be put to death if they did not offer sacrifice. The martyrs answered that the Lord had commanded them to endure torments for His sake. The tortures and interrogations continue for several days from morning to evening. Finally, they sentenced the martyrs to death, led them out under guard to their forest and beheaded them with a sword.

Martyrdom of St. Babnuda (Paphnute). (Coptic)
On this day, St. Babnuda (Paphnute), who was from Dandara (Dendereh), was martyred. This Saint was a hermit monk. The angel of the Lord appeared to him and told him to put on the priesthood vestments and go appear before Arianus, the governor.

Arianus arrived with his ship and embarked by the city of Dandara, looking for that Saint. The Saint came to Arianus and cried out in his face with a loud voice, saying: "I am Christian, and I believe in the lord Christ." When the Governor knew that he was the anchorite for whom he sought, he ordered him to be tortured severely. He chained him with iron fetters and cast him in a dark prison. A heavenly light shone upon him and an angel of the Lord appeared to him, healed his wounds, and comforted him.

There was in the city a man, whose name was Kyrillos, with his wife, his daughter, and twelve young men. The Saint preached them and confirmed them in faith. They were all martyred by cutting of their heads, and they received the crown of martyrdom. The Governor was raged of him and ordered to hang a rock in his neck and cast him in the sea, and St. Babnuda received the crown of martyrdom.

304 St. Pollio Martyr lector of the Christian community of Cybalae Pannonia serving as a lector
In Pannónia sancti Polliónis Mártyris, sub Diocletiáno Imperatóre.    In Hungary, St. Pollio, martyr, under the Emperor Diocletian.
304 ST POLLIO, MARTYR
THE scene of the martyrdom of St Pollio was the ancient town of Cybalae or Cibalis in Lower Pannonia (now Mikanovici in Yugoslavia), the birth-place of the Emperors Gratian, Valentinian and Valens. He was a lector in the church, and, after the martyrdom of his bishop Eusebius, he became the leader of those Christians in the diocese who disregarded the edicts of Diocletian. He was accordingly brought before Probus the president, before whom he made a bold confession. Because he refused to offer sacrifice to the gods and to render divine honours to the emperors he was condemned to death, and was burnt at the stake a few years after the martyrdom of Eusebius.
Pollio was a member of the Christian community of Cybalae, Pannonia, a province on the Danube, serving as a lector. He was put to death during the persecution launched by Emperor Diocletian.

Pollio of Pannonia & Companions MM (RM) Died April 27, c. 304. We have the passio of Saint Pollio, a lector of the Church of Cybalae in Pannonia (Hungary), who was burnt alive under Diocletian. Governor Probus had already killed the priest Saint Montanus at Singidon, Bishop Saint Irenaeus at Sirmium, and others.

On the day the governor arrived at the town of Cibales, Pollio was arrested. The lector Pollio, a man of great virtue and a lively faith, was presented to Probus as he alighted from his chariot and accused of irreligious speech and action. Probus asked his name. "I am Pollio, the chief of the readers.
Probus: "Of what readers?"
Pollio: "Why, of those who read the word of God to the people."
Probus: "I suppose you mean by that name a set of men who find ways and means to impose on the credulity of fickle and silly women, and persuade them to observe chastity, and refrain from marriage."

Pollio: "Those are the fickle and foolish who abandon their Creator to follow your superstitions; while our hearers are so steady in the profession of the truths they have imbibed from our lectures, that no torments prevail with them to transgress the precepts of the eternal King."
Probus: "Of what king, and of what precepts do you speak?"
Pollio: "I mean the holy precepts of the eternal King, Jesus Christ."
Probus: "What do those precepts teach?"
Pollio: "They inculcate the belief and adoration of one only God, who causes thunder in the heavens; and they teach that what is made of wood or stone, deserves not to be called God. They correct sinners, animate and strengthen the good in virtue: teach virgins to attain to the perfection of their state, and the married to live up to the rules of conjugal chastity: they teach masters to command with mildness and moderation slaves to submit with love and affection, subjects to obey all in power in ail things that are just; in a word, they teach us to honor parents, requite our friends, forgive our enemies, exercise hospitality to strangers, assist the poor, to be just, kind, and charitable to all men; to believe a happy immortality prepared for those who despise the momentary death which you have power to inflict."
Probus: "Of what felicity is a man capable after death?"
Pollio: "There is no comparison between the happiness of this and the next life. The fleeting comforts of this mortal suite deserve not the name of goods, when compared with the permanent joys of eternity."
Probus: "This is foreign to our purpose; let us come to the point of the edict."
Pollio: "What is the purport of it?"
Probus: "That you must sacrifice to the gods."
Pollio: "Sacrifice I will not, let what will be the consequence; for it is written: He that shall sacrifice to devils, and not to God, shall be exterminated."
Probus: "Then you must resolve to die."
Pollio: "My resolution is fixed: do what you are commanded."
Probus then condemned him to be burnt alive; and the sentence was immediately executed a mile outside town (Attwater2, Benedictines, Husenbeth).

St. Patrick of Prusa Several guards were scalded by the water which left Patrick untouched--much like the three children in the Babylonian furnace Patrick: "I do not contemn your gods, for no one can condemn what does not exist..."
Prusæ, in Bithynia, sanctórum Mártyrum Patrícii Epíscopi, Acátii, Menándri et Polyǽni.
 At Broussa in Bithynia, the holy martyrs Patrick, a bishop, Acatius, Menander, and Polyaenus.
 
Martyr with Polyaenus and Menander, put to death in Prusa, in the Roman province of Bithynia, in Asia Minor. No date can be attached to the event, but The account of his death, the Acts of Patrick, is considered by scholars to be authentic, although the names of the others were probably added to the calendar over succeeding centuries.

Patrick (Patricius), Acatius, Menander & Polyenus MM (RM) Date unknown (though it is recorded on May 19, this second feast celebrated by the Greeks).

The acta of Prusa's (Broussa in Bithynia) second bishop, Patrick, are considered authentic. The names of the others have been added in the early calendars. His acta say that Proconsul Julius of Bithynia, having come to Prusa to bath in its famous hot springs and sacrifice to the Esculapius and to Health, found himself refreshed and invigorated. He attributed his renewed well-being to these divinities and gratefully wanted to make a return by obliging Patrick to sacrifice to them.

He had the bishop brought before him and said, "You, who being led away by silly tales, are weak enough to invoke Christ, deny if you can the power of our gods, and their providential care over us. In granting us these mineral waters, endued by them with salutary virtues. I therefore insist on your sacrificing to Esculapius, as you hope to avoid being severely tormented for your non-compliance."

Patrick: "How many wicked things are contained in the few words you have bean uttering!"
Julius: "What wickedness can you discover in my discourse, who have advanced nothing in it but what is plain matter of fact? Are not the daily cures, wrought by these waters, clear and manifest? Don't we see and experience them?"
Patricius did not deny the salutary effects of the waters, nor the cures wrought by them, but endeavored to convince the governor and the listeners that these waters, and all other things, had received their being and perfection from the one only true God, and his Son Jesus Christ. And while he was endeavoring to account for their heat and ebullition, from secondary causes, he was interrupted by the proconsul's crying out: "You pretend, then, that Christ made these waters, and gave them their virtue?"
Patrick: "Yes; without all doubt he did."
Julius: "If I throw you into these waters to punish you for your contempt of the gods, do you imagine your Christ, whom you suppose the maker of them, will preserve your life in the midst of them?"
Patrick: "I do not contemn your gods, for no one can contemn what does not exist: I would have you convinced that Jesus Christ can preserve my life, when I am thrown into these waters, as easily as he can permit them to take it away: and that whatever relates to me, or is to befall me, is perfectly known to him, as he is present everywhere; for not a bird falls to the ground, nor a hair from our heads, but by his good will and pleasure. This I would have all look upon as an oracle of truth itself; and that an eternal punishment in hell awaits all such as, like you, adore idols."

Enraged at these words, the proconsul commanded that Patrick be stripped and cast into the scalding water. As they carried out the order, he prayed: "Lord Jesus Christ, assist Your servant."

Several of the guards were scalded by the dashing of the water, which left Patrick untouched--much like the three children in the Babylonian furnace. Julius grew more angry that God protected the saint. He next ordered that Patrick be decapitated. The martyr, having recommended his soul to God by a short prayer, knelt down, and had his head struck off pursuant to the sentence. The faithful that were present at the execution carried off his body, and gave it a decent interment near the high road. Some name Constantinople as the chief place of his veneration and suggest that he suffered there and that his relics were preserved in a famous church which bore his name. Both the Greek and Roman calendars join him with Saint Acacius, Menander, and Polyaenus, who were also beheaded for the faith (Benedictines).

4th v. Probe and Germaine two were Irish virgins who refused marriage 4th century VV MM (AC)
These two were Irish virgins who refused marriage and were found near Laon, then murdered (Encyclopedia).

There is a Latin life printed in the Acta Sanctorum, April, vol. iii, and re-edited by Hummer in VSH., vol. ii, pp. 22—31. See also O’Hanlon, US., vol. iv, pp. 516 seq., and D. F. Gleeson, Roscrea (1947).

1172 Blessed Gerard of Bourgogne, OSB Cist. Abbot (PC)
Gerard followed Saint Fastred(1163 - who followed Saint Bernard) as abbot of the Cistercian monastery of Cambron (Benedictines).

1182 Saint Cyril of Turov hermit monk to become an outstanding bishop preacher pre-Mongol Russia Greek tradition theological devotion B
1182 ST CYRIL, Bishop op Turov
CYRIL of Turov is one of the three outstanding figures in Russian Christian culture before the Mongol invasions (the other two are Clement Smoliatich and Hilarion, both metropolitans of Kiev). But in spite of this practically nothing is known about his life: if anybody wrote his biography it has not survived, and the chronicles tell us nothing. He lived during the middle of the twelfth century, and was first. a monk, then a recluse, and left his cell to be bishop of Turov, a town not far from Kiev. Professor Fedotov says of him that “From his writings one receives the impression of a man who stands very remote from life, even from the moral needs of life, and who is entirely elevated to the sphere of religious worship and thought, with its dogmatic or would-be dogmatic mysteries: he is a unique example of theological devotion in ancient Russia”.
It is remarkable about St Cyril of Turov that “he is nothing but an exponent of the Greek tradition on the Russian soil”, lacking any specifically Russian feature. Whether in fact he knew Greek and read the Greek fathers of the Church in the original tongue is debated: but on the whole it seems that he probably did not, and the extent of his patristic learning is undetermined. But he was the best biblical scholar among the early Russian writers, though Fedotov points out some remarkable inaccuracies. His interpretation was allegorical, and he carried it to extravagant lengths. His ascetical ideals, at any rate for monks, emphasized spiritual mortification, especially by way of obedience as the outward fruit of humility: “You are a piece of cloth, and you may be conscious of yourself only until someone picks you up: do not worry if you are then torn up for footwear”.
But it was as a preacher that St Cyril of Turov was most famous, and he faithfully followed his Greek models in their rhetoric and flowing oratory; but he never “unbends” as, for example, St John Chrysostom so often does, and he so ignores the practical application of his theology to human life that some have dismissed his sermons as pure oratory—overlooking that St Cyril was really carried away by the contemplation of divine mysteries. The balance, both in manner and matter, is somewhat restored by certain prayers which he wrote; their language is more straightforward and they are predominantly concerned with the writer’s sinfulness and need of forgiveness. It was to bring forgiveness and salvation that God became man and died on the cross, and it was this divine salvation that provides the theme for some of the finest passages in Cyril’s sermons.
What part St Cyril of Turov took in the ecclesiastical affairs of his time is not known; it is recorded that he wrote certain letters about them, but they have been lost. He died in the year 1182.

Few details of the life of Saint Cyril survive. He was a hermit monk, who left his cell to become an outstanding bishop and preacher in pre-Mongol Russia.
Cyril is said to have been "an exponent of the Greek tradition on the Russian soil," "an unique example of theological devotion in ancient Russia," and a biblical scholar (Attwater2, Coulson).
Saint Cyril, Bishop of Turov, was born of rich parents in the thirties of the twelfth century in the city of Turov at the River Pripyat.

From his early years St Cyril eagerly read the sacred books and attained a profound understanding of them. He studied not only in Russian, but also in Greek. When he reached maturity St Cyril refused his inheritance and was tonsured in Turov's St Boris and Gleb monastery. He struggled much in fasting and prayer and taught the monks to obey the igumen. A monk who is not obedient to the igumen does not fulfill his vow, and therefore is not able to be saved.

Three writings of St Cyril on monastic life have survived, one of which, "A Narrative on the Black Clergy from the Old Law and from the New," may be ascribed to a period of his being in the monastery.
After a certain while St Cyril lived on a pillar, where he increased his asceticism, and meditated on the Holy Scripture. Many turned to him for counsel in the spiritual life.

St Cyril's holiness of life and profound enlightenment became known to many, and so he was chosen as Bishop of Turov. In 1169 St Cyril took part in a council censuring Bishop Theodore, who occupied the Vladimir-Suzdal cathedra and who sought to separate from the metropolitanate of Kiev. St Cyril denounced the heresy of Theodore and wrote many letters to the holy prince Andrew Bogoliubsky (July 4), in which he provided him instruction and guidance in discovering the cause of church disorders in the Rostov region.

Because of his love for solitude, St Cyril left his See (by the year 1182, Bishop Laurence is mentioned as the Bishop of Turov) and he devoted himself fully to spiritual writing. He composed a discourse on the yearly cycle of the Lord's Feasts, but not all of them have been preserved. The works of St Cyril deserve a place beside the works of the holy Fathers in book collections.
The most complete collection of works by St Cyril of Turov, published by Bishop Eugenius of Turov in 1880, includes:
Sermon on Palm Sunday, from Gospel accounts
Sermon on Holy Pascha on the Radiant Day of the Resurrection of Christ, from the prophetic accounts
Sermon on the Sunday after Pascha, on the Renewal of the Resurrection, on the Artos [loaf blessed on Pascha], and on Thomas Touching the Side of the Lord
Sermon on Taking down the Body of Christ and on the Myrrh-bearing Women, from the Gospel account, and in praise of Joseph on the Third Sunday After Pascha

Sermon on the Paralytic from Genesis and from the Gospel account, on the Fourth Sunday After Pascha
Sermon on the Blind man and the enmity of the Jews from the Gospel account, on the Fourth Sunday After Pascha
Sermon on the Ascension of the Lord, on Thursday of the Sixth Week After Pascha, from prophetic decrees, and on Raising the Race of Adam from Hades
Sermon on the Holy 318 Fathers, from the Holy Books, on Christ the Son of God, and in praise of the Fathers of the Holy Council of Nicea, on the Sunday Before Pentecost
Parable on the Blind and the Lame
Parable on the Human Soul, and on the Body, and on Breaking God's Commandments, and on the Resurrection of the Human Body, and on the Future Judgment, and on the Torment
Narrative on the Black Clergy, from the Old Testament and from the New, bearing a common form, and the accomplishing of this matter
To Igumen Basil: a Parable on the White Clergy, and on Monasticism, and on the Soul, and on Repentance
Letter of a certain Elder to the Blessed Archimandrite Basil on the Schema
Four Prayers on Sunday (after Matins, Hours, and two after Vespers)
Four Prayers on Monday
Four Prayers on Tuesday
Five Prayers on Wednesday (after Matins, Hours, and three after Vespers)
Three Prayers on Thursday (after Matins, Hours, Vespers)
Four Prayers on Friday (after Matins, Hours, and two after Vespers)
Six Prayers on Saturday (two after Matins, one after Hours, and three after Vespers)
Molieben Canon
Confession and Remembrance.

Later, the "Sermon on the Enlightenment of our Lord Jesus Christ" was discovered. The saint also composed a "Great Canon of Repentance to the Lord in Alphabetic Chapters." As a theologian St Cyril believed his task was to discern the true and hidden meaning of various texts of Holy Scripture.

St Cyril died on April 28, 1183. His contemporaries regarded him as a Russian Chrysostom. The saint humbly wrote of himself: "I am not a harvester, but I gather sheaves of grain; I am not an artist in literary matters." He was always conscious of the sublime hierarchical service to which the Lord had called him: "If I were to speak of my own opinions, you would do well not to come to church, but I proclaim to you the Word of God. I read to you the accounts of Christ. I present to you the words of God, finer than gold or other stones, sweeter than mead or honeycomb, and you would be deprived of them by not coming to church, ... but I praise and bless those of you who do come."

Though a life of Bd Luchesio seems to have been written by a contemporary it has unfortunately not been preserved, and we are dependent upon that compiled a century later by Father Bartholomew Tolomei which is printed in the Acta Sanctorum, April, vol. iii. It is to be noted that this text by no means clearly asserts that Luchesio and his wife were the first to receive the habit as tertiaries; it rather implies the contrary. See also F. Van den Borne, Die Anfange des Franziskanischen Dritten Ordens (1925), and Leon, Aureole Séraphique (Eng. trans.), vol. ii, pp. 132—137.

Leaving out of account earlier biographies, such as those of the contemporary J. Grandet and of P. de Clorivière (1775), special mention must be made of A. Laveille’s Le b,. L.-M. Grignion de Montfort d’après des documents inédits (1907); but there are many other Lives in French, among the more recent being those by G. Bernoville (1946) and Fr Morineau (1947). L. Jac’s volume in the series “Les Saints” can also be recommended. There is a long life in Italian by Cardinal E. Tisserant (1943). The fullest work in English is Dr Cruikshank’s Ad Louis Marie Grignon de Montfort and His Devotion (2 vols., 1892); see also a shorter life by Fr E. C. Bolger (1952). For the testament dictated by the saint just before he died, see Analecta Bollandiana, vol. lxviii (1950), pp. 464—474.

1775 Sancti Pauli a Cruce, Presbyteri et Confessóris; qui Congregatiónis a Cruce et Passióne Dómini nostri Jesu Christi nuncupátæ Institútor fuit, atque in Dómino obdormívit quintodécimo Kaléndas Novémbris.
 St. Paul of the Cross, priest and confessor, founder of the Congregation of the Cross and Passion of our Lord Jesus Christ.  He went to his repose in the Lord on the 18th of October.
St. Paul of the Cross Paul Francis Daneii, born at Ovada, Genoa, Italy, 3 January, 1694; died in Rome, 18 October, 1775.
1775 St Paul Of The Cross, Founder Of The Barefooted Clerks Of The Holy Cross And Passion
THE founder of the Passionists, St Paul-of-the-Cross, was born at Ovada in the republic of Genoa in 1694—the year which saw also the birth of Voltaire. Paul Francis, as he was called, was the eldest son of Luke Danei, a business man of good family, and his wife, both exemplary Christians. Whenever little Paul shed tears of pain or annoyance his mother used to show him the crucifix with a few simple words about the sufferings of our Lord, and thus she instilled into his infant mind the germs of that devotion to the Sacred Passion which was to rule his life. The father would read aloud the lives of the saints to his large family of children, whom he often cautioned against gambling and fighting. Although Paul seems to have been one of those chosen souls who have given themselves to God almost from babyhood, yet at the age of fifteen he was led by a sermon to conclude that he was not corresponding to grace. Accordingly, after making a general confession, he embarked on a life of austerity, sleeping on the bare ground, rising at midnight, spending hours in prayer, and scourging himself. In all these practices he was imitated by his brother John Baptist, his junior by two years. He also formed a society for mutual sanctification among the youths of the neighbourhood, several of whom afterwards joined religious communities.
In 1714 Paul went to Venice in response to the appeal of Pope Clement XI for volunteers to fight in the Venetian army against the Turks, but a year later he obtained his discharge, having discovered that the army was not his vocation. Convinced that he was not meant to lead the ordinary life in the world he refused a good inheritance and a promising marriage; but before he or his directors could perceive his true vocation he was to spend (at Castellazzo in Lombardy, then his home) several years in almost unbroken prayer which sometimes attained to the highest degree of contemplation.
During the summer of 1720, in three extraordinarily vivid visions, Paul beheld a black habit with the name of Jesus in white characters, surmounted by a white cross, emblazoned upon the breast. On the third occasion our Lady, attired in the tunic, told him that he was to found a congregation, the members of which would wear that habit and would mourn continually for the passion and death of her Son. A written description of these visions was submitted to the bishop of Alessandria, who consulted several spiritual guides, including Paul’s former director, the Capuchin Father Columban of Genoa. In view of the heroic life of virtue and prayer led by the young man since his childhood, all agreed that the call must have come from God. The bishop therefore authorized him to follow his vocation and invested him with the black habit, stipulating, however, that the badge was not to be worn until papal approval had been obtained. Paul’s next step was to compose a rule for the future congregation. He retired for a forty days’ retreat into a dark, damp, triangular cell adjoining the sacristy of St Charles’s church at Castellazzo, where he lived on bread and water and slept on straw. The rules which he drew up at that time, without book or earthly guide, are substantially the regulations followed by the Passionists to-day. It was during this retreat that the saint first felt impelled to pray for the conversion of England: “That country is always before my eyes””, he said in later years. “If England again becomes Catholic, immeasurable will be the benefits to Holy Church.”
For a short time after the retreat he remained with John Baptist and another disciple in the neighbourhood of Castellazzo, rendering assistance to the local clergy by catechizing the children and giving missions, which were very successful. Nevertheless he soon realized that if he wished to carry out his vocation he must seek the highest sanction. Bareheaded, barefoot and penniless, he set out for Rome, refusing the escort of John Baptist beyond Genoa. Upon his arrival he presented himself at the Vatican, but as he had not thought of providing himself with an introduction or credentials he was turned away. He accepted the rebuff as a sign that his hour was not yet come, and started on his homeward journey, visiting on the way the solitary slopes of Monte Argentaro, which the sea almost severs from the mainland. So great was the attraction he felt to this spot that he soon returned to it, accompanied by John Baptist, to lead in one of its derelict hermitages a life almost as austere as that of the fathers in the desert. They left for a time to stay in Rome, where they were ordained to the sacred ministry, but in 1727 they made their way back to Monte Argentaro, prepared to start their first house of retreat on the strength of the papal permission Paul had received to accept novices.
Numerous were the difficulties with which they had to contend. Their first recruits found the life too hard and all withdrew; war was threatening; benefactors who had offered assistance declared themselves unable to fulfil their undertakings; a serious epidemic broke out in the nearest villages. Paul and John Baptist, who had received faculties for missionary work soon after they had left Rome: went about fearlessly ministering to the dying, nursing the sick, and reconciling sinners to God. The missions they thus inaugurated proved so fruitful that more distant towns applied for the services of the missioners. Fresh novices came—not all of whom remained—and in 1737 the first Passionist Retreat (as their monasteries are called) was completed. The little band could now move from its inadequate quartets in the old hermitage. From this time onwards there was a steady progress, although many trials and disappointments had still to be faced. In 1741 Pope Benedict XIV granted a general approbation to the rules after their severity had been somewhat mitigated, and immediately a number of promising candidates offered themselves. Six years later, when the congregation had three houses, the first general chapter was held. By this time the fame of the Passionists, of their missions and of their austerity, was spreading throughout Italy. St Paul himself evangelized in person nearly every town in the Papal States as well as a great part of Tuscany, taking always as his theme the Sacred Passion. When, cross in hand, with arms outstretched, he preached about the sufferings of Christ, his words seemed to pierce the stoniest hearts and when he scourged himself pitilessly in public for the offences of the people, hardened soldiers and even bandits wept, confessing their sins. “Father, I have been in great battles without ever flinching at the cannon’s roar”, exclaimed an officer who was attending one of the missions. “But when I listen to you I tremble from head to foot.” Afterwards in the confessional the apostle would deal tenderly with his penitents, confirming them in their good resolutions, leading them on to amendment of life and suggesting practical aids to perseverance.
St Paul-of-the-Cross was endowed with extraordinary gifts. He prophesied future events, healed the sick, and even during his lifetime appeared on various occasions in vision to persons far away. In the cities which he visited crowds followed him, desiring to touch him or to carry off some fragment of his habit as a relic, but he deprecated all tokens of esteem. In 1765 he had the grief of losing John Baptist, from whom he had scarcely ever been separated and to whom he was united by a bond of love as rare as it was beautiful. Unlike in disposition, the one brother seemed the complement of the other as they strove side by side to attain to perfection. Since their ordination they had been each other’s confessors, inflicting penances and reproofs in turn. Once only had a shadow of disagreement ever arisen between them, and that was upon the only occasion John Baptist ever ventured to praise his brother to his face. St Paul’s humility was so deeply wounded that he put them both to penance, forbidding his brother to approach him. Not until the third day, when John Baptist crept on his knees to implore pardon, did the cloud lift—never to descend again. It was in memory of the close association between the two men that Pope Clement XIV long afterwards bestowed upon St Paul-of-the-Cross the Roman basilica dedicated in the names of Saints John and Paul.
The new institute in 1769 received from Clement XIV the final authorization which placed it on the same footing as other approved religious institutes. Now St Paul would fain have retired into solitude, for his health was failing and he thought that his work was done. His sons, however, would have no other superior, whilst the pope, who was greatly attached to him, insisted upon his spending part of the year in Rome. During the latter part of his life, he was much preoccupied by arrangements for the establishment of Passionist nuns. After many disappointments the first house was opened at Corneto in 1771, but the founder was not well enough to be present, nor did he ever see his spiritual daughters in their habit. So ill was he indeed during this year, that he sent to ask for the papal blessing, only to be told by Pope Clement that he must live a little longer because he could not yet be spared. The saint actually rallied and survived for three years, dying in Rome on October 18, 1775, at the age of eighty. His canonization took place in 1867.

Apart from the depositions of witnesses in the process of beatification, the most important contribution which has been made to the history of the founder of the Passionists is the publication in 1924 of his letters, in four volumes Lettere di S. Paolo della Croce, disposte ed annotate dal P. Amadeo della Madre del Buon Pastore. In particular the spiritual journal of the forty days’ retreat made at Castellazzo in 1720 is worthy of attention as enabling the reader better than any other document to enter into the workings of St Paul’s soul. Other biographies are numerous in most European languages. The earliest was that written by St Vincent Strambi of which an English version in three volumes was published in 1853 in the Oratorian series. A revised edition of the English life by Father Pius a Spiritu Sancto was issued in 1924, and there is a study by Father Edmund, c.p., Hunter of Souls (1946). Several others might be cited, but the religious names of their authors, such as “Father Pius of the Name of Mary”, “Father Louis of Jesus Agonizing”, not to speak of “Father Amadeus of the Mother of the Good Shepherd”, mentioned above, do not encourage the bibliographer to make a long catalogue.


His parents, Luke Danei and Anna Maria Massari, were exemplary Catholics. From his earliest years the crucifix was his book, and the Crucified his model. Paul received his early education from a priest who kept a school for boys, in Cremolino, Lombardy. He made great progress in study and virtue; spent much time in prayer, heard daily Mass, frequently received the Sacraments, faithfully attended to his school duties, and gave his spare time to reading good books and visiting the churches, where he spent much time before the Blessed Sacrament, to which he had an ardent devotion. At the age of fifteen he left school and returned to his home at Castellazzo, and from this time his life was full of trials. In early manhood he renounced the offer of an honourable marriage; also a good inheritance left him by an uncle who was a priest. He kept for himself only the priest's Breviary.

Inflamed with a desire for God's glory he formed the idea of instituting a religious order in honour of the Passion. Vested in a black tunic by the Bishop of Alessandria, his director, bearing the emblem of our Lord's Passion, barefooted, and bareheaded, he retired to a narrow cell where he drew up the Rules of the new congregation according to the plan made known to him in a vision, which he relates in the introduction to the original copy of the Rules. For the account of his ordination to the priesthood, of the foundation of the Congregation of the Passion, and the approbation of the Rules, see PASSIONISTS. After the approbation of the Rules and the institute the first general chapter was held at the Retreat of the Presentation on Mount Argentaro on 10 April, 1747. At this chapter, St. Paul, against his wishes, was unanimously elected first superior general, which office he held until the day of his death. In all virtues and in the observance of regular discipline, he became a model to his companions. "Although continually occupied with the cares of governing his religious society, and of founding everywhere new houses for it, yet he never left off preaching the word of God, burning as he did with a wondrous desire for the salvation of souls" (Brief of Pius IX for St. Paul's Beatification, 1 Oct., 1852). Sacred missions were instituted and numerous conversions were made. He was untiring in his Apostolic labours and never, even to his last hour, remitted anything of his austere manner of life, finally succumbing to a severe illness, worn out as much by his austerities as by old age.

Among the distinguished associates of St. Paul in the formation and extension of the congregation were: John Baptist, his younger brother and constant companion from childhood, who shared all his labours and sufferings and equaled him in the practice of virtue; Father Mark Aurelius (Pastorelli), Father Thomas Struzzieri (subsequently Bishop of Amelia and afterwards of Todi), and Father Fulgentius of Jesus, all remarkable for learning, piety, and missionary zeal; Venerable Strambi, Bishop of Macerata and Tolentino, his biographer. Constant personal union with the Cross and Passion of our Lord was the prominent feature of St. Paul's sanctity. But devotion to the Passion did not stand alone, for he carried to a heroic degree all the other virtues of a Christian life. Numerous miracles, besides those special ones brought forward at his beatification and canonization, attested the favour he enjoyed with God. Miracles of grace abounded, as witnessed in the conversion of sinners seemingly hardened and hopeless. For fifty years he prayed for the conversion of England, and left the devotion as a legacy to his sons. The body of St. Paul lies in the Basilica of SS. John and Paul, Rome. He was beatified on 1 October, 1852, and canonized on 29 June, 1867. His feast occurs on 28 April. [Editor's note: It was later transferred to 19 October.] The fame of his sanctity, which had spread far and wide in Italy during his life, increased after his death and spread into all countries. Great devotion to him is practiced by the faithful wherever Passionists are established.

1840 St. John Baptist Thanh native catechist Martyr of Vietnam
John was associated with priests of the Society of Foreign Missions. He was executed in the anti-Christian persecutions. Pope John Paul II canonized him in 1988.

1841 St. Peter Chanel Priest Martyred in the New Hebrides model pupil vicar parish priest model missionary intelligence and simple piety
1841     ST PETER MARY CHANEL, MARTYR
THE first martyr of Oceania and of the Society of Mary, Peter Louis Mary Chanel, was born in 1803 in the diocese of Belley. Set to mind his father’s sheep from the age of seven, he was one day noticed by the Abbé Trompier, parish priest of Cras, who was struck by his intelligence and piety, and obtained leave from the boy’s parents to educate him in the little Latin school which he had started. “He was the flower of my flock”, the curé was wont afterwards to declare, and indeed both as a student at Cras and in the seminary Peter won the affectionate esteem of masters and pupils alike. A bishop who was very welt acquainted with him said, “He had a heart of gold with the simple faith of a child, and he led the life of an angel”. A year after his ordination he was appointed to the parish of Crozet—a district which bore a bad reputation. In the three years he remained there he brought about a great revival of religion, his devotion to the sick opening to him many doors which would otherwise have remained closed. But his heart had long been set on missionary work, and in 1831 he joined the Marists, who had recently formed themselves into a society for evangelistic work at home and abroad. His aspirations were not at once realized, for he was given professorial work for five years in the seminary of Belley.
However, in 1836, Pope Gregory XVI gave canonical approval to the new congregation, and St Peter was one of a small band of missionaries commissioned to carry the faith to the islands of the Pacific. Peter with one companion went to the island of Futuna in the New Hebrides. They were well received by the people, whose confidence they gained by healing the sick. But after the missionaries had acquired the language and had begun to teach, the chieftain’s jealousy was aroused. Suspicion turned to hatred when his own son expressed a desire for baptism, and on April 28, 1841, he sent a band of warriors, one of whom felled St Peter with his club and the rest cut up the martyr’s body with their hatchets. The missionary’s death swiftly completed the work he had begun, and within a few months the whole island was Christian. Peter was canonized in 1954, and his feast is kept in Australia and New Zealand as well as by the Marists.

The protomartyr of the South Seas, St. Peter Chanel was born in 1803 at Clet in the diocese of Belley, France. His intelligence and simple piety brought him to the attention of the local priest, Father Trompier, who saw to his elementary education.

Entering the diocesan Seminary, Peter won the affection and the esteem of both students and professors. After his ordination he found himself in a rundown country parish and completely revitalized it in the three year span that he remained there. However, his mind was set on missionary work; so, in 1831, he joined the newly formed Society of Mary (Marists) which concentrated on missionary work at home and abroad. To his dismay, he was appointed to teach at the seminary at Belley and remained there for the next five years, diligently performing his duties.

In 1836, the Society was given the New Hebrides in the Pacific as a field for evangelization, and the jubilant St. Peter was appointed Superior of a little band of missionaries sent to proclaim the Faith to its inhabitants. On reaching their destination after an arduous ten month journey, the band split up and St. Peter went to the Island of Futuna accompanied by a laybrother and an English layman, Thomas Boog. They were at first well received by the pagans and their king Niuliki who had only recently forbidden canabalism. However, the kings jealousy and fear were aroused when the missionaries learned the language and gained the people's confidence; he realized the adoption of the Christian Faith would lead to the abolition of some of the prerogatives he enjoyed as both highpriest and sovereign. Finally, when his own son expressed a desire to be baptized, the king's hatred erupted and he dispatched a group of his warriors to set upon the saintly head of the missionaries.

Thus, on April 28, 1841, three after his arrival, St. Peter was seized and clubbed to death by those he had come to save. And his death brought his work to completion - within five months the entire island was converted to Christianity.

Peter Louis Mary Chanel, Priest M (AC) Born at Cluet, near Belley, France, in 1803; died on Futuna, Oceania, in April 28, 1841; canonized in 1954.
Peter Chanel was a model pupil, model vicar, model parish priest, and model missionary. He began life as a shepherd to his father's sheep. The Abbé Trompier of the parish of Cras, however, recognized the intelligence and devoutness of the young boy and obtained permission to have Peter attend the small school he had started. Peter performed well and went on to the seminary.

After his ordination in 1827, he was given the parish of Crozet, which had earned a bad reputation. Over three years, his attendance to the sick gained the confidence of the parishioners and brought about a spiritual revival.

In 1831, wishing to become a missionary, the peasant's son was one of the first to join the missionary Society of Mary which was formed at Lyons, France, in 1822, but taught another five years in the seminary of Belley. In 1836, the Marists received papal approval, and Peter was sent with a small band of missionaries to New Hebrides in the Pacific. With a lay-brother and an English layman, Thomas Boog, Peter went to the Islands of Futuna, under French sovereignty near Fiji, where cannibalism had only recently been forbidden by the local ruler, Niuliki.

The missionaries gained the confidence of the people by attending the sick, learning the language, and beginning to teach. The chieftain Niuliki became jealous of their influence, however, and was further angered when his own son said he wished to be baptized. Three years after his arrival, when his companions were away, Peter was attacked by a band of warriors who killed him with a club and cut up his body with their hatchets.

His martyrdom served his cause, however, for within a few months the island was Christianized. When called upon to justify his conversion, one of Chanel's catechumens had said of him, "He loves us. He does what he teaches. He forgives his enemies. His teaching is good."

Because he was the first martyr of the South Seas, Peter Chanel is the patron of Oceania (Attwater, Benedictines, Bentley, Delaney, Encyclopedia, White).

1962 Blessed Gianna Beretta Molla M.D. gave special attention to mothers babies elderly and the poor gave her life to save that of her child (AC)

Born in Magenta (near Milan), Italy, on October 4, 1922; died April 28, 1962. Gianna Beretta, the tenth of 13 children, was raised and educated by pious parents, who taught her the life is a great gift from God to be embraced with gratitude. Consequently, she had a strong hope in God's providence and was convinced of the effectiveness of prayer.

As a teenager and young adult, she was a member of the Saint Vincent de Paul Society and volunteered her time to work among the elderly and poor. At the same time she diligently applied herself to her studies, earning degrees in medicine and surgery from the University of Pavia in 1949. The following year, she opened a medical clinic in Mesero near her hometown. She specialized in pediatrics at the University of Milan in 1952 and thereafter gave special attention to mothers, babies, the elderly, and the poor.

Gianna saw medicine as her means of serving the Creator; thus, she increased her generous service to Catholic Action. Yet, unlike many of the earlier saints, Gianna exhibited a real joy for living. She loved skiing and trekking through the mountains. Some thought that such a good Christian woman should enter the convent; but after prayerful reflection, she knew that her vocation was marriage and cooperation with God "to forming a truly Christian family."

On September 24, 1955, she married Pietro Molla in Saint Martin's Basilica in Magenta, and she became a happy wife. Gianna was no cardboard saint. She knew and joyfully embraced the demands of balancing her obligations as a career woman, wife, and mother. In November 1956, to her great joy, she became the mother of Pierluigi; in December 1957 of Mariolina; in July 1959 of Laura.

In September 1961, towards the end of the second month of pregnancy, she discovered that she had developed a fibroma in her uterus. Before the required surgical operation, and conscious of the risk that her continued pregnancy brought, she pleaded with the surgeon to save the life of the child she was carrying, and entrusted herself to God's care. The life was saved, for which she thanked the Lord. She spent the next seven months joyfully dedicating herself to her tasks as mother and doctor; however, she was worried that the baby in her womb might be born in pain, and she asked God to prevent that.

A few days before the child was due, although trusting as always in Providence, she was ready to give her life in order to save that of her child: "If you must decide between me and the child, do not hesitate: choose the child--I insist on it. Save the baby." Thus, Gianna Emanuela was born on the morning of April 21, 1962. Despite all efforts to save both mother and child, today's saint died less than a week later in horrible pain. After repeatedly exclaiming, "Jesus, I love you. Jesus, I love you," the mother died. She was 39 years old. Her funeral was an occasion of profound grief, faith and prayer. The body of the new blessed lies in the cemetery of Mesero near Magenta (L'Osservatore Romano, 4/27/94).