The Transfiguration
of Jesus is an event reported by the Synoptic Gospels in which Jesus is transfigured
upon a mountain (Matthew 17:1-9, Mark 9:2-8, Luke 9:28-36).
< Mount_of_transfiguration.JPG
Catholic church
In the Catholic church, the Transfiguration was once celebrated locally
in various parts of the Catholic world on different days, including August
6, but was not universally recognized. In 1456, the Kingdom of Hungary repulsed
an Ottoman invasion of the Balkans by breaking the Siege of Belgrade. News
of the victory arrived in Rome on August 6.[3] Given the importance to international
politics at that time of such battles between Christian and Muslim nations,
in celebration of the victory Pope Callixtus
III elevated the Transfiguration to a Feast day to be celebrated in
the entire Catholic Church.
In 2002, Pope John Paul II selected
the Transfiguration as one of the five Luminous Mysteries of the rosary.
Jesus becomes radiant, speaks with Moses and Elijah, and is called
"Son" by God. Peter, James and John were with Jesus upon the mountain. The
transfiguration put Jesus above Moses and Elijah, the two preeminent figures
of Judaism. It also supports his identity as the Son of God. In keeping with
the Messianic secret, Jesus tells the witnesses (Peter, James, son of Zebedee
and John the Apostle) not to tell others what they saw until He has risen
on the third day after his death on the cross.
The principal account is that in the Synoptic Gospels; 2 Peter and the
Gospel of John may also briefly allude to the event (2 Peter 1:16-18, John
1:14).[citation needed] Peter describes himself as an eyewitness "of his
sovereign majesty." None of the accounts identifies the "high mountain" of
the scene by name. The earliest identification of the mountain as Mount Tabor
is in the 5th century Transitus Beatae Mariae Virginis. RT France notes that
Mount Hermon is closest to Caesarea Philippi, mentioned in the previous chapter
of Matthew.
In the narrative, after the voice speaks, Elijah and Moses have disappeared,
and Jesus and the three Apostles head down the mountain, Jesus telling his
Apostles to keep the event a secret until the "Son of Man" had risen from
the dead. The Apostles are described as questioning among themselves as to
what Jesus meant by "risen from the dead" (Mark 9:9-10) The Apostles are also
described as questioning Jesus about Elijah, and He as responding "...Elijah
comes first, and restores all things ... but ... Elijah has come indeed ..."
(Mark 9:12-13). It was commonly believed that Elijah would reappear before
the coming of the Messiah, as predicted in the Book of Malachi (Malachi 4),
and the three Apostles are described as interpreting Jesus' statement as a
reference to John the Baptist.(Matthew 17:13)
Symbolic readings take Moses and Elijah to represent the Law and the Prophets
respectively, and their recognition of and conversation with Jesus symbolize
how Jesus fulfils "the law and the prophets" (Matthew 5:17-19, see Expounding
of the Law).
In general, the events in Jesus's life that are said to have taken place
in secret, such as the transfiguration, are given less weight by scholars
of the historical Jesus than public events.
In Catharism transfiguration is meant as personal transformation and evolution
as opposed to referring to an actual Jesus. The meaning is esoteric.
Maximus the Confessor said that the senses of the apostles were likewise
transfigured to enable them to perceive the true glory of Christ.
THE TRANSFIGURATION OF OUR LORD JESUS CHRIST
OUR divine Redeemer, in order to show that the sufferings of His servants
are usually intermingled with spiritual comforts and to give us a sensible
demonstration of the truth of His promises of an eternal glory reserved for
us in the world to come, was pleased to manifest His majesty in the mystery
of the Transfiguration.
Being in Galilee about a year before His passion, He chose to be witnesses
of His glory the same three beloved disciples who were afterward to be witnesses
of His agony in the garden, namely St Peter, and the two sons of Zebedee,
SS. James and John. He took three, that their evidence might be unexceptionable;
but He would not publicly show His glory, to teach His followers to love the
closest secrecy in all spiritual graces and favours.
Practices contrary to this are suggested by self-love, not by the spirit
of God; they are a disguised pride and a dangerous illusion. Every true servant
of God loves to be hidden; his motto, even when he most warmly invites all
creatures to magnify the Lord with him, is: “My secret to myself, my secret
to myself” (Isaias xxiv 16). He fears lest he should be at all considered
or thought of in what belongs purely to God alone. Jesus therefore showed
this miracle in retirement, and He led these three apostles to a lonely mountain,
as He was accustomed to go often to some solitude to pray.
The tradition of the Christians in Palestine, of which St Cyril of Jerusalem,
St John Damascene, and other fathers speak, assures us that this was Mount
Tabor, which rises, something like a sugar-loaf, in the middle of Galilee.
This was the place in which the God-man appeared in His glory. He was transfigured
whilst at prayer, because it is usually then that the soul receives the dew
of divine consolations, and tastes how infinitely sweet God is to those who
sincerely seek Him.
Many Christians indeed are strangers to this effect of prayer because they
do not apply themselves to it with perseverance and fervour, or neglect to
disengage their affections from creatures by humility, self-denial and mortification
of the senses.
Without purity of heart no man shall see God; but a Christian worthily
disposed and fitted by the Holy Ghost to receive the spirit of prayer purifies
his love more and more, transforms his affections, and renders them ever
more spiritual and heavenly. Of this, the transfiguration of our Lord was,
among other transcending prerogatives, a most noble and supereminent prototype.
In the East the tendency to commemorate
incidents of the gospel history by special feasts is more pronounced than
in the Western church, and it is probable that we must look there for the
earliest traces of such a celebration as the present. What is certain is that
the Transfiguration was widely and solemnly honoured in the Byzantine church
on August 6 before the year 1000. See the Synaxarium Constant., edited by Delehaye,
p. 897, and Nilles, Kalendarium Manuale,
vol. i, pp. 235—238. The feast seems to have been adopted sporadically and
on different days by certain local churches in the West, but it did not become
of general observance until Pope Callistus III, to commemorate the victory
gained over the Turks in 1456 by G. Hunyady and St John of Capistrano, required
the Transfiguration to be everywhere honoured on this day. See F. G. Holweck,
Calendarium festorum Dei et Dei Matris
(1925), pp. 258—259.
In the Syriac Orthodox, Indian Orthodox, New Calendarist Eastern Orthodox,
Catholic, and Anglican
churches, the Feast of the Transfiguration is observed on 6 August and
is considered a major feast, numbered among the twelve Great Feasts in Orthodoxy.
In all three churches, if the feast falls on a Sunday, its liturgy takes
the place of the Sunday liturgy. In some liturgical calendars (e.g. the Lutheran)
the last Sunday in the Epiphany season (that immediately preceding Ash Wednesday)
is also devoted to this event. In the Church of Sweden and the Church of Finland,
however, the Feast is celebrated on the Seventh Sunday after Trinity, i e
the Eighth Sunday after Pentecost.
transfiguration_theophanes.jpeg
Eastern Orthodox practices
In the Eastern Orthodox Church, grapes are traditionally brought
to church to be blessed after the Divine Liturgy on this day If grapes are
not available in the area, apples or some other fruit may be brought. This
begins the "Blessing of First Fruits" for the year. The Transfiguration falls
during the Dormition Fast, but the consumption of fish, wine and oil is allowed
on this day in recognition of the feast. The Transfiguration is the second
of the "Three Feasts of the Saviour in August", the other two being the Procession
of the Cross on August 1 and the Icon of Christ Not Made by Hand on August
16. The Orthodox view the Transfiguration is of a feast not only in honor
of Jesus, but a feast of the Holy Trinity, for all three persons were supposedly
present: God the Father spoke from heaven; God the Son was the one being
transfigured, and God the Holy Spirit was present in the form of a cloud.
In this sense, the transfiguration is also considered the "Small Epiphany",
(the "Great Epiphany" being that of the Baptism, where the Holy Trinity appears
in a similar pattern).
August 6, 2010 Transfiguration of the Lord
All three Synoptic Gospels tell the story of the Transfiguration (Matthew
17:1-8; Mark 9:2-9; Luke 9:28-36). With remarkable agreement, all three place
the event shortly after Peter's confession of faith that Jesus is the Messiah
and Jesus' first prediction of his passion and death. Peter's eagerness to
erect tents or booths on the spot suggests it occurred during the Jewish weeklong,
fall Feast of Booths.
In spite of the texts' agreement, it is difficult to reconstruct the disciples'
experience, according to Scripture scholars, because the Gospels draw heavily
on Old Testament descriptions of the Sinai encounter with God and prophetic
visions of the Son of Man. Certainly Peter, James and John had a glimpse of
Jesus' divinity strong enough to strike fear into their hearts. Such an experience
defies description, so they drew on familiar religious language to describe
it. And certainly Jesus warned them that his glory and his suffering were
to be inextricably connected—a theme John highlights throughout his Gospel.
Tradition names Mt. Tabor as the site of the revelation. A church first
raised there in the fourth century was dedicated on August 6. A feast in
honor of the Transfiguration was celebrated in the Eastern Church from about
that time. Western observance began in some localities about the eighth century.
On July 22, 1456, Crusaders defeated the Turks at Belgrade. News of the
victory reached Rome on August 6, and Pope Callistus III placed the feast
on the Roman calendar the following year.
Comment: One of the Transfiguration
accounts is read on the second Sunday of Lent each year, proclaiming Christ's
divinity to catechumens and baptized alike. The Gospel for the first Sunday
of Lent, by contrast, is the story of the temptation in the desert—affirmation
of Jesus' humanity. The two distinct but inseparable natures of the Lord were
a subject of much theological argument at the beginning of the Church's history;
it remains hard for believers to grasp.
Quote: "At his Transfiguration
Christ showed his disciples the splendor of his beauty, to which he will shape
and color those who are his: 'He will reform our lowness configured to the
body of his glory'" (Philippians 3:21) (St. Thomas Aquinas, Summa Theologiae).
|
258 Pope St. Sixtus II martyr a good and peaceful priest (bonus
et pacificus sacerdos) (XYSTUS). 
Romæ, via Appia, in cœmetério
Callísti, natális beáti Xysti Secúndi, Papæ
et Mártyris, qui in persecutióne Valeriáni, gládio
animadvérsus, martyrii corónam accépit.
At Rome, on the Appian Way, in the cemetery of Callistus,
the birthday of blessed Sixtus II, pope and martyr, who received the crown
of martyrdom in the persecution of Valerian by being put to the sword.
Ss. Sixtus II, Felicissimus and Agapitus, With Their Companions, Martyrs
Sixtus succeeded Pope St Stephen I in the year 257. In continuation of
the dispute begun under Stephen, St Dionysius of Alexandria consulted him
by three letters on certain difficulties, and recommended him to bear
a little while with the Africans and some among the Asiatics with regard to
their error concerning the validity of baptism given by heretics. Accordingly
this pope was indulgent towards them, contenting himself with strongly recommending
the truth; his successors pursued the same conduct till the error that heretical
baptisms are invalid was condemned in the plenary council mentioned by St
Augustine. St Sixtus is referred to by Pontius, the biographer of St Cyprian,
as a “good and peaceable priest”.
The Emperor Valerian published
his first decree against the Christians in 257, which was followed
by the martyrdom of many. The persecution grew more fierce in the following
year, the effect of which St Cyprian notified within a month or two to his
fellow bishops in Africa:
“Valerian
has sent an order to the senate, importing that bishops, priests and deacons
should forthwith die...You are to understand that Sixtus suffered in a cemetery
upon the sixth day of August, and with him four deacons. The officers of
Rome are very keen upon this persecution; and the persons who are brought
before them are sure to suffer, and to forfeit their estates to the exchequer.
Pray notify these particulars to my colleagues, that so our brethren may
everywhere be prepared for their great conflict: that we may all think rather
of immortality than death, and derive more joy than fear from this confession,
in which we know that the soldiers of Christ are properly not killed but
crowned.”
St Sixtus suffered in a cemetery,
for Christians in times of persecution resorted to those subterraneous caverns
to celebrate the divine Mysteries. Here they met, though Valerian had forbidden
them to hold assemblies, and here they were hunted out. Sixtus was seized
while seated in his chair, addressing the assembly, and was either beheaded
immediately or hurried off to a court for sentence and then brought back for
execution. He was buried in the cemetery of St Callistus on the Appian Way,
across the road from the cemetery of Praetextatus in which he was taken, and
a hundred years later Pope St Damasus wrote an inscription for his tomb. St
Sixtus was the most highly venerated among the popes martyred after St Peter,
and he is named in the canon of the Mass.
Four deacons, SS. Januarius,
Vincent, Magnus and Stephen, who were seized with St Sixtus, suffered with
him; two others, SS. Felicissimus and Agapitus, were martyred probably on
the same day. The last two were buried in the cemetery of Praetextatus. The
seventh deacon of the City, St Laurence, followed them four days later, as
St Sixtus is said to have foretold.
The body of
evidence which attests the fact that St Sixtus suffered on August 6 and was
buried in the catacomb of Callistus is remarkably early and conclusive. In
CMH. (pp. 420—421) this evidence
has been most effectively summarized. A misunderstood phrase in one of Damasus’s
inscriptions apparently led Prudentius into the erroneous belief that Sixtus
was crucified; but he was put to death by the sword. Further, the Liber Pontificalis is wrong in stating that the “four deacons” as well as
Felicissimus and Agapitus were buried in Praetextatus; see Duchesne’s notes
(vol. i, pp. 155—156), and P. Franchi de’ Cavalieri in
Studi e Testi, vol. vi, pp. 147—178. On the other hand,
the supposed Passio S. Sixiti, in all its recensions, is a
historically worthless document. See also Analecta Bollandiana,
vol. Ii (1933), pp. 43—49.
Elected 31 Aug., 257, martyred at Rome, 6 Aug., 258. His origin is unknown.
The "Liber Pontificalis" says that he was a Greek by birth, but this is probably
a mistake, originating from the false assumption that he was identical with
a Greek philosopher of the same name, who was the author of the so-called
"Sentences" of Xystus. During the pontificate of his predecessor, St. Stephen,
a sharp dispute had arisen between Rome and the African and Asiatic Churches,
concerning the rebaptism of heretics, which had threatened to end in a complete
rupture between Rome and the Churches of Africa and Asia Minor (see SAINT
CYPRIAN OF CARTHAGE). Sixtus II, whom Pontius (Vita Cyprian, cap. xiv) styles
a good and peaceful priest (bonus et pacificus sacerdos), was more conciliatory
than St. Stephen and restored friendly relations with these Churches, though,
like his predecessor, he upheld the Roman usage of not rebaptizing heretics.
Shortly before the pontificate of Sixtus II the Emperor Valerian issued
his first edict of persecution, which made it binding upon the Christians
to participate in the national cult of the pagan gods and forbade them to
assemble in the cemeteries, threatening with exile or death whomsoever was
found to disobey the order. In some way or other, Sixtus II managed to perform
his functions as chief pastor of the Christians without being molested by
those who were charged with the execution of the imperial edict. But during
the first days of August, 258, the emperor issued a new and far more cruel
edict against the Christians, the import of which has been preserved in a
letter of St. Cyprian to Successus, the Bishop of Abbir Germaniciana (Ep.
lxxx). It ordered bishops, priests, and deacons to be summarily put to death
("episcopi et presbyteri et diacones incontinenti animadvertantur"). Sixtus
II was one of the first to fall a victim to this imperial enactment ("Xistum
in cimiterio animadversum sciatis VIII. id. Augusti et cum eo diacones quattuor"—Cyprian,
Ep. lxxx). In order to escape the vigilance of the imperial officers he assembled
his flock on 6 August at one of the less-known cemeteries, that of Prætextatus,
on the left side of the Appian Way, nearly opposite the cemetery of St. Callistus.
While seated on his chair in the act of addressing his flock he was suddenly
apprehended by a band of soldiers. There is some doubt whether he was beheaded
forthwith, or was first brought before a tribunal to receive his sentence
and then led back to the cemetery for execution. The latter opinion seems
to be the more probable.
The inscription which Pope Damasus (366-84) placed on his tomb in the cemetery
of St. Callistus may be interpreted in either sense. The entire inscription
is to be found in the works of St. Damasus (P.L., XIII, 383-4, where it is
wrongly supposed to be an epitaph for Pope Stephen I), and a few fragments
of it were discovered at the tomb itself by de Rossi (Inscr. Christ., II,
108). The "Liber Pontificalis" mentions that he was led away to offer sacrifice
to the gods ("ductus ut sacrificaret demoniis"—I, 155). St. Cyprian states
in the above-named letter, which was written at the latest one month after
the martyrdom of Sixtus, that "the prefects of the City were daily urging
the persecution in order that, if any were brought before them, they might
be punished and their property confiscated". The pathetic meeting between
St. Sixtus II and St. Lawrence, as the former was being led to execution,
of which mention is made in the unauthentic "Acts of St. Lawrence" as well
as by St. Ambrose (Officiorum, lib. I, c. xli, and lib. II, c. xxviii) and
the poet Prudentius (Peristephanon, II), is probably a mere legend. Entirely
contrary to truth is the statement of Prudentius (ibid., lines 23-26) that
Sixtus II suffered martyrdom on the cross, unless by an unnatural trope the
poet uses the specific word cross ("Jam Xystus adfixus cruci") for martyrdom
in general, as Duchesne and Allard (see below) suggest. Four deacons, Januarius,
Vincentius, Magnus, and Stephanus, were apprehended with Sixtus and beheaded
with him at the same cemetery. Two other deacons, Felicissimus and Agapitus,
suffered martyrdom on the same day. The feast of St. Sixtus II and these six
deacons is celebrated on 6 August, the day of their martyrdom. The remains
of Sixtus were transferred by the Christians to the papal crypt in the neighbouring
cemetery of St. Callistus. Behind his tomb was enshrined the bloodstained
chair on which he had been beheaded. An oratory (Oratorium Xysti) was erected
above the cemetery of St. Prætextatus, at the spot where he was martyred,
and was still visited by pilgrims of the seventh and the eighth century.
For some time Sixtus II was believed to be the author of the so-called
"Sentences", or "Ring of Sixtus", originally written by a Pythagorean philosopher
and in the second century revised by a Christian. This error arose because
in his introduction to a Latin translation of these "Sentences". Rufinus
ascribes them to Sixtus of Rome, bishop and martyr. It is certain that Pope
Sixtus II is not their author (see Conybeare, "The Ring of Pope Xystus now
first rendered into English, with an historical and critical commentary",
London, 1910). Harnack (Texte und Untersuchungen zur altchrist. Literatur,
XIII, XX) ascribes to him the treatise "Ad Novatianum", but his opinion has
been generally rejected (see Rombold in "Theol. Quartalschrift", LXXII, Tübingen,
1900). Some of his letters are printed in P.L., V, 79-100. A newly discovered
letter was published by Conybeare in "English Hist. Review", London, 1910.
|
258
St. Agapitus matyred and five other deacons-Felicissimus, Januarius, Magnus,
Stephen, and Vincent
Item Romæ sanctórum Mártyrum
Felicíssimi et Agapíti, ipsíus beáti Xysti Diaconórum;
Januárii, Magni, Vincéntii et Stéphani, Subdiaconórum.
Hi omnes, una cum eódem Pontífice páriter decolláti
sunt, atque in Prætextáti cœmetério sepúlti.
Passus est étiam cum eis beátus Quartus, ut scribit sanctus
Cypriánus.
Also, the holy martyrs Felicissimus and Agapitus, deacons of blessed Sixtus;
Januarius, Magnus, Vincent, and Stephen, subdeacons, all of whom were beheaded
with him and buried in the cemetery of Praetextatus. With them suffered
also blessed Quartus, as is related by St. Cyprian.
Deacon, and companion of Pope Sixtus II in death. He was with the pope
when seized during the persecutions of Emperor Valerian. Agapitus and five
other deacons-Felicissimus, Januarius, Magnus, Stephen, and Vincent- were
martyred.
|
304 Saints Justus and Pastor are venerated as Christian
martyrs Alcala and Madrid in Spain share two child patrons
Complúti, in Hispánia, sanctórum Mártyrum Justi
et Pastóris fratrum, qui, cum adhuc púeri lítteris imbueréntur,
sponte ad martyrium, projéctis in schola tábulis, cucurrérunt;
et mox, a Daciáno Præside tenéri jussi et fústibus
cædi, ambo, extra civitátem perdúcti sunt, et ibi a
carnífice juguláti.
At Alcala in Spain, the holy martyrs Justus and Pastor,
brothers. While they were yet schoolboys, they threw aside their books
in school, and spontaneously ran to martyrdom. By order of the governor
Dacian, they were arrested, beaten with rods, and as they exhorted each other
to constancy, were led out of the city, and had their throats cut by the executioner.
304 Ss. Justus
and Pastor, Martyrs
THEY were two brothers who, while still schoolboys,
overcame with heroic courage the rage and power of Dacian, governor of Spain
under Diocletian and Maximian.
In his progress through his province in search of the servants of
God, he arrived at Complutum, now called Alcalà de Henares, and began
to put to the torture the Christians that were brought before him. Justus
and Pastor, children who were then learning their elements in the public
school of that city (the one being thirteen, the other only nine years old),
hearing of the torments which were inflicted on the followers of Christ, were
fired to have a share in their triumphs. They threw down their books, ran
to the place where the governor was interrogating the confessors, and by
their behaviour showed the faith which they professed. They were soon taken
notice of and presented to the judge. He, instead of being touched, was furious
to see children brave his power and authority and, not doubting that a little
correction would dispel their courage, commanded them to be severely whipped.
This was executed in the most barbarous manner; but He who makes the tongues
of infants eloquent in His praise, gave them strength to defy their tormentors.
The spectators were filled with astonishment to see the constancy with
which in their turn they encouraged each other to be brave for Christ. Dacian,
to cover his shame, gave an order that they should be at once beheaded. Their
relics are enshrined at Alcalà, of which city and Madrid they are
the patrons.
Whatever may be thought of the value of the reputed “acts”, printed by the
Bollandists under August 6, there can be no question as to the genuineness
and antiquity of the cultus of these saints. St Paulinus of
Nola had his little son buried close beside them at Alcalà.
Prudentius numbers them among the most glorious martyrs of Spain. Their
names also are recorded in the “Hieronymianum”, on August 25. See the Acta Sanctorum, August, vol. ii.
Many cities have their own patron saints. Venice
has St. Mark; Strasbourg, St. Fridolin; Paris, St. Genevieve; Chester (England),
St. Werburga. These ancient patrons are usually adult saints. However, Alcala
and Madrid in Spain share two child patrons, the brothers Justus and Pastor.
When they were executed, Justus was thirteen; Pastor was nine. The story of
their martyrdom, as it comes down to us (perhaps imperfectly), is as follows:
Diocletian and Maximian Hercules, Roman co-emperors around 300 AD, authorized
the last great Roman persecution of Christians. Their prefect (governor) in
Spain, a man named Dacian, carried out the imperial edicts with pagan zeal,
touring Spain in search of Christians so that he might convert or erase them.
The governor's tour brought him to Complutum, an old Roman city called today
Alcala de Henares, which is not far from the present Madrid. The Complutensian
Christians were rooted out by the police and brought before his tribunal for
judgement.
Among the Christian children of Alcala there were two little brothers,
Justus and Pastor. Their family background is unknown, but they must have
come from educated and devoutly Christian stock. They were in class at the
elementary school at the time of Dacian's arrival. Learning of what was happening
at the governor's court to their grown-up fellow Christians, they burned
with a desire to share in their witness to the faith. So they threw down
their books and writing tablets and ran off to the place where Dacian had
set up his public tribunal. With boyish enthusiasm they elbowed their way
up to where the adult Christians were on trial, caught the eye of the civil
officials, and made it quite clear to them that they, too, where Christians
and not afraid to suffer for it.
The police eventually brought the lads up in front of where Dacian sat.
Had he been a man of heart, he could have been touched at the sight of the
innocent heroism of the young brothers. Being without compassion, he was
simply annoyed with the boys for their intrusion. Sassy kids who trivialized
the dignity of an imperial prefect deserved punishment. A good whipping,
he thought, would destroy their "courage;" so he ordered them to be given
a beating. The whippers laid on brutally, but with the strokes the boys'
commitment to their faith grew stronger, rather than weaker. Amazed at their
steadfastness, the adult Christians, some of whom had been weakening, took
inspiration, and began to encourage each other to be firm in faith. Embarrassed
by his inability to master Justus and Pastor, Dacian ordered the pair beheaded.
The thought may occur to us, could children nine and thirteen really deserve
to be crowned as saints by the Church? The answer is, Why not? It might be
difficult to prove that children of that age had achieved heroic virtues apart
from martyrdom, but a number of children have been proclaimed saints or blesseds
who died in defense of Christian faith and virtue. Ordinarily, the basic
requirement would be that they had reached the age of reason, were able to
discern right from wrong, and chose to die rather than betray their consciences.
In their innocence, young children can often see issues like this more clearly
than adults, and follow through. I should think that the main problem with
a persecuted child would be his or her natural fear. But God's grace can
take care of that.
May the spiritual courage of Ss. Justus and Pastor inspire us as it inspired
the wavering adult Christians of Alcala. Their story reminds us of the truth
that if we stand by Him, He will always stand by us. --Father Robert F. McNamara
Saints Justus and Pastor (d. ca. 304) are venerated as Christian martyrs.
According to their Acts, they were two schoolboys (Justus was 13 years old,
Pastor less than 9) who were persecuted for their faith. Flogged and beheaded
outside Alcalá de Henares, they are today considered patron saints
of both Alcalá and Madrid. They are mentioned by Prudentius.
What was perceived to be their relics was discovered in the 8th century and
taken to Huesca. In 1568, they were brought back to Alcalá, where they
lie under the high altar of the collegiate church.
The story of Justus and Pastor
is mentioned in the film The Others.
|
500
St. James the Syrian recluse in Mesopotamia where he was greatly revered
for his penitential practices/ miracles
Amidæ, in
Mesopotámia, sancti Jacóbi Eremítæ, miráculis
clari.
At Amida in Mesopotamia, St. James, a hermit renowned
for miracles.
A Syrian hermit. He lived for many years
as a recluse in Mesopotamia where greatly revered for his penitential practices.
|
514 St. Hormisdas Pope successor to St. Symmachus, ending of the
Acacian Schism which had divided the Eastern and Western Churches since 484
Romæ
sancti Hormísdæ, Papæ et Confessóris.
At Rome, St. Hormisdas, pope and confessor.
523 ST HORMISDAS, POPE
HORMISDAS, a
Campanian by birth, was a widower and a deacon of the Roman church, whose
son St Silverius was also to become pope. He earned the high regard of St
Ennodius, Bishop of Pavia, who prophesied that this deacon would one day
be pope. Two days after the death of St Symmachus in 514 the
prediction was fulfilled. Practically the whole of the pontificate of
St Hormisdas was devoted to dealing with the delicate and complex situation
brought about in the East by the Acacian schism, caused by the attempt of
Acacius of Constantinople to placate the monophysites; and to this pope belongs
the honour of having brought it to an end by means of the confession of faith
that bears his name, the Formula of Hormisdas. This document, which has been
cited in the deliberations of the Church so lately as at the Vatican
Council, is one of the most important pieces of evidence of the recognition
of papal authority in the first six centuries.
Nothing is recorded of the
less public life of St Hormisdas, but it is clear that he was able and sagacious,
and a man of peace: he severely rebuked some African monks for their quarrelsomeness.
His last days were made happy by the cessation of the Vandal persecution in
Africa.
Save for the
succinct account given in the Liber Pontificalis, there is
nothing in the nature of a biography of Pope Hormisdas. A fairly full discussion
of his public activities will be found in the Acta Sanctorum,
August, vol. ii. See also Mgr Duchesne’s notes to the Liber Pontifical is, vol. i, pp. 272—274; and H. Grisar, Geschichte Roms und der Päpste,
vol. i, pp. 478—481, and passim.
Pope from 514-523, successor to St. Symmachus,
and father of Pope St. Silverius
Born in Frosinone, Campagna di Roma, Italy,
he was an Italian, although he had a Persian name. Married and widowed prior
to ordination, he succeeded St. Symmachus on July 21, 514.One of
his great achievements was the ending of the Acacian Schism which had divided
the Eastern and Western Churches since
484. The Church in Constantinople was reunited to Rome in 519 as a
result of the confession called the Formula of Hormisdas. This document was
signed by Patriarch John of Constantinople and 250 Eastern bishops. Hormisdas
also received Laurentian schismaticsLeo I and the decrees of the Council
of Chalcedon and the recognition authority of the Holy See over the universal
Church into the Church and secured the acceptance of the Tome of
|
At Bologna, the
birthday of St. Dominic, confessor, founder of the Order of Friars Preachers,
most renowned for sanctity and learning. He preserved his chastity unsullied
to the end of his life, and by his great merits raised three persons from
the dead. After having repressed heresies by his preaching, and instructed
many in the religious and godly life, he rested in peace. His feast
is celebrated on the 4th of August by decree of Pope Paul IV.
Bonóniæ natális sancti Domínici
Confessóris, qui Ordinis Fratrum Prædicatórum Fundátor
éxstitit. Hic vir, sanctitáte et doctrína claríssimus,
virginitátem perpétuo illibátam custodívit,
et, ob singulárem meritórum grátiam, tres mórtuos
suscitávit; cumque prædicatióne sua compressísset
hæreses, ac plúrimos ad religiósam et piam vitam instituísset,
in pace quiévit. Ejus autem festívitas prídie Nonas
mensis hujus celebrátur, ex constitutióne Pauli Papæ Quarti.
|
8th
century More than two hundred Benedictine monks Martyrs of Cardena
In monastério sancti Petri de Cardégna, Ordinis sancti Benedícti,
apud Burgos, in Hispánia, pássio ducentórum Monachórum
cum Stéphano Abbáte, qui a Saracénis pro Jesu Christi
fide interfécti sunt, atque ibídem in claustro a Christiánis
sepúlti.
At Burgos in Spain, in the monastery of St. Peter of
Cardegna, of the Order of St. Benedict, two hundred monks, with their abbot
Stephen, who were put to death for the faith of Christ by the Saracens, and
buried in the monastery by the Christians.
Benedictine monks in the monastery of Cardena, Spain, under
Abbot Stephen. More than two hundred monks here were put to death by the
Arabs during their conquest of the peninsula. Their cult was approved in
1603.
|
Feast of the Transfiguration
of Christ
In monte Thabor Transfigurátio Dómini nostri Jesu Christi.
On Mount Tabor, the Transfiguration of our Lord Jesus
Christ.
Observed on August 6 to commemorate the manifestation
of the Divine glory recorded by St. Matthew (Chapter 17).
Origin. The Armenian bishop Gregory Arsharuni (about 690) ascribes the
origin of this feast to St. Gregory the Illuminator (d. 337?), who, he says,
substituted it for a pagan feast of Aphrodite called Vartavarh (roseflame),
retaining the old appellation of the feast, because Christ opened His glory
like a rose on Mount Thabor. It is not found however in the two ancient Armenian
calendars printed by Conybeare (Armenian Ritual, 527 sq.). It probably originated,
in the fourth or fifth century, in place of some pagan nature-feast, somewhere
in the highlands of Asia.
Propagation. The Armenians at present keep it for three days as one of
the five great feasts of the year (seventh Sunday after Pentecost); it is
preceded by a fast of six days. Also in the Syriac Church it is a feast of
the first class. In the Greek Church it has a vigil and an octave. The Latin
Church was slow in adopting this feast; it is not mentioned before 850 (Martyrology
of Wandelbert, Gavanti, "Thesaurus Liturg.", II, August); it was adopted in
the liturgy about the tenth century in many dioceses, and was celebrated mostly
on 6 August; in Gaul and England, 27 July; at Meissen, 17 March; at Halberstadt,
3 September, etc. In 1456 Callixtus III extended the feast to the Universal
Church in memory of the victory gained by Hunyady at Belgrade over the Turks,
6 August, 1456. Callixtus himself composed the Office. It is the titular
feast of the Lateran Basilica at Rome; as such it was raised to a double
second class for the Universal Church, 1 Nov., 1911.
Customs. On this day the pope at Mass uses new wine or presses a bunch
of ripe grapes into the chalice; raisins are also blessed at Rome. The Greeks
and Russians bless grapes and other fruit.
|
St. Dominic the birthday of Patron of Astronomers b. 1170 d. 1221.
Bonóniæ natális sancti Domínici Confessóris,
qui Ordinis Fratrum Prædicatórum Fundátor éxstitit.
Hic vir, sanctitáte et doctrína claríssimus, virginitátem
perpétuo illibátam custodívit, et, ob singulárem
meritórum grátiam, tres mórtuos suscitávit;
cumque prædicatióne sua compressísset hæreses,
ac plúrimos ad religiósam et piam vitam instituísset,
in pace quiévit. Ejus autem festívitas prídie
Nonas mensis hujus celebrátur, ex constitutióne Pauli Papæ
Quarti.
At Bologna, the birthday of St. Dominic, confessor,
founder of the Order of Friars Preachers, most renowned for sanctity and
learning. He preserved his chastity unsullied to the end of his life,
and by his great merits raised three persons from the dead. After having
repressed heresies by his preaching, and instructed many in the religious
and godly life, he rested in peace. His feast is celebrated on the
4th of August by decree of Pope Paul IV.
|
Saints of this Day August 06 Octávo Idus Augústi.
The Transfiguration
of Jesus an event reported by Synoptic Gospels in which Jesus is transfigured
upon a mountain
Quote: Pope Paul VI’s 1969 
Benedict XVI met with Aram I Catholicos
of Cilicia, the highest authority of the Orthodox
Church. The Pope remembered
the martyrs of the Armenian Church and the Armenian
genocide, without explicitly mentioning it, and
denounced the persecution of Christians in modern times.
Benedict XVI
As we watch the spectacle of the
world seeming to self-destruct before our eyes,
we can’t help but be saddened and even frightened by
so much evil run rampant. Iraq, Lebanon, Afghanistan,
Somalia, North Korea—It is all a disaster of epic proportions
displayed in living color on our television screens.