Monday Saints of  January  25 Octávo Kaléndas Februárii.  
Et álibi aliórum plurimórum sanctórum Mártyrum et Confessórum, atque sanctárum Vírginum.
And elsewhere in divers places, many other holy martyrs, confessors, and holy virgins.
Пресвятая Богородице спаси нас! (Santíssima Mãe de Deus, salva-nos!)

One in hope.
"On that day you will know that I am in my Father,
and you in me, and I in you" (John 14:20).

Mary Mother of GOD

Mary's Divine Motherhood


Our Bartholomew Family Prayer List  Here
Acts of the Apostles

Pope Benedict XVI to The Catholic Church In China {whole article here }

The saints “a cloud of witnesses over our head”, showing us life of Christian perfection is possible.

January 25 – Our Lady of Safe Travel (India, 1599)
Translation of the Shroud of the Virgin to Constantinople (452) 
The first Marian shrine of India 
In India, Catholics represent only 1.7% of the total population, but there are 20% in the state of Kerala, 6% in Tamil Nadu, and 8% in Pondicherry.
The evangelization of India goes back to Saint Thomas the Apostle, whose memory is celebrated at Mount Saint Thomas (Tamil Nadu), home of the shrine of Our Lady of Hope.

The first Marian shrine of India, the church of Our Lady of Kuravilangad, dates back to 335 A.D. The church of Elangulam goes back to 417 A.D. ... Since then, many more Marian shrines have been established throughout the country.  The first Marian Congress was held in 1921 in Madras, the city of the "Mother of God." The second Congress was held in 1954 in Bombay.

India became independent from the United Kingdom on August 15, 1947, a date that coincides with the feast of the Assumption of Mary. For this reason, Catholics proclaimed Mary "Our Lady of India" in January 1950.  The people of India are fond of making pilgrimages in general, so places of Marian pilgrimages are also visited by many non-Christians.

 St. Francis de Sales, Bishop, Doctor of the Church (Memorial)
Please pray for those who have no one to pray for them.
Monday, January 25, 2015
Conversion of St. Paul;  Convérsio sancti Pauli Apóstoli, quæ fuit anno secúndo ab Ascensióne Domini.
Conversion of St. Paul the Apostle, which occurred in the second year after the Ascension of our Lord.

1st v St. Ananias II the birthday of Missionary; martyr; Feb 25 feast day; patron of St. Paul;
1366 St. Peter Thomas Carmelite Latin patriarch and papal legate

January 25 – Our Lady of Safe Travel (India, 1599) –
Transfer of the Shroud of the Virgin to Constantinople (452)
 What happened to the funeral clothes of the Blessed Virgin Mary?
 In the mid-fifth century, the rulers of Constantinople (now Istanbul, Turkey), asked the Archbishop of Jerusalem to send them the holy coffin containing the funerary clothes of the Virgin Mary.
Having received the coffin, they laid it in the church of Blachernae in Constantinople, built in honor of the Holy Theotokos. This church preserved the relics of Mary's mantle until the sacking of the city by the Crusaders in the year 1204.
The church of Chalcoprateia (Constantinople) had the relics of Mary’s belt until the arrival of the Turks in the year 1453. There were other relics of the Virgin in Constantinople as well. This is how, long before the city fell into the hands of the Ottomans, Charlemagne had received three relics of Mary’s veil from the Eastern Emperor, and kept them safe in Aachen.
Unfortunately, his grandson Charles the Bald scattered them—a veil remained in Aachen and is still venerated there; another veil, made of silk, was given in the year 876 to the Cathedral of Chartres, but was then cut up and dispersed in the year 1793. Still another veil was given in the year 876 to the Abbey of Saint Cornelius in Compiegne. This linen veil is visible there today.
Conversion of St. Paul;  Convérsio sancti Pauli Apóstoli, quæ fuit anno secúndo ab Ascensióne Domini.
       The conversion of St. Paul the Apostle, which occurred in the second year after the Ascension of our Lord.

1st v St. Ananias II the birthday of Missionary; martyr; Feb 25 feast day; patron of St. Paul;
 363 St. Juventius & Maximus Martyred imperial guards to Emperor Julian the Apostate
 380 St. Bretannion Bishop of Tomi Romania Black Sea
 380 ST PUBLIUS, ABBOT; sold his estate and goods for benefit of poor; he added every day something to his exercises of penance and devotion; remarkably earnest in avoiding sloth, being sensible of inestimable value of time.
 395 St. Apollo Egyptian hermit founder miracle worker
4th v. St. Bretannio, bishop At Tomis in Scythia; wondrous sanctity and zealous devotion to the Catholic faith;
6th v. St. Maurus With Placid, Benedictines, disciples of St. Benedict
 660 St. Racho  First Bishop of Autun, France
 676 St. Amarinus  bishop of Clermont Benedictine martyr
 676 ST PRAEJECTUS, or PRIX, BISHOP OF CLERMONT, MARTYR; many miracles immediately afterwards recorded at his tomb
 697 St.  Eochod The Apostle of the Picts of Galloway
       St. Artemas teenage Martyr of Pozzuoli
       St. Donatus Martyr with Sabinus and Agape
1048 ST POPPO, ABBOT; visited Jerusalem holy places brought many relics, enriched church of our Lady at Deynze;
       St. Dwynwen she is A Welsh saint “Nothing wins hearts like cheerfulness.”
1366 St. Peter Thomas Carmelite Latin patriarch and papal legate

Mary, Daughter of Both David and Aaron? (I) -
Translation of Our Lady's Shroud and Tomb to Constantinople (455)

The Scriptures strongly emphasize that Christ is of royal descent and the "son of David," but how are we to understand this repeated affirmation? As Julius Africanus, quoted by Eusebius of Caesarea, recalls, "in Israel, the names of generations were recorded according to nature or according to the law: according to nature by the succession of blood lineage, and according to the law, when a man had children in the name of his brother who died without offspring" (Church History I, I, VII).
This explains the two different genealogies in Matthew and Luke, who each consider either the legal ascendance (Luke) or the blood line (Matthew): because the two were equally significant. By distinguishing both, it is clear that Christ is of Davidic ascendance according to the Law, through his foster father Joseph who descended from David both legally (the son of), and by his blood line (begotten by).
Julius Africanus also explains that Joseph's paternal grandmother had two children by two different husbands (Melchi and Mathat), who were consequently uterine brothers: Heli, son of Melchi, who married and died without children, and Jacob, son of Mathat, who married his brother's wife, according to the Levirate law, to give him descendants.
Following this hypothesis, the divergence between the two genealogies in Matthew and Luke is easy to understand.
But what about the blood line of Jesus through his mother Mary?
"He took flesh of the Virgin Mary," says the Creed, but was the Mother of God, whose cousin was Elizabeth,
herself a "descendant of Aaron" (Lk 1: 5), of the line of David, Aaron, or both?
The saints are a “cloud of witnesses over our head”,
showing us that a life of Christian perfection is not impossible.
January 25 - Conversion of Saint Paul the Apostle  
Some people tell you that you cannot pray to the Virgin Mary…
Some people tell you that you cannot pray to the Virgin Mary, no matter how blessed she is, because she died, and that the dead cannot do anything. Notice the contradiction: In this life, everyone agrees that we can pray for one another, but after this life is over, we can’t do that anymore!

Have you not read that on Mount Tabor the transfigured Jesus talked with Moses and Elijah? And have you not read in the Gospel that Jesus said to the Good Thief: “This very night you will be with me in paradise?”

So it was possible for Moses, Elijah and the Good Thief, but not for Mary who is “full of grace”?
The one that all generations must proclaim blessed should not be in God's heaven, only the Good Thief should be? And in the book of Revelation, shouldn't she be in the cortege of those who follow the Lamb wherever he goes?

Hervé Marie Catta La Vierge Marie et les Protestants (The Virgin Mary and Protestants)

Conversion of St. Paul;  Convérsio sancti Pauli Apóstoli, quæ fuit anno secúndo ab Ascensióne Domini.
       The conversion of St. Paul the Apostle, which occurred in the second year after the Ascension of our Lord.

THE Apostle of the Gentiles was a Jew of the tribe of Benjamin. At his circumcision on the eighth day after his birth he received the name of Saul, and being born at Tarsus in Cilicia he was by privilege a Roman citizen. His parents sent him when young to Jerusalem, and there he was instructed in the law of Moses by Gamaliel, a learned and noble Pharisee. Thus Saul became a scrupulous observer of the law, and he appeals even to his enemies to bear witness how conformable to it his life had always been. He too embraced the party of the Pharisees, which was of all others the most severe, even while it was, in some of its members, the most opposed to the humility of the gospel. It is probable that Saul learned in his youth the trade, which he practised even after his apostleship—namely, that of making tents. Later on Saul, surpassing his fellows in zeal for the Jewish law and traditions, which he thought the cause of God, became a persecutor and enemy of Christ. He was one of those who took part in the murder of St Stephen, and by looking after the garments of those who stoned that holy martyr he is said by St Augustine to have stoned him by the hands of all the rest. To the martyr’s prayers for his enemies we may ascribe Saul’s conversion. “If Stephen”, St Augustine adds, “had not prayed, the Church would never have had St Paul.”
As our Saviour had always been represented by the leading men of the Jews as an enemy to their law, it was no wonder that this rigorous Pharisee fully persuaded himself that “he ought to do many things contrary to the name of Jesus of Nazareth”, and his name became everywhere a terror to the faithful, for he breathed nothing but threats and slaughter against them. In the fury of his zeal he applied to the high priest for a commission to arrest all Jews at Damascus who confessed Jesus Christ, and bring them bound to Jerusalem. But God was pleased to show forth in him His patience and mercy. Saul was almost at the end of his journey to Damascus when, about noon, he and his company were on a sudden surrounded by a great light from Heaven. They all saw this light, and being struck with amazement fell to the ground. Then Saul heard a voice which to him was articulate and distinct, though not understood by the rest: “Saul, Saul, why dost thou persecute me?” Saul answered, “Who art thou, Lord?” Christ said, “Jesus of Nazareth, whom thou persecutest. It is hard for thee to kick against the goad.” In other words, by persecuting My church you only hurt yourself.
Trembling and astonished, he cried out, “Lord, what wilt thou have me to do Christ told him to arise and proceed on his journey to his destination, where he would learn what was expected of him. When he got up from the ground Saul found that though his eyes were open he could see nothing. He was led by the hand like a child to Damascus, and was lodged in the house of a Jew named Judas, and there he remained three days, blind, and without eating or drinking.

There was a Christian in Damascus much respected for his life and virtue, whose name was Ananias. Christ appeared to this disciple and commanded him to go to Saul, who was then in the house of Judas at prayer. Ananias trembled at the name of Saul, being no stranger to the mischief he had done in Jerusalem, or to the errand on which he had travelled to Damascus. But our Redeemer overruled his fears, and charged him a second time to go, saying, “Go, for he is a vessel of election to carry my name before Gentiles and kings and the children of Israel: and I will show him how much he has to suffer for my name.”
  Saul in the meantime saw in a vision a man entering, and laying his hands upon him to restore his sight. Ananias arose, went to Saul, and laying his hands upon him said, “Brother Saul, the Lord Jesus, who appeared to thee on thy journey, hath sent me that thou mayest receive thy sight, and be filled with the Holy Ghost.” Immediately something like scales fell from his eyes, and he recovered his sight. Ananias went on, “The God of our fathers hath chosen thee that thou shouldst know His will and see the Just One and hear the voice from His mouth: and thou shalt be His witness to all men of what thou hast seen and heard. Why dost thou tarry? Arise, be baptized and washed from thy sins, invoking the name of the Lord.”
Saul arose, was baptized, and ate. He stayed some days with the disciples at Damascus, and began immediately to preach in the synagogues that Jesus was the Son of God, to the great astonishment of all that heard him, who said, “Is not this he who at Jerusalem persecuted those who called on the name of Jesus, and who is come hither to carry them away prisoners?”
 Thus a blasphemer and a persecutor was made an apostle, and chosen to be one of the principal instruments of God in the conversion of the world.
St Paul can never have recalled to mind this his conversion without the deepest gratitude and without extolling the divine mercy. The Church, in thanksgiving to God for such a miracle of His grace and to propose to penitents a perfect model of true conversion, has instituted this festival, which was for some time a holiday of obligation in most churches in the West; and we find it particularly mentioned as such in England in the thirteenth century, an observance possibly introduced by Cardinal Langton.
It is difficult to assign any reason for the keeping of a feast of the conversion of St Paul on this particular day. The earliest text of the “Hieronymianum” mentions on January 25, not the conversion, but the “translation of St Paul”. The translation in question could hardly be other than the bringing of the relics of the apostle to his own basilica after their sojourn of nearly a century in their resting-place ad Catacumbas. But this commemoration of St Paul on January 25 does not appear to be a Roman feast. There is no mention of it either in the early Gelasian or Gregorian sacramentaries. On the other hand, we find a proper Mass in the Missale Gothicum, and the festival is entered in the martyrologies of Gellone and Rheinau. Some texts, like the Berne MS. of the Hieronymianum, show traces of a transition from “translation” to “conversion”. The calendar of the English St Willibrord, written before the year 717, has the entry, Conversio Pauli in Damasco; while the Martyrologies of Oengus and Tallaght (both early ninth century) refer explicitly to baptism and conversion.
See the Acts of the Apostles, chaps. ix, xxii and xxvi. For the translation of St Paul’s remains from St Sebastian’s to his basilica, see De Waal in the Römische Quartalschrift, 1901, pp. 244 seq., and Styger, Il monumento apostolico della Via Appia (1917). For a reference to the feast, see Christian Worship (1919), p. 281, where Mgr Duchesne points out that the Mass for Sexagesima Sunday is really in honour of St Paul. And cf. CMH., pp. 61—62, and Analecta Bollandiana, vol. xlv (1927), pp. 306—307.  

Paul’s entire life can be explained in terms of one experience—his meeting with Jesus on the road to Damascus. In an instant, he saw that all the zeal of his dynamic personality was being wasted, like the strength of a boxer swinging wildly. Perhaps he had never seen Jesus, who was only a few years older. But he had acquired a zealot’s hatred of all Jesus stood for, as he began to harass the Church: “...entering house after house and dragging out men and women, he handed them over for imprisonment” (Acts 8:3b). Now he himself was “entered,” possessed, all his energy harnessed to one goal—being a slave of Christ in the ministry of reconciliation, an instrument to help others experience the one Savior.
One sentence determined his theology: “I am Jesus, whom you are persecuting” (Acts 9:5b). Jesus was mysteriously identified with people—the loving group of people Saul had been running down like criminals. Jesus, he saw, was the mysterious fulfillment of all he had been blindly pursuing.

From then on, his only work was to “present everyone perfect in Christ. For this I labor and struggle, in accord with the exercise of his power working within me” (Colossians 1:28b-29). “For our gospel did not come to you in word alone, but also in power and in the Holy Spirit and [with] much conviction”
(1 Thessalonians 1:5a).

Paul’s life became a tireless proclaiming and living out of the message of the cross: Christians die baptismally to sin and are buried with Christ; they are dead to all that is sinful and unredeemed in the world. They are made into a new creation, already sharing Christ’s victory and someday to rise from the dead like him. Through this risen Christ the Father pours out the Spirit on them, making them completely new.
So Paul’s great message to the world was: You are saved entirely by God, not by anything you can do. Saving faith is the gift of total, free, personal and loving commitment to Christ, a commitment that then bears fruit in more “works” than the Law could ever contemplate.
Comment:  Paul is undoubtedly hard to understand. His style often reflects the rabbinical style of argument of his day, and often his thought skips on mountaintops while we plod below. But perhaps our problems are accentuated by the fact that so many beautiful jewels have become part of the everyday coin in our Christian language (see quote, below).
Quote:  “Love is patient, love is kind. It is not jealous, [love] is not pompous, it is not inflated, it is not rude, it does not seek its own interests, it is not quick-tempered, it does not brood over injury, it does not rejoice over wrongdoing but rejoices with the truth. It bears all things, believes all things, hopes all things, endures all things”
(1 Corinthians 13:4-7). 
1st v St. Ananias II the birthday of; Missionary; martyr Feb 25 feast day; patron of St. Paul;
 Apud Damáscum natális sancti Ananíæ, qui fuit discípulus Dómini, et eúndem Paulum Apóstolum baptizávit.  Ipse autem, cum Damásci, et Eleutherópoli, alibíque Evangélium prædicásset, tandem, sub Licínio Júdice, nervis cæsus et laniátus, ac lapídibus oppréssus, martyrium consummávit.
       At Damascus, the birthday of St. Ananias, who was a disciple of our Lord, and baptized the apostle Paul.  After he had preached the Gospel at Damascus, Eleutheropolis, and elsewhere, he was scourged under the judge Licinius, had his flesh torn, and lastly being overwhelmed with stones, ended his martyrdom. 

A Christian in the city of Damascus, Ananias was commanded by Christ in a vision to seek out Saul, the future Paul, who had staggered his way into the city following his dramatic encounter with the Lord on the road to Damascus. Finding Saul blind, Ananias cured him and baptized him. After seeing Paul start his missionary work, Ananias went to Eleutheropolis, where he was martyred for the faith.
363 St. Juventius & Maximus Martyred imperial guards to Emperor Julian the Apostate
 Antiochíæ sanctórum Mártyrum Juventíni et Máximi, qui, sub Juliáno Apóstata, martyrio coronáti sunt; in quorum die natáli sanctus Joánnes Chrysóstomus sermónem ad pópulum hábuit.
      At Antioch, in the time of Julian the Apostate, the holy martyrs Juvenius and Maximus, who were crowned with martyrdom.  On their birthday, St. John Chrysostom preached a sermon to his people.
When they protested the emperor’s edicts on the veneration of relics, they were arrested, scourged, and beheaded at Antioch, Syria. St. John Chrysostom wrote their eulogy.
THESE martyrs were two officers of distinction in the foot-guards of Julian the Apostate. When he was on the march in his campaign against the Persians, they let fall at table certain free reflections on the impious laws made against the Christians, wishing rather for death than to see the profanation of holy things. The emperor being informed of this, sent for them, and finding that they could not be prevailed upon to retract what they had said or to sacrifice to idols, he confiscated their estates, ordered them to be scourged, and some days after had them beheaded in prison at Antioch, January 25, 363. Christians, at the risk of their lives, stole away the bodies, and after the death of Julian, who was slain in Persia on June 26 following, erected a magnificent tomb to do them honour. On their festival Chrysostom delivered a panegyric, in which he says of these martyrs: “They support the Church as pillars, defend it as towers and are as unyielding as rocks. Let us visit them frequently, let us touch their shrine and embrace their relics with confidence, that we may obtain from thence some benediction. For as soldiers, showing to the king the wounds which they have received in his battles, speak with confidence, so they, by a humble representation of their past sufferings for Christ, obtain whatever they ask of the King of Heaven.”
The scanty details recorded concerning these martyrs are mainly furnished by St John Chrysostom’s panegyric. In the above quoted passage, which Butler has translated very freely, the orator rather quaintly pictures them pleading before the throne of God by holding up before Him in their hands the heads which had been cut off. Severus of Antioch, in a hymn composed in their honour, mentions a third martyr, Longinus, who perished in their company (Patrologia Orientalis, vol. vii, p. 611). See also the Acta Sanctorum for January 25 and cf. Delehaye, Les origines du culte… (1933), p. 196, and Les passions des martyrs pp. 228 and 230.   
380 St. Bretannion Bishop of Tomi Romania Black Sea
He was exiled by Emperor Valens  for opposing the Arian heresy. The people of Tomi, however, forced the emperor to restore him to his see.

380 ST PUBLIUS, ABBOT; sold his estate and goods for benefit of poor; he added every day something to his exercises of penance and devotion. He was also remarkably earnest in avoiding sloth, being sensible of the inestimable value of time.
ST Publius is honoured principally by the Greeks. He was the son of a senator in Zeugma upon the Euphrates, and sold his estate and goods for the benefit of the poor. Though he lived at first as a hermit, he afterwards became the ruler of a numerous community. He allowed his monks no other food than vegetables and very coarse bread; they drank nothing but water, and he forbade cheese, grapes, vinegar and even oil, except from Easter to Whitsuntide. To remind himself of the need of a continual advance in fervour, he added every day something to his exercises of penance and devotion. He was also remarkably earnest in avoiding sloth, being sensible of the inestimable value of time. Theodoret tells us that the holy abbot founded two congregations, the one of Greeks, the other of Syrians, each using their own tongue in the divine offices and Holy Mysteries. St Publius seems to have died about the year 380.
We know little or nothing of St Publius beyond what is recorded of him by Theodoret in his book Philotheus. See the Acta Sanctorum for January 25; and Delehaye, Synaxarium Ecclesiae Constantinopolitanae, pp. 423—424. 
395 St. Apollo Egyptian hermit; founder; miracle worker
Apollo was born in Egypt and spent forty years in the desert region around Thebes. He then founded a community of monks in Hermopol, Egypt, ultimately numbering five hundred, and became their abbot. Apollo was eighty years old when he made this foundation. He was noted for his miracles.

AFTER passing many years in a hermitage, Apollo, who was then close upon eighty years old, formed and governed a community of many monks near Hermopolis. They all wore the same coarse white habit, all received holy communion every day, and the venerable abbot made them also a daily exhortation for the profit of their souls. In these he insisted often on the evils of melancholy and sadness, saying that cheerfulness of heart is necessary amidst our tears of penance as being the fruit of charity, and requisite to maintain the spirit of fervour. He himself was known to strangers by the joy of his countenance. He made it his constant petition to God that he might know himself and be preserved from the subtle illusions of pride. It is said that on one occasion, when the devil quitted a possessed person at his command, the evil spirit cried out that he was not able to withstand his humility. Many astonishing miracles are recorded of him, of which perhaps the most remarkable was a continuous multiplication of bread, by which in a time of famine not only his own brethren but the whole surrounding population were sustained for four months. The saint received a visit from St Petronius, afterwards bishop of Bologna, in 393, but this, it would seem, must have been at the very end of his life, when he was over ninety years old.
For our knowledge of St Apollo we are mainly indebted to a long section of the Historia Monachorum, which was formerly regarded as forming part of the Lausiac History of Palladius, but which is now recognized as a separate work, probably written in Greek by the Archdeacon Timotheus of Alexandria. An English translation from the ancient Syriac version has been published by Sir E. A. Wallis Budge in the work entitled The Book of Paradise of Palladius (1904), vol. i, pp. 520—538. The Greek text had been edited by Preuschen in his Palladius und Rufinus (1897). See also the Acta Sanctorum for January 25; and P. Cheneau, Les Saints d’Égypte (1923), vol. i, pp. 218—225. 
4th v. St. Bretannio, bishop At Tomis in Scythia; wondrous sanctity and zealous devotion to the Catholic faith;
 Tomis, in Scythia, sancti Bretanniónis Epíscopi, qui mira sanctitáte et cathólicæ fídei zelo, sub Ariáno Imperatóre Valénte, cui fórtiter réstitit, in Ecclésia flóruit.
       At Tomis in Scythia, St. Bretannio, bishop, who worked in the Church shewing great sanctity and zeal for the Catholic faith, and was at the same time bravely opposed to the Arian emperor Valens.
In the reign of the Arian Emperor Valens, whom he fearlessly opposed, he flourished in the Church in wondrous sanctity and zealous devotion to the Catholic faith.  Saint Bretannio (Bretanion, Vetranio, Vetranion) a bishop of Tomi (today Constanţa, Romania) during the fourth century. Of Cappadocian origin, he occupied the see of Tomi from 360.

According to Sozomen, during the campaign against the Goths in this region, the emperor Valens stopped at Tomi and urged the populace to convert to Arianism and reject the Nicene Creed. Bretannio spoke out against this and for this he was exiled. However, due to public outcry over the bishop’s exile, he was allowed to return.

Basil the Great requested of the ruler of Scythia Minor, Junius Soranus (Saran), that he should send him the relics of saints of that region. Basil was sent the relics of Sabbas the Goth in Caesarea, Cappadocia, in 373 or 374 accompanied by a letter, the 'Epistle of the Church of God in Gothia to the Church of God located in Cappadocia and to all the Local Churches of the Holy Universal Church'. The sending of Sabbas' relics and the writing of the actual letter has been attributed to Bretannio. This letter is the oldest known writing to be composed on Romanian soil and was written in Greek.

He may have represented Tomi at the council held in Constantinople in 381, but his name may have been confused with the name of the bishop Gerontius (Terentius) of Tomi, who may have been the actual participant at this council. Baronio, in compiling his martyrology, seems to have arbitarirly assigned him the feast day of January 25.

6th v. St. Maurus With Placid, Benedictines, disciples of St. Benedict
Maurus was the son of a Roman noble. At the age of twelve he became St. Benedict’s assistant and possibly succeeded him as abbot of Subiaco Abbey in 525 . Pope St. Gregory I the Great wrote of Maurus and Placid in his Dialogues. In liturgical art, Maurus is depicted saving Placid from drowning. Their cult is now restricted to local calendars.

660 St. Racho  First Bishop of Autun, France
under the Franks. He is also listed as Ragnobert. It is believed that St. Leodegarius was his successor

676 St. Amarinus  bishop of Clermont Benedictine martyr.
companion of St. Priest, or Praejectus. Amarinus was bishop of Clermont, France.
The valley of Saint Amarian in Alsace, France, is named in his honor.

676 ST PRAEJECTUS, or PRIX, BISHOP OF CLERMONT, MARTYR; many miracles immediately afterwards were recorded at his tomb
 Arvérnis, in Gállia, sanctórum Præjécti Epíscopi, et Amaríni, Abbátis Cloroangiénsis; qui ambo a procéribus ejúsdem urbis passi sunt.
       In the Auvergne in France, the Saints Praejectus, bishop, and Amarinus, abbot of Doroang, who were murdered by the leading men of that city.
THE episcopal see of Auvergne in the early days was honoured with many holy bishops, of whom the Christian poet, St Sidonius Apollinaris, was one of the most famous. Later on the title of bishops of Auvergne was changed into that of Clermont, from the city of this name. St Praejectus (called in France variously Priest, Prest, Preils and Prix) was a native of Auvergne, trained up in the service of the Church under the care of St Genesius, Bishop of Auvergne, well skilled in plainsong, in Holy Scripture and church history. About the year 666 he was called by the voice of the people, seconded by Childeric II, King of Austrasia, to the episcopal dignity, upon the death of Felix, Bishop of Auvergne.
Partly by his own ample patrimony, and partly through the liberality of Genesius, Count of Auvergne, he was enabled to found several monasteries, churches and hospitals; so that distressed persons in his extensive diocese were provided for, and a spirit of religious fervour reigned. This was the fruit of the unwearied zeal, assiduous exhortations and admirable example of the holy prelate, whose learning, eloquence and piety are greatly extolled by his contemporary biographer. Praejectus restored to health St Amarin, the abbot of a monastery in the Vosges, who was afterwards his companion in martyrdom.
As the result of an alleged outrage by Hector, the Patricius of Marseilles—an incident very differently recounted by writers of different sympathies—Hector, after a visit to court, was arrested and executed by Childeric’s orders. One Agritius, imputing his death to the complaints carried to the king by St Praejectus, thought to avenge him by organizing a conspiracy against him. With twenty armed men he met the bishop as he returned from court at Volvic, two leagues from Clermont, and first slew the abbot St Amarin, whom the assassins mistook for the bishop. St Praejectus, perceiving their design, courageously stepped forward, and was stabbed by a Saxon named Radbert. The saint, receiving this wound, said, “Lord, lay not this sin to their charge, for they know not what they do”. Another of the assassins clove his head with a sword, and scattered his brains. This happened in 676, on January 25. The veneration Gallican churches paid to the memory of this martyr began from the time of his death, and many miracles immediately afterwards were recorded at his tomb.
The text of the Life of St Praejectus has in modern times been edited and carefully annotated by B. Krusch in MGH., Scriptores Merov., vol. v, pp. 212—248. Krusch is of opinion that, though the author does not seem to have known the saint personally, he was a contemporary, and probably a monk of Volvic in Puy-de-Dome. It is one of the most trustworthy and interesting of Merovingian hagiographical documents. The greater part of the relics of St Praejectus were afterwards translated to the abbey of Flavigny in Burgundy. See also Acta Sanctorum for January 25; and Duchesne, Fastes Épiscopaux, vol. ii, pp. 37—38.  
697 St.  Eochod The Apostle of the Picts of Galloway.
Scotland. He was one of the twelve chosen by St. Columba to evangelize northern Britain.

St. Artemas teenage Martyr of Pozzuoli
Italy. He is traditionally described as a teenage boy in the Roman Empire who was stabbed to death with iron pens by pagan school classmates.  This legend is doubtful, but Artemas was martyred at Pozzuoli, near Capua, in the fifth century, perhaps earlier.
WE may fairly be satisfied that St Artemas has a just claim to be honoured as a saint, He was depicted and his name was inscribed in the mosaics which adorned the cupola of the ancient basilica of San Prisco near Capua. These mosaics, now unfortunately destroyed, were believed to date from about the year 500. We know also from the “Hieronymianum” that St Artemas was venerated, and is supposed to have suffered, at Pozzuoli, which is not very far from Capua. Beyond this we have no trustworthy information. But at a late date a story seems to have been connected with his name that Artemas, though hardly more than a boy himself, was teaching other boys, that he was denounced as a Christian, and that he was stabbed to death by his pupils with their styluses (sharp-pointed instruments used for writing on wax tablets). But this story is also told of St Cassian of Imola, and still earlier of St Mark of Arethusa; and there can be little doubt that it has been borrowed from these sources and adapted to St Artemas in default of any more authentic details concerning him.

See the Acta Sanctorum for January 25; and Pio Franchi de’ Cavalieri in Studi e Testi, vol. ix, p. 68
St. Donatus Martyr with Sabinus and Agape;
 Item sanctórum Mártyrum Donáti, Sabíni et Agapis.       Also, the holy martyrs Donatus, Sabinus, and Agape.
Nothing is known of their martyrdom.
1048 ST POPPO, ABBOT; visited holy places at Jerusalem brought away many relics, enriched the church of our Lady at Deynze;
 Marciánis, in Gállia, sancti Poppónis, Presbyteri et Abbátis, miráculis clari.
       At Marchiennes in France, St. Poppo, priest and abbot, renowned for his miracles.

ST Poppo was born in Flanders in 978, and was brought up by a most virtuous mother, who died a nun at Verdun. In his youth he served for some time in the army; but even in the world he found meditation and prayer to be sweeter than all the delights of the senses, and he renounced his profession and the marriage arranged for him. He previously visited the holy places at Jerusalem and brought away many relics, with which he enriched the church of our Lady at Deynze. He also made a pilgrimage to Rome, and some time after took the monastic habit at St Thierry’s, near Rheims. Richard, Abbot of Saint-Vanne, one of the great monastic reformers of the age, met Poppo about the year 1008, and found in him a man singularly well fitted to assist him in this work. Not without great difficulty he managed to get Poppo transferred to his own monastery, and then used him to restore observance in several abbeys, Saint-Vaast at Arras, Beaulieu, and others. St Poppo, who gradually became independent of Richard of Saint-Vanne, seems, on being appointed abbot of Stavelot, to have acted as a sort of abbot general to a whole group of monasteries in Lotharingia. In these he was revered and preserved admirable discipline. He was much esteemed by the emperor, St Henry II, and he seems in many political matters to have given him prudent counsel. He died at Marchiennes on January 25 in 1048, at seventy. St Poppo received the last anointing at the hands of Everhelm, Abbot of Hautmont, who afterwards wrote his life, or, more correctly, revised the longer biography composed by the monk Onulf.
A critical edition of the life which we owe to Onulf and Abbot Everhelm is to be found in the folio series of MGH., Scriptores, vol. xi, pp. 291—316. See also the Acta Sanctorum for January 25 Cauchie in the Biographie Nationale, vol. xviii, pp. 43 seq.; and a sketch by M. Souplet, St Poppon de Deynse (1948).  
St. Dwynwen she is A Welsh saint “Nothing wins hearts like cheerfulness.”
credited with the saying: “Nothing wins hearts like cheerfulness.” A member of the family of Brychan of Brecknock, she is venerated throughout Wales and Cornwall, England.

1366 St. Peter Thomas b.1305  Carmelite Latinpatriarch and papal legate.
Peter was born in Gascony, France and joined the Carmelites while still a young man. In 1342 he was appointed procurator of the order and, from Avignon, he oversaw the organization and government of the Carmelites. As Avignon was then the seat of the popes, he entered into their service, attracting papal attention because of his skills as a preacher and his elo­quence. Named to the papal diplomatic service, he held the post of papal legate to Genoa, Milan, and Venice, and was appointed bishop of Patti and Lipari in 1354, bishop of Coron in 1359, archbishop of Candia in 1363, and titular Patriarch of Constantinople in 1364.
At the behest of Pope Urban V, he journeyed to Serbia, Hungary, and Constantinople in an effort to organize a crusade against the Turks. He took part in a military operation against Alexandria, Egypt, in 1365 during which he was severely wounded. He died from his injuries at Cyprus a few months later. While never formally canonized, his feast was permitted to the Carmelites in 1608.