119 St. Secundus Martyred
Roman patrician (noble man) also serving Roman imperial army Theben
Legion
In urbe Asténsi
sancti Secúndi Mártyris. In
the town of Asti, St. Secundus, martyr.
Condemned for being a
Christian, he was put to death at Asti under Emperor Hadrian.
Secundus of Asti M
(RM); feast day celebrated some places on March 30. Saint Secundus was
a patrician of Asti, Piedmont,
Italy, and a subaltern officer
in the imperial army. He was beheaded at Asti under Hadrian, but is remembered
as one of the martyrs of the Theben Legion (Benedictines, Tabor). In
art, he is portrayed as a young warrior with a horse and is sometimes
shown with SS.
Maurice and Exuperius (Roeder).
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311 St. Pastor Martyr with
Victorinus and five companions at Nicomedia
Nicomedíæ pássio sanctórum
Mártyrum Pastóris, Victoríni et Sociórum.
At Nicomedia, the passion of the
holy martyrs Pastor, Victorinus, and their companions.
Pastor, Victorinus & Comp. MM (RM). A group of seven martyrs
who suffered at Nicomedia under Galesius (Benedictines).
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327 Jonas, Barachisius
and Comp under Sassanian King Shapur II MM (RM) (also known as Jonah
and Berikjesu)
In Pérside
sanctórum Monachórum et Mártyrum Jonæ et
Barachísii fratrum, sub Rege Persárum Sápore.
Ex ipsis Jonas, préssus in cóchlea, confráctis óssibus,
médius disséctus est; Barachísius autem, opplétis
fáucibus pice ardénti suffocátus.
In Persia, the holy martyrs Jonas and Barachisius, under the Persian
king Sapor. Jonas was put under the pressure of a vice, his bones
broken, and cut asunder; Barachisius was suffocated by burning pitch
being poured into his throat.
327 SS. JONAS AND BARACHISIUS, Martyrs
WE are able to quote here from what purport to be the genuine
acts of the martyrs SS. Jonas and Barachisius, compiled by an eye-witness
called Isaias, an Armenian in the service of King Sapor II. The Greek
versions contain certain additions and interpolations, but the original
Syriac text has been published by Stephen Assemani and by Bedjan.
In the eighteenth year of his reign, Sapor or Shapur,
King of Persia, began a bitter persecution of Christians. Jonas and
Barachisius, two monks of Beth-Iasa, hearing that several Christians
lay under sentence of death at Hubaham, went thither to encourage and
serve them. Nine of the number received the crown of martyrdom. After
their execution, Jonas and Barachisius were apprehended for having exhorted
them to persevere and to die. The president began by appealing to the two
brothers, urging them to obey the King of Kings, i.e. the Persian monarch,
and to worship the sun. Their answer was that it was more reasonable to
obey the immortal King of Heaven and earth than a mortal prince. Barachisius
was then cast into a narrow dungeon, whilst Jonas was detained and commanded
to sacrifice. He was laid flat on the ground, face downwards, with a
sharp stake under the middle of his body, and beaten with rods. The martyr
continued all the time in prayer, so the judge ordered him to be placed
in a frozen pond but this also was without effect. Later on the same day
Barachisius was summoned and told that his brother had sacrificed. The martyr
replied that he could not possibly have paid divine honours to fire, a creature,
and spoke so eloquently of the power and infinity of God that the Magians
in astonishment said to one another that if he were permitted to speak in
public he would draw many to Christianity. They therefore decided for the
future to conduct their examinations by night. In the meantime they tortured
him too.
In the morning Jonas was brought from his pool and asked whether
he had not spent a very uncomfortable night. “No”, he replied. “From the
day I came into the world I never remember a more peaceful night, for
I was wonderfully refreshed by the memory of the sufferings of Christ.”
The Magians said, “Your companion has renounced” but the martyr, interrupting
them, exclaimed, “know that he long ago
renounced the Devil and his angel”. The judges warned him to beware lest
he perish abandoned by God and man, but Jonas retorted, “If you possess your
vaunted wisdom judge whether it is not wiser to sow corn rather than to
hoard it. Our life is seed, sown to rise again in the world to come, where
it will be renewed by Christ in immortal life.”
He continued to defy his tormentors, and after further tortures
he was squeezed in a wooden press till his veins burst, and finally his
body was divided piecemeal with a saw and the mangled segments thrown
into a cistern. Guards were appointed to watch the relics lest the Christians
should steal them away.
Jonas having been thus disposed of, Barachisius was once more
advised to save his own body. His reply was: “This body I did not frame,
neither will I destroy it. God who made it will restore it, and will
judge you and your king.” So he was again subjected to torments, and
was finally killed by having hot pitch and brimstone poured into his mouth.
Upon receiving news of their death, an old friend bought the martyrs’
bodies for five hundred drachmas and three silk garments, promising
never to divulge the sale.
The Syriac text may be
found in S. E. Assemani, Acta Sanctorum
Martyrum, Orientalium, vol. i, with a Latin translation. Bedjan
in the last century re-edited the text, without a translation, in his
Acta Martyrum et Sanctorum,,
vol. ii. The Greek version was first printed by Delehaye in the Analecta Bollandiana, vol. xxii (1903),
pp. 395—407, and subsequently with a Latin translation in vol. ii of
the Patrologia Orientalis,
pp. 421—439. The account given in the synaxaries is also of some value
see Delehaye’s edition of the Synax.
Constant., cc. 567—570.
In the 18th year of
his reign, the Sassanian King Shapur II began a vicious persecution against
the Christians in Persia. He cast many into prison, and two brothers
of the city of Beth-Asa decided, in spite of the danger, to visit and comfort
them in their last hours of torment and death. The two men were arrested
for this, and brought to trial. We are lucky that the eyewitness accounts
of their martyrdom with nine other Christians survive. The judge told
them they must venerate the King of Persia and also the sun, the moon,
fire and water. They answered him that only a fool would worship a mortal
man rather than the immortal king of heaven.
At the advice of the
Magians, the brothers were separated, and Barachisius was cast into
a very narrow close dungeon. Jonas was detained. When he still refused
to sacrifice to the elements, the tortures began. While he was beaten
with clubs and having a stake under his navel, he managed yet to praise
God. Next he was set in a frozen pond, and left to die.
After Shapur has a
nap and dinner, he called for Barichisius and cruelly told him his brother
had sacrificed. The martyr said it was impossible, and spoke so powerfully
about the Holy Trinity that all were astonished. The authorities declared
that future interrogations should be held under the wrap of night lest
many be converted to Christianity. Nevertheless, Barichisius was also
tortured. Red-hot iron plates and hammers were placed under each arm,
and he was told: "If you shake off either of these, by the king's fortune,
you deny Christ." He meekly replied: "I fear not your fire; nor shall
I throw off your instruments of torture. I beg you to try without delay
all your torments on me. He who is engaged in combat for God is full of
courage." So, they invented new torments: Melted lead was dropped into
his nostrils and eyes, then he was thrown into a cell where he was hung
by one foot.
They found Jonas still
alive the next morning and attempted to undermine his faith, too, by
saying his brother had renounced Christ.
The martyr, interrupting
them, answered:
"I
know that long ago he renounced the devil and his angels."
The Magians urged:"Take
care lest you perish, abandoned both by God and man."
Jonas replied:
"If
you are really wise, as you boast, judge if it be not better to sow
the corn than to keep it hoarded up.
Our life is a seed sown to rise again in the world to come,
when it will be renewed by Christ in immortal light."
The Magians said,
"Your books have drawn many aside."
Jonas answered:
"They
have indeed drawn many from worldly pleasures. When a servant of Christ
is in his sufferings inebriated with love from the passion of his Lord,
he forgets the transitory state of this short life, its riches, estates,
gold, and honors; regulars of kings and princes, lords and noblemen, where
all eternity is at stake, he desires nothing but the sight of the only true
King, whose empire is everlasting, and whose power reaches to all ages."
Thereafter, the two saints
were barbarously put to death. After hideous tortures (including the
severing of his fingers, toes, tongue, and scalp; burning in boiling
pitch), Jonah's mangled body was placed in a wine-press, and the saint
was crushed to death. Even when he was dead, they continued. His body
was sawed into pieces and thrown into a dry cistern, which was guarded
to prevent other Christians from stealing the relics.
Barichisius was treated
with equal brutality. Hundreds of reeds were cut into sharp splinters
and inserted into his flesh. Then Barichisius was rolled along the ground,
so that the long splinters pierced him deeply. As he endured the hideous
pain, the judge called out that he could still save himself. Barachisius
replied,
"God,
the maker of this body, will restore it; and he will judge you and your
king."
And so he joined his brother
in death when burning pitch was poured down his throat
Upon the news of their
death, Abtusciatus, an old friend, came and purchased their bodies for
five hundred drachmas and three silk garments, binding himself also by
oath never to divulge the sale. The acts are closed by these words:
"This
book was written from the mouths of witnesses, and contains the acts
of the saints, Jonas, Barachisius, and others, martyrs of Christ, who by
his succor fought, triumphed, and were crowned, in whose prayers we beg
place may be found, by Esaias, son of Adabus of Arzun, in Armenia, of
the troop of royal horse-men, who was present at their interrogatories
and tortures, and who wrote the history of their conflicts."
These authentic acts
were originally written in Chaldaic (Attwater, Attwater2, Benedictines,
Bentley, Husenbeth).
MARCH XXIX.
SS. JONAS, BARACHISIUS, AND THEIR COMPANIONS, MARTYRS.
From their genuine acta complied by Esalas, a noble Armenian knight in the
troops of kings Sapor, an eye witness; published in the original Chaldale,
by Stephen Assemani Act. Mart. Orinte. t. I. p. 211. They were much adulterated
by the Greeks in Metaphastes. Ruinart and Tillemont think Sapor raised
no persecution before his fortieth year: but Assemani proves from these acts,
and several other monumenta a persecution in his eighteenth year. See
Praef. Gen, and p. 214, app.
A.D. 327
KING Sapor, in the eighteenth year of his reign, raised a bloody persecution
against the Christians, and demolished their churches and monasteries. Jonas
and Barachisius, two brothers of the city Beth-Asa, hearing that several
Christians lay under sentence of death at Hubaham, went thither to encourage
and serve them. Nine of that number received the crown of martyrdom.
After their execution, Jonas and Barachisius were apprehended for having
exhorted them to die. The president mildly entreated the two brothers to
obey the king of kings, meaning the king of Persia, and to worship the sun,
moon, fire, and water. Their answer was that it was more reasonable to obey
the immortal King of heaven and earth than a mortal prince. The Magians
were much offended to hear their king called mortal. By their advice the
martyrs were separated, and Barachisius was cast into a very narrow close
dungeon. Jonas they detained with them, endeavoring to persuade him to sacrifice
to fire, the sun, and water. The prince of the Magians, seeing him inflexible,
caused him to be laid flat on his belly with a stake under his navel, and
to be beaten both with knotty clubs and with sods. The martyr
all the time continued in prayer, saying: "I thank you,
1) God of our father Abraham. Enable me; I beseech you, to offer to
you acceptable holocausts. One thing I have asked of the Lord: this
will I seek after. The sun moon, fire, and water I renounce I believe and
confess the Father Son, and Holy Ghost." The judge ordered him next to beset
in a frozen pond, with a cord tied to his foot. After supper,
and a short nap, he sent for Barachisius, and told him his brother had sacrificed.
The martyr said it was impossible that he should have paid divine honors
to fire, and a vile creature, and spoke much on the immensity and power of
God, and with such eloquence and force that the Magians were astonished to
hear him, and said one to another, that if he were permitted to speak in
public, he would draw over many from their religion. Whereupon they concluded
for the future to hold his interrogations in the night. In the mean time
they caused two red-hot iron plates, and two red-hot hammers, to be applied
under each arm, anti said to him: "If you shake off either of these, by the
king's fortune, you deny Christ." He meekly replied: I fear not your
fire nor shall I throw off your instruments of torture. I beg
you to try without delay all your torments on me. He who is engaged in combat
for God is full of courage." `They ordered melted lead to be dropped into
his nostrils into eyes; and trust he should then be carried to prison, and
there hung up by one foot. Jonas, after this, being brought out of his pool,
the Magians said to him: "How do you find yourself this morning? We
imagine you passed the last night ott verry uncomfortably."
I psalm xxvi 4.
" No," replied Jonas. "from the day I came into the world, I never
remember a night more sweet and agreeable for I was wonderfully refreshed
by the remembrance of Christ's sufferings.” The Magians said: "Your companion
hath renounced." The martyr, interrupting them, answered: "1 know that
he hath long ago renounced the devil and his angels" The Magians urged:"Take
care lest you perish, abandoned both by God, and man." Jonas replied: "If
you are really wise, as you boast, judge if it be not better to sow the corn
than to keep it hoarded up. Our life is a seed sown to rise again in
the world to come, when it will be renewed by Christ in immortal light."
The Magians said:“Your books have drawn many aside." Jonas answered: “They
have indeed drawn many from worldly pleasures. When a servant of Christ is
in his sufferings inebriated with love from the passion of his Lord, he forgets
the transitory state of this short life, its riches, estates, gold, and honors;regardless
of kings and princes, lords and noblemen, where an eternity is at stake,
he desires nothing but the sight of the only true King, whose empire is everlasting,
and whose power reaches to all ages." The judges commanded all his fingers
and toes to be cut off, joint by joint, and scattered about. Then they said
to him" Now wait the harvest to reap other hands from this seed." To whom
he said: "Other hands I do not ask. God is present, who first framed me,
and who will give me new strength." After this, the skin was torn off
the martyr's head, his tongue was cut out, and he was thrown into a vessel
of boiling pitch; but the pitch by a sudden ebullition running over, the
servant of God was not hurt by it. The judges next ordered him to be squeezed
in a wooden press till his veins, sinews, and fibers burst. Lastly,
his body was sawn with an iron saw, and, by pieces, thrown into a dry cistern.
Guards were appointed to watch the sacred relics, lest Christians should
steal them away. The judges then called upon Barachisius to spare
his own body. To whom he said: “This body 1 did not frame, neither will I
destroy it. God its maker will again restore it and will judge you and your
king." Hormisdatscirus, turning to Maharnarsces, said: By our delays we affront
the king. These men regard neither words nor torments." They therefore agreed
that he should be beaten with sharp-pointed rushes; then that splinters of
reeds should be applied to his body, and by cords strait drawn and pulled,
should be pressed deep into his flesh, and that in this condition his body,
pierced all over with sharp spikes, armed like a porcupine, should be rolled
on the ground. After these tortures, he was put into the screw or press,
and boiling pitch and brimstone were poured into his mouth. By this last
torment he obtained a crown equal to that of his brother. Under their most
exquisite tortures they thought they bought heaven too cheap. Upon
the news of their death,Abtusciatus, an old friend, came and purchased their
bodies for five hundred drachms and three silk garments, binding himself
also by oath never to divulge the sale. The acts are closed by these words:
"This book was written from the mouths of witnesses, and contains the acts
of the saints, Jonas, Barachisius, and others, martyrs of Christ, who by
his succor fought, triumphed, and were crowned, in whose prayers we beg place
may be found, by Esaias, son of Adabus of Arzun, in Armenia, of the troop
of royal horsemen, who was present at their interrogatories and tortures,
and who wrote the history of their conflicts." They were crowned on
the 29th of the moon 1 December. This was the 24th of that
month, in the year of Christ 327, of Sopar II. The 18th. The Roman
Martyrology mentions them on the 29th of March.
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362 Cyril of Heliopolis
deacon M & Mark BM (AC)
Heliópoli,
apud Líbanum, sancti Cyrílli, Diáconi et Mártyris,
cujus jecur, e discísso ventre avúlsum, Gentíles,
sub Juliáno Apóstata, feráliter depásti
sunt.
At Heliopolis in Lebanon, under Julian the Apostate, St. Cyril, deacon
and martyr, whose body was opened and his liver taken out by the heathens
who devoured it like wild beasts.
From Heliopolis in Lebanon,
this deacon was seized and put to death by pagans under Julian the
Apostate (Attwater2, Benedictines, Encyclopedia).
The Holy Martyr Cyril
the Deacon The historian Theodoritus relates that during the reign of
St Constantine the Great St Cyril destroyed many idols and pagan temples
in Heliopolis, Phoenicia. He was put to death for this during the reign
of Julian the Apostate. Pagans cut open his stomach and, like wild beasts,
they ate his liver and intestines, for which the Lord punished them with
blindness, boils and other terrible afflictions.
During this time the
pagans killed many Christians in the Palestinian cities of Ascalon and
Gaza: priests, women and children who had dedicated themselves to God.
The torturers cut up their bodies, covered them with barley and fed them
to pigs.
The holy martyrs received
crowns of victory in the Kingdom of Heaven, and the torturers also received
their just recompense: eternal torment in Hell.
SAINT CYRIL D'HELIOPOLIS,
DIACRE ET MARTYR, ET D'AUTRES MARTYRS AVEC LUI.
Au même moment,
dans la ville d'Heliopolis, au pied du Mont Liban, Cyril, un diacre,
souffrit pour la même raison. Lorsque le Christianisme jouissait
de la liberté, Cyril avait détruit quelques idoles, et sous
Julien l'Apostat, il fut cruellement torturé. Les païens
étaient si enragés contre lui que lorsqu'ils l'eurent tué,
ils déchirèrent son ventre et lui arrachèrent les
entrailles avec leurs dents. Le même jour que saint Cyril souffrit,
nombre d'autres aussi souffrirent.
Les fielleux païens
hachèrent leurs corps en morceaux, les mélangèrent
avec du blé et en donnèrent à manger aux porcs.
La punition leur tomba vite dessus : ils perdirent toutes leurs dents
et une puanteur insoutenable sortit de leurs bouches.
SAINT CYRIL Of
HELIOPOLIS, DEACON AND MARTYR, AND OTHER MARTYRS WITH HIM.
At the same time,
in the town of Heliopolis, with the foot of the Mount Lebanon, Cyril,
a deacon, suffered for the same reason. When Christianity enjoyed freedom,
Cyril had destroyed some idols, and under Julien the Apostate, it was
cruelly tortured. The pagan ones were so mad against him that when they
had killed it, they tore its belly and the entrails with their teeth
tore off to him. The same day that holy Cyril suffered, a many others
also suffered.
The bitter pagan
ones chopped their bodies of pieces, mixed them with corn and gave some
to eat with the pigs. The punishment fell to them quickly above: they
lost all their teeth and an insupportable stink left their mouths.
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362 St. Mark Martyred
bishop of Arethusa on Mount Lebanon
He destroyed a local pagan temple, enraging
the pagan populace.
ST. MARK, BISHOP AND CONFESSOR.
Some Greeks rank among the saints on this day, Mark, bishop of Arethusa,
in Syria, in the fourth age. When Constantius put to death his uncle,
Julius Constantius, brother of' Constantine the Great, with his eldest son
the two younger, Gallus and Julian, narrowly escaped the sword. In
that danger Mark concealed Julian, and secretly supplied him with necessaries
for his subsistence. When Julian became emperor, he commanded that
the temples which had been demolished by Christians, during the two preceding
reigns, should be rebuilt at their expense. Mark had, by the authority
of Constantius, demolished a very magnificent temple which was held in great
veneration by the idolaters he had also built a church, and converted a great
number of infidels. Authorized by the law of Julian, the heathens of
Arethusa, when they Saw themselves uppermost, fell on the Christians; and
Mark, finding that they were ready to show their resentment against him in
particular, which they had long concealed, he at first, pursuant to the gospel
precept, betook himself to flight to escape their fury. But understanding
that they had apprehended some of his flock instead of him, he returned and
delivered himself up to the persecutors, to animate others in the same cause
by his example and instructions. They seized him soon after his return, dragged
him through the streets by the hair, or any part they could lay hold of,
without the least compassion for his age, or regard for his virtue and learning
having stripped him, and scourged him all over his body, joining ignominy
and insults with cruelty, they threw him into the stinking public jakes.
Having taken him front thence, they left him to the children, ordering them
to prick and pierce him, without mercy, with their writing-styles, or steel
pencils. They bound his legs with cords so tight as to cut and bruise his
flesh to the very bone; they wrung off his ears with small strong threads
and in this maimed, bloody condition, they pushed him from one to another.
After this they rubbed him over with honey arid fat broth; and shutting him
up in a kind of cage, hung him up in the air where the sun was most scorching,
at noonday, in the midst of summer, in order to draw the wasps and gnats
upon him, whose stings are exceeding sharp and piercing in those hot countries.
He was so calm in the midst of his sufferings, that, though so sorely wounded
and covered with flies and wasps, he bantered them as he hung in the air;
telling them, that while they were groveling on the earth, he was raised
by them towards heaven. They frequently solicited him to rebuild their temple,
but though they reduced their demands by degrees to a trifling sum, he constantly
answered, that it would be an impiety to give them one farthing towards such
a work. This indeed would be to concur to idolatrous worship;
but his demolishing the temple would have been against the order of law and
justice, had he done it without public authority. At length the fury
of the people was turned into admiration of his patience, arid they set him
at liberty; and several of them afterwards begged of him to instruct them
in the principles of a religion which was capable of inspiring such a resolution.
Having spent the remainder of his life in the faithful discharge of the duties
of his station, he died in peace under Jovian or Valens. He is
not named in the Roman Martyrology, nor venerated by the church among the
saints. He had been long engaged in the errors and intrigues of the Semi-Arians;
but the encomiums given him by St. Gregory Nazianzen, Theodoret, and Sozomen,
when they relate his sufferings, show that towards the end of the reign of
Constantius, he joined in the orthodox communion.
365 SS. MARK, BISHOP
OF ARETHUSA, AND CYRIL, MARTYR
THE Eastern churches
commemorate on this day St Mark, Bishop of Arethusa on Mount Lebanon.
Baronius in the Roman Martyrology substituted St Cyril of Heliopolis, excluding
Mark as a teacher of doubtful orthodoxy. St Mark’s Confession of Faith
in itself is unexceptionable, but amongst the anathemas which follow it
is a strange and ambiguous passage which might easily be understood in
an heretical sense. It may well he that it has been incorrectly reported,
and the Bollandists have vindicated the bishop’s orthodoxy. In any case
the encomiums passed upon him by St Gregory Nazianzen, Theodoret and Sozomen
when they relate his sufferings would lead us to conclude that, even if
tainted at one time with Semi-Arianism, he had subsequently joined the
strictly orthodox party and had fully expiated any previous vacillation.
During the reign of the Emperor Constantius, Mark
of Arethusa had demolished a heathen temple, and had built a church and
made many converts to the Christian faith. He had by so doing incurred
the resentment of the pagan population who, however, could take no revenge
whilst the emperor was a Christian. Their opportunity came when Julian
the Apostate succeeded to the throne and enacted that those who had destroyed
heathen temples must either rebuild them or pay a heavy fine. Mark, who
was both unable and unwilling to obey, fled from the fury of his enemies,
but upon learning that some of his flock had been apprehended he returned
and gave himself up. The old man was dragged by the hair through the
streets, stripped, scourged, thrown into the city sewer, and then handed
over to the tender mercies of schoolboys to be pierced and torn by their
pointed iron styles or pens. They bound his legs with cords so tight
as to cut his flesh to the bone and screwed off his ears with small cord.
Finally they smeared him over with honey and, shutting him in a kind of
cage, hung him up at midday in the heat of summer to be the prey of wasps
and gnats. He was so calm in the midst of his sufferings that he derided
his tormentors for having raised him nearer heaven whilst they themselves
were grovelling upon earth.
At length the fury of the people was turned to admiration and
they set him free, whilst the governor appealed to Julian for his pardon.
The emperor eventually consented, saying that it was not his wish to
give the Christians any martyrs. Even the pagan rhetorician Libanius seems
to have realized that the cruelty which evoked such heroism only lent strength
to the Christian cause, and he implored the persecutors to desist. Then
we are told by the historian Socrates that the people of Arethusa were
so much impressed by the bishop’s fortitude that they asked to be instructed
in a religion which was capable of inspiring such resolution, and that
many of them embraced Christianity. Thus Mark was left in peace to the end
of his life and died during the reign of Jovian or of Valens.
St Cyril was a deacon of Heliopolis, a city near the Lebanon.
In the reign of Constantius, by destroying many idols, he too had earned
the hatred of the pagan population. Upon the accession of Julian, they
set upon him and killed him, ripping open his stomach and, it is stated,
eating his liver.
See the Acta Sanctorum, March, vol. iii ; and
Delehaye, Synax. Constant.,
pp. 565—568.
Emperor Julian the
Apostate ordered that Mark and other Christians rebuild the temples that
they had destroyed. Mark fled rather than comply, but he surrendered
when members of his flock were arrested. He was tortured by being dragged
through the streets, but he remained so loyal to Christ and the Church
that he was set free. Emperor Julian pardoned him. In some reports Mark
died as a martyr.
Mark of Arethusa
BM (AC) Bishop Mark of Arethusa on Mount Lebanon, Syria, one of those
caught in the web of unfortunate history. Mark was present at the synod
of Sirmium where he produced a creed for which he was unjustly accused
of Arianism by Baronius, who excluded his name from the Roman Martyrology
nor is he venerated in the Western Church. He had been long engaged in
the errors and intrigues of the Semi-Arians; but the encomiums given him
by Saint Gregory Nazianzen, Theodoret, and Sozomen, when they relate his
sufferings, show that towards the end of the reign of Conmantius, he joined
in the orthodox communion.
When Emperor Constantius
and his eldest son were killed by his uncle, Julius Constantius, the
two younger sons, Gallus and Julian, narrowly escaped death. Bishop Mark
concealed and provided for Julian, later to be known as the Apostate.
When Julian ascended the throne, he commanded that the Christians rebuild
the temples that they had demolished. On the authority of Constantius,
Mark had destroyed a magnificent, highly esteemed temple and built a
church in its place.
When
the pagans again found themselves in authority and sought revenge upon
him, Mark went into hiding.
From his refuge he learned
that members of his flock were suffering in his stead, so he returned
and surrendered himself. He was seized and dragged through the streets
by his hair, stripped, scourged, and finally handed over to schoolboys.
Like Saint Cassian
of Imola, Saint Mark is said to have been maimed, then stabbed (to death?)
by iron pens.
The myth continues that
he survived many other tortures and insults, and continued to refuse
to rebuild their temple, because it would be impious to contribute to
such idolatrous work. At length the fury of the people was turned into
admiration of his patience, and they set him at liberty; and several of
them afterwards begged of him to instruct them in the faith that was capable
of inspiring such a resolution. Having spent the remainder of his life in
the faithful discharge of the duties of his station, he died in peace under
Jovian or Valens.
Myths and innuendo
aside, the Bollandists have vindicated Saint Mark of any complicity in
semi-Arianism. They state that he actually died a martyr under Julian the
Apostate (Attwater, Attwater2, Benedictines, Husenbeth).
Hieromartyr Mark,
Bishop of Arethusa, suffered for his faith in Christ under the emperor
Julian the Apostate (361-363). By order of the emperor Constantine (May
21), St Mark had once destroyed a pagan temple and built a Christian church.
When Julian came to
the throne, he persecuted Christians and tried to restore paganism. Some
citizens of Arethusa renounced Christianity and became pagans. Then St Mark's
enemies decided to take revenge on him. The old bishop hid himself from
the persecutors at first, but then gave himself up when he learned that
the pagans had tortured many people in their search for him.
The holy Elder was led
through the city and given over to torture. They tore out his hair, slashed
his body, dragged him along the street, dumped him in a swamp, tied him
up, and cut him with knives.
The pagans demanded
that the holy bishop pay them a large sum of money to rebuild the pagan
temple, and he refused to do so. The persecutors invented several new torments:
they squeezed the Elder in a foot-press, and they cut off his ears with
linen cords. Finally, they smeared the holy martyr's body with honey and
grease, then hung him up in a basket in the hot mid-day sun to be eaten
by bees, wasps, and hornets. St Mark did not seem to notice the pain, and
this irritated the tormentor all the more.
The pagans kept lowering
the price he had to pay for their temple, but St Mark refused to give
them a single coin. Admiring him for his courage and endurance, the
pagans stopped asking him for money and set him free. Many of them returned
to Christ after hearing his talks.
St Gregory the Theologian
(January 25) describes the sufferings of St Mark in his First Oration
against Julian.
Theodoritus of Cyrrhus
also mentions him in his CHURCH HISTORY (Book 3, Ch. 6)
SAINT MARC, CONFESSEUR
ET EVEQUE D'ARETHUSA EN SYRIE
Les souffrances de saint
Marc nous sont rapportées par saint Grégoire le Théologien
et le Bienheureux Théodoret. Selon ce récit, Marc, durant
le règne de l'empereur Constantin, détruisit un temple
païen et convertit nombre de gens à la Foi en Christ. Lorsque
Julien monta sur le trône, et peu après, apostasia la Foi
en Christ, des citoyens d'Arethusa renièrent aussi le Christ et
revinrent au paganisme. Alors ils s'élevèrent contre Marc,
parce qu'il avait détruit leur temple, voulant que soit il rebatisse
leur temple, soit leur paye une grosse somme d'argent. Du fait que le vieux
Marc refusait l'un comme l'autre, il fut flagellé, moqué,
et traîné à travers les rues. Ensuite ils coupèrent
ses oreilles avec un fil fin mais solide. Puis il le déshabillèrent,
l'enrobèrent de miel, et l'attachèrent à un arbre
dans la chaleur de l'été afin qu'il soit mordu par les guèpes,
moustiques et frelons. Le martyr du Christ endura tout sans gémir.
Marc était très vieux, mais par sa tenue il brillait comme
un ange. Les païens réduisirent le prix demandé pour
leur temple, et pour finir demandèrent à Marc une somme
insignificante, qu'il aurait facilement pu leur donner, mais il refusa
de leur donner ne fut-ce qu'une pièce pour ce but. Sa patience fit
une énorme impression sur les citoyens, et ils commencèrent
à l'admirer et à avoir du regret pour lui. Ils réduisirent
pour finir le prix à quasiment rien, afin de lui permettre de rester
en vie. Pour finir, ils l'autorisèrent à partir libre, et l'un
après l'autre, ils reçurent l'instruction de lui, et finirent
par revenir à la Foi en Christ.
|
4th v. & 1190 Saint
John the Anchorite numerous miracles occurred at the place of his ascetic
deeds
Two
John the Anchorites... both listed here one in 4th v. one in 11th v.
During a persecution against
Christians, the devout widow Juliania of Armenia hid from pursuers
together with her two young children John and Themistea. She taught
her children to pray and to read the Holy Scriptures.
From time to time John
secretly visited a nearby monastery, thereby placing himself in danger.
Once, a pious old man advised him to find a more secluded place for
prayer. Returning home, the saint told his mother that he was going to
visit the Elder. Thinking that her son would soon return, she let him
go.
John went to the desert-dweller
Pharmutios and received his blessing to live alone in the wilderness.
The young ascetic found an abandoned well, which was filled with snakes,
scorpions and other vile creatures. He lowered himself into the well
and lived there for ten years in fasting, vigil, and prayer.
The angel who brought
food to the hermit Pharmutios also brought bread for St John. The angel
did not bring the bread directly to John, however, lest the young ascetic
become filled with pride. Food was sent to him through his spiritual Father,
Pharmutios.
St John had many temptations
from the devil to test him. Demons assumed the appearance of his mother,
his sister, his relatives and acquaintances in order to sadden the
ascetic and compel him to give up his ascetic struggles. With tears
they approached the well one after the other, begging St John to leave
with them. All this time the saint did not cease to pray. Finally he
said, "Be gone from me," and the demons vanished.
St John lived in the
well until the time of his blessed repose. Through God's providence
St Chrysikhios, who had struggled in the desert for thirty years, came
to bury him. On the eve of his repose, St John told Chrysikhios of his
life and struggles for salvation. After his death, numerous miracles occurred
at the place of his ascetic deeds.
1190 Saint
John the Anchorite
Acitrezza is a small
comune (municipality) in Catania province which was declared to be
autonomous around 1800. Its history derives from the time of the Spanish
domination of Sicily. In the 1600s, its name was 'Terra di Trezza',
founded by Prince Stefano of the Riggio dynasty who constructed
a church dedicated to St. Joseph and a small jetty. In the 1900s, fishing
became the main source of revenue for the people to such an extent that
Acitrezza registered the highest development of fish commerce. The town's
particular attraction is the Faraglioni at the front of the town, noted
for their historical and scientific importance. They are monolithic rocks,
rising up from the sea's surface, singly or in groups. Moreover,
the invention of ice cream is partly attributed to Acitrezza. Lachea
Island is part of the small Lacheo archipelago that is in front of the
sea of Acitrezza. (The island), as commonly it is called from the inhabitants of the
place, has an irregular shape, the side in front of Acitrezza is approximately
of 250 metres of extension, it has got a surface large more than two
hectares. The top of the island is constituted by clays of sandy colour
that are situated on the basaltic formations. Always in the advanced
part, reachable by stone stairs, there is a manufacturing which is the
centre of the ichthyic museum, an old
sink and a small dwelling dug into the hardened clay, that probably it was
the dormitory of Saint John the anchorite, hermit at the end of the XI century.
Saint Jean l'Anachorète
d'Egypte (4ième s.)
Durant une persécution
contre les Chrétiens, la pieuse veuve Juliania d'Arménie
se cacha de ses poursuivants avec ses 2 jeunes enfants Jean et Thémistea.
Elle enseigna à ses enfants la prière et la lecture des
Saintes Ecritures.
De temps en temps,
Jean visitait secrètement un proche monastère, se mettant
dès lors en danger. Une fois, un pieux vieillard lui conseilla de
chercher un endroit plus retiré pour prier. Rentrant à la maison,
le saint expliqua à sa mère qu'il allait visiter l'Ancien.
Pensant que son fils rentrerait vite, elle le laissa partir.
Jean partit voir l'habitant
du désert Pharmutios, et reçut sa bénédiction
pour vivre seul dans le désert. Le jeune ascète trouva
un puit abandonné, qui était rempli de serpents et scorpions
et autres viles créatures. Il descendit dans ce puit et y vécut
10 ans dans le jeûne, la veille et la prière.
Un Ange qui apportait
la nourriture à l'ermite Pharmutios apporta aussi du pain à
saint Jean. L'ange n'apportait cependant pas le pain directement à
Jean, afin d'éviter que le jeune ascète ne se rengorge
de fierté. La nourriture lui était envoyée via son
père spirituel, Pharmutios.
Saint Jean eut nombre
de tentations du diable pour le tester. Les démons prirent la
forme de sa mère, de sa soeur, de sa parenté et de connaissances,
afin d'attrister l'ascète et de le forcer à abandonner
ses luttes ascétiques. Ils approchèrent en larmes, l'un
après l'autre, du puit, suppliant saint Jean de quitter en les
accompagnant. Durant tout ce temps, le saint ne cessa jamais de prier.
Finallement il dit "Partez loin de moi," et les démons disparurent.
Saint Jean vécut
dans le puit jusqu'à son bienheureux repos. Par la providence
de Dieu, saint Chrysikhios, qui avait lutté dans le désert
30 ans durant, vint l'enterrer. Le soir de son repos, saint Jean raconta
à Chrysikhios sa vie et ses luttes pour le Salut. Après
sa mort, nombre de miracles eurent lieu à l'endroit de ses actes
ascétiques.
|
455 St. Armogastes and
Companions Martyrs of the Vandals
In Africa sanctórum
Confessórum Armogástis Cómitis, Másculæ
archimími, et Satúri, régiæ domus procuratóris;
qui, témpore Wandálicæ persecutiónis, sub
Rege Ariáno Genséríco, pro confessióne veritátis,
multa et grávia perpéssi supplícia atque oppróbria,
cursum gloriósi certáminis implevérunt.
In Africa, under the Arian king Genseric, during the persecution of
the Vandals, the holy confessors Armogastes, a count, Mascula, Archimimus,
and Saturus, master of the king's household. After enduring many
severe torments, as well as insults, for the confession of the truth,
they completed their tests with glory.
SS. ARMOGASTES, ARCHINIMUS, AND SATURUS,
MARTYRS.
GEN5ERIc, the Arian king of the Vandals, in Africa, having, on his return
out of Italy, in 457, enacted new penal laws, and severer than any he had
till then put in force against Catholics, count Armogastes was on that occasion
deprived of his honors and dignities at court, and most cruelly tortured.
But no sooner had the jailers bound him with cords, but they broke of themselves,
as the martyr lifted up his eyes to heaven; and this happened several times.
And though they afterwards hung him up by one foot with his head downwards
for a considerable time, the saint was no more affected by this torment than
if he had lain all the while at his ease on a feather-bed. Theodoric, the
king's son, thereupon ordered his head to be struck off: but one of his Arian
priests diverted him from it, advising him to take other measures with him
to prevent his being looked upon as a martyr by those of his party, which
would be of disservice to the opposite cause. He was therefore sent into
Byzacena to work in the mines; and sometime after, for his greater disgrace,
he was removed thence into the neighborhood of Carthage, arid employed in
keeping cows. But he looked upon it as his glory to be dishonored before
men in the cause of God. It was not long before he had a revelation
that his end drew near. So having foretold the time of his death, and given
orders to a devoted Christian about the place where he desired to be interred,
the holy confessor, a few days after, went to receive the rewards of those
that suffer in the cause off truth.
Archinimus, of the city Mascula, in Numidia, resisted all the artifices which
the king could use to overcome his faith, and was condemned to be beheaded,
but was reprieved while he stood under the axe. Satur. or Saturus,
was master of the household to Huneric, by whom he was threatened to be deprived
of his estate, goods, slaves, wife, and children for his faith.
His own wife omitted nothing in her power to prevail with him to purchase
his pardon at the expense of his conscience. But he courageously answered
her in the words of Job: “You have spoken like one of the foolish
women. “If you loved me, you would give me different advice, and not push
me on to a second death. Let them do their worst: I will always remember
our Lord's words: If any man come to me, and hate not his father and mother,
his wife and children, his brethren and sisters, and his own life also, he
cannot be my disciple.'" He suffered many torments, was stripped
of all his substance, forbid ever to appear in public, and reduced to great
distress. But God enriched him with his graces, and called him
to himself.
455 SS. ARMOGASTES, ARCHINIMUS AND SATURUS, MARTYRS
Genseric, King of the Vandals, after he had renounced the orthodox
faith, became a fierce persecutor of his Catholic subjects, and enacted
that no Catholic should hold any post in his household. Armogastes, who
had been in the service of Genseric’s son Theodoric, was accordingly deprived
of his honours and dignities in the court and most cruelly tortured. Cords
were bound tightly round his head and legs, but as he lifted up his eyes
to heaven and made the sign of the cross, they broke of themselves. This
happened several times, although stronger and yet stronger cords were employed.
He was then suspended by one foot, with his head hanging down, but he still
refused to conform. Theodoric would have beheaded him, but the Arian priests
deterred him, saying that it would only cause Armogastes to be honoured by
the people as a martyr. Theodoric therefore banished him to Byzacena to
work in the mines, but afterwards, in order publicly to disgrace him, ordered
him to be transferred to Carthage and there set to mind cattle. This brave
man, however, regarded it as a glorious thing to be dishonoured before men
in the cause of God. Not long afterwards he was divinely warned that his
end was drawing near. He accordingly gave instructions as to his place of
burial to a devout Christian called Felix and died at the time he had foretold.
Archinimus is supposed to have been a native of Mascula who,
refusing to abjure the eternal Godhead of Christ, was threatened with
death, but reprieved at the last moment. Saturus, the third of the martyrs,
was master of the household to Huneric, who, on the score of his faith,
threatened to deprive him of his estate. His wife besought him to purchase
his pardon at the expense of his conscience but he refused, saying to
her in the words of Job, “You have spoken like one of the foolish women”.
He was deprived of everything and reduced to beggary, but, says Victor
of Vita, “of his baptismal robe they could not rob him”.
Victor of Vita is our
only authority for these martyrdoms. The text is quoted by the Bollandists
in the Acta Sanctorum, March, vol. iii. Some difficulty is caused by the
word Archinimus, which in the Roman Martyrology appears as Archinimus, so that the second martyr
figures as “Mascula, the chief-actor,” whereas the true reading probably
is “Archinimus, a native of Mascula”, Archinimus being a proper name;
but there are other possibilities.
Annogastes was a member
of the household of Prince Theodoric, son of the Vandal king Geiseric.
Geiseric, an Anan heretic, persecuted Christians who refused to accept
that heresy. Armogastes was banished to the mines and was then forced
to herd cattle in Carthage, dying there. Archinirnes and Saturus were also
martyred by Geiseric. Saturus was the head of Vandal King Hunneric's palace,
and he was forced to live as a beggar.
Armogastes, Archinimus
& Saturus MM (RM) Died after 460. Armogastes and Saturus were orthodox
Catholics and high officers at the palace of the Vandal king Genseric.
When the king returned from Italy in 457, he enacted and enforced a
more stringent penal code against the Catholics. Armogastes was stripped
of his honors and cruelly tortured. As occurred with many other saints,
his tormentors had a difficult time. No sooner had his tied him up with
cords than they would break--repeatedly--each time Armogastes lifted his
eyes to heaven. Finally, they hanged him upside-down by one foot. But the
saint remained nonplussed, so Prince Theodoric ordered that he be beheaded.
An Arian priest advised against it, saying that he should not be killed
"lest the Romans should venerate them as martyrs." Therefore, he was sent
to work in the mines of Byzacena from where he was condemned to work the
remainder of his life as a cowherd near Carthage, Tunisia; however, he died
soon afterwards.
Saturus was master
of Huneric's household. Huneric threatened to deprive him of all he owned
as well as his slaves, wife, and children unless he give up his faith. His
own wife tried to convince Saturus to convert, but he courageously answered
her in the words of Job: "You have spoken like one of the foolish women.
If you loved me, you would give me different advice, and not push me
on to a second death. Let them do their worst: I will always remember
our Lord's words: 'If any man born to me, and hate not his father and mother,
his wife and children, his brethren and sisters, and his own life also,
he cannot be my disciple.'" Like Armogastes he was deprived of everything.
One sources reports that he too ended his days as a cowherd.
Archinimus of Mascula
in Numidia also resisted the king's attempts to convert him to Arianism.
Like Armogastes, he was condemned to beheading, but he received a reprieve
while he stood under the axe. Although the Roman Martyrology names Archimimus
and Masculas, as martyrs of this group, it apparently refers to Armogastes,
with the meaning 'president of the Theater, a native of Mascula" or
possibly we should understand "Archinimus, the Masculan" (Attwater2, Benedictines,
Husenbeth).
In art, they are depicted
as early Christians who are condemned to being killed by herds of cows
(Roeder).
SAINT ARMOGASTE, COMTE
ET PATRON DES PATRES (461)
p.60
En 460, Genséric,
renouvelant toutes les horreurs de la persécution de Dioclétien,
forpsit les prêtres et lus minittret du seigeeer à livrer
aux hdrdtiqeeo Ico saints livres et les ornements sacrét. valérionua,
évêque d'Àlsbenta (dans la Zsegitare), et Archiainmas
~, né à Mnscult, en Numidis, signalèrent leur
conetauco entre tous les autreo. I.e preanier, qui. refusa, inviu.ciblemeat
4e ti'rre,r les choies saintes, fut chassé de la ville pur ordre
du roi, saut quo personne pet le iniosar entrer dans nue maison en même
lui permettre dt restor enr ses terres. Ainsi, ce vieillard pins qu'octogénaire
se trouvait rédeit, dans un déminent csmplet, à
n'avoir pour lït que lu voie publique et le fait nnes sel attesté
par vicier de vite, qui avait été le soloer dans ce misérable
exil d'une espèce nonvelle. Le second, sollicité d'abord
par les ballet paroleo et Ici promesses du roi, tint forme à
confesser la vdritd cathouiqee. En lu condamnant à msrt, on
ordonna stcrètemnenl k l'exécuteur de no le frapper que
s'il le voyait lrenibler un moment de recuvoir le coup mortel; antis
il fut convenu qu'en le taieserait en vie s'il dencamait catins tosse
la insaaco des gtat'on. Cendrait par le bourreau, il no tt nslle réeistance,
es e'agennnillant il présenta sa tête sans brtnchur pins
qn'nne colonne. Sa fermeté donc lui sauva la vit sent lei éler
le minis
L'snnsic suivants, Armogasto,
qui appartenait à la cenr do Théodaric, second tUs do
Gcnsénic, avait résisté ont offres et aux menaces
des porrmdeu ariens, loreqn'il vil venir les houni'dnas qui Isi oerrèrout
vielemotent les jamnlios avcc oies cerdeleutss, si les tempes avec des
nerfs do bmuf. Ln saint homme, au nilidn do cette angoisse, dioveit let
vent au ciel en invoquant e Seigneur Mous- Christ ; espondoet les lien
us brisinent à plusieurs reprises, ao grand dtsnnemcst des ariens,
qni faceat donblsr les tacites et eépiter la tom'tucs. Mais leur
sns'p'rioe Sot bien plan gntnilo qnnnd ils tirent sut non froul, non pas
des marques profondes ni le paon oetaoaée. mois dc simples rHos.
On le suspendit per un pied, la têto en bas ; mais sens rdoeeic ni
à l'ébi'oatcr, ni, ce semble, à le faire eseffrir t
cor, snestenn par l'aide de aien, il paraistait dernir lraeqeillemcnt comme
s'il sût été sur un lit nacellent. A cette otavalis,
Théodoric ordonna qu'on lui tronchut la têts ; mais Jornsdus,
prêts amies, fil sbtervsr au priuce que, en étant le vis à
cet homme, il allait dsnner lion aux Romains (c'eet-è-dins an! cathsliqsss)
do l'honorer comme martyr. En eenséqnenes, changeant d'asie, il fil
reléguer Arusogaute dans la Byzocéns, lu condauaeant ii dca
travaux de tecruset- meut. Plut terul le naint Conlsussuu lut ramené
dons la campagne du caresago et, pour l'oxpotsr au népnio do teso,
féduil à être bouvier. Il supporta celle ignoininis
avec la mime constants qu'il osait montrés dons ses preauièrsu
épreuves; puis, sachant que le jour do sa mort apprschait, il fit
venir Félix, eutholiqeo clarine qeoique iasteudans de la maison
de Tbéodsrie, et lui montra l'endroit où il déeirnit
quo son csi'ps 101 inhumé sens un arbre. son ami répugnait
à mi en faire b pro- messe, discos qu'il préteuilsit bien
l'ensevelir dans une dus basiliqnen de la ville mais le saint hemme insista
oi fort qu'il obtint la parois ds Pélis. A qnsbqou temps do là,
Anaangoets fut délivré per lu mert ; et Félix, fidèle
à ses engageaient, se msttait en devstr du faire creuser le terre
dons le lieu marqué potin lni rendre les duruisro offices, loroqss"sl
trouva denu l'exnavotioa sssnnseneéo à ce dessein un ssrcephags
do mnm'brs comme on su aurait t peine fait un psar na rot. Joyeux de cstlo
dérunverto, il dépone ducs ce merveilleux sépulcre
lu rorpo dv cseengeax athtête dc In foi. Quant àThéodorin
et à son anu Joenndue, leur tète arien leur fnt compté
pour peu de rêne sous ls règne seivsut.
Sstcouiru de t'Egldsc
d'Afrique.
1. Itorcetu', surit Ârci,tnjma,o;
male ce sien rspréoemitereit nus scieries nensi-grureno et uemt-ioslgul-
liante. O'etliuurn Nions Sinus au uum qrl us ruprésn,,te asuveuc
doue sua muaumenra d'Arruqco, ii semble qu'eu paIsse lice eum,ae 'a conp
aor Arrdioi,,vu.
2. Pics. Vit., e s e SCsi
munlyrem snvlduu l,oatl, nslalt tueurs, csufssserenn tan,uu etairum
oou petoit vielsue ..
|
5th v. St. Gladys wife
of St. Gundleus and mother of St. Cadoc miracles that took place in
the time of Saint Edward the Confessor (1013 died 1066) and William I
ST. GUNDLEUS CONFESSOR.
This saint, who was formerly honored with great devotion in Wales, was son
to the king of the Dimetians in South Wales. After the death of his
father, though the eldest son, he divided the kingdom with his six brothers
who nevertheless respected and obeyed him as if he had been their sovereign.
He married Gladusa daughter of Braghan, prince of that country, which is
called from him Brecknockshire, and was father of St. Canoe and St. Keyna.
St. Gundleus had by her the great St. Cadoc, who afterwards founded the famous
monastery of Llancarvan, three miles from Cowbridge in Glamorganshire.
Gundleus Lived so as to have always in view the heavenly kingdom for which
we are created by God. To secure this, he retired wholly from the world long
before his death, and passed his time in a solitary little dwelling near
a church which he had built. His clothing was sackcloth, his food barley-bread,
upon which he usually strewed ashes, and his drink was water. Prayer
and contemplation were his constant occupation, to which he rose at midnight;
and he subsisted by the labor of his hands: thus he lived many years.
Some days before his death lie sent for St. Dubritius and his son St. Cadoc,
and by their assistance, and the holy rites of the church, prepared himself
for his passage to eternity, he departed to our Lord towards the end of the
fifth century, and was glorified by miracles. See his life in Capgrave
and Henuschenius, from the collection of John of Tinmouth. See also
Bishop Usher.
Welsh saint, wife of
St.
Gundleus and mother of St.
Cadoc. She was the daughter
of Brychan of Brecknock, Wales. Tradition relates that Gundleus kidnapped
Gladys. Their romance became part of the Arthurian legend.
Gwaladys, Hermit (AC)
(also known as Gladys, Gladusa, Claudia) Born in Wales
in the 5th century.
One of the 24 children of Brychan of Brecknock, wife of Saint Gundleus,
and mother of Saints Cadoc (Died c. 580; feast day Jan 24) and, possibly,
Keyna
Saint Gladys led a
very interesting life. It is said that after their conversion by the example
and exhortation of their son, she and Gundleus lived an austere life.
It included the rather interesting practice throughout the year of taking
a nightly baths in the Usk, followed by a mile-long walk in the nude.
Her son finally convinced them to end the practice and to separate. Gladys
moved to Pencanau in Bassaleg. The details of her story come from a 12th-century
vita, which includes miracles that took place in the time of Saint
Edward the Confessor (1013 died 1066) and
William I (Attwater2, Benedictines, Delaney, Farmer, Husenbeth).
Holy Gwaladys, hermit.
(Gladys, Gladusa, Claudia)
Born in Wales at the
5th century. One of the 24 children of Brychan de Brecknock, marries
of saint Gundleus (cfr today), and mother of saint Cadoc (September
25) and, probably, Keyna (October 8), holy Gladys had a very interesting
life. It is known as that after their conversion for the example and
with the exhortation of their son, it and Gundleus lived an austere life.
That included a rather interesting practice: throughout the year, they
prennaient night baths in Usk, follow-ups of a walk of one mile without
coat. His/her son ends up convincing them to stop this practice and to
live separately. Gladys left for Pencanau in Bassaleg. The details of its
history come from a “vita” of the 12th century, which includes miracles
which took place at the time of saint Edward the Confessor (cfr October
13) and William 1st. (Attwater2, Benedictines, Delaney, Farmer, Husenbeth).
|
500 St. Gwynllyw Husband
of St. Gladys and father of St. Cadoc, a hermit of Wales.
He is sometimes called
Woollos or Gundleus. He and Gladys were reportedly bandits in Kind Arthur’s
time, but they repented and became eremites. Saint Gwynllyw du Pays
de Galles, ermite (Gundleus, Woolo, Woollos)
6th v. SS. GUNDLEUS
and GWLADYS
GUNDLEUS, the Latin
form of Gwynllyw (now corrupted to Woolo), was the name of a chieftain
of south-east Wales, whose wife Gwladys was, we are told, one of the many
children of Brychan of Brecknock. According to one account Gundleus asked
Brychan for his daughter’s hand and was refused; whereupon he came to Talgarth
with a force of three hundred men and carried the lady off. An embroidery
of this story is that Brychan, following in pursuit, was beaten off by
King Arthur, though not before his “knights” Cai and Bedwyr had persuaded
him not to try to get Gwladys for himself. Certainly such a kidnapping would
have been an appropriate beginning to the marriage, for though their first-born
was the great St Cadoc, much of the life of Gwladys and her husband was
given over to violence and brigandage. At length Cadoc set himself to reform
his parents, and was successful. They retired from the world and lived close
to one another on what is now Stow Hill at Newport in Monmouthshire, where
the ancient St Woolo’s church stands. The place was pointed out to them
in a dream: “On rising ground above the river there stands a white steer:
there shall be your dwelling-place.”
Here they lived austerely
on the fruits of their labour, “washing themselves as often in the cold
winter as in the hot summer”, going down the hill at night to the river
Usk for the purpose—the account can be interpreted as meaning that they
went to and from their bath naked, a distance of about half a mile each
way. However, Cadoc insisted that his parents should separate altogether
so Gwladys removed first to the bank of the river Ebbw and then to Pencarnau
in Bassaleg (where the Catholic church is now dedicated in her honour).
Both passed the remainder of their days in devout retirement, and the memory
of Gwynllyw and Gwladys is preserved
in several place-names and church-dedications in the probably about
the year 710. St Rupert’s feast is kept in Ireland as well as in district.
Austria and Bavaria.
The text and
translation of a Latin life of St Gundleus, compiled about 1130, is
printed in A. W. Wade-Evans, Vitae Sanctorum Britanniae
(1944). Capgrave’s abridgement of this is given in the Acta Sanctorum, March, vol. iii. cf.
the note to St Cadoc on September 25; T. D. Hardy, Descriptive Catalogue of Materials
(Rolls Series), vol. i, Pt i, pp. 87—89; and see
LBS., vol. iii, pp. 202—204 and 234 seq., for useful summaries
of the material.
Mort vers 500. Gundleus
(latin pour "Gwynllyw", anglicisé en "Woolo") était un chef
Gallois. Bien qu'étant l'aîné, à la mort de
son père, Gundleus a partagé son héritage avec ses
6 frères. Selon la légende, il désirait épouser
Gwladys (cfr aujourd'hui), la fille de saint Brychan de Brecknock (6 avril).
Brychan ayant refusé la main de sa fille, Gundleus l'enleva et
l'épousa. (Un détail de la légende présente
le Roi Arthur aidant à battre le poursuivant Brychan et étant
dissuadé de capturer Gwladys pour lui-même par 2 de ses chevaliers.)
Néanmoins,
Gundleus et Gwladys menèrent une vie débridée, faite
de violence et de banditisme jusqu' à leur premier fils, saint
Cadoc (25 septembre), qui les convainquit d'adopter et suivre une vie
religieuse ensemble sur la montagne Stow Hill près de Newport (Gwent),
Monmouthshire. Plus tard il leur conseillera de vivre séparément
et d'habiter en ermite.
Gundleus passa ses
dernières années complètement retiré du monde
dans une petite demeure solitaire près d'une église qu'il
avait construite. Il était habillé d'un sac de toile,
mangeait du pain d'orge mèlé de cendre, buvant de l'eau.
Il joignit le travail manuel à la prière et à la contemplation
constantes. Sur son lit de mort, Gundleus reçut la visite de saint
Dyfrig (cfr 14 novembre) et son propre fils Cadoc, qui lui administra
les derniers Sacrements de l'Eglise.
Il y a une église
qui lui est dédiée à Newport (Attwater2, Bénédictins,
Delaney, Farmer, Husenbeth).
Died towards 500.
Gundleus (Latin for “Gwynllyw”, anglicized in “Woolo”) was a Welsh chief.
Although being the elder one, with died of his/her father, Gundleus his
heritage with his/her 6 brothers divided. According to the legend, it wished
to marry Gwladys (cfr today), the girl of saint Brychan de Brecknock (April
6). Brychan having refused the hand of his/her daughter, Gundleus removed
it and married it. (A detail of the legend introduces King Arthur helping
to beat the Brychan prosecutor and being dissuaded to capture Gwladys for
itself by 2 of its knights.)
Nevertheless, Gundleus
and Gwladys carried out an unslung, made life violence and of banditism
until their first wire, holy Cadoc (September 25), which them convainquit
to adopt and follow a religious life unit on the mountain Stow Hill close
to Newport (Gwent), Monmouthshire. Later it will advise to them to live
separately and to live as a hermit.
Gundleus spent its
last years completely withdrawn of the world in a small solitary residence
close to a church which it had built. It was equipped with a bag of fabric,
ate barley bread mèlé of ash, drinking water. It joined manual
work to the prayer and contemplation constants. On its bed of death, Gundleus
accepted the visit of Dyfrig saint (cfr November 14) and his own Cadoc
son, who managed the Last sacraments of the Church to him.
There is a church
which is dedicated to him to Newport (Attwater2, Bénédictins,
Delaney, Farmer, Husenbeth).
|
St. Lasar (meaning 'Flame')
nun under the care of SS. Finnian and Ciaran at Clonard 6th century
Irish virgin, niece
of St. Forchera, also called Lassar or Lassera. She was a nun, given
to the care of Sts.
Finan and Kieran at Clonard, Ireland.
Lasar V (AC) (also
known as Lassar, Lassera) 6th century. The Irish nun Saint Lasar (meaning
'Flame') was the niece of Saint Forchera. Still very young, she entered
religious life under the care of SS. Finnian and Ciaran at Clonard (Benedictines).
Holy Lasar, virgin.
(Lassar, Will weary)
6th century. The holy
Irish nun Lasar (meaning the “Flame”) was the niece of Forchera saint. She
returned very young person in religion, with the care of saint Finnian (December
12) and holy Ciaran (September 9) with Clonard (Benedictines).
|
St. Firminus noted for
his patronage of monasticism and his charity 6th century.
Bishop of Viviers,
France. He was noted for his patronage of monasticism and his charity.
Firminus of Viviers
B (AC) 6th century. Bishop of Viviers, France (Benedictines).
SAINTS FIRMIN, AULE,
EUMACHIUS ET LONGIN, EVEQUES DE VIVIERS (6-7ième s.)
p.57-60
En 583, le roi Gontran, pensant, comme son
aïeul Clovis, qu'il était déshonorant pour la gloire
des Francs que les barbares Wisigoths souillassent encore de leur présence
le sol de la Gaule, mit sur pied une puissante armée pour faire
la conquête de la Septimanie. Les troupes levées en partie
dans les pays silués au nord de la Seine, se joignant aux guerriers
de la Burgondie, pt'irent leur marche par la vallée du Rhône,
dévastant tout par le fer et l'incendie, enlevant les troupeaux,
brûlant les moissons, spoliant les églises et les monastères,
massacrant, au pied des autels renversés, les prêtres et
les religieux, l'homme d'église et l'homme du peuple : et ne rencontrant
nulle part de résistance, elles poursuivirent cet affreux brigandage
sur les deux rives du fleuve, jusque sous les murailles de Nîmes,
dans un pays, remarque l'historien, qui était le leur et qui relevait
de la même autorité l~ - Le saint roi déplora ces
excès, comme nous le remarquons en sa vie ; mais il ne fut pas en
son pouvoir de les empècher. Dieu lui-mnêtne se chargea du
chattiment, en refusant la victoire aux armes de ses coupables généraux.
Le passage de l'nrmée indisciplinée
des Francs laissa le pays en proie à la famine qui désolait
déjà les provinces environnantes. Les souffrances de la
faim et les privations de la misère provoquèrent de nombreuses
maladies et une graeade mortalité, bientôt suiyies d'un
autre fléau plus terrible encore. La peste, qui depuis près
de 10 ans promenait ses ravages dans les diverses contrées de la
Gaule, éclata en 590 et sévit daus tout le Virarais avec
une violence inouïe. La population de Viviers fut cruellement décimée,
et cette cité partagea avec Aviguon le triste honneur d'être
placée par saint Grégoire de Tours en première ligne
sur la liste des villes dépeuplées cette année par
le fléau.
Mais pendant que les calamités succédaient
ainsi aux calamités presque sans interruption 2, la Providence
sesnblait vouloir elle-même adoucir les maux qui affligeaient
l'église de Vivieps; elle lui suscita une série den.
ordg. de Toers, Bise., I. vsss, ut.
2. Le sseuceir de ace
calamulda en trouve caestgms.6 dans va isagsaenc a'ineeriptien tumulaire,
décse- vect s viviees.
grands évêques qui forent des
prodiges mIe eham'ité et de dévouement apostolique. Aprés
saint Eucher, vers la fin du ve° siècle, nous voyons le siége
occupé successivement par saint Firmin, saint Aule, saint Eurraachius
et saint Longiu. Saint Firmin était le chef de l'une de ces nobles
familles gallo-romaines, autrefois l'ornement de la province, qui se
faisaient gloire encore de cultiver la vertu et les lettres, et de conserver
les restes brillants d'une civilisation prête à disparaître
au milieu des ténèbres toujours croissantes de la barbarie.
Il était mariéau moment de son élévation
à l'épiscopat; il avait un fils, enfant de bénédiction,
appelé Aulus du nom de sa mère Aula, qui devint plus
tard son successeur, et une fille nommée Macédonia, qui
épousa le patrice Aîciuius. En montant sur la chaire de
saint Venauce, Firmin céda la plus grande portion de ses biens
pour accroître la dotation de son église; il fit cette libéralité
d'un commun accord avec Aula; celle-ci, avant de dire adieu au monde,
s'estima heureuse de contribuer à enrichir l'épouse spirituelle
qui devait désormais prendre sa place dans l'esprit et le coeur du
pontife Firmin. Les eufants eux-naèmes, dans ce beau combat de générosité,
ne voulant pas se montrer indignes de leurs parents, Macédouia
et Alciuius, fondèrent sur les bords du Rhône, au territoire
de Bèrgoïata, l'église de Notre-D ame-de-Ccusiniac,
et, après l'avoir richement dotée, ils en firent hommage
à Dieu et à saint Vincent, patron de la cathédrale.
Quant à saint Aulc,
dès les années de son adolescence, il s'était
distingué par une angélique piété, faisant
ses délices de passer de longues heures, et souvent les nuits
entières, il prier seul au pied des autels. Son esprit avait été
cultivé avec soin; il était versé dans la connaissance
des lettres humaines et nnurri des saintes Ecritures et do l'enseignement
des Pères. A l'étendue de la doctrine, saint Aule joignait
une rare éloquence, relevée en lui par une voix douce
et mélodieuse, par un extérieur plein de grâce et
do dignité. Tel était l'air de majesté répandu
sur toute sa personne, qu'à sa vue seule on se sentait pénétré
d'un respect involontaire. Les grands et les princes eux-mêmes
le vénéraient comme leur seigneur, tandis quo, par sa tendre
bonté et l'affabiljté de son accueil, il se faisait chérir
des petits et du peuple comme un pasteur et un père. Auprès
de lui, les pauvres étaient sûrs de trouver toujours un
secours et des consolations; la veuve et l'orphelin, un appui; le voyageur
et l'étranger, nue place à sa table frugale et l'hospitalité
sous son toit. Mais le trait dominànt, caractéristique,
nous pourrions dire la passion de ce grand coeur, était sen zèle
à procurer l'émancipation des esclaves et le rachat des
captifs. S'il ne pouvait à lui seul abolir partout l'esclavage,
cette plaie hideuse de la société antique, il s'efforçait
du nauius de le restreindre dans ses propres domaines, sur les terres
du l'église, et de remédier, selon la mesure de son pouvoir,
aux abus de la force brutale, si communs en ces temps de barbarie et d'oppression
il est impossible, disent les clsroniqueurs, de supputer le nombre des
esclaves qu'il rendit à la liberté, ou des captifs dont
sa main libératrice brisa les fers. Et pendant que sa charité
semblait s'épuiser de sacrifices dans un si noble but, il donnait
encore à pleines mains pour l'embellissement de son église
et de sa ville épiscopale. Modèle des évêques
par ses vertus comme par ses oeuvres, après avoir consumé
sa vie dans les jeùnes, les austérités, les shidieuses
veilles et les travaux apostoliques, saint Aule s'endormit dans le
Seigneur. Doit-on s'étonner si, à la nouvelle de sa mort,
il y eut une explosion de regrets et a Âelar, $01055 l'élysssologia
roassinn, signiOsit; e qat nuit aeurni par les émus ,. - Peler.
Staxim., Fs'og. de ssoastes' ; auieesr.
comme un deuil universel, non-seulement dans
le Vivarais, mais encore dans les contrées cireonvoisines? Le
corps du saint Evêque fut déposé dans une église
construite à une petite distance de la ville, qu'en dédia
plus tard en son honneur; il y demeura entouré de la vénération
des fidèles, jusqu'à l'époque de l'invasion anglaise
et des ravages des grandes compagnies. On crut nécessaire alors
de soustraire les reliques au danger d'une sacrilége profanation,
eu transportaut ce sacré dépôt dans la cathéde'ale.
En mémoire de cette translation, l'église de Viviers institua
une fête qui se célébrait, dans l'ancienne liturgie,
le flO février ~. Le tombeau primitif était un sareo~ phage
en pierre taillée, de forme très-simple, sans sculpture ni
ornement autré que l'inscription suivante BIC REQYIE5CIT s. AvLvs.
lei repose saint Aide.
Il y avait à Viviers
une ancienne église qui portait le nom de saint Aule. Au xvi0
siècle, ses reliques, qui se gardaient dans la cathédrale,
furent brûlées par les calvinistes avco celles de saint
Arcous.
Avant de 'mourir, saint Aule avait désigné
aux suffrages des clercs de l'église de Viviers, celui qu'il
jugeait le plus digue de lui succéder t l'évêque
ainsi élu se nommait Eumachius. Il ne tarda pas à justifier
le choix de son illustre prédécesseur et les espérances
qu'il avait fait naître. Comme saint Anlc, il exerça par l'autorité
dc la parole et do l'exemple un merveilleux ascendant sur son peuple
; après lui, il sut se faire admirer par son esprit de mansuétude
et par une obarité incomparable. Dès les premiers jours
de son épiscopat, il s'était dépouillé de
tout ce qu'il possédait pour auganenter le patrimoine de l'église
et des pauvres, devenu pauvre lui-même par choix, afin de tnarcher
avec plus de vérité sur les traces de Jésus-Ghrist,
le divin modèle des pasteurs. Arrivé au terme de la carrière,
il voulut distribuer de ses propres mains aux plus nécessiteux
de sors troupeau, ce qui lui restait des biens dc ce monde; il les réunit
auprès de son lit de mort, et ce sont les pauvres, objets constants
de sa plus tendre sollicitude, qui reçurent ses derniers embrassements
et son dernier adieu.
Sous l'évêque saint Longin, qui
vint après saint Eeuaachius, Je martyrologe de l'église
de Viviers enregistre une nouvelle irruption des Visigoths et le sac
de la ville épiscopale par ces bandes barbares. C'était
pour la 5ème ou la 6ème fois, dans l'espace de 200 ans,
que cette malheureuse cité assistait aux horreurs d'un pillage
et d'une prise d'assaut. Nous croyons que cette dernière invasion
coïncida avec l'expédition du roi Wamba en Septimanie, lorsque
cette province leva le drapeau de l'indépendance contre les rois
de Tolède (673). En quelques jours, le terrible Wamba eut étouffé
la révolte dans le sang. Rentré vainqueur dans Niu~es,
le prince visigoth résolut de porter la guerre chez les Fi'ancs,
ses voisins, qui avaient fourni des troupes auxiliaires à ses
sujets rebelles. Julien de Volède rapporte que le bruit en étant
parvenu jusqu'aux frontières des pays menacés, y causa
tant de terreur que les habitants des villes les quittèrent, pour
aller chercher un refuge dans les montagnes. Ce plan de campagne reçut-il
un commencement d'exécution 2 Les t'avages exercés dans
le pays de Viviers, limitrophe de la Septimanio visigothique, en sout
la premavu incontestable. Mais bientôt, cédant aux avis
de ses généraux, Wamha aiim-donna la poursuite de ses desseins
contre les Francs. Le Vivarais put aLus respirer, et saint Longin, terminer
en paix les jours de son épiscopat. Il cci
1. Otarmynoa. Encl. Viner., mn. Ciel. gnd.
ados, Vtviem.
tut probablement de même de ses deux
successeurs Jean et Ardulphe. Nous ne connaissons de ces évêques
que les fondations qu'ils firent en faveur de l'église cathédrale.attrait
4e a'Hietsurs du T'ionrodo, par 55. l'abbé Otaaehter, ohsu. han.
55e Vtvters.
|
625 Eustace of Luxeuil
monk
favorite disciple of Saint Columbanus humility continual prayer fasting
miracles (RM)
In
monastério Luxoviénsi, in Gállia, deposítio
sancti Eustásii Abbátis, qui sancti Columbáni discípulus
et ferme sexcentórum Monachórum Pater fuit; ac, vitæ
sanctitáte conspícuus, étiam miráculis cláruit.
In the monastery of Luxeuil, the death of Abbot
St. Eustasius, a disciple of St. Columban, who had under his guidance
nearly six hundred monks. Eminent in sanctity, he was also renowned
for miracles.
(also known as Eustasius)
Saint Eustace was a favorite disciple and monk of Saint Columbanus,
whom he succeeded as second abbot of Luxeuil in 611. He ruled over about
600 monks. During his abbacy the monastery was a veritable seminary for
bishops and saints, perhaps because of the example he gave by his own
humility, continual prayer, and fasting (Benedictines, Husenbeth).
Saint Eustace de Luxeuil,
Abbot.
(Eustasius)
ST. EUSTASIUS,
OR EUSTACHUIS, ABBOT OF LUXEU
Succeeded his master St. Columban in that charge, in 611. He sanctified himself
by humility, continual prayer, watching, and fasting; was the spiritual father
of six hundred monks, and of many holy bishops and saints, and died in 625.
He is named in the Martyrologies of Ado, and in the Roman. See his life by
Jonas, his colleague, in the Bollandists, and in Mabillon.
Saint Eustace was one
of the disciples and preferred monks of saint Columban (November 23),
with whom it will succèdera like second abbot of Luxeuil into 611.
He will have to direct about 600 monks. During its ministry of abbot, the
monastery will become a true seminar & seedbeds of bishops and saints,
perhaps because of the example which it gave by his own humility, its
continual prayer, and its fasts (Benedictines, Husenbeth).
Saint Eustathius the
Confessor, Bishop of Bithynia, was already at the beginning of his spiritual
struggle a pious monk, meek and wise, filled with great faith and love
for his neighbor. For his virtuous life he was made bishop of the city
of Bithynia (a Roman province in northwest Asia Minor) and for many years
he guided his flock, giving them an example of virtuous life and perfection.
During the Iconoclast
heresy, St Eustathius boldly came out against the heretics and defended
the veneration of holy icons. Iconoclasts denounced him to the emperor,
and the saint suffered imprisonment and fierce beatings. Finally, they
deprived St Eustathius of his See and sent him to prison.
The holy confessor died
in exile during the ninth century, after suffering insults, deprivation,
hunger, and want for three years.
SAINT EUSTASE - ABBÉ
ET CONFESSEUR DE LUXEUIL (+ 625)
1. VIE. - Eustase ou Eustaise
(latin Eustasius, Austasius) naquit en Bourgogne; il était par
sa mère neveu de Miget, évêque de Langres. On a pensé
qu'il avait peut-être suivi la carrière des armes cependant
il alla de bonne heure se placer sous la conduite de Colomban à
Luxeuil. Il y fut bientôt établi chef des écoles
et paraît avoir suivi quelque temps Colomban dans son exil.
Vers la fin de 616, on
le vit reparaître à Luxeuil en qualité d'abbé.
On ignore comment il parvint ainsi à prendre la succession de
Colomban, si ce fut par ordre de celui-ci ou par le suffrage des moines.
Jonas s'est contenté de dire qu'Eustase était à
Brégentz au moment de la pluie de cailles et que plus tard il fut
envoyé par Clotaire II à Bobbio en qualité d'abbé
de Luxeuil pour ramener Colomban en Gaule. Mais celui-ci était bien
décidé à ne pas sortir de sa retraite : il remit
à son disciple une lettre dans laquelle il remerciait Clotaire de
sa proposition et le priait d'accorder ses faveurs à l'abbaye de
Luxeuil. Le roi permit aux religieux d'étendre leurs domaines témoignant,
ainsi de ses dispositions. Le retour d'Eustase fut marqué par un
premier miracle en faveur de sainte Fare alors aveugle : il lui rendit la
vue.
Rentré à
Luxeuil, Eustase en repartit bientôt pour aller évangéliser
les infidèles de la région. Accompagné de saint
Aile, il se rendit chez les Warasques sur les bords du Doubs, peuple
en partie idolâtre et en partie hérétique. Il convertit
leur chef Isérius, détermina Randone, belle-soeur de celui-ci,
à aller fonder le monastère de Cusance. Il passa ensuite
chez les Boïens (la Bavière des temps actuels) y laissa des
hommes capables de continuer l'oeuvre de conversion commencée
par lui, puis rentra avec Aile à Luxeuil. A Meuse en Bassigny,
il rendit la vue à Salaberge, fille de Gondoin son hôte, puis
guérit Aile d'une fièvre violente. A Luxeuil, il travailla
à maintenir la discipline et à former des religieux qui
devaient devenir des évêques, des fondateurs et abbés
de monastères, comme Cagnoald, Achaire, Amé, Romaric, Omer,
Mommolin, Walbert, etc.
Jonas a raconté
avec d'amples détails le départ et le schisme d'Agrestin.
Celui-ci, ancien notaire du roi Thierry II, était entré
à Luxeuil, après avoir distribué tous ses biens
aux pauvres : se croyant une vocation d'apôtre, il avait demandé
à Eustase d'être compris dans le nombre des missionnaires
envoyés aux infidèles. Eustase refusa et Agrestin quitta
le monastère pour se rendre à Aquilée, où
il fut entraîné dans l'hérésie des "Trois-Chapitres".
Ensuite il osa revenir à Luxeuil pour essayer de gagner Eustase.
Honteusement chassé, Agrestin tenta de circonvenir Clotaire. Mais
celui-ci, toujours plein de vénération pour Colomban, convoqua
un concile à Mâcon. Agrestin y parut pour critiquer la règle
de Colomban. Eustase fit une réponse très éloquente
et prononça un discours vigoureux dont Jonas a conservé
la teneur : "Si vous persistez à combattre nos institutions, concluait
Eustase s'adressant à Agrestin, je vous cite dans l'année
même au tribunal de Dieu; vous défendrez votre cause contre
Colomban, ou plutôt vous recevrez votre sentence du juste juge
dont vous calomniez le serviteur."
Le concile approuva la
règle de Colomban : Eustase, poussé par sa grande charité,
donna le baiser de paix à Agrestin et à ses partisans.
Tout semblait terminé, mais Agrestin renouvela bientôt
ses attaques contre Luxeuil, fit de vaines tentatives pour gagner sainte
Fare. Il ressentit bientôt l'effet des menaces prononcées
par Eustase; avant la fin de l'année, il périt misérablement
frappé par la main d'un de ses esclaves. Amé qui lui avait
témoigné quelque bienveillance regretta son erreur, Romane
se soumit aussi sans tarder. Eustase, à qui revenait l'honneur
de ce triomphe, reprit en paix le gouvernement de son abbaye; il y fit
prospérer les études, augmenta le temporel, fonda plusieurs
maisons nouvelles qu'il plaça sous la règle de Colomban.
Une vision miraculeuse l'avertit de sa fin et lui laissa le choix entre
quarante jours de lente agonie ou trente jours de cruelles souffrances,
il préféra la maladie la plus douloureuse pour aller jouir
pius tôt de la céleste récompense (625).
Sur
cette date, il y a quelques dissidences. Les bollandistes dans la vie
de saint Gall marquent 627. J. Havet, Questions mérovingiennes,
est pour 629; Perny fait vivre Eustase jusqu'en 649. D'après H.
Baumont, Étude historique sur l'abbaye de Luxeuil, toutes les
histoires manuscrites placent la mort en 625.
II.
CULTE. - La fête de saint Eustase fut fixée au 29 mars,
on ne sait pour quelle raison: c'est la date où le nom est marqué
dans les martyrologes d'Adon, d'Usuard, et dans le martyrologe romain.
Certains martyrologes bénédictins ont inscrit le nom au
11 octobre parce quelques-uns ont cru que c'était le jour de la
mort : il se peut que ce fut un jour de translation. Le corps fut déposé
dans l'abbaye de Luxeuil et on croit qu'il y était encore au
10ième siècle. A une date que l'on ignore, il fut transféré
au couvent des bénédictines de Vergaville en Lorraine
: il disparut en 1670.
Bibl.
- La vie a été écrite par Jonas de Bobbio, contemporain
du saint. On la trouve dans Mabillon, Acta sanctorum O. S. B., t. 2,
p. 116; dans Acta sanctorum, 29 mars, avec commentaire de Henschenius;
dans P. L., t. 87, col. 1045; dans Monum. Germ. hist.. - B. Krusch, Script.
rer. meroving., t. 4, p. 119. - C. Perny, La vie de saint Eustase, 2e
abbé de Luxeuil et patron de l'abbaye de Vergaville, Metz, 1649.
- A. Pidoux, Les saints de Franche-Comté, 2 vol., Lons-le-Saulnier,
1908.
SAINT EUSTASE - ABBOT
AND CONFESSOR OF LUXEUIL (+ 625)
1. LIFE. - Eustase
or Eustaise (Latin Eustasius, Austasius) was born in Burgundy; it was
by his mother nephew of Miget, bishop of Langres. It was thought that it
had perhaps followed the military career however it went early to be placed
under the control of Colomban at Luxeuil. It was soon established there
chief of the schools and appears to have followed some Colomban time
in its exile.
Towards the end of
616, one saw it reappearing in Luxeuil in the capacity as abbot. One is
unaware of how it thus managed to take the succession of Colomban, if
it were by order of this one or the vote of the monks. Jonas was satisfied
to say that Eustase was in Brégentz at the time of the ruail rain
and that later it was sent by Clotaire II to Bobbio in the capacity as
abbot of Luxeuil to bring back Colomban in Gaule. But this one was well
decided not to leave its retirement: he gave to his disciple a letter in
which he thanked Clotaire for his proposal and requested it to grant its
favours to the abbey of Luxeuil. The king allowed the monks to extend their
fields testifying, thus of his provisions. The return of Eustase was marked
by a first miracle in favour of holy Fare then plugs: it returned the sight
to him.
Returned in Luxeuil,
Eustase set out again about it soon to go évangéliser
the inaccurate ones of the area. Accompanied by saint Wing, it went to
Warasques on the edges of Doubs, partly populates idolâtre and
partly heretic. It converts their Isérius chief, determined Randone,
sister-in-law of this one, with going to found the monastery of Cusance.
It passed then to Boïens (Bavaria of current times) there left men
able to continue the work of conversion started with him, then returned
with Aile in Luxeuil. To Meuse in Bassigny, it returned the sight in
Salaberge, girl of Gondoin her host, then cures Aile of a violent fever.
In Luxeuil, it worked to maintain the discipline and to form of the monks
who were to become bishops, founders and abbots of monasteries, like Cagnoald,
Achaire, Amé, Romaric, Omer, Mommolin, Walbert, etc
Jonas told with full
details the departure and the schism of Agrestin. This one, former notary
of the king Thierry II, had entered in Luxeuil, after having distributed
all its goods to the poor: believing a vocation of apostle, it had asked
Eustase to be included/understood in the number of the missionaries
sent to the inaccurate ones. Eustase refused and Agrestin left the monastery
to go to Aquilée, where it was involved in the heresy of the “Three-Chapters”.
Then it dared to return in Luxeuil to try to gain Eustase. Shamefully
driven out, Agrestin tried to thwart Clotaire. But this one, always
full with veneration for Colomban, convened a council with Mâcon.
Agrestin appeared to with it to criticize the rule of Colomban. Eustase
made a very eloquent answer and made a vigorous speech whose Jonas preserved
the content: “If you persist in fighting our institutions, concluded Eustase
being addressed to Agrestin, I quote you in the year even with the court
of God; you will defend your cause against Colomban, or rather you will
receive your sentence of the right judge of which you calumniate the servant.”
The council approved the
rule of Colomban: Eustase, pushed by its great charity, gave the kiss
of peace to Agrestin and its partisans. All seemed finished, but Agrestin
renewed soon its attacks against Luxeuil, made vain attempts to gain
holy Fare. It felt soon the effect of the threats pronounced by Eustase;
before the end of the year, it perishes misérablement struck by
the hand of one of its slaves. Amé which had testified some benevolence
to him regretted its error, Romane was also subjected without delaying.
Eustase, with which returned the honor of this triumph, took again in
peace the government of its abbey; it there made thrive the studies, increased
the temporal one, founded several new houses which it placed under the
rule of Colomban. A miraculous vision informs it its end and left him the
choice between forty days of slow anguish or thirty days of cruel sufferings,
it preferred the most painful disease to go to enjoy early pius the celestial
reward (625).
Sur
cette date, il y a quelques dissidences. Les bollandistes dans la vie
de saint Gall marquent 627. J. Havet, Questions mérovingiennes,
est pour 629; Perny fait vivre Eustase jusqu'en 649. D'après H.
Baumont, Étude historique sur l'abbaye de Luxeuil, toutes les
histoires manuscrites placent la mort en 625.
II.
CULTE. - La fête de saint Eustase fut fixée au 29 mars,
on ne sait pour quelle raison: c'est la date où le nom est marqué
dans les martyrologes d'Adon, d'Usuard, et dans le martyrologe romain.
Certains martyrologes bénédictins ont inscrit le nom au
11 octobre parce quelques-uns ont cru que c'était le jour de la
mort : il se peut que ce fut un jour de translation. Le corps fut déposé
dans l'abbaye de Luxeuil et on croit qu'il y était encore au
10ième siècle. A une date que l'on ignore, il fut transféré
au couvent des bénédictines de Vergaville en Lorraine
: il disparut en 1670.
Bibl.
- La vie a été écrite par Jonas de Bobbio, contemporain
du saint. On la trouve dans Mabillon, Acta sanctorum O. S. B., t. 2,
p. 116; dans Acta sanctorum, 29 mars, avec commentaire de Henschenius;
dans P. L., t. 87, col. 1045; dans Monum. Germ. hist.. - B. Krusch,
Script. rer. meroving., t. 4, p. 119. - C. Perny, La vie de saint Eustase,
2e abbé de Luxeuil et patron de l'abbaye de Vergaville, Metz,
1649. - A. Pidoux, Les saints de Franche-Comté, 2 vol., Lons-le-Saulnier,
1908.
|
711 Gery of Sens bishop
uncle to Saint Ebbo.
(also known as Jouery)
Saint Gery was bishop of Sens and uncle to Saint Ebbo (Encyclopedia)
|
710 - 720 Rupert of Salzburg
consecrated pagan temples to Christian
Salisbúrgi, in Nórico, sancti Rupérti,
Epíscopi et Confessóris, qui apud Bávaros et Nóricos
Evangélium mirífice propagávit.
At Salzburg in Austria, St. Rupert,
bishop and confessor, who spread the Gospel extensively in Bavaria and
Austria. OSB B (RM)
(also known as Hrodbert,
Robert, Rupprecht) Died in Salzburg, Austria, on March 27, c. 710-720;
feast day formerly March 27; feast of the translation of his relics
is kept in Bavaria and Austria on September 25.
710 ST RUPERT, BISHOP OF SALZBURG
THE early history of St Rupert was formerly very obscure, and
there has been considerable difference of opinion as to the date at
which lie actually flourished. According to the most reliable sources
he was a Frank, though Colgan claims him as an Irishman -whose Gaelic
name was Robertach. It may now be affirmed with certainty that before
his missionary undertakings began he was already bishop at Worms, and
in that case there is no great likelihood that he paid a visit to Rome,
for, as bishop, he would not require any special authorization for such
an enterprise. It was probably about the year 697 that he arrived with
several companions at Regensburg and presented himself before Duke Theodo,
without whose permission nothing much could be done. He may have brought
credentials from the French King Childebert III, who was always anxious
for the conversion of recently subjugated provinces. The duke, it seems,
was still a pagan, but his sister is said to have been a Christian, and
there is no room for doubt that many in Bavaria had received the message
of the gospel before this date. Theodo not only gave the new-comers a
welcome, but consented to listen to their preaching and to receive instruction.
His conversion and baptism were followed by that of many of the nobles,
and no serious opposition was offered to the work of the missionaries.
The people were well disposed, and St Rupert and his followers met with
conspicuous success. One heathen temple at Regensburg and another at
Altötting were almost immediately adapted for Christian worship.
Other churches were built and nearly the whole population was re-established
in the Christian faith. The missionaries pushed their way also along the
Danube, and at Lorch St Rupert made many converts and performed several
miracles of healing.
It was, however, neither Regensburg nor Lorch which the saint
made his headquarters, but the old ruined town of Juvavum, which the
duke gave him and which was rebuilt and called Salzburg. Theodo’s generosity
enabled Rupert to erect there a church and a monastery with a school
which were dedicated to St Peter, besides other sacred edifices. The neighbouring
valley with its salt springs formed part of the duke’s donation. St Rupert
had been ably seconded by his companions, three of whom, Vitalis, Chuniald
and Gislar, were afterwards reckoned as saints, but before long it became
imperative to obtain more help. He therefore returned to his native land
to enlist recruits, and succeeded in obtaining twelve more workers. He also
induced his sister or niece St Erentrudis to enter a nunnery which he built
at Nonnberg and of which she became the first abbess. A considerable number
of churches and places bear St Rupert’s name and are traditionally connected
with him, but many of them were no doubt dedicated to him in after times.
Besides the great work of evangelization the saint did much to civilize his
converts and promoted the development of the salt mines, It was he who gave
to Juvavum its modern name of Salzburg, and it was there he died.
The most reliable
source is a document known as the Gesta S. Hrodberti written
in the first half of the ninth century. It has been edited by W. Levison
in MGH., Scriptores Merov., vol. vi. Other texts are
cited in BHL., nn, 7395—7403, but they are much less reliable. See also
Hauck, Kirchengeschichte Deutschlands, vol. i, pp.
372 seq.; W. Levison in the Neues Archly,
vol. xxviii, Pp. 283 seq.; and L. Gougaud, Les saints irlandais hors d’Irlande (5936). The saint’s name
appears in many forms.
There have been varying
opinions as to where Rupert was born and when (with variations of 100
years). While more reliable sources make him a Frankish nobleman, others,
including Colgan insist he was an Irishman with the Gaelic name Robertach.
From his youth he was renowned for his learning, extraordinary virtues,
austerity, and charity that sought to impoverish himself to enrich the
poor. People came from remote provinces to receive his advice. He would
remove all their doubts and scruples, comfort the afflicted, cure the sick,
and heal the disorders of souls. His virtuous life led to him being consecrated
bishop of Worms, Germany, from where he began his missionary work in southern
Bavaria and Austria. (One version says he was expelled by the pagans at
Worms, others that he was simply a zealous, evangelical Christian.)
Rupert travelled to
Regensburg (Ratisbon) with a small company about 697, perhaps with
credentials from the French King Childebert III, or because Duke Theodo
of Bavaria had heard of his reputation for miracles and invited him.
They went to Duke Theodo, whose permission they needed to proceed. While
Theodo was not a Christian, his sister, Bagintrude, is said to have
been one. He agreed to listen to their preaching and was converted and
baptized. Many of the leading men and women of the land followed the duke's
example and embraced Christianity, which had been preached there 200 years
earlier by Saint Severinus of Noricum.
Instead of knocking down
pagan temples, as many missionaries did, Rupert preferred to consecrate
them as Christian churches. For example, those at Regensburg and Altötting
were soon altered for Christian services. (It is said that the statue
of the Blessed Mother at Altötting was brought there from Ireland
by an Irishman named Rupert.) Where there was no suitable temple to adapt
churches were built, and Regensburg became primarily Christian. God confirmed
Rupert's preaching by many miracles. Soon the missionary work met with
such success that many more helpers from Franconia were needed to meet
the spiritual needs of Rupert's converts.
The group continued
down the Danube, converting still more. After Ratisbon, the capital, the
next seat of his labors was Laureacum, now called Lorch, where he healed
several diseases by prayer, and won many other souls to Christ. But in neither
of these flourishing towns did Rupert establish his bishopric. He made the
old, fallen-down town of Juvavum, given to him by the duke of Bavaria, his
headquarters. The town was restored and he named it Salzburg (Salt Fortress).
There with the help of his companions Saints Virgilius, Chuniald, and Gislar,
Rupert founded Saint Peter's church and monastery with a school along the
lines of the Irish monasteries.
He made a trip home
to gather twelve more recruits. His sister, Saint Ermentrudis, entered
a convent he founded at Nonnberg (setting for The sound of music) and
became its first abbess. He did much to foster the operation of the salt
mines. Rupert, the first archbishop of Salzburg, is considered to be
the Apostle of Bavaria and Austria. He died on Easter Day after having
said Mass and preached the Good News. Thereafter, he became so renowned
that countries such as Ireland claimed him as a native son and celebrate
his memory liturgically. The Duchy of Salzburg cast his likeness with
that of the Saint Virgilius on the coin of the realm called a rubentaler
(Attwater, Attwater2, Benedictines, Bentley, D'Arcy, Encyclopedia, Farmer,
Gougaud, Husenbeth, Kenney, Walsh, White).
The Saint Pachomius Library
contains two versions of the Life of Saint Robert.
Rupert's emblem in
art is a barrel of salt, because of his association with the reopening of
the salt mines. He may be shown holding a basket of eggs; baptizing Duke
Theodo(re) of Bavaria; or with Saint Virgilius of Salzburg (Farmer, Roeder,
White).
Saint Rupert de Salzburg,
évêque.
(Hrodbert, Robert, Rupprecht)
Mort à Salzburg,
Autriche, le 27 mars, vers 710-720; ancien jour de fête le 27
mars; la fête de la translation de ses reliques, de nos jours,
en Bavière et Autriche, le 25 septembre.
Sur où et quand
Rupert est né, il y a toujours eu divergences d'opinions (avec
des variations de 100 ans). Cependant que les sources plus fiables en
font un noble Franc, d'autres, y compris Colgan, insistent sur le fait
qu'il aurait été Irlandais, portant le nom gaélique
de Robertach. Dès sa jeunesse, il était renommé pour
son érudition, ses vertus extraordinaires, son austérité,
et sa charité, cherchant à s'appauvrir en enrichissant les
pauvres. Les gens venaient de provinces éloignées pour recevoir
son conseil. Il levait tous leurs doutes et leurs scrupules, réconfortait
l'affligé, guérissait le malade, de corps et d'âme.
Sa vie vertueuse l'amena à se retrouver sacré évêque
de Worms, Allemagne, d'où il entama son travail de missionnaire
en Bavière et en Autriche méridionale. (Une version dit qu'il
a été expulsé par les païens de Worms, d'autres
qu'il était simplement un Chrétien zélé et
évangélique.)
Rupert voyagea à
Regensburg (Ratisbon) avec une petite compagnie vers 697, peut-être
avec l'accréditation du Roi Franc Childebert III, ou parce que
Theodo, Duc de Bavière, avait entendu parler de sa réputation
de thaumaturge et l'avait invité. Ils sont allés voir le
duc Theodo, dont ils avaient besoin de la permission pour continuer. Bien
que Theodo n'était pas Chrétien, sa soeur, Bagintrude, l'était.
Il consenti à écouter leur prédication et se converti
et reçut le saint Baptême. Beaucoup d'hommes et de femmes
influents de ses terres suivirent l'exemple du duc et embrassèrent
le Christianisme, qui avaient été prêché là-bas
200 ans plus tôt par saint Severin de Noricum (8 janvier).
Au lieu de renverser les
temples païens, comme tant de missionnaires l'ont fait, Rupert
a préféré les consacrer comme églises chrétiennes.
Par exemple, ceux de Regensburg et d'Altoetting ont été
bientôt transformés pour les Offices Chrétiens. (On
rapporte que la statue de la Mère de Dieu à Altoetting
y a été amenée d'Irlande par un Irlandais nommé
Rupert.) Où il n'y avait pas de temple convenable à adapter,
des églises ont été construites, et Regensburg est
devenu essentiellement chrétien. Dieu confirma les prédications
de Rupert par beaucoup de miracles. Bientôt son travail de missionnaire
rencontra un tel succès que de nombreux aides de Franconie furent
nécessaires pour répondre aux besoins spirituel des convertis
de Rupert.
Le groupe continua vers
le bas du Danube, convertissant toujours plus. Après Ratisbon,
la capitale, le prochain lieu de ses oeuvres était "Laureacum,"
l'actuelle Lorch, où il guérit plusieurs malades par la
prière, et gagna beaucoup d'autres âmes au Christ. Mais
Ruppert n'établit son évêché dans aucune
ces villes florissantes. Il fit son siège de la vieille et désafectée
ville de Juvavum, donné à lui par le duc de Bavière.
La ville fut restaurée et il la nomma Salzburg (la Forteresse de
Sel). Là-bas à l'aide de ses compagnons saints Virgile
(27 novembre), Chuniald (24 septembre), et Gislar (24 septembre), Rupert
fonda l'église et le monastère de saint Pierre, avec une
école sur le modèle des monastères Irlandais.
Il fît un voyage
à la maison pour rassembler 12 recrues de plus. Sa soeur, sainte
Ermentrude (30 juin), entra au couvent qu'il avait fondé à
Nonnberg (s'occupant du "Son de la Musique") et en devint sa première
abbesse. Il fît beaucoup pour encourager les travaux des mines
de sel. Rupert, premier archevêque de Salzburg, est considéré
comme l'Apôtre de Bavière et d'Autriche. Il mourrut le
Jour de Pâques. Par la suite, il est devenu si renommé
que des pays tels qu'Irlande l'ont réclamé comme un fils
natal et célèbrent sa mémoire liturgiquement. Le
Duché de Salzburg représente son portrait avec celui de
saint Virgile sur une pièce du royaume appelée un rubentaler
(Attwater, Attwater2, Bénédictins, Bentley, D'Arcy, Encyclopaedia,
Farmer, Gougaud, Husenbeth, Kenney, Walsh, White).
L'emblème de Rupert
dans l'art est un baril de sel, à cause de son association avec
le réouverture des mines de sel. Il peut être montré
tenant un panier d'oeufs; baptisant le duc Theodo(re) de Bavière;
ou avec saint Virgile de Salzburg (Farmer, Roeder, White).
|
1130 Blessed Diemut
a nun of Wessobrunn OSB Hermit (AC)
(also known as Diemoda,
Diemuda) Saint Diemut, a nun of Wessobrunn, Bavaria, was allowed to live
as a solitary under the obedience of the monastery. She spent her time in copying
manuscripts, some have survived (Attwater2, Benedictines).
1130 BD DIEMODA, OR DIEMUT, VIRGIN
DIEMODA, or Diemut, was a Bavarian and a friend of the celebrated
recluse Bd Herluka of Epfach, who no doubt greatly influenced her.
Diemut had joined the nunnery of Wessobrunn, but she could not feel
content in community life and aspired to seclusion as a solitary. She
opened her heart to the abbot of the neighbouring monastery and he, after
testing her, sanctioned the call and walled her into a tiny cell adjoining
the church. Here she gave herself to prayer and penance, and to copying
books for the service of the church and of the abbey. In the monastery library
of Wessobrunn before its secularization there were at least fifty volumes,
patristic and liturgical, in the beautiful handwriting of Bd Diemut. At
her death her body was laid in the old minster, but the relics were transferred
in 1709 to the abbey church of Wessobrunn.
See Hefner
in the Oberbayerischen Archiv, vol. i, pp. 355—373; Hardy, Descriptive Catalogue (Rolls Series),
vol. iii, pp. xxx—xxxii, where a list is given of the books she copied
Kirchenlexikon, vol. iii, cc. 1721—1722. There seems
to have been no public cultus.
|
1195 St. Berthold Considered
by some historians founder of the Carmelite Order
1195 ST BERTHOLD
ACCORDING to certain late and untrustworthy authorities St Berthold
was born at Limoges and studied theology in Paris, where he was raised
to the priesthood. With his kinsman Aymeric, who afterwards became Latin
Patriarch of Antioch, he accompanied the Crusaders to the East and found
himself in Antioch at the time when it was being besieged by the Saracens.
We are told it was divinely revealed to him that the investment of the
town was a punishment for the sins and especially for the licentiousness
of the Christian soldiers. Berthold offered himself up as a sacrifice,
and vowed that if the Christians were delivered from their great peril
he would devote the rest of his life to the service of the Blessed Virgin.
In a vision he saw our Lord, accompanied by our Lady and St Peter, and
above their heads a great cross of light. The Saviour addressed Berthold
and spoke of the ingratitude of the Christians in view of all the blessings
He had showered upon them. In consequence of the appeals and warnings of
the holy man, the soldiers and the citizens were brought to repentance.
Although they were weak with fasting and privations, when the next assault
took place they were completely victorious and the city and the army were
delivered. All this, however, is legend.
What is more certain is that through the efforts of one Berthold,
a relative of the Patriarch Aymeric, a congregation of priests was
formed on Mount Carmel, Berthold appearing to have drawn into his community
many of the scattered hermits who had previously inhabited the district.
Moreover, through his detachment and sanctity, he was an inspiration
to the whole order of Carmelites, of which he is often called the founder.
It seems he may have been their first superior, receiving some encouragement
from Aymeric, who was, however, never, as has been asserted, legate of
the Holy See. Berthold’s life was to a great degree a hidden one, and
there is little more to record, except that he undertook the erection or
the re-erection of the monastic buildings, and that he dedicated the
church in honour of the prophet Elias—as Peter Emilianus afterwards informed
King Edward I of England in a letter dated 1282. St Berthold ruled the
community for forty-five years, and seems to have remained with them down
to the time of his death, which occurred about the year 1195.
Father Papebroch, the Bollandist, writing in the Acta Sanctorum,
March, vol. iii, maintained that St Berthold was the first superior of
the Carmelite Order, and that the hermits whom he gathered round
him had no more connection with Elias than the fact that they lived near
Mount Carmel and venerated his memory. This contention led to a deplorably
acrimonious controversy, now more than two centuries old, but all scholars
have long been agreed that the Bollandist view was fully justified. Historical
evidence is lacking which could establish any sort of continuity between
St Berthold’s group of Carmelite hermits and the Sons of the Prophets.
See B. Zimmerman,
Monumenta Historica Carmelitana, pp. 269—276,
in the Catholic Encyclopedia, vol. iii, pp. 354—356,
and in DTC., vol. ii, cc. 1776—1792; the Acta Sanctorum,
March, vol. iii; Analecta Ord. Cannel., vol.
iii, pp. 267, 368 seq. C. Kopp, Elias
und Christentum auf dent Karmel (1929); and Fr François,
Les plus vieux textes du Carmel (1945).
He was born in Limoges,
France, and proved a brilliant student at the University of Paris.
Ordained a priest, Berthold joined his brother, Aymeric, the Latin patriarch
of Antioch, in Turkey, on the Crusades.
On Mount Carmel he
found a group of hermits, joined them, and established a rule. Aymeric
appointed Berthold the first Carmelite superior general. Berthold tried
to reform the Christian soldiers in the region, having had a vision of
Christ, and headed the Carmelites for forty-five years.
Berthold of Mount
Carmel, OC Founder (AC) Born at Limoges, France; died c. 1195. Saint Berthold
studied and was ordained in Paris. He went on the Crusades with Aymeric
(Albert), his brother, and was in Antioch during its siege by the Saracens.
During the siege Berthold
had a vision of Christ denouncing the evil ways of the Christian soldiers.
Thereafter, he labored to reform his fellows. He organized them and became
superior of a group of hermits on Mount Carmel. Eventually Aymeric became
the Latin patriarch of Antioch and appointed his brother superior general
of the monks, gave them their rule, and, thus, is considered by some to
be the founder of the Carmelites. He ruled there for 45 years.
The Carmelite Order
may actually have survived because of a forgery. This was necessary because
no new orders were permitted. When the Bollandists in the 17th century
pointed to Saint Berthold as the founder of the order in 1155, a monk 'discovered'
a document 'proving' that the Carmelites were founded by the prophet Elijah
(Attwater, Benedictines, Delaney, Encyclopedia, Sheppard).
|
1239 Blessed Hugh of
Vaucelles monk OSB Cist. (AC).
Hugh was dean of the
church at Cambrai, then a monk of the Cistercian Abbey of Vaucelles (Benedictines).
|
1250 St. Ludolph Praemonstratensian
bishop of Ratzeburg imprisoned and exiled
1250 ST LUDOLF, Bishop OF RATZEBURG
ALTHOUGH he did not actually die for the faith, St Ludolf is
often honoured as a martyr because he patiently bore persecution, disgrace
and banishment for the extension and freedom of the Church. He was a canon
regular of the Premonstratensian Order, but was elected bishop of Ratzeburg
in 1236. He still continued to live the life of a monk, and gave the rule
of St Norbert to the chapter of his cathedral; he built and endowed the
Benedictine nunnery of Rehna, which long preserved and venerated his memory.
He came several times into conflict with Duke Albert of Sachsen-Lauenberg,
who imprisoned, ill-treated and finally banished him. At Wismar, however,
he was hospitably received and entertained by Duke John the theologian.
He died in 1250 as the result of the ill-treatment he had previously received.
St Ludolf was canonized in the fourteenth century and is venerated at Wismar
in Mecklenburg.
See the Acta Sanctorum, March, vol. iii, and the
Kirchenlexikon,
s.v. Ratzeburg.
Schleswig-Holstein,
Germany. He opposed Duke Albert of Sachsen-Lauenburg and was imprisoned
and exiled. Duke John of Mecklenburg gave Ludolph shelter, but he died soon
after because of the abuse he received in prison. Ludolph was canonized
in the fourteenth century. Ludolf of Ratzeburg, O.
Praem. B (AC) (also known as Ludolphus) Died 1250. The Premonstratensian
canon Ludolf became bishop of Ratzeburg and had to endure much persecution
at the hands of Duke Albert of Sachsen-Lauenberg (Attwater2, Benedictines).
|
1414 Blessed Jane Mary
de Maillé, OFM Tert. V (AC)
Born 1331;
cultus confirmed in 1871. The daughter of the baron de Maillé,
Jeanne-Marie married the baron de Silly, with whom she lived in virginity
for 16 years. After his death in 1362, she joined the Franciscan tertiaries
and retired to Tours, where she spent the rest of her life in poverty
and privation due to the persecution of her husband's relatives (Benedictines)
|
1480 Saints moines Marc,
Jona et Vassa qui ont fondé le monastère de Pskovo-Pechersk
réaparaissait
miraculeusement.
Les moines Marc, Jonas
et Vassa sont vénérés comme étant parmi
les Pères qui ont fondé le monastère de Pskovo-Pechersk.
On ne sait pas avec
précision quand les premiers ermites se sont installés
près des ruisseaux de Kamenets dans les cavernes naturelles de
la colline, que les habitants locaux ont appelé "la colline sainte."
La chronique du monastère présente un compte-rendu d'un
témoin oculaire, le chasseur-trappeur de Izborsk surnommé
Selishi: "Un jour par hasard, nous avons abouti avec notre père
sur la colline extérieure, où se trouve maintenant l'église
de la Mère de Dieu, et a entendu ce qui ressemblait à des
chants d'église; ils chantaient harmonieusement et respectueusement,
mais on n'arrivait pas à voir ceux qui chantaient, et l'air était
rempli d'un parfum d'encens."
Des premiers Anciens
du monastère de Pskovo-Pechersk, seul Marc est connu par son
nom. De lui il témoigne: "Au début, un premier Ancien
habitait près de la crue du Kamenets dans la caverne, certains
pêcheurs l'ont aperçu aux trois rochers, se couchant par-dessus
la caverne de l'église de la Très-Sainte Mère de
Dieu; mais nous n'avons pas pu découvrir quoique ce soit à
son égard -- qui était-il et son origine familliale, ni
comment et d'où il était venu à cet endroit, ni
combien de temps il était demeuré ici, ni comment il était
mort."
Le deuxième
higoumène du monastère de Pechersk portait le nom de Starets
[Ancien] Marc dans le Synodikon du monastère. Le moine Kornilii
(commémoré 20 février), comme higoumène a
douté de la véracité de cette inscription et il a
ordonné que le nom soit effacé du Synodikon. Soudain il est
tombé gravement malade et a reçu une révélation,
comme quoi ceci était une punition pour son ordre de rayer le nom
du moine Marc du diptyque du monastère. Implorant le pardon avec
larmes et prières sur la tombe du staretz Marc, l'higoumène
Kornilii réinscrit le nom du saint. Quand l'église souterraine
de l'Uspenie [Dormition] de la Très-Sainte Mère de Dieu a
été réinstallée à l'air libre et les
tombes excavées, l'higoumène Dorophei a trouvé la tombe
du moine Marc en délabrement, mais ses reliques et vêtements
intacts.
En 1472, le paysan
Ivan Dement'ev a abattu la forêt sur la colline escarpée.
Un des arbres abattus a roulé en bas, déracinant par ses racines
un autre arbre. La chute a mis à nu l'entrée d'une caverne,
au-dessus de laquelle il était écrit: "Une caverne construite
par Dieu." Il existe une tradition à cet égard qui rapporte
qu'un certain moine Fol-en-Christ Varlaam, à chaque fois qu'il
venait à la caverne, il effaçait cette inscription, mais
qu'à chaque fois elle réaparaissait miraculeusement.
En ce saint lieu de prière
fréquenté par les premiers ascètes, est venu d'ailleurs
le prêtre Jean, surnommé "Shestnik." Il était natif
de Moscovie et avait servi comm prêtre à Iur'ev (maintenant
Tartu) dans "une église de vrais croyants, établie par
les gens de Pskov" et dédiée à saint Nicolas et
au saint mégalomartyr George, et ensemble avec le prêtre
Isidor, ils avaient nourri spirituellement les Russes habitant là-bas.
En 1470 le Père Jean a été obligé de fuir
avec sa famille à Pskov, à cause de la persécution
des Allemand-Catholiques [note jmd : il s'agit des "Chevaliers Teutoniques",
cfr saint Alexandre Nevski]. Ayant appris que son ami avait péri
en martyr (on commémore le prêtre et martyr Isidor le 8
janvier), Jean a décidé de se retirer dans cette récemment-apparue
"caverne construite par Dieu," afin que là-bas, sur la frontière
même avec les Livoniens, il puisse trouver un un monastère
comme un poste avancé de l'Orthodoxie.
Peu après sa
femme tomba malade et, ayant prononcé ses voeux monastiques sous
le nom de Vassa, elle mourrut. Sa vertu éclata immédiatement
après sa mort. Son mari et son père spirituel ont enterré
le religieuse Vassa dans le mur de "la caverne construite par Dieu," mais
de nuit son cercueil "s'enleva du sol par le pouvoir invisible de Dieu."
Le Père Jean et le prêtre-confesseur de la religieuse Vassa,
perturbés, pensaient que cela venait du fait qu'ils auraient oublié
de chanter une partie de l'office de défunts, alors ils ont recélébré
l'office funèbre, puis réenterré le corps, mais
au matin il était à nouveau "au dessus du sol." Alors tout
s'éclairci : c'était un signe de Dieu. Ils ont bâtit
une tombe pour la religieuse Vassa dans la caverne, sur le côté
gauche. Bouleversés par le miracle, Jean a prononcé ses
voeux monastiques sous le nom de Jonas et commencé à devenir
un fervent ascète.
Ayant mis à
l'air libre, à la main, l'église de caverne et deux cellules,
placées sur des piliers, il a commencé à adresser des
requêtes au clergé de la cathédrale de la Trinité
de Pskovsk pour le consacrer, mais ils n'ont pas voulu le faire directement
"à cause de l'emplacement insolite." Alors le Moine Jonas sollicita
la bénédiction de l'archévêque Theophile de
Novgorod.
Et le 15 août
1473, l'église de caverne a été consacrée
en l'honneur de l'Uspenie [Dormition] de la Très-Sainte Mère
de Dieu. Pendant la consécration, un miracle a eu lieu, venant
d'une icône d'Uspenie de la Très-Sainte Mère de Dieu,
"envoyé par le Dieu clément qui commence Ses grands dons
à Sa Toute-Pure Mère" -- une aveugle a recouvert la vue.
(Cette icône, qu'ils appellent "l'ancienne" -- pour faire la distinction
avec une autre icône miraculeuse de la Dormtion de la Très-Sainte
Mère de Dieu bordée de scènes de Sa vie -- a été
écrite en 1421 par l'iconographe Aleksei de Pskov, et est conservée
à présent dans l'autel du temple d'Uspensk, dans le batiment
sur la colline. L'icône a bordé avec la vie -- est la client-icône
de temple de l'église de caverne.)
La date de consécration
de l'église de caverne est reprise comme date officielle de
la fondation du monastère de Pskovo-Pechersk. Le Moine Jonas vécut
en ascète au monastère de caverne jusqu'en 1480 et s'endormit
paisiblement dans le Seigneur. A sa mort, on découvrit sur son
corps une cotte de mailles en fer, qui a été accrochée
ai-dessus de sa tombe en témoignage des actes ascétiques
secrets du moine, mais elle fut volée durant une incursion des
Allemands.
Les reliques du moine
Jonas reposent dans les cavernes à côté de celles
de l'Ancien Marc et de la religieuse Vassa. Une fois durant une invasion
du monastère par les chevaliers de Livonian, se moquant des saintes
reliques, ont voulu ouvrir d'un coup d'épée le cercueil
de la religieuse Vassa, mais une flamme jailli du cercueil de la sainte
ascète. Les traces de ce feu punitif sont visibles de nos jours
sur le cercueil de la religieuse Vassa.
Saints monks Marc, Jona
and Vassa (1480)
The monks Marc, Jonas
and Vassa are venerated as being among the Fathers who founded the monastery
of Pskovo-Pechersk.
One does not know with
precision when the first hermits settled close to the brooks of Kamenets
in the natural caves of the hill, that the local inhabitants called
“the holy hill.” The chronicle of the monastery presents a report of
an eyewitness, the hunter-trapper of Izborsk called Selishi: “One day
by chance, we ended with our father on the external hill, where now the
church of the Mother of God is, and heard what resembled hymns; they
sang harmoniously and respectfully, but one did not manage to see those
who sang, and the air was filled with an incense perfume.”
The first Old ones
of the monastery of Pskovo-Pechersk, only Marc is known by his name. To
him it testifies: “At the beginning, first Old lived close to raw to Kamenets
in the cave, certain fishermen saw it with the three rocks, lying down
over the cave of the church of the Very-Holy Mother of God; but we could
not discover though it is in its connection -- who was it and his origin
familliale, neither how and from where it had come to this place, neither
how long it was remained here, nor how it had died.”
The second higoumene
of the monastery of Pechersk bore the name of Starets [Old] Marc in
Synodikon of the monastery. The Kornilii monk (commemorated February
20), like higoumene doubted the veracity of this inscription and it ordered
that the name is unobtrusive of Synodikon. Suddenly it fell seriously
sick and received a revelation, as what this was a punishment for its
order to stripe the name of the Marc monk of the diptych of the monastery.
Beseeching forgiveness with tears and prayers on the tomb of the staretz
Marc, the higoumene Kornilii re-registers the name of the saint. When
the underground church of Uspenie [Dormition] of the Very-Holy Mother
of God was reinstalled with the free air and the excavated tombs, the
higoumene Dorophei found fall it from the Marc monk in dilapidation, but
its relics and clothing intact.
In 1472, the peasant
Ivan Dement' ev cut down the forest on the escarpée hill. One
of the cut down trees rolled in bottom, uprooting by its roots another
tree. The fall exposed the entry of a cave, above which he was written:
“A cave built by God.” There is a tradition in this respect which reports
that a certain monk Varlaam Fol-in-Christ, to each time he came to the
cave, he erased this inscription, but that each time it réaparaissait
miraculeusement.
In this holy place
of prayer attended by the first ascetics, came besides the Jean priest,
called “Shestnik.” He was native of Moscovie and had been used comm priest
for Iur' ev (now Tartu) in “a church of truths believing, established by
people of Pskov” and dedicated to Nicolas saint and to the saint mégalomartyr
George, and together with the Isidor priest, they had nourished the Russians
spiritually living over there. In 1470 the Jean Father was obliged to
flee with his family with Pskov, because of the persecution of the German-Catholics
[note jmd: they are the “Knights Teutoniques”, cfr holy Alexandre Nevski].
Having learned that his/her friend had perished as a martyr (one commemorates
the priest and martyr Isidor on January 8), Jean decided to withdraw
oneself in this recently-appeared “cave built by God,” so that over there,
on the border even with Livoniens, it can find a monastery like a advanced
station of Orthodoxy.
Shortly after his wife
fell sick and, having pronounced her monastic vows under the name of
Vassa, it mourrut. Its virtue burst immediately after its death. Her
husband and his spiritual father buried to it religious Vassa in the wall
of “the cave built by God,” but from night its coffin “was removed ground
by the invisible capacity of God.” The Jean Father and the priest-confessor
of the Vassa chocolate éclair, disturbed, thought that that came
owing to the fact that they would have forgotten to sing part of the office
the late ones, then they recélébré the funeral office,
then réenterré the body, but in the morning it was again
“with the top of the ground.” Then very cleared up: it was a sign of God.
They have builds a tomb for the Vassa chocolate éclair in the cave,
on the left side. Upset by the miracle, Jean pronounced his monastic vows
under the name of Jonas and started to become an enthusiastic ascetic.
Having put at the free
air, with the hand, the church of cave and two cells, having placed
on pillars, it started to address requests to the clergy of the cathedral
of the Trinity of Pskovsk to devote it, but they did not want to directly
do it “because of the strange site.” Then the Jonas Monk requested the
blessing of archévêque Theophilus de Novgorod.
And on August 15, 1473,
the church of cave was devoted in the honor of Uspenie [Dormition] of
the Very-Holy Mother of God. During the dedication, a miracle took place,
coming from an icon of Uspenie of the Very-Holy Mother of God, “sent
by lenient God who begins His great gifts with His All-Pure Mother” --
a blind man covered the sight. (This icon, which they call “the old one”
-- to make the distinction with another miraculous icon of Dormtion of
the Very-Holy Mother of God bordered of scenes of His life -- was written
in 1421 by the iconographe Aleksei de Pskov, and is preserved now in the
furnace bridge of the temple of Uspensk, in the building on the hill.
The icon bordered with the life -- is the customer-icon of temple of the
church of cave.)
The date of dedication
of the church of cave is taken again like dates official from the foundation
of the monastery of Pskovo-Pechersk. The Jonas Monk lived as an ascetic
with the monastery of cave until 1480 and fell asleep peacefully in the
Lord. With his death, one discovered on his body a coat of mail out of
iron, which was hung have-top of its tomb in testimony of the secret ascetic
acts of the monk, but it was stolen during an incursion of the Germans.
The relics of the Jonas
monk rest in the caves beside those of the Former Marc and the Vassa
nun. Once during an invasion of the monastery by the knights of Livonian,
making fun of the holy relics, wanted to open of a blow of sword the coffin
of the Vassa chocolate éclair, but a flame spouted out of the coffin
of the holy ascetic. The traces of this punitive fire are visible nowadays
on the coffin of the Vassa chocolate éclair.
|
1885 Blessed Ludovico
of Casoria led by Jesus he established the Gray Brothers and Sisters &
many institutes for the poor
b. 1814 Born in Casoria
(near Naples), Arcangelo Palmentieri was a cabinet-maker before entering
the Friars Minor in 1832, taking the name Ludovico. After his ordination
five years later, he taught chemistry, physics and mathematics to younger
members of his province for several years.
In 1847 he had a mystical
experience which he later described as a cleansing. After that he dedicated
his life to the poor and the infirm, establishing a dispensary for the
poor, two schools for African children, an institute for the children
of nobility, as well as an institution for orphans, the deaf and the speechless,
and other institutes for the blind, elderly and for travelers. In addition
to an infirmary for friars of his province, he began charitable institutes
in Naples, Florence and Assisi. He once said, "Christ’s love has wounded
my heart." This love prompted him to great acts of charity.
To help continue these
works of mercy, in 1859 he established the Gray Brothers, a religious
community composed of men who formerly belonged to the Secular Franciscan
Order. Three years later he founded the Gray Sisters of St. Elizabeth
for the same purpose.
Toward the beginning
of his final, nine-year illness, Ludovico wrote a spiritual testament
which described faith as "light in the darkness, help in sickness, blessing
in tribulations, paradise in the crucifixion and life amid death." The
local work for his beatification began within five months of Ludovico’s
death. He was beatified in 1993 (John Paul II 1978-2005).
Comment: Saintly
people are not protected from suffering, but with God’s help they learn
how to develop compassion from it. In the face of great suffering, we
move either toward compassion or indifference. Saintly men and women show
us the path toward compassion.
Quote: Ludovico’s
spiritual testament begins: "The Lord called me to himself with a most
tender love, and with an infinite charity he led and directed me along
the path of my life."
|
2023
Christian
council
held
at
Among
the
most important
titles
we have
in the
Catholic
Church
for
the
Blessed
Virgin
Mary
are Our
Lady
of Victory
and Our
Lady of
the Rosary.
These
titles
can be
traced
back to one
of the
most decisive
times
in the history
of the
world
and Christendom.
The
Battle
of Lepanto
took
place on October
7 (date
of feast of
Our Lady
of Rosary),
1571.
This
proved to
be the most
crucial
battle
for
the Christian
forces
against
the
radical
Muslim navy
of Turkey.
Pope
Pius
V led a procession
around
St. Peter’s
Square
in Vatican
City
praying
the Rosary.
He showed
true
pastoral
leadership
in recognizing
the danger
posed
to Christendom
by
the radical
Muslim
forces,
and in using
the
means necessary
to
defeat it.
Spiritual
battles
require
spiritual
weapons,
and this
more than
anything
was a battle
that
had its
origins in
the spiritual
order—a true
battle between
good
and evil.