We are God's Family. God the Son, who is eternally one with the Triune Godhead, became like us.  He was born.  He grew up.  He died.    He did this to reunite God's family.  Humanity has wandered.  We like sheep have gone astray.  The Shepherd came into this world as the least of us to gather us to Himself.   Regardless of what one accepts or denies; does right or does wrong; Jesus entered the world for you and lived and died for you.   Turn to Him and accept Him, receive Him in the Sacraments and you are reunited to God.   God considers all humanity so important that the door to redemption is open to all.  God is more accepting of the repentant than we are.  While I fear the last judgment, I am thankful that God will be my judge and not one as limited in capacity to love  as I.

God loves us unconditionally.  Only we can turn from Him.  All of us are important to Him.  Why can we not be so important to one another?  Love. Love unconditionally.  Love without expectation of return of Love.   That is the message of Christ's Birth.

May the Light of Christ's Nativity be upon and manifest in your life.
+Maelruain, Cele De

The Calendar - January

How does one edit a list of January's Saints? It is more difficult and time-consuming to omit some Saints than to include the entire calendar dates so far. (It is also nice to see an entire month of verses from Oengus, and Saints from the Martyrology of Tallaght.) This month's newsletter will be sent in a few parts. It is suggested for those with little time to at least read the most important dates; these include St. Basil the Great of Caesarea in Cappadocia, St. Polycarp the immediate successor of St. John the Apostle and the teacher of St. Irenaeus of Lyons, St. Antony the Great of the Desert Fathers, St. Fursa and St. Ita (Deirdre), Irish Saints who taught many other Saints who sent missions to many lands, and of greatest importance of the Saints in January, Saints Peter and Paul. The great Feasts of the Circumcision, Holy Epiphany and the Baptism of our Lord, are also in January. The ancient fast that occurred immediately after Epiphany is included, and also the return out of Egypt of Jesus after the death of Herod. Often the Irish repeated commemorations that usually took place in summer months during the month of January, because a farmer who would be too busy to attend special Liturgies in the summer would naturally attend church in the winter, if only to escape the damp and cold of his home. ("Damp" could mean inches of standing water, and attendance at "all-night vigils" could save a family from disease and death in a cold and wet home.) These commemorations were part of the ancient church: although there is the major commemoration of the Feast of Saints Peter and Paul in June, in January there is the conversion of St. Paul, and the conversion of the emperor Constantine by St. Peter by curing Constantine of leprosy which became the celebration of the Throne of St. Peter in Rome. Also, there is the announcement in Rome of the Dormition of the Blessed Virgin Mary, and a further meditation on the Transfiguration as well. It is probable that St. Peter was the author of the "Epiklesis" prayer; this special prayer is mentioned as a Proper on his feast day January 18^th. All these feasts in January should not be looked at as extra and unnecessary, because in this era, outside activities also distract many people from summer attendance in church. Winter is also the time when a greater number of Psalms may be said in a day, and also when there may be more time to read lives of Saints, etc. Winter is the "terror time" for the poor, and our alms-giving to food banks, and for coats, blankets, heat, and housing, should increase. Often the poor work and live among us; those who are sick might not be able to work, and might need help for their families. Those who are able to give should do so, in the Name of our Lord Jesus Christ. The poor should also ask for help. Our Lord Jesus Christ says, in the holy Gospel of St. John, 21:15-17 (three times) "...do you love me?... Feed my sheep."

1 Jan / 14 Jan

Circumcision of our Lord (Psalm 13 also celebrates the Feast of Fools.)
Before men's multitudinous race let the pre-eminent King lead!
Christ on January's calends underwent the Law, high the requirement!

From The Martyrology of Tallaght: The Circumcision of the Lord; Zephanus; Effrosenus Bishop; Priminianus and eight others; Evantius; Hermetis; Victoris; Felicis; Bononus; Agacus; Actus; Eraclus; Narcisius; Argirus and seven others; Papatis; Primianus; Saturninus; Victoris; Honoratus; Levsius; Hermetis; Corona; Priscus and a soldier and forty three others; Severus; Augustus Duno with his companions Agripinus and Natalis. Also, Broccanus son of Enna; Fintain son of Toichthig; Scetha virgin i.e. from Fert Sceithe; Aedanus descendant of Fiachna; Euchaid; Tobia; Ossine of Cluain Mor; Comnatan the chaste; Fintan son of Echdach from Belach; Findchi of Loch Ri; Colman of Mulenn or of the Mill; Crone of Galam; Ernan son of Eogain; Aed of Loch Geirg; Airmedach Abbot of Craeb Laisre; Son of Deicill descendant of Echdach Usnig; Colman son of Echdach.

TSI lists Colman Muilinn (Colman of the Mill), grandson of Miluic who had enslaved St. Patrick as a youth, on this day. Colman Muilinn is a son of Miluic's daughter Bronach. Miluic himself unfortunately would not meet with his former slave, instead locking himself inside his house and setting fire to it, but his son and daughters and grandsons are all Saints of the church. See December 11^th, January 24^th, and June 23^rd.

TSI lists Dabeoc on this day. He came from Wales to Donegal in the 5t or 6^th century. He was a founder of a monastery on the bare island of Lough Derg, now known as "St. Patrick's Purgatory." Dabeoc was of the family of Brecan is listed in the Welsh Triads as one of the "three holy families of Wales." (The name Breknockshire in Wales comes from that family). A stone preserved on Lough Derg records a pilgrimage by MacNessi first Bishop of Connor (see September 3^rd). There is a tradition that St. Patrick fasted and saw visions of torments on the island of Lough Derg, and it has been a place of pilgrimage ever since. There is mention of it as a place of lay-pilgrimage beginning with Dervorgilla, the wife of Tiernan O'Rourke prince of Brefny, who asked Dermot MacMurrough king of Leinster in 1151 to come and take her away while her husband was on pilgrimage to St. Patrick's Purgatory, and this soon caused the Norman invasion of Ireland and eventually Ireland's loss of independence. Many people have recorded visions of torments of the dead at Lough Derg in the "cave of St. Patrick's Purgatory."

The Orthodox Church believes in heaven or hell, not purgatory, but there is not a permanent judgement until the final Judgement and Resurrection of the Dead. Orthodox Christians have had visions of the torments of souls in hell, and through prayer and fasting of the living some relief to the suffering of the dead has been granted. The terms "hell" and "purgatory" should not be confused, although more people suffer torments than many modern people would care to admit. (Some of the torments of hell shown in visions to penitents "St. Patrick's Purgatory" were for relatively minor offenses such as too much care for the face or hair. Any sin that allows us to falter from keeping God in mind all the time is a terrible sin, and may be punished. The later concept "venial" versus "mortal" sins mistakes the act of sinning with the fact that any sin turns us away from God.) It is possible that a legalistic definition of sins of kings or leaders might lead to the theory of purgatory: if a person lives in a country where an anointed leader has sinned, do they participate in that sin, especially in later European Medieval ages where an entire community could be excommunicated for the sins of a duke or baron who had fallen from the faith? Although Orthodoxy does not believe that we participate in such punishments that are due to others, still, we must be responsible for our country and participate in charity to try to help the poor, care for the sick, elderly, children, etc. Orthodox Christianity does believe in sin of neglect, and it is neglectful to allow sinful laws to remain the law of the land in a country, if we have any say in the writing of the laws. The pilgrimage to Lough Derg takes place for three days in the summer, no shoes are to be worn, and fasting is broken only with dry bread and black tea once a day. The contemplation of torments of those who have not completely kept the Faith is appropriate for the Feast of Fools, the overcoming of atheism, even in animals that cannot learn.

TSI says that Fanchea, A.D. 520, was a daughter of Conall Derg, king of Oriel, and became the Abbess-founder of the convent Rossory in Fermanagh. She was an older sister of Enda and persuaded him to study for the Priesthood. Enda helped with his own hands to erect a convent wall. She died at Killeany in a convent she founded close to a monastery Enda built after obtaining the grant of the Aran Islands. In his Confession St. Patrick speaks of "the sons and daughters of the kings of the Irish who became virgins of Christ."

St. Basil the Great, Bishop of Caesarea in Cappadocia (now the area of Turkey in Asia Minor), died on January 1^st, 379 A.D. The name "Basil" means sweetness, the herb basil, and also king, although Basil the Great was not born a king. (The Roman date of his commemoration, June 14^th, is the date of his Consecration as Bishop.) Neither the Martyrology of Jerome nor the Martyrology of Bede include St. Basil. Also, there is no paragraph of praise on the Celtic calendar, although there are a few dates that list a Basilius in the Martyrology of Tallaght , although none of these is January 1^st.

Since St. Basil the Great, Bishop of Caesarea in Cappadocia, fought heresies such as Arianism, and protected the Orthodox faith in the East from becoming merely a political movement, he should be commemorated. He continuously stood for the Orthodox faith, even in person before the Arian emperor Valens and the apostate emperor Julian whom he knew when they were students together in Athens. St. Basil often risked Martyrdom. There may have been some peculiar reasons why the West did not commemorate St. Basil: he asked for help again and again from Rome in combating heresies, but for some reason Rome did not respond. At the same time, Rome and the West were also in the middle of combating Arianism themselves, and they also were busy with barbarian invasions of Goths. Arianism was difficult to combat because many powerful supporters, including some of the Roman emperors of the East and West supported Arianism. Later, several Western Saints such as St. Martin of Tours and St. Hilary of Poitiers were banished from their Sees for a while because of the power of the Arians, and most of Spain was held by Arians, except for a small Celtic region in the north (see St. James, July 25^th). St. Basil defended the Divinity our Lord Jesus Christ and the Holy Spirit; together with his brilliant friend St. Gregory Nazianzus the Theologian, he defended Christianity against Arianism.

Arianism was a fusion of paganism with Christianity. When we think of paganism today, we think of simple heathenism, or idol worship. However, in the time of the Greeks, paganism also meant the complex philosophies of Aristotle, Plato, the cynics, stoics, the "Neo-Platonists," and others. Unfortunately, some pagan philosophers already had a doctrine of a trinity of causing forces, but not a holy trinity, and for them God was unknown, as St. Paul said to them in Acts chapter 17. (See St. Dionysius the Areopagite, October 9^th.) It is not that grouping any three ideas together is erroneous; a triad of ideas may be useful, for example: faith, hope, and charity; word, thought, and deed, etc., but the pagans and heretics sought to force-fit their concepts of causing forces into the Holy Trinity, without any understanding of the all-holy, all-intelligent, all-powerful God they blasphemed. The "Neo-Platonists" believed in emanations: first the one, then subordinate to that the mind or ideas, and then subordinate to that the world soul. Arianism took this pagan trinity and extended it to say that the Only- Begotten Son of God was subordinate, not of one Essence, or in the Latin language one Substance, with God the Father; and furthermore the Holy Spirit was subordinate to the Father and the Son, as if the Holy Spirit did not share the Essential nature of the Father and the Son. At best, Christ would only be a "superman" who could do some great feats, but only as far as a comic book hero, and not in being the Son of God, the perfect Sacrifice for our sins, Resurrecting from the dead, ascending into heaven, and sitting as the just Judge at the right hand of God the Father. The pagans then could point to their emperors, who they falsely said were gods, and the pagans and Arians could say that the Christians worshiped no better than these (which is why, after the true-believing emperor Constantine, a few emperors found it convenient to become Arian and leave Christianity).

Many people forgot that the Arians blasphemed the Holy Spirit, which, according to our Lord Jesus Christ, is the greatest of sins (St. Mark 3:28-29). St. Basil wrote a book defending the Holy Spirit from these pagan concepts, both refuting these errors by use of the pagan's own logic, and also explaining all Scriptural references that the Arian heretics used to support their errors. More than two centuries later, Arianism pretended defeat, while again attempting to make a change in the Christian Creed. Because any subordination of the Holy Spirit is a remnant of the Arian heresy which divides the Holy Trinity and profanes sacred worship of our one true God, the Orthodox Church never adopted the Spanish addition to the Creed at the Council of Toledo in 589 A.D. saying that the Holy Spirit proceeds from the Father "and the Son." The newly converted Christians in Spain, that is, the former Arians who were the majority in Spain except in the Celtic north, added these words, they said, because they now understood the importance of the Son as so great that the Holy Spirit might proceed from Him. But often people forget that this subordination of the Holy Spirit, often equating Him with the "world soul," is actually part of the heresy of Arianism, and as such has been condemned in the First and all other Ecumenical Councils, which were ratified by the Popes, Patriarchs, and laity until the Great Schism of 1054 A.D. The Orthodox Church, and the Celtic Missal, kept the original Nicene Creed that has no later additions. St. Basil was one of the Fathers who pointed out that erroneous ideas lessening the importance of the Holy Spirit are actually dangerous, because errors may lead us to break the First Commandment, to love God with our whole heart and with our whole soul and with our whole mind. [St. Matthew 22:37] St. Basil's warning is especially appropriate on the first day of January, the "Feast of Fools," remembering that it is so easy to fall into ignorance. And, furthermore, it reminds us that Arians and others in error did shed the blood of true believing Christians. The Psalm today tells this story, but also reminds us that great Bishops such as St. Basil lead Christians out of the captivity of such errors. After his chatty (or windy) prefaces in the first chapters, the books written by St. Basil open the eyes of the blind.

The West may have been suspicious of anybody they did not know; not all Western Bishops read Greek. St. Ambrose of Milan spoke Greek, but was sometimes accused of plagiarism of St. Basil and others in his writings, as St. Ambrose studied as much as he could of other Orthodox writers. St. Ambrose of Milan used a Liturgy that resembles the Celtic Rite, and much of it may have been a Liturgical use older than the fourth century; but St. Basil the Great wrote a Byzantine Divine Liturgy, shortly after that condensed by St. John Chrysostom who was one of the Patriarchs of Constantinople (see November 25^th), and the Liturgies are in use today in reduced form in Byzantine Orthodox Churches. The Divine Liturgy of St. Basil in use today by the Byzantine Rite does not have a prayer of the Fraction, although it breaks the Eucharist in the same place in the Liturgy as the Celtic Rite, and uses a similar Epiklesis to the one used on Feasts of St. Peter in the Celtic Rite (used all year in the Celtic Orthodox Christian Church). There may have been plagiarism of writings in both directions. In the Byzantine Rite, certain prayers used around Easter and Christmas seem to be lifted from the Celtic Liturgy and Hours, because they are in the order found in Milan and in the Celtic Hours, but are not found in that order in the rest of the Byzantine year. It is possible that before the Gospel of St. Maelruain which is also known as the Lorrha or Stowe Missal, much of the Celtic Liturgics were in use in Gaul and other places in the earliest Christian Churches. The Byzantine Rite Orthodox today are suspicious of "new" Liturgies; it is possible that there may have been some suspicion of St. Basil's Liturgy in his day by those outside of the Eastern Patriarchates. Some criticism of St. Basil about his Liturgy from Neocaesarea said that he had written something not seen before, which might have been a complaint against St. Basil in the West. St. Basil reminded them that St. Gregory the Wonderworker (see November 17^th) had been Bishop from 240 to about 265 or 270 A.D., but not much of the teachings and liturgics of St. Gregory the Wonderworker were left, because not all of the people kept the Orthodox faith (from a letter by St. Basil - Epistle 207). St. Basil was not Ordained a Priest until about 363 A.D., a century after St. Gregory the Wonderworker lived. At least the Liturgy of St. Basil is Orthodox in theology, right worship, humility, and in the true holy Eucharist. The Byzantine calendar celebrates the feast day of St. Basil on January 1 ^st with great veneration, on the same date as the Circumcision of our Lord. The church and homes are blessed less than a week later at Epiphany using holy water sprinkled using bundles of the herb basil, in the same way the hyssop is sometimes used as an aspergillus (see Psalm 50, "Purge me with hyssop that I may be cleansed..."). On Christmas Eve the Bobbio Missal has a hymn dedicated to St. Eugenia, so it is acceptable to commemorate a great Saint on a Feast day of our Lord. As January 1^st is the actual anniversary of the repose of St. Basil, this date is the best choice for his commemoration. See Saints John Chrysostom and John Cassian, November 25^th. (A history of St. Basil follows the readings for today.)

[Some Byzantine Saints today: St. Basil the Great of Caesaria in Cappadocia (no Celtic date), M. Basil of Ancyra (no Celtic date), St. Gregory Bishop of Nazianzus, not the Theologian, but the father of St. Gregory the Theologian, Celtic date for St. Gregory Nazianzus March 29^th ]

Today is the Feast of the public Naming of Jesus Christ. Christians are not circumcised in the flesh as a covenant with the law, but lack of faith is overcome through humility, as the Beatitudes say, "Blessed are the poor in spirit." Also, Christians are given "one Baptism for the remission of sins" as it says in the Creed. The Feast of the Circumcision is also the Octave of Christmas, and in much later Medieval times was the day the dumb animals were honored, at the end of one late Medieval Mass, "The Mass is ended hee-haw hee-haw. Thanks be to God hee-haw hee-haw." In early Roman times, March 1^st or April 1 ^st was New Year's day, and was the feast of fools, but at the time of Christ and among the Gallican people, the Roman New Year was January 1st, and that was also a feast of fools. The Psalm of the day defines what is a fool in the eyes of God, acting like a dumb beast that does not believe in God, and that has poison words instead of mercy. Today animals should be blessed, and they may eat a little blessed bread, because it was the animals who first saw our Lord as a baby and worshiped Him. (Also see the notes of the Sunday of Great Lent V one week before Palm Sunday, for Psalm 52, very similar to this, and Psalm 93:8-12 which answers it. If the Irish had practiced an early Equinox and Pascha, one week before Palm Sunday could be as early as March 3^rd, which may have been the date of early Roman New Year before July and August were each extended a day. See also IX Pentecost Sunday and Thursday, about foolishness and circumcision. Also Psalm 75, and notes on Greek numbering found in the Breviary at the Beginning of Night.) Some say that according to Hebrew numbering, the fool is before or after the alphabet, still, that is saying that an animal sees the beginning, and the animals did witness Christ coming into the world. Faith is never achieved all at once, but no matter when we are Baptized, we must continue to learn about God and increase our prayer life, vigilance, and our faith throughout our lives.

Matins:Isaiah 44:24-45:7 ("Thus saith the Lord thy redeemer, and thy maker, from the womb: I am the Lord, that make all things, that alone stretch out the heavens, that establish the earth, and there is none with me... Who say to Jerusalem: Thou shalt be built: and to the temple: Thy foundations shall be laid... I will break in pieces the gates of brass, and will burst the bars of iron..." Again reminding us that the Lord only is God, One God in Three Persons, Who could speak from the womb as Jesus Christ.)

Liturgy: Old Testament: Isaiah 1:10-18 (God speaks to the rulers of Sodom and Gomorrha, asking what purpose do they make offerings in vain. God says instead, "Wash yourselves, be clean, take away the evil of your devices from my eyes: cease to do perversely, learn to do well: seek judgment, relieve the oppressed, judge for the fatherless, defend the widow." Do not do as unbelievers do who make great show, but in fact do nothing to help others or truly worship God.)

Epistle: I Corinthians 10:14-31 ("Fly from the service of idols." St. Paul reminds us again that we truly worship Christ as truly present in the Eucharist, so we should truly believe. "The chalice of benediction, which we bless, is it not the communion of the blood of Christ? and the bread, which we break, is it not the partaking of the body of the Lord?" In all things, "...do all to the glory of God." All means all the time as well.)

Gradual:  Psalm 13:1-5
The fool hath said in his heart: There is no God.
They are corrupt, and are become abominable in their ways: there is none that doth good, no, not one.  The Lord hath looked down from heaven upon the children of men, to see if there be any that understand and seek God.  They are all gone aside, they are become unprofitable together: there is  none that doth good, no not one.  Their throat is an open sepulchre: with their tongues they acted deceitfully: the poison of asps is under their lips.  Their mouth is full of cursing and bitterness: their feet are swift to shed blood.  Destruction and unhappiness in their ways: and the way of peace they have not known: there is no fear of God before their eyes.  Shall not all they know that work iniquity, who devour my people as they eat bread?  They have not called upon the Lord; there have they trembled for fear where there was no fear.
The fool hath said in his heart: There is no God.

Alleluia:  Psalm 13:6-7
Alleluia, Alleluia.  For the Lord is in the just generation; you have confounded the counsel of the poor man: but the Lord is his help.  Who shall give out of Sion the salvation of Israel?  When the Lord shall have turned away the captivity of his people, Jacob shall rejoice and Israel shall be glad.  Alleluia.

Gospel: St. Luke 2:21-40 (The Circumcision of Jesus. "And after eight days were accomplished, that the child should be circumcised, His Name was called Jesus, which was called by the angel, before He was conceived in the womb..." This is both the Circumcision and the Naming of Jesus, which means that it ties this day both with the fulfillment and eventual overcoming of the law, and also the need for belief in the Name of Jesus as our Lord Jesus Christ.)

St. Basil the Great
St. Basil was born at Caesarea in Cappadocia in Asia Minor around 329 A.D.  (Caesarea is now called Kaisari, and the area that was once Cappadocia is now Turkey.  Many lands in the middle of Asia along the "silk route" became deserts when glaciers dried up, and entire populations such as the Turks moved into the Middle East and eastern Europe so they would not starve.)  Many in St. Basil's family of ten were also Canonized as Saints, including St. Gregory Bishop of Nyssa, St. Macrina the Younger, and St. Peter Bishop of Sebaste in Armenia.  Both his grandmother St. Macrina and grandfather suffered as Christians under emperor Maximinus II, but they managed to keep some of their property and wealth.  His father was St. Basil (Basilius) the Elder, and his mother was St. Emmelia.  St. Emmelia was herself an orphan, whose father had been Martyred and had his property taken away.  St. Basil grew up in the country with his grandmother, St. Macrina at her estate at Annesi, on the river Iris (Jekil-Irmak).  St. Emmelia built a chapel at Annesi dedicated to the forty Martyrs of Sebaste, and brought their relics to that chapel.  St. Gregory of Nyssa states that the all night dedication service which took place when he was a child made him go to sleep.  St. Emmelia and St. Basil the elder who was himself a teacher of rhetoric, began the Christian education of their children, following the teaching of St. Gregory the Wonder-worker of Caesarea.  St. Basil also met other students at Caesarea, including St. Gregory Nazianzus the Theologian (see March 29^th).  According to St. Amphilochius (November 23^rd), St. Basil was Baptized in infancy, or when he was young, in the city of Jerusalem.  The devotion of his grandmother and the childhood he led, together with his avoidance of the party life at school, might indicate an early Baptism.

St. Basil continued his studies at Constantinople and then Athens, and met as a fellow student the future emperor Julian who became an apostate against the Christians and persecuted them. Athens was a "party town," full of college fun, and this may have influenced Julian to abandon the faith later. Julian arrived at Athens after the middle of 355 A.D., and was a close friend of St. Basil. However, St. Gregory Nazianzus and St. Basil both kept away from rough initiations of the kind seen in fraternities today, and they spent their time in study. Their teachers included the pagan Himerius, and the Armenian Christian Prohaeresius, both well known professors. The church historians Socrates and Sozomen say that he also went to Antioch and attended lectures of Libanius, where he met St. John Chrysostom; but St. Basil could have met Libanius in Constantinople in 347. St. John Chrysostom was not born until about 347, and by the time St. John was ready to study with Libanius, St. Basil probably would have been finished with his studies in rhetoric. It is possible that St. Basil studied in Constantinople, then Athens, and then Antioch, and intended to continue studying forever (even though Rufinus says that St. Basil taught rhetoric at Caesarea after graduating from Athens, and a group from the city of Neocaesarea could not persuade him to come there to teach). However, if he was the close friend of St. John Chrysostom, then the travels of St. Basil to visit the monasteries in Egypt, Palestine, Syria, and Mesopotamia would have occurred before his Ordination to the Deaconate, and Consecration as Bishop. Both St. Gregory Nazianzus and St. Basil the Great were very serious students, knowing only the streets to schools and church. After his education was complete, leaving his friend St. Gregory Nazianzus at Athens, St. Basil returned to Caesarea, at first teaching rhetoric (speaking and poetics). Although he could have held a prominent position, his oldest sister St. Macrina the younger convinced him to abandon the world. She had helped to educate and raise her sisters and youngest brother, and then had retired with her widowed mother to form a monastic community for women on one of the family estates at Annesi on the river Iris.

Some sources other than St. Amphilochius say that St. Basil was Baptized and was Ordained Reader around 357 A.D. He lived in relative poverty, although his foster brother Dorotheus lived in one of Basil's houses on his family estate, and helped support St. Basil with the profits. St. Basil then visited the monasteries of Egypt, Palestine, Syria, and Mesopotamia to study the religious life. (See St. John Cassian, November 25^th, who visited monasteries in Egypt. The training these monks freely gave was thorough, and would have completed the religious education of St. Basil, which was called by St. John Chrysostom the "True Philosophy," also helping him to form his monastic Rule. At some point he wrote a book about what a Christian could learn from a pagan education: he was referring to learning the communication skills perfected in the teachers of rhetoric; in the same way, he was able to write about some of the views of Origen that were Orthodox in the book the Philocalia, while rejecting those portions of Origen's teachings that were not Orthodox.) St. Basil then returned to Caesaria, to Ibora in Pontus, on the other side of the Iris from his family home at Annesi, and devoted himself to ascetic discipline, eating sparsely, and wearing only one under and one over garment, and at night a haircloth. His friend St. Gregory Nazianzus declined to stay there. St. Basil admired Eustathius of Sebaste, who was very ascetic and seemed faithful at the time, but in later years Eustathius did not keep the faith, signing any creed he saw. (St. Basil is credited with the founding of monasticism at Pontus, because his monasticism, unlike that of Eustathius, was faithful in faith and spirit as well as in physical labors and self-denial.) Soon St. Basil had disciples around him including his brother St. Peter of Sebaste, formed the first coenobite community in Asia Minor, and wrote a Rule which is followed in Eastern Orthodox churches to this day. Coenobite communities for men and women were established all over Pontus. St. Basil's retirement from the world lasted only five years, although he lived his entire life in prayer and as an ascetic, never eating meat. (His liver condition, which made his life short, probably required a vegetarian diet, although he followed this diet out of the love of God, not as a medical prescription.)

While St. Basil was practicing monasticism in Pontus, an Arian emperor and Arian Bishops became very powerful. As a Deacon, St. Basil went to a council at Constantinople, and supported his elders, including Basil of Ancyra, Eustathius of Sebaste, and the elder Basil the Bishop, who turned out to be unfaithful. Many Bishops signed Arian creeds, which distressed St. Basil. In 360, Dianius, who had been the Bishop of St. Basil, signed the creed of Ariminum, which had been brought to Caesarea by George of Laodicea, and St. Basil declined communion with his Bishop. St. Basil went to Nazianzus to stay with his friend St. Gregory, and retreated to monasticism for a few years. During this time, Arianism combined with the followers of Macedonius to blaspheme the Holy Spirit; those who followed Macedonius believed that the Holy Spirit was less in importance than the Father and the Son. In 362 St. Basil went to Dianius on his deathbed, who now confessed that he had been true to the Catholic creed in his heart, and St. Basil again communicated with him. In 360 St. Basil's old school friend Julian became emperor, known as the apostate, and he persecuted Christians. However, Julian included in his persecutions the Arians, and St. Athanasius of Alexandria among others was able to return to his See after a third exile. At this point, St. Athanasius was able to hold a Synod condemning Arians and Macedonians (the heretics following Macedonius, not people from the country of Macedonia). Julian ridiculed Christians, and did not forget to persecute the area where his former friend St. Basil lived: Julian was very hard on Cappadocia and Caesarea, although this persecution might have been caused by the Martyrs Eupsychius and Damas who destroyed the temple of fortune. Also, after the death of Bishop Dianius, Bishop Eusebius was elected with violence. Eusebius was a layman before his election, and even the emperor Julian thought the violent election should be annulled by the elder Gregory, Bishop of Nazianzus, but Bishop Gregory thought that accepting the Consecration would cause less violence in the long run than canceling it. St. Gregory of Nazianzus (the younger) said that the emperor Julian was "justly" offended, but St. Gregory did not say why.

Being persuaded to take a more active role, in 363 or 364 A.D. St. Basil was Ordained a Deacon and Priest at Caesarea by Bishop Eusebius. St. Basil did not like the responsibility, but he accepted. St. Basil supported Bishop Eusebius in the work of the See, but St. Gregory Nazianzus says that there was some problems, perhaps jealousy, on the part of Eusebius. It did not help that some were willing to Consecrate St. Basil in place of Bishop Eusebius, so St. Basil again retired to Pontus to help build new monasteries to avoid any conflict. While he was gone, new Arian aggression against Cappadocia by the new emperor Valens caused St. Gregory Nazianzus to help heal the conflict between St. Basil and Bishoop Eusebius. In 365 St. Gregory Nazianzus brought St. Basil back to Caesarea to help defend the Orthodox faith, clergy, and churches. St. Basil built a hospital to house travelers and the poor in the suburbs of Caesarea, known as New City (Kaini Polis), or later the "Basileiad." (A hospital was not only for the sick, but also a place to stay for any person.) This large residence was built with the money St. Basil had inherited and dedicated to helping the poor. He built several places like this in Cappadocia, and personally saved the lives of the starving in the drought and famine of 368 which hit Cappadocia with more force than an emperor's persecution. It is said that St. Basil fed the hungry, girt with an apron. (See some of the Irish Saints who were known for feeding great numbers of families and children after a famine or epidemic.) St. Basil also persuaded those who had stores of grain to sell at reasonable prices, and not make themselves rich at the expense of others' misery. Around 368 or so, St. Basil's mother died, and St. Basil went to Eusebius of Samosata to find cheer. On his return, St. Basil found out that an Arian now held the See of Tarsus, according to St. Gregory Nazianzus. Also, in the middle of 370 A.D. Bishop Eusebius died, and St. Basil was present at his deathbed.

The Bishop's throne was vacant, and St. Basil campaigned, even feigning illness so that his friend St. Gregory Nazianzus would come to support him. On the road to see St. Basil, St. Gregory saw other Bishops hurrying to voice their opinion in the election of a new Bishop to fill the vacancy, and St. Gregory returned to Nazianzus and wrote a letter which is often quoted, to not put himself forward. However, the father of St. Gregory Nazianzus who was a Bishop, and also St. Gregory himself, did campaign for St. Basil, saying that his leadership was important to keep the Orthodox Catholic faith; that "The Holy Spirit must win." St. Basil's poor health was mentioned, but St. Gregory said that they should elect not a gladiator, but a primate. They also notified many Orthodox Bishops to come to Caesarea, and gave the excuse that if they were not present the election would already be concluded, but if present they would not be able to say that they were not invited. Bishop Eusebius of Samosata was very feeble, but traveled to Caesarea on a litter so that he could attend and vote in the close election. St. Basil was elected, and Consecrated as Archbishop of Caesarea the capital of Cappadocia.

Factions of Arians, both in the church, and by the Arian emperor Valens, continued to trouble St. Basil and Caesarea. Valens went so far as to divide Cappadocia into two provinces in 370 A.D., also making another capital and Archepiscopal See at Tyana. This created squabbles between Orthodox friends, and the disputes caused a break in friendship of St. Basil with St. Gregory Nazianzus. St. Basil placed St. Gregory Nazianzus in a See on the border between the two provinces of Cappadocia, at the small village of Sasima, but in vain, because the small town where St. Gregory was placed became a part of the other province anyway. St. Gregory resented being placed in such an out-of-the-way place, especially as a cousin of St. Gregory of Nazianzus, St. Amphilochius, became Bishop of Iconium. Even in spite of this, St. Basil was not totally unfriendly towards those in the other province of Cappadocia, especially Bishop Anthimus, who was not an Arian. St. Basil still was very well liked by many for his energy and work for the Orthodox faith. St. Athanasius the Patriarch of Alexandria wrote to congratulate St. Basil on his enthronement, and also St. Basil wrote St. Athanasius to ask for help in winning support in the West for the Orthodox faith. St. Basil also wrote to the Roman Pope Damasus. St. Basil concerned himself directly with the instruction and Ordination of candidates for Holy Orders; he occupied himself with the Liturgical life, giving daily sermons early in the morning for the working public, and he traveled far, further than most modern Bishops. He also still managed his charitable houses and educational institutions. Still, he managed to write many letters and treatises.

In 371 the Arian emperor Valens visited various places, including Caesarea in Cappadocia, and St. Basil confronted him directly, daring Martyrdom. When Modestus, a servant of the emperor who dealt out punishments, threatened St. Basil if he would not submit to the emperor, St. Basil refused in the Name of God. Modestus threatened St. Basil with taking his property away, with exile, torture, and death. St. Basil replied that he was not frightened, that he only had a few rags and a few books; banishment would not send him beyond the lands of God; torture could not terrify a body that was already dead with self-denial; and death would hasten his journey home. Modestus said he had never been spoken to this way before. St. Basil said, "Perhaps you never met a Bishop before." St. Basil's dignity standing in the church during the Liturgy caused the emperor Valens to almost faint, staggering in the church. St. Basil did allow him to make an offering at the Altar, and the next day he allowed the emperor into the Altar area to discuss sacred subjects, but St. Basil would not compromise his faith. The chef of the emperor's kitchen, Demosthenes, tried to join in the discussion, but did not understand much Greek. St. Basil joked that he was illiterate, and should go back to his soups. Instead of punishing St. Basil for standing up to the emperor, Valens gave St. Basil some more lands to help support St. Basil's hospital, the low-income housing for travelers and poor. This friendliness was superficial, because St. Basil continued to refuse to give Holy Communion to the Arians, and the emperor was furious. The emperor wished to write a decree of exile, but the pens would not write. A magistrate tried to force a marriage on a widow who did not wish to marry again, and she asked St. Basil's protection in the church. After saying insulting things, the magistrate tore the ragged garment from the shoulder of St. Basil, and threatened torture. St. Basil said that to take out his liver would relieve him of a great deal of pain. The son of emperor Valens, an infant named Galates, had been baptized by the Arians, and could not be healed. At the prayers of St. Basil he got a little better, and then worsened and died. Valens did not convert to the Orthodox faith, but he left Caesarea in peace after that, even though Cappadocia remained two provinces.

A few days after September 7 ^th, the feast of St. Eupsychius, probably in 371, a dinner at Nazianzus had a religious visitor with some very harsh words against St. Basil. At the festival, St. Basil had defended the Son of God against the attacks of the Arians, but this visitor said that St. Basil did not say much of anything about the Holy Spirit (Who the Arians also attacked). St. Gregory Nazianzus tells about this in his Epistle 58 (lviii). St. Gregory tried to defend St. Basil. A few years later, St. Basil's book On the Spirit cleared up this misjudgment. Unfortunately, St. Basil was often criticized; on the one hand by all sorts of heretics, and on the other hand by some Orthodox who were terrified that an Orthodox Bishop might compromise the faith. St. Gregory Nazianzus himself was concerned about the friendship of St. Basil with Eustathius of Sebaste, who was an old friend of St. Basil's and an ascetic, but who was, according to notes by Rev. Bloomfield Jackson, the patristic "Proteus."

Around this time, Eustathius of Sebaste also became a great problem. Not only did he sign every form of creed, heretical or Orthodox, that came his way, but he defamed the character of St. Basil to win influence with rich Arian friends. Eustathius had an old letter from St. Basil written when St. Basil was in school in Athens, which was to Apollonarius, from "layman to layman." Apollinarius was a heretic, and some of Apollinarius' heresies were added to the letter by Eustathius, and made to seem as if they were St. Basil's. Eustathius was helped in this deception by Demosthenes, who was the prefect's vicar, an Arian, and at the same time Eustathius renounced communion with St. Basil. At the same time, St. Basil had to defend Orthodoxy from Sabellianism, a heresy that said that One God has three aspects, or modes, which appear at different times, but not three Persons. Therefore, the entire life, death, and Resurrection of Christ would have no meaning, and the works of the Holy Spirit also would not be apparent. (St. Basil's Epistle 210, or "CCX," complains of some in Neocaesarea who believe in this heresy of Sabellianism, and he complains that St. Gregory the Great: meaning St. Gregory the Wonderworker, or Thaumaturgis in Greek, of Neocaesarea (see November 17^th), who converted the entire city from paganism, would be very upset to find such a heresy among some of the people there.) At the same time, Bishop Atarbius of Neocaesarea who was suspected of Sabellianism, was concerned with St. Basil's new usages of Psalms and music which varied from the older tradition, and also that St. Basil encouraged monasteries. (See St. Basil's Epistle 207 explaining how his church used the Psalms, with study of the Gospels, and his introduction to the Psalms below. Also note that he mentions that Litanies were a new part of the worship service; therefore the Litanies appear in different places in the Celtic Liturgics than in the Byzantine Liturgy of St. Basil. At the same time, St. Basil reminds the people of Neocaesarea that they have kept none of the traditions of St. Gregory the Wonderworker, and therefore do not know what ought to be practiced.) Although St. Basil was able to win back the people of Pisidia and Pontus where Eustathius had been trying to persuade against St. Basil, the people of Neocaesarea were in a panic when St. Basil visited his family in the nearby country home at Annesi. St. Peter of Sebaste, St. Basil's brother, now lived at Annesi, but the Neocaesareans accused St. Basil of traveling into their neighborhood uninvited.

St. Basil had other close friends who remained close, such as Eusebius of Samosata, and Amphilochius of Iconium. He visited and wrote to both. When Eusebius was banished in 374 to Thrace, St. Basil wrote many letters to him. Amphilochius (November 23^rd ) was elected to the See of Iconium, Ordained and Consecrated. On one visit to Caesarea, St. Amphilochius asked St. Basil to write the treatise, On the Spirit. Three Canonical Epistles to Amphilochius followed. St. Basil also wrote to other Bishops: Abramius (Abraham) of Batnae in Osrhoene; St. Athanasius the great; St. Ambrose of Milan, Athanasius of Ancyra, Barses of Edessa who died in exile in Egypt; Elpidius who supported St. Basil against Eustathius; Epiphanius of Salamis; Meletius exiled from Antioch; Patrophilus of Aegae; Petrus of Alexandria; Theodotus of Nicopolis; and Ascholius of Thessalonica. He also wrote letters to laymen, not only those who were powerful, but also ordinary people. It is amazing that he wrote so much; writing materials were expensive, but also that so many letters survive. Sadly, St. Athanasius died in 373, but no longer Athanasius against the world, but the world follows Athanasius. Other sad events took place such as the banishment of Eusebius of Samosata, St. Gregory of Nyssa the brother of St. Basil, and more persecutions and councils by Arians. St. Basil appealed to the Roman Pope, who was not an Arian, but there was no response. It is possible that the Arian emperors had made the church at Rome weak for a while. St. Basil had appealed to many Bishops and Patriarchs for help against the Arians. St. Basil said, in his Epistles 266 (cclxvi) and 214 (ccxiv) that the Romans were probably suspicious of his Orthodoxy, and also unfamiliar with the exact meaning of some Greek terms used in describing the Holy Trinity. (St. Basil notes that some Romans suspected him of going over to the Marcellians, which he refutes. He also defends Meletius and Eusebius from Arianism, saying that they had suffered injuries from the Arians, and were never part of that heresy, and that these men proclaimed Orthodoxy with boldness.) There is a suggestion in Epistle 266 that there may have been some political intrigues which caused the Bishops of Rome and Alexandria at that time to try to discredit the Bishops of Antioch and Caesarea. The Goths were also approaching Rome in 378, which occupied many. Emperor Valens was defeated and killed at Adrianople, and the young emperor Gratian restored the Orthodox Bishops who had been exiled.

Although St. Basil was only fifty, and had not been exiled or tortured, his body had been used up with his energetic work and ascetic practices. His liver had been troubling him for years. In 373 he almost died, and regained a little strength with hot baths, but in the winter of 378-379 he became very ill. On his deathbed he Ordained some who were present, and he reposed on January 1, 379. Caesarea went into mourning. His many works of charity had made the people love him. The "New City" that he built out of his own fortune: what we would call "low-income housing," was so successful and well run that the center of Caesarea had moved; the district of the New City was called the Basileiad. Christians, pagans, and Jews crowded the streets and every window and gallery near the funeral procession. The cries and groans were louder than the hymns, and unfortunately some fatal accidents occurred caused by the press of people. St. Basil was buried in the "sepulchre of his fathers," which probably contained the relics of other Saintly family members. Other Saints writing about St. Basil called him "great," "light not only of Cappadocia, but of the world," "glory of the Church," "one inspired," "a minister of grace," and "a layer of the foundations of Orthodoxy." Some said that he was not easy to get along with, and did not have incidents of banishment or Martyrdom, or a simple life to commemorate him, but his constant defense of the Orthodox faith against all kinds of heresy, and in the middle of the controversies of the Bishops and emperors, doctrines and countries, helped to bring the Orthodox faith to the world.

The Celtic Saints used the Psalms daily and weekly. The Psalms are found about half way through the Bible, in the Old Testament. They should be sung in order, and all of them every day or at least every week. In the Celtic Rite, the Graduals in the Liturgy also uses the Psalms in sequential order through the year (beginning Psalm 1 at the beginning of Advent, six weeks before Christmas). In later Liturgies, the Lectionaries (calendars) and Rites were changed, the Psalms no longer had a character of prophesy, because they became separated from the other readings. (Sometimes the "Psalter" is confused with the "Hail Mary" prayers of the Rosary, which was introduced after the calendar was changed in the West.) See St. Basil's Epistle 207 about Psalm use, including that Gospels are studied with the Psalms. St. Basil the Great wrote a commentary on the Psalms, and gave reasons why we use the Psalms. Congreve plagiarized or paraphrased St. Basil the Great who described the Psalms as music charming the savage beast.

St. Basil also clears up a musical argument. Some modern music scholars claim that plucked harps were considered holy in Medieval times, and therefore these were often used in Celtic churches, while bowed psaltery were not holy for some reason. These scholars extend this theory to 18^th and 19^th century violinists such as Paganini who were considered to be of the devil because of the difficulty of their technique. However, St. Basil says that the instrument called the Psaltery is the highest of instruments. It was shaped as the Greek letter Delta, which is shaped like a triangle. St. Basil says it is played from above. A bowed Psaltery is played with a bow across an open string, near the top of the string. A Psaltery uses at least one octave of strings, although early tunings were likely pentatonic or chromatic (which then meant modal, of various tunings). Among the Cappadocians and Greeks, the psaltery was higher than the harp; if later Medievals did not agree, it was their loss. St. Basil gives this short preface to the Psalms before his commentary on Psalm 1:

"The prophets, the historians, the law, give each a special kind of teaching, and the exhortation of the proverbs furnishes yet another. But the use and profit of all are included in the book of Psalms. There is prediction of things to come. There our memories are reminded of the past. There laws are laid down for the guidance of life. There are directions as to conduct. The book, in a word, is a treasury of sound teaching, and provides for every individual need. It heals the old hurts of souls, and brings about recovery where the wound is fresh. It wins the part that is sick and preserves that which is sound. As far as lies within its power, it destroys the passions which lord it in this life in the souls of men. And all this it effects with a musical persuasiveness and with a gratification that induces wise and wholesome reflection. The Holy Spirit saw that mankind was hard to draw to goodness, that our life's scale inclined to pleasure, and that so we were neglectful of the right. What plan did He adopt? He combined the delight of melody with His teaching, to the end that by the sweetness and softness of what we heard we might, all unawares, drink the blessing of the words. He acted like wise medical doctors, who, when they would give sour drinks to sickly patients, put honey round about the cup. So the melodious music of the Psalms has been designed for us, that those who are boys in years, or at least but lads in ways of life, while they seem to be singing, may in reality be carrying on the education of the soul. It is not easy for the inattentive to retain in their memory, when they go home, an injunction of an apostle or prophet; but the sayings of the Psalms are sung in our houses and travel with us through the streets. Let a man begin even to grow savage as some wild beast, and no sooner is he soothed by psalm-singing than straightway he goes home with passions lulled to calm and quiet by the music of the song.

"A psalm is souls' calm, herald of peace, hushing the swell and agitation of thoughts. It soothes the passions of the soul; it brings her license under law. A psalm is welder of friendship, atonement of adversaries, reconciliation of haters. Who can regard a man as his enemy, when they have lifted up one voice to God together? So Psalmody gives us the best of all boons, love. Psalmody has bethought her of concerted singing as a mighty bond of union, and links the people together in a symphony of one song. A psalm puts fiends to flight, and brings the aid of angels to our side; it is armor in the terrors of the night; in the toils of the day it is refreshment; to infants it is a protection, to men in life's prime a pride, to elders a consolation, to women an adornment. It turns wastes into homes. It brings wisdom into marts and meetings. To beginners it is an alphabet, to all who are advancing an improvement, to the perfect a confirmation. It is the voice of the church. It gladdens feasts. It produces godly sorrow. It brings a tear even from the heart of stone. A psalm is angels' work, the heavenly conversation, the spiritual sacrifice. Oh, the thoughtful wisdom of the Instructor Who designed that we should at one and the same time sing and learn to our profit! It is thus that His precepts are imprinted on our souls. A lesson that is learned unwillingly is not likely to last, but all that is learned with pleasure and delight effects a permanent settlement in our souls. What can you not learn from this source? You may learn magnificent manliness, scrupulous righteousness, dignified self-control, perfect wisdom. You may learn how to repent, and how far to endure. What good thing can you not learn? There is a complete theology; a foretelling of the advent of Christ in the flesh; threatening of judgment; hope of resurrection; fear of chastisement; promise of glory; revelation of mysteries. Everything is stored in the book of the Psalms as in some vast treasury open to all the world. There are many instruments of music, but the prophet has fitted it to the instrument called Psaltery. I think the reason is that he wished to indicate the grace sounding in him from on high by the gift of the Spirit, because of all instruments, the Psaltery is the only one which has the source of its sounds above. In the case of the cithara and the lyre the metal gives forth its sound at the stroke of the plectrum from below. The Psaltery has the source of its melodious strains above. So are we taught to be diligent in seeking the things which are above, and not to allow ourselves to be degraded by our pleasure in the music to the lusts of the flesh. And what I think the word of the Prophet profoundly and wisely teaches by means of the fashion of the instrument is this, - that those whose souls are musical and harmonious find their road to the things that are above most easy."

2 Jan /15 Jan

  Isidorus the Bishop, Abbot of a high church:
  splendid Manchene of Airec, Scothine, the diadem of Marge.

Isidore, (Essodir) of Aspala (Seville) a city in Spain in which he held the episcopacy. [Aspala ciuitate Hispaniae in qua episcopatum tenuit.] Bishop and Abbot

Manchene of Airce, i.e. a river in Leix in the west of Leinster, and Airec a river after which he is named, because near it his church, named Disert meicc Cuilinn, was situated. (Disert meicc Ciluirn)

Scothine. Scothine of Tech Scothini in Sliab Mairge. It is worth knowing why he was called Scothine. Easy (to say), for the shortening (scothad) of the journey which he used to make, to wit, to go to Rome in one day and to come from it in another day. Or it is called Scothine, i.e. Once he met St. Barre (of Cork), he walking on the sea and Barre in a vessel. "What is the cause of thy walking on the sea?" says Barre. "It is not sea at all, but a plain full of clover-blossom," says Scothin, and his hand touches a flower, and he throws it to Barre in the ship, and said: "What is the cause of a vessel swimming on the plain?" At that word Barre stretches his hand into the sea, takes a salmon thereout, and flings it to Scothin. So that from that flower (scoth) he is named Scothin.

Now two maidens with pointed breasts used to lie with him every night that the battle with the Devil might be the greater for him. And it was proposed to accuse him on that account. So Brenainn came to test him, and Scothin said: "Let the cleric lie in my bed to-night," saith he. So when he reached the hour of resting the girls came into the house wherein was Brenainn, with their lapfuls of glowing embers in their chasubles; and the fire burnt them not, and they spill (the embers) in front of Brenainn, and go into the bed to him. "What is this?" asks Brenainn. "Thus it is that we do every night," say the girls. The lie down with Brenainn, and no-wise could he sleep with longing. "That is imperfect, O cleric," say the girls: "he who is here every night feels nothing at all. Why goest thou not, O cleric, into the tub (of cold water) if it be easier for thee? 'Tis often that the cleric, even Scothin, visits it." "Well," says Brenainn, "it is wrong for us to make this test, for he is better than we are." Thereafter they make their union and their covenant, and they part happily.

From The Martyrology of Tallaght: Esiridonus Bishop; Stratonicus; Saturus; Sircionus; Anteclutus; Possessoris; Acutionis; Timotheus; Herisus; Artaxis; Vitalis; Acuta; Tobia; Eugenda; Rutula; Claudia; Auriga; Zephanus; Vitalis; Abbanus; Macarus; Marcianus; Firmus; Maximianus; Siritionus; Amphitina virgin. Also, Scothinus; Manchene the wise; Ingena the daughters of Baeth in Mag Liphi; Lochait Abbot of Mag Bile (Movilla).

[Byzantine commemoration: Repose of St. Seraphim of Sarov wonderworker (recent Saint)]

TSI lists Munchin (Manchene) Abbot of Mungret had 1500 monks living at his monastery. St. Patrick founded Mungret for the youth Nesson whom he Ordained a Deacon. The saying, "wise as the women of Mungret" refers to a stunt pulled by the monks. Facing a test of erudition, some young monks dressed as women and were washing cloths in a stream on the way to the monastery. These "ladies" conversed only in Latin and some Greek. When the opposing team approached and found even the "women" to be so learned, they went away, leaving the victory to "the women of Mungret." Munchin was Abbot many years, and in old age retired to a cell called Kill-Munchin near what became the city of Limerick. Two of Munchin's sisters had convents adjoining his: Rose of Kilrush, and Lelia or Liadhain of Killely commemorated August 11^th. Cormac MacCullinan gave Mungret three ounces of gold, and embroidered vestment and his blessing in 908. (Later, St. Munchin's church in Limerick lost cathedral status and was replaced in 1180by Donal O'Brien king of Thomond with St. Mary's cathedral.) The Mungret school declined under Viking raids and came to an end when the Anglo-Normans came to Ireland. In 1884 it was "revived" by the Jesuits. Now there are two churches of St. Munchin in Limerick, one Roman and one Protestant. The Protestant church on Castle Street was the Cathedral of Limerick before the foundation of St. Mary's Church, and has the original stone Bishop's Throne.

3 Jan /16 Jan

  Rhodon's great Martyrdom, with his train, a fair moon:
  Fintan with a long life of nobleness; Findlug the sure of Dun Blesce.

Martyrdom of Rhodon and companions

Fintan, long life of nobleness

Findlug i.e., Lugaid the Fair, a disciple and brother of Finntan, and therefore is named with him, and went forth in in mission to aquilonem, [et ideo cum eo nominatur, et in peregrinationem exiit in aquilonem,] so that he is a Saint in Tamlachta Findlogain in Ciannachta of Glenn Gemin. (of Dun Blesce i.e. Flesc)

From The Martyrology of Tallaght: Ciriacius; Primus; Caudionus; Eugenius; Rodius and three brothers; Argeus; Argennus; Prima; Narcisus; Marcialis; Marcellus; Scatulianus; Puerus; Constantius; Christianus; Possessoris; Filius Bishop; Hilarius; Teogenis; Firmus; Eugetius; Candidus; Rodonis; Rogatianus; Eugenia; Lucida; A(c)uta; Peonus; Parisilis; Florentus Bishop; Genovefa virgin. Also, Fintan; Cilline great grandson of Colla; Findlugo of Dun Blesci, i.e. Blesc the name of the king of Ui Cuanach's swineherd, 'tis he who was in that encampment first of all, as is said. [A swineherd was a pre-Christian shaman, and the place where Findlugo lived had been named after the swineherd Blesc. "Ui" means of, and "Cuanach" is Connaght. The king and his swineherd are in the great epic The Cattle-Raid of Cooley, which records as great or as useless a war as the Greeks against the Trojans.]

4 Jan /17 Jan

The pure death of Aquilinus with a troop that was strongest:
in Christ's blood by means of their (Martyrised) bodies they had washed (their) robes.

Martyrdom of Aquilinus and companions "they have washed beautifully their garments, i.e. their bodies."

They have washed, i.e. they washed beautifully their tlachtu, i.e. their garments, i.e. their bodies .

From The Martyrology of Tallaght: Aquilinus; Argentus; Geminus; Marcianus; Eugetius; Hermetis; Gugus; (H)Aggeus. Quintus; Teothotus; Trifina. Also, Aedini Bishop; Mochomma of Druim Ailche; Maelan of Enach; Fiadnatan virgin.

[In the Byzantine Rite, today is the Synaxis of the Seventy Apostles. These were not the Twelve Apostles, but the 70 closest disciples of Jesus Christ other than the Twelve. Although the Celtic Rite honors many Martyrs today but not the Seventy, it is still a good idea to name these great Saints. These "70" Saints are: James the brother of the Lord (son of St. Joseph the Betrothed, by his first wife Salome who died when their children were still young), Mark the Evangelist, Luke the Evangelist, Cleopas the brother of Joseph the Betrothed, Symeon the son of Cleopas, Barnabas, Justus, Thaddaeus, Ananias, Stephen the Archdeacon; Philip, Prochorus, Nicanor, Timon, and Parmenas of the seven deacons; Timothy, Titus, Philemon, Onesimus, Epaphras, Archippus, Silas, Silvanus, Crescens, Crispus, Epenetus, Andronicus, Stachys, Amplias, Urban, Narcissus,, Apelles, Aristobulus, Herodion, Agabus, Rufus, Asyncritus, Phlegon, Hermes, Patrobus, Hermas, Linus, Gaius, Philogogus, Lucius, Jason, Sosipater, Olympas, Tertius, Erastus, Quartus, Euodias, Onesiphorus, Clement, Sosthenes, Apollos, Tychicus, Epaphroditus, Carpus, Quadratus, Mark called John, Zenas, Aristarchus, Pudens, Trophimus, Mark, Artemas, Aquila, Fortunatus and Achaicus.]

5 Jan /18 Jan

  The calling unto Christ of Simeon the sage - a form that may purify us:
  a fair sun, a fresh champion, was Ciar, daughter of Duib-re.

Simeon the Sage, the Priest who accepted Christ into the temple in his arms, who prophesied concerning Christ. Simeon is entombed in the valley of Josaphath in a basillica with Joseph the husband of Mary. (See "Septuagint" and his history under the Purification, February 2^nd.) Semoin the Priest who borne Christ in his arms in the Temple and prophecied concerning Him and is buried in the the valley of Josaphat in a basilica with Joseph the husband of Mary. [Semoin i. sacardos. I. sacerdos qui Christum in templo inter ulnas suscepit, quique de illo profetauit, qui sepultus est in ualle Iosaphath in una basilica cum Ioseph sponso Marie.] (Note: see May 24^th, St. Vincent of Lerins, who wrote about the Mother of God, and Jesus as God from the womb, last paragraph.)

The calling of Simeon i.e. a monk in Antioch reposed in peace. [monachi in Antiochia quieuit in pace.]

Ciar daughter of Duib-rea. Ciar, i.e. in Muscraige Tire she is, and of Conaire's race is she, i.e. in Mag Escat she is. [Translator's note, Conaire is the hero of the Bruden Da Derga, Rev. Celt. xxii.]

Also, Simeon the monk who rests in peace in Antioch. (Simeon the Stylite, according to Roman date of commemoration. See note at end of September, celebrated by the Byzantines September 1 ^st, reposed either September 2^nd or July 24^th . His body was carried to Antioch after repose in 459 A.D. This St. Simeon is not the same as the Presentation of Christ Feb 2/15, because it is a different and much later St. Simeon.)

Also the Vigil of Epiphany, which is a strict Fast in the Byzantine Rite, but NOT A FAST for those practicing Jesus's fast after Epiphany, according to the Celtic Rite. Jesus's fast after Epiphany is the older practice in the undivided Church before the Great Schism. If doing a Mass, Propers are standard with commemorations, and Lections are for the week, either Circumcision or Sunday after Circumcision.

From The Martyrology of Tallaght: Semionis; Marcus; Felicis; Serenus; Floria; Secundus; Honorus; Lucianus; Candacius; Anastasia virgin; Januaria; Januarius; Acutus; Petrus; Anastasius; Iocundus; Telefinus. Also, Ciaran son of Aeda; Airendani; son of Oge son of Echdach from Loch Meilge; Ciar daughter of Dub Rea (also October 16th); Joseph Bishop of Tamlachta (Tallaght).

6 Jan /19 Jan

  Ran to his King, right noble choice! Julian, rock with purity:
  the great Baptism of Mary's Son - perfect gladness! deserves not outrage.

Baptism of our Lord

Julian, Virgin, the rock with purity, ran to his King

Epiphany (January 6^th / 19^th) This is also the date of the visitation of our Lord Jesus Christ by the three wise kings bearing gold, frankincense, and myrrh, commonly called "Twelfth Night" or the twelfth day of Christmas. On this day are celebrated the visitation of the wise kings, the Baptism of the Lord Jesus Christ, and the miracle at the marriage at Cana when Jesus turned water into wine. [See June 24^th for some of the history of St. John the Baptist.]

From The Martyrology of Tallaght: The Epiphany of the Lord. Julianus; Antonus; Celsus and eight others; Telisforus; Anastasius and ten others; Sinforus; Maelanus Bishop with his companions; Eulia; Acutus; Petrus; Julius; Honorius; Redontius; Antoninus; Jocundus; Anastasia; Marcus; Marcianilla; Januaria; Basilla; Sabastianus. Also: Diarmait son of Echdach from Aired Indaich; Lassar of Achad Fota; Digdi the circular and the daughters of Nad Fraech in Enach Ard; Tulilatha Abbot; Lugidon son of Declain (?); Caurnan the Little; Dianach Bishop; Dimmae the Black.

Old Testament: Isaiah 60:1-16 ("Arise, be enlightened, O Jerusalem: for thy light is come, and the glory of the Lord is risen upon thee... And the Gentiles shall walk in thy light, and kings in the brightness of thy rising... ...bringing gold and frankincense ...and thou shalt know that I am the Lord thy Saviour, and thy Redeemer, the Mighty One of Jacob." Isaiah is saying that Jerusalem will be a place that all people will honor. Christ is seen as the One Who is honored. This has reference to the three kings. There is a slight reference to the Baptism of the Lord in "for behold darkness shall cover the earth, and a mist the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee." This and the Epistle also imply that we look for the coming of Christ: see Thursday after XIII Pentecost.)

Epistle: Titus 2:11-13 ("For the grace of God our Saviour hath appeared to all men: Instructing us, that, denying ungodliness and worldly desires, we should live soberly, and justly, and godly in this world, Looking for the blessed hope and coming of the glory of the great God and our Saviour Jesus Christ.")

Gradual:  Psalm 15:1-10
I set the Lord always in my sight: for He is at my right hand, that I be not moved.
Preserve me, O Lord, for I have put my trust in Thee.  I have said to the Lord: Thou art my God, for Thou hast no need of my goods.  To the Saints, who are in His land, He hath made wonderful all my desires in them.  Their infirmities were multiplied: afterwards they made haste.  I will not gather together their meetings for blood-offerings: nor will I be mindful of their names by my lips.
The Lord is the portion of my inheritance and of my cup: it is Thou that wilt restore my inheritance to me.  The lines are fallen unto me in goodly places: for my inheritance is goodly to me.  I will bless the Lord Who hath given me understanding: moreover, my reins also have corrected me even till night.  I set the Lord always in my sight: for He is at my right hand, that I be not moved.  Therefore my heart hath been glad, and my tongue hath rejoiced: moreover, my flesh also shall rest in hope.  Because Thou wilt not leave my soul in hell: nor wilt Thou give Thy holy one to see corruption.
I set the Lord always in my sight: for He is at my right hand, that I be not moved.

Alleluia:  Psalm 15:11
Alleluia, Alleluia.  Thou hast made known to me the ways of life: Thou shalt fill me with joy with Thy countenance: at Thy right hand are delights even to the end.  Alleluia.

All of the following: Matthew 2:1-12,3:13-17; Luke 3:23; John 2:1-11

(The wise men adore the infant Christ; Jesus is Baptized in the Jordan River by St. John the Baptist. The age of Jesus at His Baptism. The Marriage feast at Cana, and Jesus turns water into wine.)

7 Jan /20 Jan

  The Martyrdom of Lucianus with a great host that was higher:
  I have commemorated what is nobler, the beginning of Jesu's Lent.

Jesus' Lent. (Corgais Issu) (January 7^th / 20^th )

Martydom of Lucianus, Priest of Antioch and many companions. Suffered under Maximianus the emperor . [(Sub) Maximiano imperatore passus est.]

"Another Lent in the winter, hand to every food is proper then,

Jesu's Lent in vast springtime, Moses' Lent in summer there."

From The Martyrology of Tallaght: Lucianus Priest; Luceus Deacon; Poliucatus; Clericus; Felicis; Jeiunarius; Deoclatus; Policostinus; Palladius; Corcanus; Candida; Poliartus; Philoronis; Candidus; Sion; Eudutus; Luceus; Antichinus; Spolicastus and ten others. Also: Cronani Bishop; Modici; Corcani; Donnani of Inis Aingin; Daloe of Tech Bretan; the daughters of Fergna; Molocae of Liphechar; Ailithri Abbot ; Brig of Coirpre and Dimae (?); Emeni the holy; Cormaic Bishop.

TSI lists Kentigerna, daughter of Ceallach (Kelly) king of Leinster, mother of Fillan (January 9^th) and sister of Comgan (October 13^th) today. She was the wife of Feredath. A feast day for her daughters, the "Daughters of Feredach is on March 23^rd. She had another son Mundus besides Fillan. She died in 734 A.D., and is called "Loch Lomond's Lady of Grace." She went with Comgan after her husband's death to the monastery in Scotland (see Fillan or Comgan). She spent most of her time as a recluse on a little island in Loch Lomond called Nun's Island, Inchelroide or Royal Island, and Tuch Cailleach. A church on that island was named for her.

[If doing a Mass, Propers are a standard Mass with a commemoration, Lections may be of Epiphany or the Sunday after Circumcision if this is NOT a Sunday. If this IS a Sunday, do I Epiphany with a commemoration of Jesus' Lent.]

Any forty day fast may be called "Moses' lent," but Jesus' "vast" lent at that time stretched from January 7^th after His Baptism, and continued through the period we call "Lent," which could be a time almost as long or longer than 80 days. This is why that time is considered vast, not that the other fasts were shorter than 40 days, as became the practice among the Byzantines during the Apostles' fast, and the Romans during Advent. The Celtic Christians, and the entire early Christian Church, practiced a full forty day fast in Advent, and also forty days in Pentecost beginning the Sunday a week after Pentecost. The January fast commemorated the trial of the persecution by Herod, and also the time of Jesus going into the desert after His Baptism (see the Gospel readings for Epiphany on January 6^th, and the coming out of the first forty days of the spring fast on February 15^th).

It was a practice among Celtic Christians to fast for forty days beginning the day after Epiphany, and then, if Easter was early, to continue during Lent. If Easter was late, a short break could occur in the fasting, although the focus on "pre-Lent" usually did not include much heavy food. This also was the cause of the early Church practicing only a fast during the last week or two of lent before Easter, because they had already fasted for 40 days during the Jesus fast after Epiphany. The Jesus fast is recommended, also depending on climate and availability of fasting foods. At least try to fast until Jan 11/24, the coming out of Egypt of Jesus Christ. At least 40 days must be fast days before Easter, and as many as 80 or more days may be fast days, according to preference and availability of food. Fasting consists of no meat, plenty of greens, whole grain bread, fruit, etc. Meat is allowed during a fast if all other food has spoiled or unavailable, that is, if there is a real emergency, or if there is a real medical need. The number of meals a day should also be reduced. The Irish had a rule against making a visible fuss. If a person is offered various foods at a gathering, choose those that do not contain meat. However, if a stew is offered, take the stew, but eat only the vegetables in it, even if they have been simmered in the meat broth. There were no rules against sweets or sweet bread, as these were offered for the dead, but anything with oil, butter, or milk should be avoided or reduced. Milk is allowed in a fast to children, the sick, and the elderly. See St. Luke 4:1-2, Jesus fasts 40 days in the desert.

8 Jan /21 Jan

  The departure of Egemonius, a Bishop of high penance:
  Ercnait a virgin, splended (her) heritage, noble Nechtan, from Alba.

Egemonius, Bishop and Penitent

Ercnait, i.e. of Dun da en in the Fidbad in Dal Araidi. Or Ercnat a virginal nun, who was cook and robe-maker to Colum cille, and this is her church, Cell Chuaca, i.e. Choca in Cairbre Hui Ciardai. Her name, however, in truth was Ercnat, i.e. embroideress, for ercad in the Old Gaelic is now rinnaigecht 'drawing;' for it was that virgin who was embroideress, cutter and sewer of raiment to Columcille with his disciples.

Nechtan of Alba, i.e., from the east, from Scotland is his kindred, i.e. of Dun Geimin in Ciannachta of Glenn Geimin. Or in Scotland is Nechtain.

From The Martyrology of Tallaght: Euchtus; Rusticus; Phisseus; Timotheus; Jocundidus; Ratidis; Petrus; Lucus; Florius; Anastacia; Floritidis; Satheus; Agustus; Egemonus Bishop; Vitalis; Jeiunarius; Felicis; Anastasius; Euticius. Also: Finani Bishop; Cuaca virgin; Cilleni Abbot; Ercnat (?); Saranni of Cuil Crema; Nechtan ner de Albae; Mosacra son of Bennain; Molibae son of Colmodha brother Dagain in Glenn da Locha (Glendalough).

TSI mentions an Erhard, Erard, or Herhardus, from "Scotia" (Ireland), a missionary Bishop to Bavaria. When Odila, who was born blind, was being Baptized by Erhard, she received her sight. Nuns kept continuous prayer at the crypt of Erhard. His companion Hildulf in the solitary Vosges mountains also created a missionary center.

9 Jan /22 Jan

  Beautiful hostages with purity, before the King Whom thou hast mentioned:
  Faelan the godly, excellent, Felix the fair, Vitalis.

Faelan the Godly, of Cluain Moescna in Fir Tulach, Calne if Hui Tortain is his church.

Faelan, i.e. in Cluain Moescna in Fir Tulach. Calne in Hui Tortain is his church.

Felix the Excellent, Vitalis, the Fair, two Saints.

From The Martyrology of Tallaght: (At least six Saints for today are obscured in the manuscript.) Martialis; Reuocatus; Possessoris; Januarius; Quintus; Furtunatus; Saturninus; Saturus. Also: Faelan of Cluain Moescna; Lomchon the holy; Finan the Saxon; Suaibsigi (or Suaibsech) virgin; Ciaran of Ros Cumulca; Brendin and Baetini; Guaire the Little.

TSI says that Fillan, Foillan, or Faelan was gransdon of Ceallach (Kelly) king of Leinster, and son of Kentigerna "Loch Lomond's Lady of Grace" (January 7^th) the sister of Comgan (October 13^th) He became a monk in Ireland in Fintan Munnu's monastery, and spent time in a hermitage cell near St. Andrew's in Scotland (see note at October 11^th under Cainnech and under November 30^th under St. Andrew). Comgan came with his sister and seven other missionaries into western Ross at Lochalsh in Scotland. When Comgan established himself there, Fillan joined his community there. Kilchoan and Killelan in Lochalsh are named after Comgan and Fillan. He is buried at Strathfillan. Fillan's Well or Holy Pool at Strathfillan was a place of pilgrimage until the beginning of the 19^th century, where the insane would be dipped in the water and in many cases cured. Fillan's Cave at Pittenween in Fifeshire was demolished in the 17^th century, and a local minister filled up Fillan's Well at Killellan in Renfrewshire at the end of the 18^th century to end devotions there. Fillan's crozier and bell are still in existence.

Fillan gives his name to many churches: Killen in uplands of Perthshire, Killphillane in Wigtown, St. Phillane chapel within the castle of Down and another St. Phillane chapel near there on the river Teith, a fair at srowan called Feile Fhaolain, Fillan's Fair on Fillan's Day in the parish of Killellan in Renfrewshire.

Robert Bruce brought the relic of Fillan with him, spending the eve of the battle of Bannockburn in 1314 in prayer. His victory the next day over Edward II of England who had destroyed so much of Scotland Robert the Bruce attributed to the intercession of Fillan, according to historians such as Hector Boece.
 

10 Jan /23 Jan

  We pray a prayer to them that an evil lot may not happen to us,
  chaste Miletus, a fair helmet, Diarmait of Inis Clothrann.

Intercessors against misfortune:

Miletus (Milid) the chaste, 'soldier'

Diarmait (also soldier) of Inis Clothrann a fair helmet, Ciaran's Priest.

May prayers to them preserve us from Drochrann i.e.: the evil place in hell [Drochrann i. mala pars apud inferos.] such a bad place in hell.

Milid i.e.: Meilitia from Roma. Milito Bishop of Laudacia in Asia Minor, Milid [Milid i. Meilitia i. ab Roma. No Milito episcopus Laudaciae in Assia Minore No Milid.] Or Milid 'soldier' as Oengus said, and this may have been said of Diarmait. Now Diarmait was Ciaran's Priest.

From The Martyrology of Tallaght: Firmus; Militiadis Bishop and Confessor; Reuocatus; Clistus (or Calistus); Mirtus; Possessoris and five others; Saturus; Vitalianus; Felicitatis; Qunitus; Melciadis. Also: Dermoto of Inis Clothrann; Dimman of Inis Cain; Mosenoc; Tommine (comarbae ? Arda Macha); Maelodran.

11 Jan / 24 Jan

The cross of Peter Martyr, with his host full of valor:
out of Egypt - splendid gladness! came Mary's great Son.

The Cross of Peter Martyr and Apostle and companions (January 11^th / 24^th )

Coming out of Egypt of Mary's Great Son at four or five years of age, Christ was in Egypt. It is said that when He entered the city all the idols quickly broke upon the ground. Affrodius is the name of the Prince of that city were Christ and his parents safely dwelt. [.iiii. Vel v. annis Christus in Egipto [fuit], ubi ut dicunt in die aduentus eius in urbem omnia illius sunt comminuta idula, tam cito in terram. Affrodius autem nomen principis illius urbis qui Christum et eius parentes benigne suscepit.] The glossator says, "What is the cause that Christ's coming out of Egypt is a festival and His going into it is not a festival? Easy to say, for Egyptus is the same as tenebrae, and fitter is happiness at one's coming out of them than at going into them." [Although today is a few days after Epiphany, the event did not occur until our Lord was about two years old according to some tradition, and according to this glossator, when Christ was "4 or 5 years."]

From The Martyrology of Tallaght: Eductio Christ from Egypt; Petrus; (?); Philoromus; Felicis; Filorus; Severus; Lucius; Zeminus (or Zei: Zeus); Filoronus; Ingenui; Januarius; Saturninus; Augentus; Donatus; Eugenus; (?); Quintus; Vincentius and Felicitatis; (?); Pausalinus; Sefa (?); Hortensus; Er(?); Ciriacus; Arab(?); Ebicianus; (?); Castolus; (? c ?); Modestus; (?); Castolinus. Also Ernine of Cluain Deochra; Ernine son of Coemain; Anfudain Bishop of Glenn da Locha (Glendalough); Subni Abbot of Iae; Ronani; Alteni; Carthinisii Bishop; Feidelma virgin.

[Note: Vincentius, Deacon and Martyr, is mentioned by St. Gregory of Tours on the 12^th Kalends of the eleventh month, in other words, on January 21^st according to our calendar. St. Gregory of Tours probably made a mistake when recording the Feast of St. Vincentius among Saints in December, but it is possible that there were different dates according to different calendars; a calendar controversy is mentioned in one miracle. After all, in the Celtic calendar, the Saint name Vincentius appears a few times in both December and January. See January 21^st for some of the history of St. Vincentius.]

TSI lists Ethna and Fidelma on this day, and says that they were daughters of king Laoghaire converted to Christianity. They met St. Patrick in the woods near Rath Crogan, the ancient seat of kings before Tara, and according to Muirchu, they asked to see the one true God face to face, and they were Baptized, "and they received the Eucharist of God and they slept in death." This angered their protectors who were considered the wisest druids in Erin, Maol and Coplait, but eventually St. Patrick converted them as well.

[For a history of the Apostle Peter, see January 18^th.]

Two Feasts of St. Peter: his throne at Antioch and at Rome, are celebrated in January and February. The Feast of the Throne of St. Peter in Rome celebrates a miracle that happened after his death: a cure from leprosy that he gave to the Emperor Constantine, which also eased the persecution of Christians. Some people in the Byzantine Rite shy from honoring St. Peter, as Rome has made so many claims based on their "Throne of St. Peter," but in fact, St. Peter is an Orthodox Saint, and a great Saint to pray for intercessions, especially for upholding Orthodox Doctrine among Christians. (See the history of St. Peter January 18^th). From the Bobbio Apostle's Creed, he said, 'I believe in God the Father Almighty.' Roman dates of celebration: June 29 (Peter and Paul), Chair at Rome Jan 18, Chair at Antioch Feb 22, church ad Vincula Aug 1. Celtic Rite dates: Cross of Peter Jan 11, Throne of Peter for curing Constantine Jan 18, Throne at Antioch Feb 22, June 29 the Apostles Peter and Paul. (Some the Celtic dates for St. Peter have specific Lections and Psalms on those days.) See "Theologian:" St. Peter is faithful, but not a "Theologian."

Romans 5:1-9 (For the Apostles, or the Epistle of I Epiphany if it is after that Sunday.)

Sequence: Psalm 136 entire: (Remembering the sorrow of having escaped terrors of persecution, Christ as a child returns from Egypt. We also remember the sorrow of the martyrdom of the Apostles and Disciples of Christ, such as St. Peter today. However, Jesus Christ answers the plea for revenge in this Psalm with mercy. This Psalm is mostly for Christ coming out of Egypt, which was a major festival to the Celtic Church.)

Upon the rivers of Babylon, there we sat and wept: when we remembered Sion. On the willows in the midst thereof we hung up our instruments. For there they that led us into captivity required of us the words of songs. And they that carried us away said: Sing ye to us a hymn of the songs of Sion.

How shall we sing the song of the Lord in a strange land? If I forget Thee, O Jerusalem, let my right hand be forgotten. Let my tongue cleave to my jaws, if I do not remember thee: If I make not Jerusalem the beginning of my joy. Remember, O Lord, the children of Edom, in the day of Jerusalem: Who say: Rase it, rase it, even to the foundation thereof. O daughter of Babylon, miserable: blessed shall he be who shall repay thee thy payment which thou hast paid us. Blessed be he that shall take and dash thy little ones against the rock.

Psalm for St. Peter: Gradual Canticle: 122.

To Thee have I lifted up my eyes; Who dwellest in heaven. Behold, as the eyes of servants are on the hands of their masters; As the eyes of the handmaid are on the hands of her mistress: so are our eyes unto the Lord our God, until He have mercy on us. Have mercy on us, O Lord, have mercy on us: for we are greatly filled with contempt. For our soul is greatly filled: we are a reproach to the rich, and contempt to the proud.

Gospel: St. Matthew 4:18-20; John 21:15-19 or Luke 6:6-19 (For the Apostles, or the Gospel of I Epiphany, if it is after that Sunday.) For coming out of Egypt: St. Matthew 2:19-23.
 

12 Jan /25 Jan

  The great Martyrdom of Moscentius, with his fair prolific train;
  Laidcenn, son of Baeth Bannach, declared the mysteries of Christ.

Martyrdom of Moscentius and companions

Laidgenn macc Baeth Bannach who proclaimed the Mysteries of Christ (Laidgenn son of Baith). Baith Bannach Buadach ('victorious') is his father's name. Of Cluain ferta Molua was Laidgenn, and there is his grave.

From The Martyrology of Tallaght: Muscentus; Saturus; Zoticus; Ciriacus; Castulus; (?); Rogatus; Valentiana; Modestus; Ebicianus; Petrus; Coroticus; (? bicus); and ten others and eight; Castulinus (or Cassulinus); Filorinus. Also: Laigne son of Garbain; Faelani the holy; Conain of Eig; Cummini son of Duib from Druim Druith; Baitheni Abbot i.e. son of Brenaind; Laidcend son of Baith; Sinilli from Cell Airis and Locheni.

13 Jan /26 Jan

  We shall have their blessing! A strong prayer without importunity:
  Sulpicius (Severus) famous, delightful, (and) Hillary Abbot of Poitou.

Sulpicius (Serverus), writer of the books about Martin of Tours. (Not of Antioch, but the Saint Severus.)

Hilary of Poitiers (Pictauis) (see also May 5^th).

Here Mochonna of Inis Patraic (is commemorated).

From The Martyrology of Tallaght: Ingenui; Satius; Vincentius; Saturus; Felicitatis; Cymminus; Zoticius; Ciriacius; Erisinus; Glicerius; Felicis; Januarius; Corona; Secundus and twenty five others. Also: Hilarius Bishop of Pictavis; Colmain; Manchin son of Collain; Ronani and Colmain Chirr from Dergderc (see March 8^th for Colman Cerr or Colmain Chirr); Mochonae Bishop of Lemchailli; Supplicius; Ailello Bishop; Saraini Bishop; Teochonnae of Cuairne and Deuraith.

St. Hilary of Poitiers (Pictava, the city of the Pictones or Pictavi) is one of the great Saints venerated in the Church. The Hymn attributed to St. Hilary in the Antiphonary of Bangor, AB 2, is in the Celtic Prayer Book. He was also one of the teachers of St. Martin of Tours (see November 11^th). He also was exiled because of the Arian heresy. He wrote the book, On the Trinity , and the Hymn mentioned above. Another feast date for St. Hilary is November 3^rd. The Byzantine calendar also venerates him on January 13 ^th, while the Roman Rite venerates him on January 14^th. (His history is not yet listed... the calendar is not finished.)

Sulpitius Severus (or Sulpicius Severus) was born in Aquitania (now part of France) A.D. 363, and died A.D. 420, a contemporary of St. Jerome (September 30^th), Augustine, and Paulinus Bishop of Nola, who mention him favorably in their writings. After his wife died in 392 A.D., he left his practice of law and went into seclusion, practicing the Christian faith. He became a Priest and disciple of St. Martin of Tours (see November 11^th). Some said that he had some Pelagian opinions (see the history of St. Germanus of Auxerre, who overthrew Pelagianism in Britain, May 28^th), but this has no foundation in any writings. (The Germanus who accompanied St. John Cassian, November 25^th, was not the same person as St. Germanus of Auxerre the teacher of St. Patrick, see May 28^th, even though they lived around the same time. St. John Cassian traveled to Palestine, Egypt, Constantinople, and then lived in Marseilles in southern France. However, St. Patrick said that he did visit southern France. Also, see St. Vincent of Lerins, May 24^th. As with others in southern Gaul, he was accused of Semi-Pelagianism, but he probably only inherited monastic views from his stay in Egypt among the desert fathers. The Desert Fathers tended to reject extreme views, such as those of Augustine of Hippo.)

The writings of Sulpicius Severus reflect the greatest loyalty to the Orthodox Catholic Faith and Saints. He did not believe in severe punishment for heretics, but he had no thought of communion with them. His sincerity in his writings is famous, and he emphatically states that all the miracles of St. Martin truly happened. As a student of St. Martin, he probably witnessed many miracles. He says in the end of Chapter 1of his Life of St. Martin, "...I cannot hope to set forth all that he was or did... And even of those which had become known to us, we have omitted a great number, because we have judged it enough if only the more striking and eminent should be recorded... But I implore those who are to read what follows to give full faith to the things narrated, and to believe that I have written nothing of which I had not certain knowledge and evidence. I should, in fact, have preferred to be silent rather than to narrate things which are false." Sulpitius Severus writes in a mostly classical Latin style, although he sometimes incorporates words that had recently entered the Latin vocabulary, and whose meaning today is unknown. St. Paulinus of Nola (see August 31^st) writes: "It certainly would not have been given to thee to draw up an account of Martin, unless by a pure heart thou hadst rendered thy mouth worthy of uttering his sacred praises. Thou art blessed, therefore, of the Lord, inasmuch as thou hast been able, in worthy style, and with proper feeling, to complete the history of so great a priest, and so illustrious a confessor. Blessed, too, is he, in accordance with his merits, who has obtained a historian worthy of his faith and of his life; and who has become consecrated to the Divine glory by his own virtues, and to human memory by thy narrative regarding him." Sulpitius Severus is commemorated on the 13^th of January in the Celtic calendar, but on the 29^th of January on the Roman calendar.

[Note: Vincentius, Deacon and Martyr, is mentioned by St. Gregory of Tours on the 12^th Kalends of the eleventh month, in other words, on January 21^st according to our calendar. St. Gregory of Tours probably made a mistake when recording the Feast of St. Vincentius among Saints in December, but it is possible that there were different dates according to different calendars; a calendar controversy is mentioned in one miracle. After all, in the Celtic calendar, the Saint name Vincentius appears a few times in both December and January. See January 21^st for some of the history of St. Vincentius.]
 

14 Jan /27 Jan

  The passion of Deacon Glycerus; to our Lord he was loving:
  Felix the elder of Nola: Fland fair (and) happy.

Passion of Glycerus, disciple and Deacon and scribe of Felix of Nola

Or sage of Nola, Felix elder, sage of Nola, of Indber Noile in the border of Tyrconnell and Tyrone, and he was a sage who dwelt on the bank of the river, i.e. Noile..

Fland fair and happy of Cullenn near Cork

From The Martyrology of Tallaght: Glicerus disciple and Deacon; Felicis Martyr who made the book of Felicis; Clericus; Deacon; Paulus; Successus; Victorinus; Saturus; Missoris; Gerontius; Lucretus; Januarius; Agapitus; Crucessius; Eufra; Florida; Tueus; Casia and eight others. Also: Saint Lugei of Inis Mor (see notes) and Baetain Meic Lugei Bishop; Diblini the holy; Fland Find in Cullenn near Corcach; Latharnis and Itharnais in Achad Ferta.

TSI lists Kentigern or Mungo today, who died A.D. 603, Bishop who restored the church in Glasgow Scotland. The name "Mungo" is a name of affection. His mother, Thenog, was Irish. She was carried in a little boat to the shore of Fifeshire, and after giving birth to Kentigern, was under the protection and instruction of St. Servan or Serf. St. Enoch's Square in Glasgow was named for Thenog and the church dedicated to her, destroyed in the Reformation. St. Ninian, a very early Church Saint who had come north to flee Roman persecution of Christians, had founded a church in Glasgow, but St. Kentigern is counted the first Bishop because he restored the church and monastery which was in ruins in his time. In the cemetary of St. Ninian, Kentigern planted trees, and due to his work to restore the place, the king asked that he be consecrated a Bishop. (The trees lasted until the Reformation.) Later on because of disturbances Kentigern was sent into exile. He stayed at St. Asaph's in North Wales and visited St. David's in Menevia Wales, and returned to southwestern Scotland and Glasgow. There is a story that Kentigern and Colm cille exchanged croziers as a pledge of friendship. The coat of arms of the city of Glasgow has Kentigern in mitre and staff with bell and a tree. (Oengus lists very few Irish Saints who missionized Scotland, and does not mention Kentigern, but he does mention Donan April 17^th.)

15 Jan /28 Jan

  She succored many grievous diseases: she loved many severe fastings,
  the white sun of Munster's women, Ite the devout of Cluain.

Mur, i.e. monk and disciple of Benedict the abbot. [monachus et discipulus Benedicti abbatis.] Mur ("mouse"), monk and disciple of Benedict of Nursia.

Ita (Deidre), Virgin and healer, devout and ascetic of Cell Ite in Hui Conaill Gabra in Munster, which was called The Desert. She had great grievous disease, i.e God helped her, or much of disease ran (to her), i.e. for great was her disease, a stag-beetle as big as a lap-dog a-sucking her destroyed the whole of one of her sides. [See tomorrow's note on illness.] No one knew of that upon her. Once she went out, and the stag-beetle comes out if its den after her. The nuns see it and then kill it. Then she came, and since the stag-beetle did not come to her she asked, "Where is my fosterling gone?" she says, "and who has visited it?" "Do not rob us of heaven!" say the nuns: "'tis we that have killed it, for we knew that he was hurtful." "However that may be," saith Ite, "for that deed no nun shall ever take my succession. And I will not take (aught) from my Lord until He give me His Son out of heaven in the shape of a babe to be fostered by me." Then came towards her the angel who used to attend her. "'Tis time indeed," quoth she to him. Whereupon he said to her: "What thou askest will be given to thee." So Christ came to her in the form of a babe, and then she said:

"Jesukin who is nursed by me in my little hermitage:
though it be a cleric with a number of treasures, all is a lie save Jesukin.

The nursing that is nursed by me in my house is not the nursing of a base clown:
Jesus with the men of heaven (the angels) before my heart every single night!

Young Jesukin, my eternal good! for heed of Him He is not slack:
The King who controls all things, not to beseech him will cause repentance.

It is Jesu, noble, angelic, not a ... (?) cleric,   [nocho chleirech dergnaide  - backward?]
who is fostered by me in my little hermitage, Jesu, son of the Hebrew woman.

The sons of the princes, the sons of the kings, though they should come into my country,
not from them do I expect profit, likelier I deem Jesukin.

Sing ye a chorus, O maidens, to Him that has a right to your little tribute.
He is in His place above, though Jesukin is in my bosom."

Mide (My-Ite) daughter of Cenn-faelad, son of Cormac, son of Cucorp, son of Conchobar, son of Conall, son of Oengus, son of Art-corp, son of Coirbre Rigfota, son of Fiachra Suigde, son of Fedlimid Rechtmar.

From The Martyrology of Tallaght: Supplicius Bishop and Confessor; Crisconus (or Prisconus); Tirsus; Menelauus; Laucus; Gaunitius; Mauricius disciple of Benedict the Abbot; Cellestus; Lucertus; (?)mi and five others; Ambucuc and Michia Prophets. Also: Airechtaig and Robartaig in Inis Mor; seven Bishops of Druim Airbelaig; the Dormition of Ita and the daughters of Cairpre; Brecc Fele from Belach Fele; Diarmait Priest; Darerca virgin; Findchritan of Craibech. (Note: when Ita died, Killeedy closed, because she did not will anyone as her successor, and in fact asked that the convent close. See above. Therefore, when Ita died, her "daughters," i.e., her nuns, were no longer in the convent she founded.)

TSI says that Ita (Deirdre) of Killeedy (Cell of Ita) in County Limerick. sang a lullaby to the Infant Jesus Who appeared to her. (TSI does not mention the stag-beetle first.) Ita's intercession is very great. Churches were built in Cornwall in her honor. She is called the "Brigid of Munster," "Foster Mother of the Saints of Erin" and the name Ita is said to mean thirst for Divine Love. She enrolled very young boys in her convent to care for, and many later were Saints, including Brendan the Navigator (of Clonfert). TSI mentions that her convent for women did not continue, but unlike Oengus' glossator does not explain why. The place where her convent was became a monastery for men. St. Ita's milking place (Boolaveeda) is a few miles away.
 

16 Jan /29 Jan

On the Feast of Fursa the Pious there ascended to the Kingdom (of heaven),
three thousands - greatness of victories - and a score of great thousands.

Fursa the Pious (A.D. 648), of the Conailli Murthemni (visions of demons that accuse each person of sins at their death and of angels that come to refute their arguments; sources: Bede and Butler, Soul after Death by Seraphim Rose.)

29,000 religious ascended to heaven in Paronne in Gaul (France). (Relics of Fursa kept in Peronne.)

Pious ones on Fursu-s feast of On the feast of Fursa the Pious. Or other religious went to heaven on his feast [in feria eius], i.e. twenty-nine thousand in Peronne in France. Of the Conailli Murthemni was Fursa.

Mellan, great-grandson of Conn, of Inis maccu-Lhuinn on Loch Corrib in Connaught, was Fursa's soul-friend. Fursa once happened to visit Maignenn of Kilmainham, and they make their union and exchange their troubles in token of their union, to wit, the headache or piles from which Fursa suffered to be on Maignenn, and the reptile that was in Maignenn to enter Fursa. So that it became Fursa's practice every morning always to eat three bits of bacon that he might abate the reptile's violence. It came to pass that Fursa crosed the sea and came to a certain city. Therein he practices his usual custom and he is brought before the Bishop (of that city) to be censured. "Not devoutly dost thou spend thy life," says the Bishop. "Thou hast permission, O cleric," says Fursa, "to prove that which inflicts this on me." Forthwith then the reptile leaps into the Bishop's throat. So when everyone knew that, Fursa calls the reptile back to him; and God's name and Fursa's are magnified by that miracle, and the whole city with its service-land is conveyed to God and Fursa.

[Note: Although it seems strange that a Christian should wish affliction on themselves when Jesus Christ is the healer of all ills, in some cases the Saints took on ills in order to have burdens to overcome, to train themselves away from pride. It is especially true that the community that Fursa visited should not have been judgmental toward him, because that is worse than eating meat, and meat is strictly forbidden to a monk under the Rule. St. Basil the Beatified is said to have done a similar thing many centuries later in Moscow on the cathedral steps, on Holy and Great Friday. He would gently admonish those who judged him for eating the meat. This is also a kind of inside-out tale, because it also says that if one eats meat during a fasting season they had better be feeding a reptile inside, or something similar. The Saints of January 15 ^th and 16^th also remind us that in January in Ireland there is much cold and damp, which means standing water, and many people are afflicted with various kinds of illnesses. Sometimes a church is the only dry place. Today we think it is barbaric that the Medievals took afflictions upon themselves to overcome evil, but we think nothing of inoculations, which may bring pain and fever for a couple of weeks afterwards, and we also will undergo surgery which brings pain that lasts longer than that. Christians never advocate suicide or deliberate disfigurement, but if there is disease, as our Lord said, "if thy right hand offends thee, cut it off." Prayer and fasting, the offering of a "humble and contrite heart" (Psalm 50) is the least we can give.]

From The Martyrology of Tallaght: Marcellus Bishop and Confessor; Saturninus; Faustinus and seven others; Calestus; Priscilla; Ememrianus and sixteen others; Fabianus; Honoratus and twenty nine other Martyrs; Honorius and fourteen other Martyrs. Also: Holy Faelani; Cilleni; Ninnida Laebdercc (Ninnid Squint-eyed); Dianach Bishop of Druim Mor; Iarloga of Less Mor; Holy Lithgein of Cluain Mor in Ui Failgi; the Dormition of Furseus; Diarmait son of Mechair; Monua of Mag Niad; Ailill's sons, of Druim Bairr.

TSI says that Fursey or Fursa died in 648. Fursey was a contemporary of Aidan in England, but he was not connected with Lindisfarne. Born around 575 in the west of Ireland, he was of Irish nobility, more noble in mind than in birth. Brendan the Navigator (May 16^th) was his uncle. Fursey trained for the religious life under Meldan on the island of Inchiquin, St. Brendan's island. (Meldan later appeared in some of Fursey's visions.) King Sigebert who had been exiled to Gaul in youth returned to England in 631 after an education and Baptism as a Christian under St. Columban of Luxeuil (November 23^rd ). He brought back with him Bishop Felix from Burgundy. Soon after that, Fursey came to East Anglia with Foillan, Ultan, Gobain, Dicuil and others who were all welcomed by king Sigebert. The king gave a tract of land to Fursey at Cnobbersburg, now Burgh-Castle near Yarmouth, and built a "noble monastery" there according to Bede. (Sigebert later abandoned the throne and lived at Cnobbersburg as a monk, not because he was forced to, but because he wanted to prepare himself for life hereafter.) Fursey worked in East Anglia for twelve years, and was loved by good men. He refused to receive any gifts from the wicked, and they feared him. Some time after 640, Fursey made Foillan in charge of Cnobbersburg, and then left for a pilgrimage to Rome. His pilgrimage became a second mission in France, and he never returned to England. He died at Mezeroles as he was traveling to the coast intending to visit East Anglia again.

Fursey became one of the most famous Saints on the continent of Europe and in England. Some said that the conversion of East Anglia was due to his mission work, and his Feast day is kept in churches in Northampton. Oengus gives some of the life of St. Fursey in his Martyrology. Bede recommends reading the life of St. Fursey. Fursey was holy, had missionary zeal, and had other-worldly visions, told in all monasteries in the west. Bede had an account of Fursey's visions from a truthful East Anglia monk who had heard Fursey describe his visions. Fursey wore thin clothing in the hard winter of the coast of England frozen by east winds, but he was known to perspire from the memory of his terrifying visions, which he kept in mind as long as he lived. His cheeks and shoulders were scarred when the demons in his visions threw a lost soul at him who had given him goods in the lost soul's lifetime. (In Fursey's time many great wonder-working Saints were alive, or their intercessions could also work miracles, yet, many Saints also had visions of the reality of hell for those who do not keep the faith and try with all their heart to love God and do good to others. Today, when miracles are rare, many people think that death is simply a crossing-over, and some do not even believe in hell, even among clergy or Bishops in some churches. We should note that Saints such as Fursey were not insane or full of delusions or deceptions, but instead were in their right mind and could work miracles, but every day warned the faithful not to fall from the true faith in Christ or hell would be the result.)

A disciple of Fursey named Dicuil (he has no calendar date, so he may be commemorated with Fursey) founded the monastery at Bosham three miles from Chichester on the south eastern coast of England around 645. (The Roman monks in Kent had not missionized that area). They had few converts, but a disciple of Dicuil became Bishop of Rochester in Kent in 656, and in 661 the king of Sussex was Baptized by Bishop Jaruman who was from Lindisfarne. Later the See of Dicuil, when Sussex was finally converted by Wilfred, became a more important center. (Wilfred of York took refuge in Sussex after he had alienated not only the Irish, but most English kings who knew the Irish monks were a free gold-mine of workers, and also were close to the monks as their own teachers.)

Fursey had two brothers, Foillan (see October 31^st) and another Irish Saint named Ultan (see May 2^nd) who were important Saints and disciples of Fursey. Eloquius (see December 3^rd ) was also a disciple of Fursey. Algise (see June 2^nd) with his brothers Gobain (see June 30^th) and Etto (see July 10^th) were all disciples of Fursey.

17 Jan /30 Jan

  We often praise them, beause they are not hard,
  the crimeless folk that suffered on the Feast of Anthony the Monk.

Antony the Monk (Antony the Great, one of the greatest Desert Fathers of Egypt. See Desert Fathers, and St. John Cassian November 25^th who wrote many of their teachings.)

Crimeless folk who suffered on his day?

Ultan macc Etechtach of Cuil Corra, and Ernan of Tch Ernain and the Table-face (Clairinech) of Duimbidg, and Molaisse of Cell Molaissi in the islands of Munster are commemorated on this day.

From The Martyrology of Tallaght: Of the three Germans i. e. Speusepi. [Germanorum trium id est Speusepi.] Helapus; Municus; Victorus; Fortunatus; Muccus; Teucisius; Martinus and forty two others; Micca; Mistrianus; Marcellus; Saluus; Sulpicius; Mesalanus; Teusa; Victoricius; Veneria; Sata; Leonilla; Junilla; Ingenula; Victoria; Saturninus; Alba; Hortisianus; Vincentia; Leucius; Rubentus; Misurianus; Timoseus. Also: Ernan from Tech Ernain; Ultan son of Ethechtach in Cuil Corra; In Clarenech (the Table-faced) of Druim Bidg. Also: Antonius Monk at Thebaid in Egypt deposition (it does not say whether the deposition is the writing by Saint Anthony the Great, or the taking down of relics); Molasse of Cell Molassi; Saint Mica.

The history of St. Anthony the Great is recorded by St. Athanasius. There were many important monks in the deserts of Egypt (see St. John Cassian, November 25^th, who records the teachings of some of them who lived in his day). Egyptian monks were known as far back as the first conversion of some of the Egyptians by St. Mark (see April 25^th for his history). St. Mark founded a Christian school in Alexandria, and also encouraged asceticism. Some Christians who wished to avoid persecution by the pagans went to the swamps near the mouth of the Nile and also the deserts to find a retreat, and soon these places of retreat became famous centers of Christian monasticism. Even though there were many monks who lived in those places, some of the desert monks were especially remembered for their wisdom and piety, and also for the earliest Christian monastic life, dating back to the time of the Apostles. Many Christians visited these deserts, seeking to learn how to follow the faith. Before founding monsteries in Pontus of Cappadocia, St. Basil spent time visiting Egypt.

Some Christians escaped persecution by traveling the north; the Irish monks trace their practices to monks who came from the deserts of Egypt, and refer to a monastic retreat as a "disert." (St. John Climacus who was a much later desert monk from the retreat of Thola, is remembered the same day as an Irish monk of the same era named "Tola" who founded a "Disert Tola" - see March 30^th. As there are no firm dates of Climacus being Abbot at Sinai, there might have been a confusion with an Irish monk named Tola who followed an Egyptian desert father life, and who may have written a book based upon earlier writings of other desert fathers.)
 

18 Jan /31 Jan

  The magnifying in Rome of the Apostle Peter - a saying that is higher -
  at the festival that is nobler, the great death of Jesu's Mother.

Great news of Mary: on this day, the announcement in Rome of the death of Mary, Mother of God, Deigenitrix. (See August 15^th and 16^th.)

Magnification of Peter, etc, i.e. his burial in Rome, for thitherto his relics were outside, and it was after that that Rome was conveyed to him [on return for the curing of Constantine from leprosy].

The Throne of St. Peter in Rome (for the great healing of Constantine) (January 18^th / 31 ^st ) (Use the Hymn about St. Peter curing Constantine of leprosy.)
 

A history of the Apostle St. Peter

St. Peter was formerly called Simon before Jesus Christ called him Cephas or Peter. Ss. Peter and Andrew were brothers, sons of Jonah who was of the tribe of Simeon. They were born in the town of Bethsaida on the shore of lake Galilee. St. Peter was married to the daughter of Aristobulus, the brother of the Apostle Barnabas, and had a son and a daughter by her. St. Peter was a fisherman, not schooled in doctrine, but he had fear of God and obeyed all the commandments. Although not schooled in doctrine at first, he learned much more patience through the Lord, and much more knowledge, including the Psalms (Psalm 89:4, Greek numbering), as he quoted in his second Epistle, 3:8-9, "But of this one thing be not ignorant, my beloved, that one day with the Lord is as a thousand years, and a thousand years as one day. The Lord delayeth not His promise, as some imagine, but dealeth patiently for your sake, not willing that any should perish, but that all should return to penance..." Through his work as a fisherman, he supported his family including his mother-in-law and his elderly father Jonah. (This is not the Jonah of the Old Testament: that Jonah lived long before Christ.) St. Peter continued to care for his family, although sometimes a miraculously large haul of fish might have cared for them for awhile, allowing St. Peter to study with Jesus Christ, and to be the Lord's Apostle.

Andrew remained celibate, and became a disciple of St. John the Baptist by the Jordan river (Matthew chapter 3). According to the Gospel of St. John, Andrew left John the Baptist when he pointed out the Messiah saying, "Behold, the Lamb of God!" Andrew followed Jesus after that, first asking him "Rabbi! Where dwellest Thou?" and Christ replied, "Come and see." Although Andrew is known as the first called among the Apostles in the Gospels of Ss. Matthew, Mark, and John, St. Peter was the first called of the Apostles according to the Gospel of St. Luke. [St. Matthew 4:18-20, St. Mark 1:16-18, St. Luke 5:8-11, 6:14, St. John 1:38-42]. In the Gospel of St. John, Andrew tells Peter the next morning "We have found the Messiah, the Christ!" and Andrew brought Peter to Jesus, who said, "Thou art Simon, the son of Jonah; thou shalt be called Cephas, which is, by interpretation, a stone." The name "Peter" in Greek or "Cephas" in Hebrew means rock, and refers to his faith.

The Gospel of St. Luke's version of St. Peter becoming a disciple must be mentioned, because this again is another instance of ships being filled with fish, as recorded after the Resurrection in the Gospel of St. John, chapter 21. First, Christ asks Simon to use his boat to give a sermon for a multitude of people, holding the boat a little back from the land (St. Luke 5:3). Then, after the sermon, Christ tells Simon to go out further to fish, and so many fish were taken in that the nets were broken and the other boat by the lake (the Sea of Galilee, also called the Lake of Genesaret or the Sea of Tiberias) had to help (St. Luke 5:4-7). St. Peter then fell down at the Lord's knees, and said, "Depart from me, for I am a sinful man, O Lord." St. Luke also mentions that James and John, the sons of Zebedee were the partners of St. Peter, and they also were astonished (St. Luke 5:10). But the Lord said to St. Peter, "Fear not, from henceforth thou shalt catch men." (St. Luke 5:10). "And having brought their ships to land, leaving all things, they followed Him." (St. Luke 5:11). In this we see the humility of St. Peter, who did not consider himself worthy of the Lord, but for whom the Lord said he and the others would be fishers of men. Some say that the incident recorded in St. Luke occurred after Andrew brought Peter to Jesus, when John the Baptist had been cast into prison by Herod.

Jesus Christ visited St. Peter's home in Bethsaida, and healed his mother-in-law of a fever, with many others who were ill (St. Mark 1:30-37). St. Peter also went to Jesus as He prayed in a desert place, saying "All seek for Thee!"

St. Peter believed in Jesus that "He is the Christ, the Son of the living God." This showed great faith, and Jesus told St. Peter, "Blessed art thou, Simon Bar-jona; for flesh and blood hath not revealed this unto thee, but My Father, Who is in heaven." Jesus also said, "upon this rock I will build my church." [St. Matthew 16:13-19] The "rock" is the faith revealed by the Father in heaven, and also symbolizes Jesus Christ Himself. St. John's Gospel explains at length how such faith must be revealed by the Father Himself. Although the Apostle and Evangelist John is called "Theologian" because he understood enough to write, "In the beginning was the Word...," still St. Peter had the ability to understand that Jesus is Christ (the Messiah), the Son of the Living God. For this, St. Peter is called "All Wise." (St. John wrote the Gospel of St. John, Epistles, and also the Apocalypse also called the Book of Revelation, but St. Peter wrote only his Epistles, although he also influenced St. Mark in that Gospel. St. John gives us the Word of God, quoting our Lord Himself, but St. Peter is written about in many places, and his questions and difficulties reveal the truth of Jesus Christ to us in a way that most can understand. Ss. John and James were not above sin: see their Feast days for their histories.) Furthermore, this faith is so great that Jesus said, "upon this rock I will build My Church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of the heavens; and whatsoever thou shalt bind on earth shall be found in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven." Later the Lord gave the keys of the kingdom of heaven to all of the Church, but first he gave them to St. Peter for his faith. [Isaiah 22:22 tells about the key of the house of David and refers to Christ, a passage heard at Christmas. The term "key" can also mean the ability or faith required to understand knowledge, which the lawyers hindered, Luke 11:52. It is a Church tradition that the Bishops hold the "keys to heaven," although the Scripture meant that the keys are given to the Church for her faith.] In His instructions to all the Apostles and disciples, Jesus tells all of them that "whatsoever you shall bind upon earth shall be bound also in heaven: and whatsoever you shall loose upon earth shall be loosed also in heaven." This concerns not one particular Apostle, or all the Apostles, Bishops or clergy, but the entire Church, "Again I say to you that if two of you shall consent upon earth concerning any thing whatsoever they shall ask, it shall be done to them by my Father Who is in heaven. For, where there are two or three gathered together in my Name, there am I in the midst of them." (St. Matthew 18:18-20). St. Peter comments on the rock in his first Epistle, 2:4-8, reminding his readers that the Lord Jesus Christ is the cornerstone and foundation of the Church. St. Peter later says in his first Epistle 5:2-3, "Feed the flock of God which is among you, taking care of it, not by constraint, but willingly, according to God; not for filthy lucre's sake, but voluntarily; Neither as lording it over the clergy, but, being made a pattern of the flock, from the heart."

St. Peter was not sure how many times we should forgive our brethren, thinking seven times might be sufficient, but the Lord told him seventy times seven (St. Matthew 18:21-22), so that the power to bind or loose in heaven might never be abused. Then Jesus tells the Parable of the unjust steward (St. Matthew 18:23-35), reminding us that even as stewards of the Church, our Lord will punish us if we abuse those who are in our care.

St. Peter loved the Lord Jesus Christ so much that he did not want the Lord to suffer. But the Lord came to earth to save all people through His suffering, so he had to correct St. Peter, even to the extent that the Lord said, "Get thee behind me, Satan!" Jesus did not think that St. Peter was the devil, but that the Lord could not avoid suffering for the sake of our salvation, and neither should any Christian (St. Matthew 16:21-26). St. Peter also denied Christ when Christ was arrested and put to trial, but Christ forgave him. In many cases St. Peter did not understand what the Lord wanted him to do at first, but he always came back to the Lord. St. Peter's faith is active and loving, not patient, but as he said in his first Epistle, 4:8, "But, before all things, have a constant mutual charity among yourselves; for charity covereth a multitude of sins." After the Lord told many disciples about the true Bread of Life and His suffering to come, many left Him, but when He asked the Twelve Apostles, "Will ye also go away?" St. Peter replied, "Lord, to whom shall we go? Thou hast the words of eternal life! And we believe and are sure that Thou art that Christ, the Son of the living God." (St. John 6:53-59).

St. Peter trusted the Lord, and came out to the Lord when Jesus walked on the water, but when St. Peter was sinking, the Lord caught him with his hand, saying, "O thou of little faith, why didst thou doubt?" (St. Matthew 14:22-33). The Lord also saved St. Peter from his lack of faith at the time of the Crucifixion of Jesus. (St. Luke 22:32). Ss. Peter, James and John were together when Jesus Christ was transfigured on Mount Tabor, and they all heard the voice of the Father from heaven. St. Peter tells his own eye-witness account of this again in his second Epistle, 1:16-18. St. Peter wanted to go with Jesus Christ to his death, but Jesus knew that St. Peter would deny Him three times before the cock crowed. St. Peter also tried to defend Jesus by cutting off the ear of the servant of the high priest, named Malchus (St. John 18:10-11), although Jesus told Peter to "Put up thy sword into the scabbard. The chalice which my Father hath given me, shall I not drink it?" St. Peter was very sorrowful at the time of Jesus' trial because, not only was His Lord and friend suffering, but Peter denied three times he knew Jesus, and finally he realized that the Lord truly saw into his heart when he heard the cock crow (St. Matthew 26:69-75). Luckily, through the prayers of Jesus Himself, St. Peter did not despair, but was able to be with the brethren on the third day, and saw the Lord Jesus Christ at the Resurrection (St. Luke 24:34, I Corinthians 15:4-5). (The Celtic people use the image of the cock, because in Latin, the term "galli" means cock, and also Gallicans in Latin or Galatians or Celtoi in Greek. They were very aware of the greatness of St. Peter, who in spite of the crowing of the cock, used this the crowing as a wake-up call to be penitent, not an end of his discipleship.)

In the three times St. Peter proclaimed his love for the Lord, as said in the Gospel of St. John chapter 21, this love blotted out the sin of St. Peter's former denial of the Lord. St. Peter did great miracles on Pentecost and afterwards, including raising the dead, as recorded in the Book of Acts. He converted three thousand souls in a single hour (Acts 2:14-41), due to the power of the Holy Spirit to reach all people in their own languages. He cured a man who was lame from birth, and instead of silver or gold which he did not have, Peter restored the man's legs in the name of Jesus Christ of Nazareth (Acts 3:1-8), and the man lept up and entered the temple with them, praising God. Through miracles and preaching, about five thousand came to believe in Christ (Acts 4:4). Christians needed to keep their vows, and two who promised the Holy Spirit to give everything to the church died because they secretly held back some of their gifts (Acts 5:1-10). Through the Name of Jesus Christ, St. Peter healed a man in Lydda named Aeneas who had laid on his bed for eight years. (Acts 9:32-34). Also through the Lord Jesus's Name, St. Peter raised a girl from the dead, whose name was Tabitha (Acts 9:36-42). Although he himself had great humility, so great was his love for Jesus, his constant prayer, and so great was Jesus' love for him, that Peter's presence healed people, "insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at least the shadow of Peter passing by might overshadow some of them." (Acts 5:15).

St. Peter helped the gentiles to come to the Christian faith, not only through his preaching, but also because he realized that they needed to be able to follow easier food laws, and also that their circumcision should not be according to the flesh, but according to repentance (which means repair in modern English, and return to God). St. Peter first had a vision of a sheet lowered down from heaven, with many different kinds of four-legged creatures including swine and reptiles; and a voice commanded Peter to slay them all and eat, and not to consider unclean what God had purified (Acts chapter 10). At the same time, Peter Baptized Cornelius, a Roman centurion in Caesaria, and was the first of the Apostles to admit gentiles to the faith, opening the door to heaven to the entire world, as the Holy Trinity intended in the many languages of Pentecost. This vision of St. Peter of the cleansed foods is remembered at the Ninth Hour on Sundays in the Celtic Rite (about 3:00 P.M., the traditional monastic dinner time). On other days of the week the most important Hour of the Crucifixion is remembered, with the promise of Paradise to the good thief. In this vision of St. Peter's, not only are the usual foods of many lands now cleansed by God, but the fact that the Lord God gives us the banquet is again emphasized, an image that Jesus Christ Himself often preached, comparing our invitation into the kingdom of heaven to the invitation to a wedding banquet (St. Matthew 22:1-14, St. Luke 14:7-24). Those who reject the banquet, the holiest Mystical Supper of the Lord, are rejecting heaven.

With the Apostles Philip and John, Peter rebuked a different Simon, a Samaritan sorcerer who had been Baptized but then wished for Ordination only so that with the power of the Holy Spirit he could have personal gain (Acts 8:5-25). Here we learn (Acts 8:3-4) that the reason the Apostles preached far away from Jerusalem soon after Pentecost was because Saul, who later was called Paul, was, before his conversion, persecuting the Church in Jerusalem. Many times the persecution of the Church actually led to its spread to other lands.

However, at that time, Herod the king killed James, the brother of John with the sword. Because this pleased the vocal factions of the Jews (that is, those who wished to please both Rome and their own personal agendas), Herod took St. Peter also and put him in prison. Because it was again near Passover, Herod set four quaternions of soldiers to keep guard over Peter, and bound him with two chains. But in the night, the angel of the Lord freed St. Peter from his chains and also led him out of the jail. St. Peter thought it was a dream, until the joy of the other Christians confirmed the truth (Acts 12:1-10). The Celtic Church refers to this event in every Divine Liturgy in the second prayer after the Epistle, "Almighty, eternal God, Who didst redeem Thy people by the blood of Thine Only-Begotten Son, destroy the works of the devil, break the chains of sin, that those who have attained to eternal life in the confession of Thy Name may be bound by no thing to the author of death, through our Lord Jesus Christ Who reigneth with Thee and the Holy Spirit throughout all ages of ages. Amen." Likewise, the Celtic Rite acknowledges the charity that St. Peter asked us to have towards eachother in a verse of the Litany of Supplication of St. Martin after the Epistle and Gradual, "And the divine influence to remain with us, a holy chain of Charity: we ask the Lord: Grant it, O Lord, grant it."

According to Bede, the famous historian of the early English church, a daily Mass was said for a man who was assumed dead after a battle with pagan aggressors (because his brother, a Priest, wished to pray for the man's soul). But the man was not dead, only a prisoner of war, and the Mass instead loosened the man's chains each day at the hour the Mass was done. It is probable that the Mass of the Celtic Rite was used, as the Irish under Lindisfarne missionized in the area where the event took place, and it is probable that these prayers to be "loosened from the chains of sin" and have the "divine influence to remain with us, a holy chain of charity", had their effect. The result was that the man apologized sincerely each day to his captors that his hands and feet were free by themselves, whether from chains or ropes, and his captors were so amazed at this daily miracle that they had a change of heart. The Celtic Rite is devoted to St. Peter as well as St. John, and quotes Scripture extensively in prayer. There are many incidents involving St. Peter in the Gospels, the Book of Acts, and the Epistles. Although associated with great charity and his ability to move thousands, St. Peter also rebuked those who only made a half-way contribution, not only in the case of Ananias and Sapphira (Acts 5:1-10), but also asking Christians to keep from any kinds of sins in his Epistles. He understood that the only real chains on us are the chains of sin.

St. Symeon Metaphrastes fills in the details of the life of St. Peter. Mostly this is a list of places St. Peter visited, the names of those he Ordained, his many healings of the sick, expelling of demons, and Baptizing many. In the first three years after the conversion of St. Paul (Galatians 1:18), St. Peter visited these places, starting out from Jerusalem, after his release from prison there: First he went to Caesaria of Palestine, Consecrating a Bishop from among the Priests who now followed him. He healed in Sidon and Consecrated a Bishop there, went to Beirut and Consecrated a Bishop there; Byblus, Tripolis of Phoenicia where he stayed with a scholar named Marcon whom he Consecrated for that city. Then to Orthosia, then Antrada and the island of Aratos, then to Balanaea, Paltos, Gavalla and Laodicaea. In Leodicaea he healed, expelled demons, and gathered the faithful into a Church, Consecrating a Bishop. Then he went to Antioch the principal city of Syria. At that time the sorcerer Simon Magus was hiding in Antioch from the soldiers of the Roman emperor Claudius who were on orders to arrest him, but when he learned the Apostle Peter had arrived, he left Antioch for the cities in Judaea. (This was probably a different Simon than the one rebuked by the Apostles in Samaria, because that Simon had been Baptized a Christian, he only still sought personal power. This Simon Magus still resorted to his pagan demons. On the other hand, if that Simon again sought personal power, he may have been an apostate Christian, leaving the faith and returning to evil.) St. Peter healed many sick in Antioch, and preached the Holy Trinity, one God in three Persons, and Consecrated the Bishops Marcian for the city of Syracuse in Sicily, and Pancratius for Taormina (see May 12^th ). (It is said that St. Peter was the first Bishop, or Patriarch, of Antioch, due to his activity there. Rome also claims St. Peter because of his work there, but it is true that St. Peter established Antioch before Rome.) Then he left Antioch for Tyana of Cappadocia (where the modern Turkey is), and from there to Ancyra of Galata (in the country of the Galatians, a Celtic people, where the people mostly spoke one of the "P" Gaelic languages). In Ancyra St. Peter resurrected a man from the dead and built a church, Baptizing many, and he also appointed a Bishop for them. Then he set out for Sinope of Pontus, and met his brother the Apostle Andrew, and together they taught the people of Sinope. Then Peter went to Amastris in the middle of the province of Pontus. He then traveled to Gangra of Paphlagonia, Claudiopolis of Pontus and Bithynia, and Nicomedia, and then paused for a while in Nicaea. He intended to return to Jerusalem for the Passover, so he turned back, passing through Pessinus, Cappadocia and Syria, and visiting Antioch again. Finally he reached Jerusalem, and the Apostle Paul visited him, "Then, after three years, I went up to Jerusalem to see Peter, and abode with him fifteen days."

At Jerusalem, Ss. Peter, Paul, and the other Apostles met and set down the 85 Apostolic Canons of church rules. After this, St. Paul went to his journeys and the Apostle Peter again visited Antioch, Consecrating Evodius Bishop, who had been one of the Seventy. Peter then went to Synnada a city of Phrygia, and then again to Nicomedia, Consecrating Prochorus as Bishop, who continued to follow the Apostle John the Theologian anyway. Then he travelled to Ilium, a city near the Hellespont, and Peter Consecrated Cornelius the Centurion there as Bishop, and then again returned to Jerusalem. In a vision, the Lord Jesus Christ appeared to St. Peter saying, "Arise, Peter, and go to the West: the time hath come for it to be enlightened by thy preaching. I shall remain with thee forever."

At that time, Simon Magus was arrested by the soldiers of the emperor Claudius and taken to Rome, but he convinced everybody that he was a god. According to Justin the Philosopher (see August 4^th) and Irenaeus of Lyons, the emperor Claudius ordered a statue of Simon Magus set up between the two bridges over the Tiber River, with the inscription, "Simon, the holy god."

Meanwhile, St. Peter told his brethren about his vision, that he should go to the west, and he said farewell. He visited Antioch again, meeting again the Apostle Paul. Then He Consecrated three Bishops: Urban for Tarsus, Epaphrodites for Laucas on the Adriatic, Apellius, the brother of Polycarp, for Smyrna. (He also consecrated Phigellus for Ephesus, but Phigellus apostasized, leaving the Christian faith and going over to Simon Magus.) Then St. Peter went to Macedonia, where he Consecrated Bishops: Olympus for Philippi, Jason for Thessalonica, and Silas for Corinth who he found staying with the Apostle Paul. He also Consecrated Herodion for Patras, and then Peter sailed for Sicily. He arrived at Taormina and spent a short time with Pancratius, an eloquent man (see May 12^th ; Pancratius was the patron Saint who was known as an avenger against perjury). There St. Peter catechized, Baptized, and Consecrated Maximus a Bishop. Then St. Peter left Sicily for Rome.

St. Peter preached throughout the city of Rome, both in public squares and in private homes, in the Name of God, the Father Almighty, the one Lord Jesus Christ the Son of God, true God of true God, and the one Holy Spirit the Lord and Creator of life, one God in three Persons. St. Peter brought many to the Christian faith and Baptized them. Many people gave up their worship of idols. Simon Magus saw this, and did not conceal his malice against the holy Apostle Peter, and he declared his opposition to St. Peter openly in the middle of the city. Simon Magus would make phantoms appear, and as the false conjurors of Pharoah imitating the works of God through Moses, he would pretent to do the same works as St. Peter. He made the appearance of spectors of the dead, and false demons in the guise of persons who were dead supposedly raised from the dead. The Apostle Peter would look at the works of Simon Magus, and they would vanish.

Simon even blasphemed himself, calling himself the Christ. St. Peter, hearing this, went to the house of Marcellus where Simon was staying, where there was a great crowd blocking the way. The crowd told St. Peter that the house was guarded by a dog that knew the thoughts of men, and would slay those who opposed Simon. Peter told the crowd that Simon was not a god, but a sorcerer from the devil, and St. Peter went to the dog, and told him, "Go, and tell Simon that Peter, the Apostle of Christ, desires to enter in unto him." The dog went in and told Simon in human language what Peter had said. Those who heard the dog speak were amazed. Simon sent the dog out, and the dog again spoke, "Let Peter enter." Then the two showed the crowd their wonders.

The ecclesiastical historian Hegesippus who lived soon after the Apostolic era tells of the miracles of St. Peter at that time. A Roman noble lady of the imperial dynasty had a young son who had died. People told her of both St. Peter and Simon Magus who they supposed both could raise the dead. Both of them were summoned from the house of Simon to the place of the funeral. St. Peter said to Simon, "Whichever of us will raise up this dead child, his doctrine must be acknowledged to be the true one." Simon told the crowd that if he should raise the boy then they should slay Peter, and the crowd agreed to burn Peter alive. Simon made the boy's head move with the assistance of demons. The crowd cried that the boy lived, and was about to set Peter alight when he called for silence, and then told the crowd that the boy should rise, speak, and walk if he were alive. Simon paced about a long time invoking his demons, but could not make the boy appear to rise further. Simon tried to flee in shame, but the people restrained him. St. Peter went a little further away, and prayed, "O Lord Jesus Christ, Who didst command us to raise the dead by Thy Name, I entreat Thee to restore this youth to life, that all here present may know that Thou art the true God and that there is none other than Thee, Who livest and reignest with the Father and the Holy Spirit forever. Amen." Then Peter said to the boy, "Arise, O youth! My Lord Jesus Christ healeth thee and raiseth thee from the dead!" The boy opened his eyes, rose from the bier, and began to walk and speak. This circumstance is also described in detail by Marcellus the Roman, who at first was a disciple of Simon Magus, but who later was enlightened by St. Peter in the holy Faith and holy Baptism. In his epistle to the Martyrs Nerion and Archillius, Marcellus tells of this youth raised from the dead by St. Peter. "The youth, falling at St. Peter's feet, cried out: 'I beheld the Lord Jesus, Who commanded His angels to return me, at thine entreaty, to my widowed mother!" Then the whole crowd shouted, "There is one God, and none other than He Whom Peter confesseth!" Then Simon Magus fled, giving his head the appearance of a dog, but the people found and held him. Some wanted to stone him to death, and others to burn him alive, but the holy Apostle Peter said, "Our Lord and Master hath ordered us not to render evil for evil; let him go wherever he desires. The impotence of his sorcery is sufficient shame, abuse, and chastisement for him."

Marcellus states that after he was released Simon came to him at his home, thinking that he hadn't heard about the incident. Simon chained a huge dog to the door of Marcellus' house, and said, "Watch and see if Peter will come to hee, as is his wont." An hour later, the Apostle Peter did come there, and loosed the dog from the chains, saying, "Go tell Simon Magus, 'Cease deluding with demonic power the people for whom Christ shed his Blood!'" The dog went and said this to Simon, and Marcellus says, "I hastened forth to meet the holy Peter and received him with honor into my home; but I drove forth Simon Magus and the dog. The dog, without harming anyone else, seized Simon in his teeth, dragging him to the ground. St. Peter saw this from the window, and forbade the dog in the Name of Christ not to harm the body of Simon. Although the dog stopped harming Simon's body, he tore all of Simon's clothes until he stood completely naked. The people there saw this, and they mocked and buffeted Simon, and drove him out of the city with the dog. In his shame, Simon did not show himself in Rome for a full year, until Nero the successor of the emperor Claudius heard some wicked people praise the sorcerer Simon, so Nero sought out Simon and became his friend.

Simon ordered himself beheaded, promising to rise from the dead on the third day, but in place of himself he put a sheep on the headsman's block, disguising it as a human, and this lamb was beheaded instead of the sorcerer. St. Peter dispelled the demonic illusion and showed that Simon was tricking people with the death of a sheep.

Several ancient sources tell of St. Peter's overcoming of Simon Magus, and how Simon Magus perished through his own activities. Simon Magus vowed to fly up to heaven, to show he was greater than St. Peter. Simon summoned all the demons, and placed a laurel wreath on his head, and went to the center of the city to a very high building. He addressed the people from the top of the building, and told them that because they ignorantly abandoned him and followed St. Peter instead, he was now commanding his angels to take him in their arms to his father in heaven, and would send down great punishments for not having heeded his words and believed in his deeds. Then the sorcerer clasped his hands and jumped up, carried by demons through the air. At first the people were amazed, saying that this was truly divine, being able to fly through the air. But St. Peter prayed aloud for everyone to hear, "O Lord Jesus Christ my God! Set at nought the deception of this sorcerer, that they that believe on Thee be not led into temptation." Then he said, "In the Name of my God, O demons, I command you: bear him up no longer, but leave him where he is now, in the midst of the air." The demons left Simon in the air, but without the ability to fly himself, Simon fell quickly to the earth, as once the devil had when he was cast down from the heights of heaven, and when he landed his bones were shattered. The people said, "Great is the God preached by Peter! There is truly no other God than He!" Simon Magus did not die immediately, but stayed alive long enough to realize the demons had no power in comparison to the Almighty God, and he had no power himself, and was only filled with shame. Still, he died the next day in great pain, carried to hell by the hands of demons. After the fall of Simon, the holy Apostle Peter stood at a high place and after motioning for silence, began to teach the people about the true God with a lengthy sermon, and he converted many to the Christian faith.

Emperor Nero considered Simon his friend, and was very angry with the Apostle Peter and wanted him killed, but St. Symeon Metaphrastes says the emperor waited several years before doing this. After the death of Simon Magus, St. Peter did not stay long in Rome. First he converted and Baptized many, Consecrating Linus as first Bishop of Rome (who is always commemorated in both the Celtic and Roman Masses, as the first Patriarch or Pope of Rome). Then St. Peter left for Tarraco in Spain, Consecrating Epaphrodites Bishop (not the same person as the other Epaphrodites, but having the same name). Then St. Peter went to Sermium, another city in Spain, and Consecrated Epenetus as Bishop. Then he went to Carthage in Africa, Consecrating Crescens as Bishop. Then he went to Egypt, Consecrating Rufus for the city of Thebes.

Then, receiving a revelation, he went to Jerusalem, where the most holy Birthgiver of God, the Blessed Virgin Mary, was near death, and he was present with the other Apostles also called there for her Dormition, which took place about twenty years after the Lord's Ascension. From Jerusalem he returned to Egypt, and then traveled through Africa, Rome, and Milan, and to Photice, where he Consecrated Priests and Bishops.

Then he traveled to Britain, and stayed some time, bringing many to the Christian faith. (There is a tradition that indeed the hill, called "Tor" of Glastonbury was founded by St. Joseph of Arimathaea, and a Church was founded there dedicated to the Blessed Virgin Mary. It is said that St. Joseph brought the Holy Grail to that monastery at that time. Also, St. Simon the Zealot, one of the Twelve, was said to have visited Britain. Later persecutions of Christians by Roman emperors, especially Diocletian, wiped out most of the Christians from that area, but the monastery of Glastonbury still was a place of pilgrimage, and was revived by the Irish later. St. Patrick (March 17^th), Consecrated as a Bishop in 432 A.D., was from Britain, whose father was a Deacon, probably to avoid taxes, and he was taken into slavery by pirates after the fall of Rome. After escaping from slavery in Ireland, St. Patrick did not return to Britain, but to France, because at that time the work left by St. Martin of Tours (see November 11^th) in France and the Bishops Consecrated by St. Martin such as St. Germanus of Auxerre (see May 28^th) were better equipped to train him in the faith. The people of France, Britain, and Ireland all spoke forms of Gaelic, although they also knew Latin. Ireland retained Gaelic, but France developed a new language based on Latin, Gaelic, and some other influences. The English language came to Britain after the Angles and Saxons arrived.) In Britain the Holy Apostle Peter had a vision of an angel, who told him, "O Peter, Apostle of Christ! The time for thy departure from this life is come. Thou must needs go to Rome, where, having endured crucifixion, thou shalt receive fitting reward from Christ the Lord." St. Peter gave thanks to God, and remained in Britain for a few days, Consecrating Bishops, Priests, and Deacons.

St. Peter arrived in Rome for a third time in the twelfth year of the reign of Nero. St. Peter then Consecrated Clement as Bishop (see November 23^rd). (St. Clement of Alexandria +217 A.D., celebrated on the Roman calendar December 4^th, is not the same person.) See Sisennius, July 19^th, who was Baptized by Clement. The Celtic Rite celebrates his day November 21^st and November 23^rd, while the Byzantines celebrate it November 24^th. Another Clement, thought to be an Abbot of Rome, is commemorated in the Celtic Rite on November 14^th. On the 23^rd of November, Clement's drowning at sea is commemorated. The glossator of Oengus says, "There is a splendid convent of Clement's under the sea in which he was drowned, and every year, on Clement's feast day, the sea ebbs so that the convent is clear among waves, i.e. among the noises of the waves of the sea; and men go thither to fast; and a certain woman once forgetfully left her child there and it was whole at the end of a year (and came) to meet her again through God's grace and Clement's, third Pope after Peter and was drowned in the Mediterranian near the city of Cersona by the emperor Trajan (Papa tercius post Petrum, et a Traiano imperatore dimersus est in mari Terreno iuxta Cersonam ciuitatem.)" The Byzantine sources say this Clement had been born in Rome of royal ancestry, but had been caught in a storm at sea in his youth with his mother and two brothers and driven off course. His father went to search for them, but he also disappeared. At twenty-four years old, Clement went to search for his lost family. He went to Alexandria, met the Apostle Barnabus and then became friend of the Apostle Peter. There they discovered his two missing brothers, Faustinus and Faustinian, who were already St. Peter's followers. Clement also found his elderly mother, who lived as a beggar, and also his father. The reunited family returned to Rome. Clement was Consecrated Bishop to help in the administration of the Church, but he only did so because the Apostle Peter asked him to. (See November 23^rd.)

The two most beautiful concubines of Nero converted to the Christian faith, and they resolved to live a life of chastity, and would not receive the attentions of the emperor. Nero became enraged at the Church, and especially the Apostle Peter, and he started a search for St. Peter to put him to death. The historian Hegesippus says that when they were seeking for St. Peter to execute him, the faithful pleaded with St. Peter to hide himself and depart from Rome. St. Peter would not consent, but his flock pleaded that the Church needed him there, and so he left the city. When St. Peter went beyond the city gates, he saw the Lord Jesus Christ coming toward him. Bowing to the Lord, St. Peter asked, "Whither goest Thou, Lord?" The Lord said, "I go to Rome, to be crucified anew!" and then the Lord vanished. St. Peter understood that the Lord would take his place if he did not suffer, and remembered what the Lord had said to him (St. John 21:18-19). St. Peter wrote in his second Epistle 1:13-14 to his flock, "Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath showed me." He then returned to Rome, where he was arrested by the soldiers.

St. Symeon Metaphrastes says that St. Peter was arrested together with a multitude of the faithful, including Clement, Herodion, and Olympus. They were ordered decapitated, but St. Peter was to be crucified, as he was not a Roman citizen. When they arrived at the place of execution, the emperor saw that Clement was a kinsman so they set him free, but Herodion and Olympus were beheaded, together with a multitude of faithful.

St. Peter died in Rome, being crucified upside-down at his own request, saying, "I am not worthy to be crucified as my Christ, upright; for thus He was crucified, so as to look to the earth, where He would descend into hades to deliver the souls therein. Crucify me head down, that I may look to heaven, whither I will go." He was crucified in great torment, as Christ, with nails in his hands and feet, and died on the 29^th of June, in the year of our Lord 67. Clement begged the body of St. Peter, and took his body down from the cross, washed it, and with the faithful and clergy, interred it with honor. They also buried with honor the bodies of Herodion and Olympus and the others who also suffered with them. A few centuries later, the relics of St. Peter were moved again to a place of honor within the city of Rome by the emperor Constantine because of a miraculous cure of leprosy that St. Peter did for the emperor through his intercessions. Before that time, the burial place of St. Peter had been outside the walls of the city. The date of this translation of the relics of St. Peter into the city of Rome is January 18^th, hence the date of the Throne of St. Peter in Rome on that date.

Two Feasts of St. Peter: his throne at Antioch and at Rome, are celebrated in January and February. The Feast of the Throne of St. Peter in Rome celebrates a miracle that happened after his death: a cure from leprosy that he gave to the Emperor Constantine, which also eased the persecution of Christians. Some people in the Byzantine Rite shy from honoring St. Peter, as Rome has made so many claims based on their "Throne of St. Peter," but in fact, St. Peter is an Orthodox Saint, and a great Saint to pray for intercessions, especially for upholding Orthodox Doctrine among Christians.

On January 18^th, at the Throne of St. Peter in Rome, the Celtic Rite includes a Proper in the "Post Mysterium" that is the Epiklesis. This prayer appears on this date, as if it originally was a prayer composed by St. Peter. The wording of this prayer, said by the Senior Priest or Bishop giving the Offering is: "We who serve, offer these prescribed Holy Gifts of our Salvation, that Thou may be pleased to send Thy Holy Spirit upon this Sacrifice so that it may be changed into a legitimate Eucharist for us in the Name of Thee, Thy Son and the Holy Spirit, in the transformation of the Body and Blood of our Lord Jesus Christ; and may it be unto us who eat and drink, Life eternal and the eternal Kingdom. Through Himself, Christ Our Lord who reigneth with Thee and the Holy Spirit throughout all ages of ages. Amen." The Celtic Rite places this prayer, not just after the "Most Dangerous Prayer" (the Words of Institution), but after the Commemoration of the Departed and the Examination and Fraction, just before the Lord's Prayer and the Peace. (The Celtic Rite has audible prayers during the Fraction of the Holy Eucharist, which is considered a part of the Offering of the Eucharist, so the Post Mysterium of St. Peter completes this part of the Mass. Where the Byzantines call this Sacrament the "Divine Liturgy," which means the Divine Work, and the Romans call this Sacrament the "Mass," the Celtic Rite calls this Sacrament the "Offering." The Celtic Orthodox Christian Church uses this prayer of St. Peter at the Post Mysterium at all times, as well as any other specific Post Mysterium for a Feast day.)

The Feast of Ss. Peter and Paul on June 29^th is the date on which both of the great Apostles were Martyred. The Cross of St. Peter is also celebrated on the Celtic calendar on January 11^th, another date either announced in January, or originally celebrated then. On June 29^th we hear that we are blessed with the sermons of St. Paul and the keys of St. Peter. The Epistle of the day tells us to hope, but that if we are certain, then we do not hope. God is silent to us so that we may learn patience, as St. Peter learned. Also, the Gospel of the day is the Beatitudes and Similitudes, because this day is about the Holy Apostles and also about us, and yet most of all it is about our Lord Jesus Christ Who gives the blessings. We are reminded that, although St. Peter denied Christ three times, he also vowed he loved our Lord Jesus Christ three times and would feed the Lord's sheep. We are reminded of the Conversion of St. Paul (January 25^th) in which, although being converted to the faith, still St. Paul needs instruction from others in the Christian faith, and hence understands from the beginning the necessity of the holy Succession of teachings and tradition, which he so wonderfully passed along in many great Epistles. In his beheading, St. Paul shows us that the head of the Church, Jesus Christ, is our Savior. And likewise in being Crucified, St. Peter shows that he always follows Jesus Christ and willingly takes up His Cross. Every Collect on the Feast of Ss. Peter and Paul in the Celtic Rite is beautifully expressed, and shows the continuation of the teachings of the Holy Spirit at Pentecost in the Apostles and the Church. In both the Celtic Rite and also the Byzantine Rite, this date is considered a major Feast that all attend. (In the Byzantine Rite, this day ends the Apostles' fast in summer, but in the Celtic Rite, although on this day the fast is relaxed, the fast continues for forty days after Pentecost, and twelve days of fasting in remembrance of the Apostles are added to the four seasons of the year, at the times now called the "Ember Days" in the Roman Rite. This was part of an early Celtic Rule.)

From the Bobbio Apostle's Creed, St. Peter said, 'I believe in God the Father Almighty.' Roman dates of celebration: June 29 (Peter and Paul), Chair at Rome Jan 18, Chair at Antioch Feb 22, church ad Vincula Aug 1. Celtic Rite dates: Cross of Peter Jan 11, Throne of Peter for curing Constantine Jan 18, Throne at Antioch Feb 22, June 29 the Apostles Peter and Paul. Another Celtic date on November 4^th says little about it. (Some of the Celtic dates for St. Peter have specific Lections and Psalms on those days.) See "Theologian:" St. Peter is faithful, "All-Wise," but not a "Theologian." His Bobbio designation, "I believe in God the Father Almighty," is due to the fact that Jesus Christ tells him that only the Father in heaven could have told St. Peter that Jesus Christ is truly the Son of the living God. (St. Matthew 16:16-17). (As St. Matthew first wrote his Gospel in Aramaic, St. Peter's exclamation would have named Jesus the Messiah.)
 

Also on Jan 18/31: Ninnid Bishop of Inis Maige Saim on Loch Erne on the same day with Peter and Mary (in hoc die cum Petro et Maria), and not Naindid. Or he is not the Nindid who gave the Communion to Brigit, and he is in Cell Toma in Meath, as Colum cille manifested, to know what Saint was in Cell Toma, so that there was a cry to him out of the grave of a certain man who was in the graveyard, and this he said:

The sage, the Bishop, the king, Ninnid, great-grandson of Loiguire,

goes to heaven with his monks to good Eochaid son of Aed.

We have not well heard the stave, O Christ, O head of our dear clans,

no true monk is without prohibition unless he is truly pious to the Church.

From The Martyrology of Tallaght: Holy Mary mother of the Lord; on this day her Dormition was heard of in Rome, and also the Throne (Cathetra) of Peter in Rome. Fortunatus; Asterus; Priscilla; Moyseus; Ammonus; Miceta; Senonis; Zersenus; Menelampus; Dedalus; Valentis Martyr; Tyrseus and his companions; Leucius; Gallinicius; Sconisius; Luricius and fourteen others; Sussessus; Florina; Valentus; Baulus; Telarianus; Priscilla; Malulus; Luricius; Victorinus; Florida; Honoratus; Saturninus. Also: Nannid of Inis Sam on Loch Eirne; Aedammair daughter of Aeda; Cobba daughter of Baetain; Scoth and Femmair; Mochua and Rotan; Blath and Ana in Cluain Grenaich.

TSI says that Ninnidh is of the sixth century, one of the Apostles of Ireland. He was late for classes on the Curragh at Kildare, and in such a hurry that he didn't have time to talk to Brigid (February 1^st). He was running to heaven and the gates might be closed against him he said. Brigid made him stop and kneel to pray with her so that she could get to heaven too. Brigid asked him to administer the Last Sacraments to her when she was dying. Under Finian of Clonard when he was learning the Gospel of St. Matthew, Ninnidh borrowed the book from Ciaran of Clonmacnoise (September 9^th), and Ciaran then knew only half the Gospel. The boys called him "Ciaran half-Matthew." Finian said, "Not Ciaran Half-Matthew, but Ciaran Half-Ireland, for he will have half while the rest of us have the other half (which came true). [A different version of this is given by Oengus on September 9^th , under Ciaran of Clonmacnoise.] Ninnidh had an island retreat at Inishmacsaint in Lough Erne in Fermanagh. Eleven miles south of Enniskillen is Knockninny (the Hill of Ninnidh) over 600 feet high with a holy well dedicated to the Saint. That hill became the seat of the McGuire family.

TSI also lists Desle or Deicuil today, one of the older Irish disciples of Columbanus (see November 23^rd), who missionized in northeastern France, founding the Lure monastery. Desle died A.D. 625. He was educated in Bangor, and went with Columbanus to Annagrey and Luxeuil. When Columbanus and his Irish monks were exiled from Luxeuil, Desle was too fatigued to go with the others, and he left to wander alone in the forest. Thirsty, he prayed, and a spring came forth below a stick he was leaning on. Desle built his cell there. The water had a reputation of curing childhood illness, and children used to hang their clothes on trees shading the spring up to the end of the 19 ^th century. A nearby chapel dedicated to St. Martin of Tours (see November 11^th, a favorite of the Irish) was where Desle used to pray after nightfall. The pastor did not like Desle, because he was a stranger and yet the doors opened for him "without keys." The complaints of the pastor drew attention to Desle from the community, and before long more people were going to him to hear his preaching, education, and receive miraculous healings. Columban's friend, king Clothaire who eventually became king of three kingdoms, came upon Desle's cell during a hunting trip, and then the king helped to endow the growing monastery. When Desle was nearing death, he turned over the monastery to his friend and disciple Columban (named after Columbanus).
 

(Note, the "Post Secreta" or "Post Mysterium" for today from the Celtic Mass is almost exactly the Byzantine "Epiklesis." See the Celtic Missal, and "Theologian." Although St. Peter is not called a "Theologian," the entire Church used this great prayer of Consecration, and the Byzantine Rite and Celtic Rite still use this prayer. Also, this prayer of Consecration, although used on this Feast of St. Peter, has an unknown source.)

Magnifying of Peter, when Constantine the son of Helen left there, that is Rome, and when he built Constantinople as the capitol city unto him, the bodies of the apostles, Peter and Paul are protected in the catacombs one year and seven months, but the true Pope Cornelius had born them from the catacombs a long time after their suffering, for there were 21 kings after Nero under whom the Apostles Peter and Paul had suffered down to Gaillianus under whom Cornelius led their bodies from the catacombs whence the poet said. (quando reliquit Constantinus filius Elinae eam i. Romam, Petro, et quando construxit Constantinopoilim in regailem ciuitatem sibi, in catacumma corpora apostolorum i. Petri & Pauli, custodita sunt anno uno et mensibus uii, sed uerius [qod] Cornilius papa asportauerat ea a catacumma post multa tempora post pasionem, quia .xx.i. reges, a Neroine, sub quo pasi sunt apostoli Petrus [et] Paulus, usque ad Gaillianum, sub quo corpora eorum a catacumma [duxit] Cornilius. Unde dixit [poeta]:)

[The following hymn may be read during the Mass:]

Leprosy came against the king, against Constantine with his might,
to the great city, as was meet, he was brought to Rome, to be healed.

Leeches said to him that his skin's cure would be,
bathing by washing of his joints in the blood of three hundred innocent boys.

So that Peter and Paul came in the night after they were collected,
to protect the beautiful melodious boys, and to cure the very comely king.

"Get thee under Baptism," says Peter to the king, "be not afraid,
because thy healing from sin shall come from the white, lasting, pure baptism.

Sylvester, the Abbot of the city, go under his hand, for he is full of grace:
to believe in the trinal Trinity is a divine deed through which thou wilt reach heaven."

The apostles went forth after leaving the swift words:
The king fulfilled after them everything which they had declared.

He recognized the form of Peter of the judgments, and of Paul distinctly,
he manifested, when the day came, their countenances by showing.

'Tis from that event that in the East came the magnifying of Peter the chief apostle:
Rome is his thenceforward, and Paul's, without leprosy.

Old Testament: Osee 4:1-19 (The Lord condemns the sin of the people and the priests, and that people rejected knowledge.)

Epistle: Galatians 5:13 - 6:2 (Called to liberty, do not make it an occasion to sin. Works of flesh, versus fruits of spirit. "The fruit of the Spirit is: charity, joy, peace, patience, benignity, goodness, langanimity, mildness, faith, modesty, continency, chastity.")

Gradual for the Throne of St. Peter (as a Sequence or Alleluia): same as Sunday I Throne of Peter (Sunday after this day), and the Transfiguration (July 26 in the Celtic calendar). (Sunday I Throne of Peter has a different Gospel reading: of the Transfiguration.)

Psalm 18 entire:
The heavens shew forth the glory of God: and the firmament declareth the work of His hands.  Day to day uttereth speech: and night to night sheweth knowledge.  There are no speeches nor languages, where their voices are not heard.  Their sound hath gone forth into all the earth: and their words unto the ends of the world.
He hath set His tabernacle in the sun: and He, as a bridegroom coming out of His bridechamber, Hath rejoiced as a giant to run the way.  His going out is from the end of heaven, And His circuit even to the end thereof: and there is no one that can hide himself from His heat.
The law of the Lord is unspotted, converting souls: the testimony of the Lord is faithful, giving wisdom to little ones.  The justices of the Lord are right, rejoicing hearts: the commandment of the Lord is lightsome, enlightening the eyes.  The fear of the Lord is holy, enduring for ever and ever: the judgments of the Lord are true, justified in themselves, More to be desired than gold and many precious stones: and sweeter than honey and the honeycomb.  For Thy servant keepeth them: and in keeping them there is a great reward.
Who can understand sins?  From my secret ones cleanse me, O Lord: and from those of others spare Thy servant.  If they shall have no dominion over me, then shall I be without spot: and I shall be cleansed from the greatest sin.  And the words of my mouth shall be such as may please: and the meditation of my heart always in Thy sight.  O Lord, my helper and redeemer.

Also, as the Alleluia, Psalm 122 (Gradual Canticle for St. Peter). From the Apostles' Creed from the Bobbio Missal: "Peter said, 'I believe in God the Father Almighty.'"

Alleluia, Alleluia. To Thee have I lifted up my eyes; Who dwellest in heaven. Behold, as the eyes of servants are on the hands of their masters; As the eyes of the handmaid are on the hands of her mistress: so are our eyes unto the Lord our God, until He have mercy on us. Have mercy on us, O Lord, have mercy on us: for we are greatly filled with contempt. For our soul is greatly filled: we are a reproach to the rich, and contempt to the proud. Alleluia.

Gospel: St. Matthew 16:13-19, John 21:15-19 (Specific and general Apostles' Gospel readings. St. Peter says that Jesus is Christ the Son of the Living God, and Jesus tells him that upon this rock "I will build my church..." Also, Jesus tells St. Peter that if you love me, "feed my sheep," and how he would die.)

19 Jan /1 Feb

  The departure of Marius (and) Martha, his wife, whom thou invokest,
  on the noble Feast of Old Paul fair with splendor.

Old Paul the fair with splendour (Paul of Numidia?)

Death of Martha and Mary (Magdalene) the sisters of Lazarus

  Mary and Martha with beauty, they are sisters of Lazarus,
two dear nuns it is known, may they come together to my great benefit!

Saint Mary Mother of the Lord, today her falling asleep is heard of in Rome. (Oengus says this in his notes, but gives the day as the 18th in the Martyrology. The notes are not always in the exact order of the dates.)

Or Marius and Martha, Marius a proper name of the Romans. Martha was his consort. Or death of Mary (and) Martha sister of Mary. Maire and Martha, that is, the two sisters of Lazarus, this is Mary Magdalene but called Magdola for it was there that she was born and nurtured (nata uel nutrita) as was said.

Mary and Martha with beauty, they are sisters of Lazarus,

two dear nuns it is known, may they come together to my great benefit!

Holy Mary mother of the Lord, on this day her Dormition was heard of in Rome. [Note: Yesterday this event occurred according to the Martyrology of Tallaght.]

Estecht i.e. Marius and Martha his wife, who at Rome with their two sons Audifax and Ambacuc [Habbakuk] were crowned with Martyrdom, as stated in the Roman Martyrology by Gregory the First is stated [by Gregory the Great.]

Husband and wife Marius and Martha his wife, who with their two sons Audifax and Ambacuc were crowned with martyrdom at Rome as stated by Gregory in the Roman Martyrology. [Also see March 28^th for another Feast day of St. Mary Magdalene, remembering that she preached Christ's Resurrection to a Roman emperor.]

From The Martyrology of Tallaght: Paulus; Quintus; Gerontius; Januarius; Saturninus; Successus; Marius and Martha sisters of Lazarus; Gagia; Saturnina; Florida; Caliza; Pia; Priscaria; Tertulus; Tiberius; Tanmaiolus; Victorianus; Honoratus; Fortunatus; Julius; Lucius; (Nativity of Saint Germanicus); Marcisius. Also: (Paulus the Hermit Elder [teacher of St. Anthony the Great]); Puplius; Felicis; Vitalis; Casianus; Secundus; Victoris; Primus; Hispanus; Lucus; Cacumarus; Molendionis; Zosimus; Menelampus; Tubartinus; Furtunatus; Sabastianus; Nicetus and thrity eight other Martyrs. Also: Factna Bishop from Nuachongbail Reid Bairend; Suibni son of Eogain (Owen); Molassi m.h. (moccu) Nechte; Ochtidi the holy.

Marginal notes from The Martyrology of Tallaght [these associated with February 19^th? See also that date for a poem about four Saints named Baethin. On February 19 ^th there is a Passion of a Saint Paul, and on March 2^nd an "Old Paul" of the desert. The poem about Paul reminds us of the struggles that hermits have with the demons, who may seem as close as our family]:

The father of Paul, the austere hermit,

Iocaz with the clear intellect

Tabida his sister, of the ... kingdom.

Mathatha his ... mother.

Euzar his hard relation

west over to the ignoble Devil.

TSI lists Blaithmac today, a late Martyr of Iona killed by Norse in 825 A.D. The Life of Blaithmac by Benedictine Walafrid Strabo, Abbot of Reichenau gives in 180 lines of Latin hexameter the story of Blaithmac. He chose to enter the religious life rather than be a king in Ireland. One day when Abbot Dermait was absent Blaithmac prophesized coming attacks, and the brothers had time to hide the shrine of Colm cille's relics replacing the sods. Each monk also had time to decide whether to stay or flee. All who stayed died. Blaithmac was told that his life would be spared if he revealed where the shrine was, but Blaithmac said he did not know and would not tell if he knew. The Norse hacked him to pieces on the steps of the altar, and he was buried where he had fallen when the brethren returned. Strabo's verse is in Migne's Patrologia and Messingham's Florilegium Insulae Sanctorum.

20 Jan /2 Feb

Splendid are the four whom I knit together on one Festival that is holier,
my Laca, my Ecu, Sebastian and Oenu.

Lacna (Molaca,) of Lann Bachair in Bregia

Fechin (Eca or Moeca, called Inde Fechin, 'little raven') of Fore, the repentant backslider

Sebaist (Sebastian) the Martyr or Medolensis

Oengus (Enna, successor to Ciaran of Cluain) of Tir Ua m-Enna (Tech Oin), on the river Rodba.

Splendid the four I knit together, etc. Enna great-grandson of Laigse, Ciaran's successor. Oengus was his name, and of Leix was he, and in Tir Ua n-Enna, on the brink of (the river) Rodba is his church i.e. Tech Oin.

Molaca, i.e. at Lann Bechair in bregia he is. Or it may be Lochine son of Dubdliged, i.e. of Telach min Molage in Fermoy in Munster. Molage son of Dub-dliged, son of Dub-deochain, son of Dub-cuille, son of Lachtna, son of Colla, son of Cuscrad, son of Fer-cuilchi, son of Buan, son of Mog-ruith.

Moeca, now, i.e. Fechin of Fore, that is Fechin, then, he was called for this reason. He chanced, when a child, to be gnawing a bone in front of his mother, so that his mother said: "Yon is my little wee raven!" saith she. Therefore Fechin is called 'little raven'. He is also called Mo-eca, i.e. for his backsliding, i.e. when Fechn was ox-herding for Ciaran of Clonmacnois his portion chanced to be left for him on the ledge (?). Thereat Fechin is angered, andhe fares forth then, and leaves the church, and goes out of it eastward. That is told to Ciaran. "After him," says Ciaran; "and if he come not willingly, let him be brought perforce," says Ciaran. They go after him. Then Fechin said that we would not come with his face before him, so he came thus, with his back before him. "A backslider is that man," quoth Ciaran. Therefore he recieved the namd MoFecca.

Fechine son of Caelcarna, son of Grilline, son of Cael, son of Aed, son of Saine, son of Artcorp, son of Cairbre Nia, son of Cormac.

Sabaist, i.e. Sebaist is the proper (spelling), for Sebastianus is the Roman name, a man of Milan who suffered under the consuls Diocletion and Maximianus.

Oenu. Aenna son of Laigse, i.e. Oengus his name. Of Leix in Leinster was he. He and two gillies along with him went to go into military service to the king of Connaught. In passing over Loch Ree westward he came to the port of Inis Clothrann. Ciaran happened to be then in the island, and he said, "Bring in the warrior, for he is a man with God's grace, and he it is that will take my coarbship after me." So Oengus is brought in. "To what place is thy road?" says Ciaran. "To the king of Connaught," says the youth. "Where it not better for thee to contract with the King of heaven and earth?" says Ciaran. "If it be proper," says the youth, "it is better." "It is," says Ciaran. Then his hai is clipt, and he is fostered in the church, and he took Ciaran's coarbship afterwards, as Ciaran prophesied.

Oenu maccu-Laigsi, a successor of Ciaran of Cluain (maccu Nois). Oengus was his name.

From The Martyrology of Tallaght: Fabianus; Sabastianus; Vincentius; Calestus; Adaflexus; Maria; Martha; Agnetis virgin; Celidona; Marcia; Lugdonagal; Clemens (Clement) Priest; Leontius; Bitus; Ciriacius; Ursus; Gallinicus; Marcialis item Felix; Vitus; Candeus; Flora; Leontus; Ciriacus; Taracona. Also: Ecca m.h. (Moccu) Cae in Lathrach Cain, i.e. Fechin of Fobar, again mentioned below; Oenu m.h. (Moccu) Laigsi Abbot of Cluain [maccu Nois] (Clonmacnoise); Fechini Fobair; Locheni son of Duib Cligid; Lugna Preist from Cell Tarsna; Cronani; Fergus; Sarani.

[Note: Vincentius, Deacon and Martyr, is mentioned by St. Gregory of Tours on the 12^th Kalends of the eleventh month, in other words, on January 21^st according to our calendar. St. Gregory of Tours probably made a mistake when recording the Feast of St. Vincentius among Saints in December, but it is possible that there were different dates according to different calendars; a calendar controversy is mentioned in one miracle. After all, in the Celtic calendar, the Saint name Vincentius appears a few times in both December and January. See January 21^st for some of the history of St. Vincentius.]

St. Sebastian was a Roman soldier who died as a Martyr, and was widely asked for intercessions in times of plague. Although a soldier and captain of a company of pretorian guards, he taught the way of Christ secretly, and helped Christians in a time of great persecution, also doing miracles in Christ's Name. He suffered under Diocletian, and knew the emperor personally. After St. Sebastian was healed of being shot by arrows, he came back to the emperor and admonished him for his persecution of Christians. Then the emperor had him beaten to death with cudgels and thrown into a sewer. A lady called Lucina who saw the Martyr in a vision had his body buried secretly in the ad catacumbas, on which is now the Basilica of St. Sebastian in Rome.

TSI says about Fechin or Vigean that he died A.D. 664, and was famous in Scotland. He was born in Connacht and educated in Achonry. He is remembered in the Dunkeld Litany. Fechin as Abbot ruled 300 monks at Fore in Ireland. He was said to have built a water mill out of the side of a rock with his own hands, and this mill was held in reverence. He also founded a church at his birthplace in Ballysodare, and a church and abbey at Cong. (Cong Abbey much later had a relic of the True Cross, and was a refuge for the last high-king of Ireland, Roderick O'Connor. The Cross of Cong is in the National Museum in Dublin.)
 

21 Jan /3 Feb

May they be one to protect me to my King - course that is nobler!
Fuinche - effort that is highest - Agnes a daughter of Jesus.

Agnes, Virgin and great Martyr of Rome

Agnes, Tecla and Mary, Mother of the Lord are three of the most high Virgins among the Virgins of the Scriptures.

May they be one, etc., i.e. Fainche daughter of Carell in the north, i.e. from Ross airthir at Lough erne, and Fainche of cluain cain in Eoganacht Caisil. Or Fuinche the Rough from Lough Erne, i.e. in Tuath rtha in Hui Echach Ulad. Or Feme i.e. at the Ernaide in Mag Itha she is, even Feme daughter of Cairell own-sister of Daig son of Cairell. Or Fuinche, Feme.

This is why she was called 'Rough:' for they sought to wed her to a husband, and when she heard of that she sprang into Lough Erne, and passed under water, both freshwater and sea, till she appeared at Inis Clothrann, and came to Diarmait, who asked her on what business she was bound. Then she tells him her tales, and thus was she, with shells and sea-slime cleaving to her. So that for that roughness she is called Fuinche the Rough. Said Diarmait to her: "'Tis rough, O Fainche," says he.

Fainche ('Rough'), also called Feme, of highest effort, daughter of Carell, Virgin.

Feme daughter of Cairell, son of Laisre, son of Dallan, son of Eogan, son of Naill of the Nine Hostages.

Fland, Bishop of Finglas.

Agna (Agnes) virgin in Rome, was the adopted daughter of Jesus for 13 years when she suffered under Simpronius the prefect and his vicar Aspasiarus. She suffered many torments and passed through this alive and well and then she was bound and a drawn sword was thrust into he mouth and down into her insides and thus she ended this life. The three Virgins, Agnes and Thecla and Mary the Mother of the Lord are exaulted among the Virgins of the Scriptures.

From The Martyrology of Tallaght: Fructuosus Bishop; Felix; Celsio; Cicilianus; Augurus; Martialis; Fulogia; Eulogia; Vincentia; Agnes virgin in Rome; Reposita; Felix; Emerentiana; Vincentius; Cendenus; Florus; Vitus; Leontius; Puplius; Ciriacius; Vincent; Faustacus; Eustacius; Salutoris (or Salvatore); Hermetis; Fructuosius; Augorius; Diacius; Vitalis and five others; Patroclius; Auitus Bishop; Saturninus; Quintinus; Marinus; Datius; Rutirus; Gaddanus; Caelianus; Servulius; Rogatus; Victoris; Primus; Lucius; Maivlinus; Honoratus; Secundus; Nascussus; Castinus; Zatius; Celestinus; Hermis; Eglinna virgin. Also: Segain of Cell Segain; the daughters of Feradach; Fainche of Cluain Cai in Eoganacht Caisil; Flaind son of Cellach Abbot of Findglaiss.

Marginal notes from The Martyrology of Tallaght: was the adopted daughter of Jesus for 13 years when she suffered under Simpronius the prefect and his vicar Aspasiarus.  She suffered many torments in burning fireand passed through this alive and well and then she was bound and a drawn sword was thrust into he mouth and down into her insides and thus she ended her life with an enternal Crown [of  Martyrdom].
[Note: Vincentius, Deacon and Martyr, is mentioned by St. Gregory of Tours on the 12^th Kalends of the eleventh month, in other words, on January 21^st according to our calendar. St. Gregory of Tours probably made a mistake when recording the Feast of St. Vincentius among Saints in December, but it is possible that there were different dates according to different calendars; a calendar controversy is mentioned in one miracle. After all, in the Celtic calendar, the Saint name Vincentius appears a few times in both December and January. Vincentius was Martyred in the early fourth century. When the kings Childebert and Chlothar invaded Spain and beseiged Saragossa, they heard about the power of the tunic of St. Vincentius. Childebert built a church in honor of St. Vincentius in Paris, and later was buried there in 558. The king had probably brought a relic of Vincentius to Paris.

Vincentius was Martyred in Spain, but relics of his were translated to France and were present in the villages of Bessay in the territory of Poitiers in Herbauge, in Cere in the territory of Tours, and in Orbigny not far from Cere. In Bessay a calendar controversy or an accident occurred: the festival of St. Vincentius was celebrated a day earlier than December 21^st one year, and a possessed person saw the Saint entering the town ready for his vigil on the correct day. The town kept another vigil and Mass, and they and others were healed. In Cere at the cottage of a poor man, two paralytics were cured, and one blind man had his vision restored. In Orbigny thieves stole the relics, but they were returned to the Abbot in Bourges and also a neighboring Archpriest for ransom, and then they returned the relics in a procession with chanting of psalms. A man who had been sick for a year was carried by servants to the procession, and he kissed the shroud covering the holy ashes, and he was healed and joined the procession. This is the Deacon Vincentius mentioned by St. Gregory of Tours, not St. Vincent of Lerins.]

22 Jan /4 Feb

  The departure of Comgall's daughters: Colman great-grandson of Beogna:
  Valerius without reproach: Felix (who) found a melodious sojourn.

Departure of Laisse, Boga and Colman, Comgall's daughters

Colman of Lismore great-grandson of Beogna

Valerius without reproach

Felix who found a melodious sojourn

Of Comgall's daughters. Three sisters are they, Laisse, Boga, Colman. At At Leitir in Dal Araide are Comgall's daughters, as his female disciles say. Or Comgall was their father's name, i.e. near Cluain mor Maedoc. Or in Camus Cmgaill are they, as others (assert).

Colman, i.e. in Lismore.

From The Martyrology of Tallaght: Valerius Bishop; Januarius; Vincentius and eighteen others; Quintilianus; Cassianus; Matutinus; Paulinus; Urbanus; Martialis; Faustus; Successus; Felix; Paulus; Petrus Martyr; Primitivus; Cedianus; Bootus; Optatus; Frontonus; Julius; Bellicus; Municipus; Tetoticus; Orionis; Memonis; Hermetis and nineteen others and Felix with his companions. Also: Mocholmoc of Less Mor m.h. (moccu) Beonna; Lonan Find (the fair); Amalgaid and Guaire and daughters Comgaill that is Laisius and Columba and Boga.

[Note: Vincentius, Deacon and Martyr, is mentioned by St. Gregory of Tours on the 12^th Kalends of the eleventh month, in other words, on January 21^st according to our calendar. St. Gregory of Tours probably made a mistake when recording the Feast of St. Vincentius among Saints in December, but it is possible that there were different dates according to different calendars; a calendar controversy is mentioned in one miracle. After all, in the Celtic calendar, the Saint name Vincentius appears a few times in both December and January. See January 21^st for some of the history of St. Vincentius.]

Cassianus from Italy was a teacher Martyred by his young students at the encouragement of persecutors of Christians, according to St. Gregory of Tours in his Glory of the Martyrs. See January 22^nd, March 26^th, and August 5^th , 10^th, and 11^th, dates for this Cassianus or others of the same name.

23 Jan /5 Feb

  The Passion of Severianus and of Clement I set together:
  May they protect us to the Kingdom with their daring host!

Passion of Severianus and Clement

Mo-Chelloc of Tulach na lann

Lucan of Tamnach

Mo-Chelloc from Tulach na lann and Lucan of Tamnach on this day.

From The Martyrology of Tallaght: Seuerianus; Cornelius; Saturnus; Castulus; Bellus; Minucus; Aquilia; Vetera; Basilla; Eugenius; Galatia; Macarius; Papia; Clamatus; Exorciza; Castulus; Florius; Secundus; Neonis. Also: Lucan of Tamnach; Lucas and Cainech; Mochelloc from Telach Ualann; Mocnopa.

(The Roman Martyrology has a Clement who died in 308 A.D., who suffered long with Agathangelus, and who was Bishop of Ancyra in Galatia. He was known as a traveling wonderworker, long suffering for Christ, and devoted to children and the poor, but the modern Romans do not believe in either his sufferings or miracles. Perhaps he is known in MT as "Galatia" or "Clamatus.")
 

24 Jan /6 Feb

To my soul, to my poor body may Babylas,
The abundant mass of gold, with his three weaklings, be a rampart against every feebleness!

Martyrdom of Babylas, Bishop of Antioch with his child-disciples Urbanus, Grilidianus, and Epalonus. Babylas was the fifteenth Bishop of Antioch after Peter.

Babylas, i.e. a Martyr and Bishop of Antioch, i.e. the fifteenth Bishop of Antioch after Peter. When Numerianus the king had come to the temple, so that he might sacrifice to his gods, that is to say, idols, then Babillus was impelled to enter into the temple of the Lord, and standing in the doorway of the Temple, he resisted Numerianus, saying, "You will not enter in here, for the wolf ought not to enter among the flocks of the Lord." Then Numerianus condemned him with three of his little followers, to be tortured. The first of his followers was twelve years old, the second was eight years old, and the third was seven, and they suffered by the sword under king Numeriano. i.e. with his trio of weaklings, i.e. Urbanus and Grilidianus and Epalonus. [The age in years of the "little followers" does not necessarily refer to the physical age, but the number of years after Baptism; therefore, there are graves in the catacombs that are of adults but say "one year old," etc. But in this case, the "little followers" seem to be children, because they are described as being a number of years old.]

Or Babylas, i.e. Manchan of Liath in Dalbna Bethra with three cenofali [cynocephali?(dogheads)], as others think, but this is false.

From The Martyrology of Tallaght: Panes; Babillus Bishop and his three little ones (children); Mardonus; Eutasius; Hermetis and twenty-two others; Mussurus; Eugenus; Metellus; Epictitus; Rupus; Mema; Puplianus; Fustacus Confessor; Vincentia; Galeus; Datus; Maximus; Saturninus; Marinus; Agnitus; Saturus; Gaudianus; Felicissimus; Celianus. Also: Baetan of Methus Truim; Bishop Guasacht from Granard; Manchan of Liath son of Indach.

TSI lists Guasacht, a son of Miluic who had enslaved St. Patrick as a youth, on this day.  Guasacht was eudcated by St. Patrick and Consecrated Bishop of Granard in County Longford.  Miluic himself unfortunately would not meet with his former slave, instead locking himself inside his  house and setting fire to it, but his son and daughters and grandsons are all Saints of the church.  See December 11^th, January 1^st, and June 23^rd.

25 Jan /7 Feb

  Not puny is the day - a festival (whereon) shouts are sent forth:
  unto Christ went a swarm, (and) Paul was borne into Baptism.

The Baptism of Paul and conversion of many. (Jan 25/Feb 7)

From The Martyrology of Tallaght: Policarpus; Paulus the Apostle his conversion in Damascus; Vitius; Donatus; Secundus; Sidonis; Bitius; Tirsius; Ypictitus; Artheminus; Puplianus; Faminianus (or Famimanus); Raumanus; Sadonis; Sabianus; Puteolis Antimasius; Sabianus; Leodicius; Rauianus; Teoginis. Also: Mochonnae of Ernaide and Mochuae; Bishop Guaire in Gobol; Mc.h. (Moccu) Greccae in Findchell; Findche virgo of Sliab Guaire; Saint Aeda Bishop.

(The Lections are General for Apostles.)

[According to the Byzantine Rite: St. Gregory Nazianzen, who died in 390 A.D., and is celebrated in the Celtic Rite March 29^th , in the Byzantine Rite January 25^th and at the feast of the Three Hierarchs January 30^th, and in the Roman Rite May 9^th , is considered one of the highest authorities in the Church, and is one of the few Saints honored among the Byzantines as a "Theologian;" see the notes on the term "Theologian" under St. John the Apostle and St. Peter. ]

The History of the holy Apostle Paul.

Much of the history of St. Paul is in the Book of Acts, and the Epistles in the New Testament. It may be pieced together as one narrative, but the writings in the Epistles should be read, because a narrative history would not contain all of these details. Many Epistles were written by other Fathers of the Church, but the many Epistles of St. Paul are included in the Bible. The Acts of the Apostles were written by the Evangelist Luke, after he wrote the Gospel of St. Luke. It seems silly to paraphrase the entire Book of Acts, but if the details of Scripture and Tradition are shown together, it is necessary to do. Of course, it is best to read the entire Book of Acts, and in Celtic Church tradition this is done every other week in the Hour of Beginning of Night, alternating weeks with the Gospel of St. John. Because the Book of Acts comments on the life of St. Paul, the comments of St. Sophronius I of Jerusalem (Patriarch A.D. 634 - 638) on the writings of St. Luke are appropriate here, especially concerning other traditions about St. Paul such as Thecla and the lion. St. Thecla may have traveled with St. Paul, or another person also named Thecla who was Martyred because of an apostate who happened to be named Paul may have become confused in later times. Otherwise, if the story about St. Thecla is true, then St. Luke would not have been with St. Paul all the time, because St. Luke was careful to include the names of any of those who traveled with St. Paul. In his Epistles to others, St. Paul himself mentions St. Luke being with him. (St. Sophronius I of Jerusalem, however, was also famous for making a compromise with the Moslems that allowed the preservation of Jerusalem and permission for the Christians in Jerusalem to worship as Christians. It is not known whether or not there might have been a political motive in the comments of St. Sophronius concerning Thecla.)

In "The life of the Evangelist Luke According to St. Sophronius of Jerusalem," it is pointed out that St. Luke stayed with St. Paul in all his foreign travels. "Luke, a physician of Antioch, was not unacquainted with Greek culture, as is shown by his writings. He was a companion of the Apostle Paul and followed him in all his journeys to foreign lands. Luke wrote the Gospel to which Paul himself refers when he says, 'And we have sent with him the brother, whose praise is in the Gospel throughout all the churches.' (II Corinthians 8:18). And in his letter to the Colossians he says, 'Luke, the beloved physician, greets you.' (Colossians 4:14). And to Timothy he says, 'Only Luke is with me.' (II Timothy 4:11). Luke wrote another excellent book entitled The Acts of the Apostles, a history which ends with Paul's two-year stay in Rome, that is, in the fourth year of Nero's reign. This leads us to believe that The Acts of the Apostles was written in Rome. The tale of the journey of Paul and Thecla, and every other fable, such as the baptism of the lion, should not be counted among the canonical Scriptures. For it is not possible that he who was inseparable from the Apostle should not have known of this act among all his other acts. Tertullian also mentions a certain elder in Asia at that time, a companion of the Apostle Paul, who, when it was proven in the presence of John that he was the author of this book, confessed that he had written it out of love for Paul. Some say that this is why Luke does not mention himself as the author. Whenever Paul says in his own Epistles, 'according to my Gospel,' (Romans 2:16, etc.) It is clear that he means the Gospel written by Luke. But Luke learned the Gospel not only from the Apostle Paul, who was not with the Lord in the body at that time, but from the other Apostles as well. [St. Luke certainly used the Blessed Virgin Mary, St. James the Righteous, and all the other Apostles as sources, as well as his own eye-witness of the Lord Jesus Christ.] He himself clearly states this at the beginning of his work, saying, 'even as they were handed down to us by those who from the beginning were eyewitnesses.' (St. Luke 1:1-2) Therefore he wrote the Gospel as he had heard it. But he wrote the Acts based on what he himself had experienced. Luke's relics were taken up and carried to Constantinople, together with the relics of the Apostle Andrew, in the twentieth year of the reign of Constantius."

St. Paul wrote several Epistles during his travels, and also after he was held a prisoner under house arrest in the city of Rome. These were written to Churches he founded in various places, and sometimes to those individuals who were trying to lead the churches, or help him in his struggles. The order of the Epistles in the Bible is not the chronological order they were written, but organized by subject, as if the early Lections of the Church reflected in the Byzantine and Celtic Rites had already found their use as sources of teaching in the Church. Other Apostles wrote Epistles that are included in the Bible after the Epistles of St. Paul. Some early Bishops and Martyrs wrote Epistles which are included in Church tradition, such as the writings of St. Polycarp, St. Justin Martyr (see August 4^th), St. Irenaeus, but the writings of St. Paul are the earliest extensive treatises on the Christian faith, and were included in the Bible because of a Council in the Church. St. Paul wrote Epistles to the: Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, and to the Hebrews.

St. Paul was at first named Saul, and was born a Jew of the tribe of Benjamin. He was born in Tarsus in Cilicia, of parents who lived first had lived in Rome, and were citizens of Rome. (St. Paul was called a tent maker, and if this was his family's trade, the family was probably not making small tents, but the great structures which shaded the spectators in the arenas such as the Coliseum, which did not cover the entire arenas, but were in parts throwing a shadow over the area where the emperors sat. These could be pulled up like shades in case of rain or high winds. The emperor would reward such a tent maker with citizenship, and expect him to work in many areas of the empire.) St. Paul was also a kinsman of St. Stephen, the "Proto-Martyr." St. Paul was sent to Jerusalem by his parents, and was a student of Rabbi Gamaliel (Acts 22:3). His friend under Gamaliel was Barnabas, who later was one of the Seventy Apostles of Christ. When St. Barnabas became a Christian, he prayed with tears that his friend Saul be converted.

St. Paul was of the party of the Pharisees, who were proud of their spiritual heritage, but had pride of piety. Jesus often told the Pharisees that such a prideful attitude did not belong in prayer, and told the Parable of the Publican and the Pharisee to show this (St. Luke 18:9-14). Indeed, pride of holding the truth must be guarded against. The Pharisees were not of the Priest caste, which was inherited in the tribe of Levi, but they held the traditions of the Jews and spent long hours in prayers. The Sadducees were those in the priest caste, the "Cohens," and they did not believe in the resurrection of the dead, at that time following rather the ascetic piety of Solomon in Ecclesiastes, "..vanity of vanities, and all is vanity." (Ecclesiastes 1:2). Often Jesus Christ, His Apostles and disciples had lengthy discussions with both the Pharisees and Sadducees, as recorded in the Gospel of St. John and the other Gospels. The Pharisees, Sadducees, and the Scribes of the Law often persecuted any who preached Christ. Saul, before he was converted and took the name of Paul, also blasphemed the Name of Jesus Christ, and did not believe even his friend St. Barnabas. Saul stood by without pity when St. Stephen was stoned to death, and stood guard over the garments of the Jews who were casting stones (Acts 7:57). Then Saul received authority from the chief priests and elders to attack the Christians, entering their homes and arresting them, and sending them to prison. Then he began traveling to the city of Damascus with letters from the high priest to the synagogues there, that he would seek out anyone, man or woman who believed in Christ, and bring them back to Jerusalem. This happened during the reign of the emperor Tiberius.

But a strange thing happened on that road to Damascus. Acts 9:3-9, "And as he went on his journey, it came to pass that he drew nigh to Damascus; and suddenly a light from heaven shined round about him. And falling on the ground, he heard a voice saying to him: 'Saul, Saul, why persecutest thou Me?' Who said: 'Who art thou, Lord?' And he: 'I am Jesus Whom thou persecutest. It is hard for thee to kick against the goad.' And he trembling and astonished, said: 'Lord, what wilt thou have me to do?' And the Lord said to him, 'Arise, and go into the city, and there it shall be told thee what thou must do.' Now the men who went in company with him, stood amazed, hearing indeed a voice, but seeing no man. And Saul arose from the ground; and when his eyes were opened, he saw nothing. But they leading him by the hands, brought him to Damascus. And he was there three days, without sight, and he did neither eat nor drink." Saul followed the Lord's command, understanding in his heart and mind that he had been mistaken about the Lord Jesus Christ. Although blind, suddenly his soul was much less blind, and he prayed continuously.

In Damascus one of the Seventy Apostles named Ananias lived. Acts 9:10-20 "...And the Lord said to him in a vision: Ananias. And he said: Behold I am here, Lord. And the Lord said to him: Arise, and go into the street that is called Strait, and seek in the house of Judas, one named Saul of Tarsus. For behold he prayeth. (And he saw a man named Ananias coming in, and putting his hands upon him, that he might receive his sight.) But Ananias answered: Lord, I have heard by many of this man, how much evil he hath done to thy Saints in Jerusalem. And here he hath authority from the chief priests to bind all that invoke Thy Name. And the Lord said to him: God thy way; for this man is to me a vessel of election, to carry my Name before the Gentiles, and kings, and the children of Israel. For I will show him how great things he must suffer for my Name's sake. And Ananias went his way, and entered into the house. And laying his hands upon him, he said: Brother Saul, the Lord Jesus hath sent me, He that appeared to thee in the way as thou camest; that thou mayest receive thy sight, and be filled with the Holy Ghost. And immediately there fell from his eyes as it were scales, and he received his sight; and rising up, he was Baptized. And when he had taken meat, he was strengthened. And he was with the disciples that were at Damascus, for some days. And immediately he preached Jesus in the synagogues, that He is the Son of God." (In Acts 22, when St. Paul tells the events, he says that Ananias said to him "Brother Saul, look up. And I the same hour hooked upon him. But he said: The God of our fathers hath preordained thee that thou shaouldst know His will, and see the Just One, and shouldst hear the voice from His mouth. For thou shalt be His witness to all men, of those things which thou hast seen and heard. And now why tarriest thou? Rise up, and be Baptized, and wash away thy sins, invoking His Name." (Acts 22:13-16).

Everyone who now heard Saul was amazed. Acts 9:21, "Is not this he who persecuted in Jerusalem those that called upon this Name: and came hither for that intent, that he might carry them bound to the chief priests?" Acts 9:22-25, "But Saul increased much more in strength, and confounded the Jews who dwelt at Damascus, affirming that this is the Christ. And when many days were passed, the Jews consulted together to kill him. But their laying in wait was made known to Saul. And they watched the gates also day and night, that they might kill him. But the disciples taking him in the night, conveyed him away by the wall, letting him down in a basket." Buildings at the edge of the city sometimes had windows which were part of the city wall, and the disciples of Christ let him down through such a window. Thus, he escaped the city of Damascus.

When he left the city of Damascus, he went first to Arabia, and then to Jerusalem. Galatians 1:16-18, "I conferred not with flesh and blood; neither went I up to Jerusalem to them who were Apostles before me, but I went into Arabia, and returned again unto Damascus. Then, after three years, I went up to Jerusalem to see Peter." Even though three years had passed, and news of him had arrived there, when he did come to Jerusalem, the other disciples of Christ were afraid of him and did not believe he was a disciple (Acts 9:26). The Apostle Barnabas, his old schoolmate and friend, welcomed him with joy, and brought him to the Apostles and told them how he had seen the Lord and spoken to Him, and how in Damascus he had spoken with confidence the Name of Jesus (Acts 9:27). According to tradition, when St. Barnabas welcomed him, the Apostle Paul fell at his feet and said, "O Barnabas, teacher of the Truth, now am I convinced of the truth of what thou didst tell me of Christ!" and Barnabas wept for joy. In Jerusalem Saul also confidently taught the Name of Jesus, and he also spoke to the Gentiles and Greeks (Acts 9:28-29).

Still, those who had malice towards the Christians sought to kill him, and when the brethren knew this, they brought him to Caesarea and sent him to Tarsus (Acts 9:30). Recounting this time in his preaching, in Acts chapter 22:17-21, St. Paul says, "And it came to pass, when I was come again to Jerusalem, and was praying in the temple, that I was in a trance, And saw Him saying unto me: Make haste, and get thee quickly out of Jerusalem; because they will not receive thy testimony concerning Me. And I said: Lord, they know that I cast into prison, and beat in every synagogue, them that believed in Thee. And when the blood of Stephen Thy witness was shed, I stood by and consented, and kept the garments of them that killed him. And He said to me: Go, for unto the Gentiles afar off, will I send thee."

The next section of the Book of Acts is about St. Peter. We next see Saul of Tarsus in Acts 11:25-26, "And Barnabas went to Tarsus to seek Saul: whom, when he had found, he brought to Antioch. And they conversed there in the Church a whole year; and they taught a great multitude, so that at Antioch the disciples were first named Christians." Notice that, in the rest of the Book of Acts, in discussing the travels of St. Paul, there are actually more than three journeys. St. Paul visits Antioch again and again, but some of the cities he does not visit as often.

Acts 11:27-30, "And in these days there came Prophets from Jerusalem to Antioch: and one of them named Agabus [one of the Seventy Apostles], rising up, signified by the Spirit, that there should be a great famine over the whole world, which came to pass under Claudius. And the disciples, every man according to his ability, purposed to send relief to the brethren who dwelt in Judea: Which also they did, sending it to the ancients, by the hands of Barnabas and Saul." They also had an opportunity to meet again with the Apostles and other disciples in Jerusalem.

At this time, Herod in his wrath killed the Apostle James, the brother of the Apostle John, with the sword (Acts 12:2). Herod also cast the Apostle Peter into prison. But St. Peter escaped as though in a vision by the power of the angel of the Lord, and came to the house of St. Mark in Gethsemane, and was greeted by a young girl named Rhoda. But after greeting them he went to another place. (Acts 12:3-17). Soon after this, Herod made his greatest mistake of all, assuming for himself that he was a god, and for this blasphemy and for all his evil deeds, an angel of the Lord struck him with worms, and he died immediately (Acts 12:20-23). After that, Acts 12:24-25, "But the Word of the Lord increased and multiplied. And Barnabas and Saul returned from Jerusalem, having fulfilled their ministry, taking with them John, who was surnamed Mark."

In the beginning of Chapter 13:1-2 of the Book of Acts, it states that Saul and Barnabas were separated by the Holy Spirit for special work. "Now there were in the church which was at Antioch, prophets and doctors, among whom was Barnabas, Simon who was called Niger, and Lucius of Cyrene, and Manahen who was the foster brother of Herod the tetrarch, and Saul..." The Holy Spirit spoke to them "as they were ministering to the Lord, and fasting." In other words, they were in an organized worship service. Then the others fasted and prayed, and laid hands on them for their special work, and sent them away (Acts 13:3). They went to Seleucia, and from there sailed to Cyprus, where St. Barnabas came from. In Salamis they preached the Word of God in the synagogues, and with them was John (Acts 13:4-5). They preached throughout the entire island, and at Paphos they found a man named Elymas Bar-Jesu, whose first name means magician, and was a Jewish false prophet (Acts 13:6-8). Elymas tried to turn the proconsul Sergius Paulus, otherwise a prudent man, from the Faith. The proconsul had asked Barnabas and Saul if he could hear the Word of God. At Acts 13:9-11, it says "Saul, otherwise Paul, filled with the Holy Ghost, looking upon him, Said: O full of all guile, and of all deceit, child of the devil, enemy of all justice, thou ceasest not to pervert the right ways of the Lord. And now behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a time. And immediately there fell a mist and darkness upon him, and going about, he sought some one to lead him by the hand." Here Saul is called Paul, and also the power to do a miracle by the Holy Spirit is shown. The proconsul saw this and believed in the Lord (Acts 13:12).

Acts 13:13-15, "Now when Paul and they that were with him had sailed from Paphos, they came to Perge in Pamphylia. And John departing from them, returned to Jerusalem. But they passing through Perge, came to Antioch in Pisidia: and entering into the synagogue on the sabbath day, they sat down. And after the reading of the law and the prophets, the rulers of the synagogue sent to them, saying: Ye men, brethren, if you have any word of exhortation to make to the people, speak." In Acts 13:16-41 St. Paul gives them a sermon about the fathers and Prophets chosen by God, and from the seed of David came Jesus, and that He had fulfilled the prophecy, was raised from the dead, and also preached forgiveness of sins and all the things "from which you could not be justified by the law of Moses." Acts 13:42, "And as they went out, they desired them, that on the next Sabbath, they would speak unto them these words." Acts 13:43-45 Many who heard St. Paul speak in the synagogue followed Paul and Barnabas from the synagogue, and they continued to speak to these people and persuaded them to continue in the grace of God. At the next Sabbath day, almost the entire city came to hear St. Paul. But seeing the multitudes, those who were filled with envy contradicted everything St. Paul said, and blasphemed. (The Acts says this was done by the Jews, although among the Jews many did believe.) Acts 13:46, "Then Paul and Barnabas said boldly: 'To you it behoved us first to speak the Word of God: but because you reject it, and judge yourselves unworthy of eternal life, behold we turn to the Gentiles." Acts 13:48-49, The Gentiles heard the Word of God and were glad, and "as many as were ordained to life everlasting, believed. And the word of the Lord was published throughout the whole country." This does not say that God chose some beforehand to love Him, and others to hate Him, but that some were already determined through their own free choice whether or not they would receive God. This is borne out in the next two verses about those who envied Paul, Barnabas, and Luke, Acts 13:50-51, "But the Jews stirred up religious and honorable women, and the chief men of the city, and raised persecution against Paul and Barnabas: and cast them out of their coasts. But they, shaking off the dust of their feet against them, came to Iconium." This was a terrible curse, one of the few the Lord Jesus Christ allowed, because an Apostle who left a city shaking the dust off his feet was condemning those in that city who had rejected the Word of God. Even so, the Apostles returned to Antioch later to bring people to Christ, and forgive those who now believed. This is one of those passages which explains what happened to the Church, why mainly Gentiles became attracted to it: because the people themselves chose whether or not they would receive the Word of God, but if they persecuted those who taught them about the Lord God, eventually it would divide them from their Father in heaven. Therefore, the Jews were not blamed for the Crucifixion of Jesus, because otherwise the Apostles would not seek them out after the Resurrection, Ascension, and Pentecost to preach to them the good news. Rather, many turned away from the truth after being given an opportunity to hear it, see that the truth fulfilled the Law, Prophets, and historical succession, and see signs and wonders.

The Greeks say that St. Thecla was converted and Baptized at this time in the journeys of St. Paul, in Iconium. The Book of Acts does not mention this specifically, but it also does not list every person who was Baptized by the holy Apostles, because there were multitudes. Also, St. Luke does not mention himself just before Iconium in this journey to Antioch; but only St. Paul and St. Barnabas. It is sometimes difficult to find everything in the New Testament, because certainly in the multitudes, not every person who did great deeds in the Name of Christ is mentioned there, and we must rely on Church holy Tradition for some information. As we can see in the Martyrology of Tallaght, many Saints had the same names; some names being common names in those days. In the Celtic Rite, St. Thecla is celebrated on February 22^nd, and is associated with St. Peter at Antioch, not St. Paul, although she may have been Baptized by St. Paul. The Psalm for St. Peter, associated with the Bobbio order of the Creed, mentions a handmaid as well as a servant. The Prophecy of the Psalms throughout the calendar year is uncanny, none of the other Gradual or later Psalms associated with the Apostles mention a handmaid. The Celtic Rite, as well as the Byzantine Rite, remembers St. Thecla as a very important Saint. In the Celtic "Office of Commending the Soul When it Goes Forth from the Body" one of the verses says, "Free, O Lord, the soul of Thy servant, as Thou didst free Thecla from the three torments." Other Celtic dates for St. Thecla are June 1^st and November 17^th, for her Martyrdom, which may be the other Thecla, "she was a virgin and was crowned with Martyrdom." These may be the dates of her arrest and final execution. (The Roman Rite mentions a St. Thecla on August 19^th from 300 A.D., and also a St. Thecla of Iconium on September 23^rd.) In the Byzantine Rite, St. Thecla is celebrated September 24^th. September 26^th 355 A.D. is the date they say the other St. Thecla was Martyred. According to the new church historian Priest George Poulos, who wrote in volume four of his series of Orthodox Saints, published by Holy Cross Orthodox Press in Brookline, Massachusetts in 1982, the September (Byzantine or Roman) St. Thecla or Thekla was Martyred with four other nuns named Martha, Mary, Ennatha, and Marianne by the apostacy of their parish priest who happened to be named Paul, who gave them to the idol worshiping king Saverios and the sorcerer Nirse in Persia. After the nuns were months in prison, the apostate priest became their executioner, but he himself was strangled when one of his new "friends" stole the money the greedy apostate had amassed. In any case, intercessions asked of the St. Thecla of Iconium who was Baptized by St. Paul the Apostle are fruitful. The interest in her is due to answered prayers, so her history could not be a fable. (For the history of St. Thecla, see February 22^nd.)

In the Book of Acts, in Iconium, Acts 13:52, "And the disciples were filled with joy and with the Holy Ghost." Acts 14:1, "And it came to pass in Iconium, that they entered together into the synagogue of the Jews, and so spoke that a very great multitude both of the Jews and of the Greeks did believe." Even though the Jews "stirred up and incensed the minds of the Gentiles against the brethren (Acts 14:2), they stayed a long time in Iconium preaching and doing miracles (Acts 14:3). This divided the population of the city, some with the Apostles, and some with the Jews (Acts 14:4).

When the Apostles were almost stoned (Acts 14:5), they fled to Lystra and Derbe and the country about these cities (Acts 14:6). At Lystra, St. Paul healed a cripple (Acts 14:7-9). When the multitudes had seen this, they called Barnabas Jupiter, and Paul Mercury, and thought their pagan gods had come to earth and were about to sacrifice oxen to them (Acts 14:10-12). But Ss. Barnabas and Paul were very upset, tearing their clothes, crying, and telling the people that they are mortals like other men, but are preaching the Word of God Who made the heaven, the earth, and the sea, and all the things in them. And they stopped the people from sacrificing to them. (Acts 14:13-17). Some Jews from Antioch and Iconium who were visiting Lystra convinced the people to stone St. Paul, and then they dragged him out of the city, thinking he was dead, but he revived as the Christians stood around him, and went back to the city, leaving the next day with St. Barnabas. Then they traveled to Derbe. (Acts 14:18-19). After preaching to people in Derbe, they returned again to Lystra, Iconium, and Antioch, preaching to the Christians to remain in the Faith, and Ordaining Priests in every Church (Acts 14:20-22).

Then they passed through Pisidia and came into Pamphylia, and preached in Perge. Then they went down into Attalia. (Acts 14:24). And from there they sailed to Antioch, and stayed there for while, telling all the things that had happened to them (Acts 14:25-27). (If St. Luke had not been with them on this journey, then he might not have heard everything about St. Thecla, but would have heard many details from St. Paul at Antioch.)

Acts 15:1-4 Then there was a dispute concerning circumcision. Some Christians from Judea believed that, because joining the Church meant joining the promise given to the Jews, that it was necessary to be circumcised "after the manner of Moses" then you could not be saved. Notice that they did not say "after the manner of Abraham." Ss. Paul and Barnabas, even though both of them had been trained by the great Rabbi Gamaliel in Jerusalem, did not agree that circumcision is necessary for Christian salvation. (They Baptized men and women who wanted to join the Christain faith, but they did not performcircumcisions.) Both sides of the argument went to Jerusalem, both Ss. Paul and Barnabas, and others of the other side. On the way to Jerusalem, they visited Christians in Phenice and Samaria. They also told those in Jerusalem all the wonderful things done through Jesus Christ. Acts 14:5: Some of the Christians had been Jews of the sect of the Pharisees (which St. Paul had belonged to), and they were in favor of circumcision of all Christian males, and also that the Christians should follow all the Mosaic laws. A council was convened (Acts 15:6).

Acts 15:7-12 St. Peter argued against circumcision because the Gentiles had received the Holy Ghost as well as those who had been Jews, and received the Word of God in their hearts. "Now therefore, why tempt you God to put a yoke upon the necks of the disciples, which neither our fathers nor we have been able to bear?" Ss. Barnabas and Paul also told the Apostles the great miracles done among the Gentiles by them.

Acts 15:13-21 St. James the Righteous, the Brother of the Lord (see December 27^th), who was the head of the Council as Patriarch of Jerusalem even though he was not one of the Twelve Apostles, quoted Amos 9:11-12, saying "After these things I will return, and will rebuild the tabernacle of David, which is fallen down; and the ruins thereof I will rebuild, and I will set it up: that the residue of men may seek after the Lord, and all nations upon whom my Name is invoked, saith the Lord who doth these things." St. James commented that "To the Lord was his own work known from the beginning of the world." Then St. James said that he judged that the Gentiles who called themselves Christians were truly converted, and should not be required to be circumcised, but that they should not pollute themselves with idols, or fornicate, and should not eat things that were strangled, or full of blood, because Moses is preached in every synagogue by some people, and he is read every Sabbath (Saturday). Acts 15:22-29 The Apostles all agreed with this ruling, along with the elders of the Church, and they decided to send some of the Christians in Jerusalem to Antioch with Ss. Paul and Barnabas. They chose Judas Barsabas, and Silas who were both leaders in the Church. They also wrote to the Christians in Antioch a letter from the Council introducing Judas Barsabas and Silas, and also that "it seemed good to the Holy Ghost and to us, to lay no further burden upon you than these necessary things:" that is, to abstain from idols, blood, things strangled, and fornication. After composing their letter, they dismissed the council.

Acts 15:30-35 Ss. Paul and Barnabas and the others came to Antioch, and read the Epistle from Jerusalem to the Church. Judas and Silas also prophecied concerning the Church. After awhile, Judas returned to Jerusalem, but Silas decided to stay at Antioch with Paul and Barnabas. Acts 15:36-40, St. Paul decided to visit the brethren in the cities they had converted, and St. Barnabas wanted to bring St. Mark, but because St. Mark had left them at Pamphylia and not continued in the work there, felt that St. Mark would not be well received by the people. St. Paul and St. Barnabas argued, so that St. Barnabas left St. Paul and took St. Mark with him to Cyprus, while St. Paul took St. Silas with him to visit the cities he had visited before with St. Barnabas. Acts 15:41, "And he went through Syria and Cilicia, confirming the Churches, commanding them to keep the precepts of the Apostles and the ancients."

Acts 16:1-5 In Derbe and Lystra Ss. Paul and Silas met a young man named St. Timothy, whose mother was Jewish, but whose father was Gentile. Because he wanted to bring St. Timothy with him to places which were mainly Jewish, St. Paul circumcised St. Timothy (breaking the ruling of the Council in Jerusalem). In spite of this, they delivered the results of the Council in Jerusalem to all the Churches in the cities they visited, and the Churches were confirmed in the faith and increased in number daily. However, Acts 16:6-7, after traveling through Phrygia and Galatia, the Holy Ghost forbade them from preaching in Asia, and after Mysia the Holy Spirit * did not allow them to go into Bithynia. [* The Douay version here in verse 7 inserts a "Filoque" saying the "Spirit of Jesus," but the original Greek says the "Spirit" at verse 7. The King James Version also says "Spirit."] (Other Saints were working in Asia, and although the Apostles were often moved to preach together in an area, sometimes the Holy Ghost sent them to other areas.)

Acts 16:8-15 , They went to Troas after Mysia. St. Paul saw a vision of a man from Macedonia begging for help from the Apostles. St. Luke here hints that he is part of this journey describing this journey with the words "we" and "us": "And as soon as he had seen the vision, immediately we sought to go into Macedonia, being assured that God had called us to preach the Gospel to them. And sailing from Troas, we came with a straight course to Samothracia, and the day following to Neapolis; and from thence to Philippi, which is the chief city of part of Macedonia, a colony. And we were in this city some days conferring together. And upon the Sabbath day, we went forth without the gate by a river side, where it seemed that there was prayer; and sitting down, we spoke to the women that were assembled. And a certain woman named Lydia, a seller of purple, of the city of Thyatira, one that worshiped God, did hear: whose heart the Lord opened to attend to those things which were said by Paul. And when she was Baptized, and her household, she besought us, saying: If you have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us."

Acts 16: 16-40 The following miracle of Ss. Paul and Silas in Macedonia is one of the favorite incidents in the Book of Acts, matching the Psalm, "Bring my soul out of prison." "And it came to pass, as we went to prayer, a certain girl, having a pythonical spirit, met us, who brought to her masters much gain by divining. This same following Paul and us, cried out, saying 'These men are the servants of the most high God, who preach unto you the way of salvation.' And this she did many days. But Paul being grieved, turned, and said to the spirit: I command thee, in the Name of Jesus Christ, to go out from her. And he went out the same hour. But her masters, seeing that the hope of their gain was gone, apprehending Paul and Silas, brought them into the marketplace to the rulers. And presenting them to the magistrates, they said: These men disturb our city, being Jews; And preach a fashion which it is not lawful for us to receive or observe, being Romans. And the people ran together against them; and the magistrates rending off their clothes, commanded them to be beaten with rods. And when they had laid many stripes upon them, they cast them into prison, charging the jailer to keep them diligently. Who having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks. And at midnight, Paul and Silas praying, praised God. And they that were in prison, heard them. And suddenly there was a great earthquake, so that the foundations of the prison were shaken. And immediately all the doors were opened, and the bands of all were loosed. And the keeper of the prison, awaking out of his sleep, and seeing the doors of the prison open, drawing his sword, would have killed himself, supposing that the prisoners had been fled. But Paul cried with a loud voice, saying: Do thyself no harm, for we all are here. Then calling for a light, he went in, and trembling, fell down at the feet of Paul and Silas. And bringing them out, he said: Masters, what must I do, that I may be saved? But they said: Believe in the Lord Jesus, and thou shalt be saved, and thy house. And they preached the word of the Lord to him and to all that were in his house. And he, taking them the same hour of the night, washed their stripes, and himself was Baptized, and all his house immediately. And when he had brought them into his own house, he laid the table for them, and rejoiced with all his house, believing God. And when the day was come, the magistrates sent the sergeants, saying, Let those men go. And the keeper of the prison told these words to Paul: The magistrates have sent to let you go; now therefore depart, and go in peace. But Paul said to them: They have beaten us publically, uncondemned, men that are Romans, and have cast us into prison: and now do they thrust us out privately? No so; but let themcome, And let us out themselves. And the sergeants told these words to the magistrates. And they were afraid, hearing that they were Romans. And coming, they besought them; and bringing them out, they desired them to depart out of the city. Andthey went out of the prison, and entered into the house of Lydia; and having seen the brethren, they comforted them, and departed."

Acts 17:1-9 "And when they had pased through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews." St. Paul preached in the synagogue, and some believed, but some did not and were envious. Some went to the house they were staying, with Jason, to bring them out to the people. Ss. Paul and Silas were not there, so they took Jason to the rulers of the city and blamed him for the tumult and for giving hospitality to Ss. Paul and Silas who said there is another king Named Jesus. "And having taken satisfaction of Jason and of the rest, they let them go." meaning they were assured by Jason first. Acts 17:10-12, The brethren sent Ss. Paul and Silas to Berea by night, and again they went to the synagogue there, but the people there received the Word of God with eagerness, and searched for proof in the Scriptures. The Jews in Berea also accepted the Gentiles among them who believed. Acts 17:13-15 But the Jews as Thessalonica who did not believe came to Berea when they heard about those who believed, and made so much trouble that the brethren sent away St. Paul over the sea, but Ss. Silas and Timothy stayed in Berea. St. Paul was taken to Athens, and told those who sailed with him to send for Ss. Silas and Timothy as soon as possible.

Acts 17:16-20 While St. Paul waited in Athens for Ss. Silas and Timothy, he had "his spirit stirred within him" when he saw that the whole city was involved in idol worship. Every day he disputed in the synagogue and also the marketplace with both the Jews and the Greek philosophers, including Epicureans and Stoics. Some wondered what he had to say, and others thought St. Paul was trying to set up new gods, because he preached Jesus and the Resurrection. They took him to Areopagus so they could hear him speak, and teach them his doctrine, and what it means. The arguments of the Greek philosophers is famous. The Book of Acts 17:21 says, "Now all the Athenians, and strangers that were there, employed themselves in nothing else, but either in telling or in hearing some new thing." The next passage is famous, because it explores God as Person, and also as the Almighty beyond our understanding, Who is everywhere.

Acts 17:22-31 "But Paul standing in the midst of the Areopagus, said: Ye men of Athens, I perceive that in all things you are too superstitious. For passing by, and seeing your idols, I found an altar also, on which was written: 'To the unknown God.' What therefore you worship, without knowing it, that I preach to you: God, who made the world, and all things therein; He, being Lord of heaven and earth, dwelleth not in temples made with hands; Neither is He served with men's hands, as though He needed any thing; seeing it is He Who giveth to all life, and breath, and all things: And hath made of one, all mankind, to dwell upon the whole face of the earth, determining appointed times, and the limits of their habitation. That they should seek God, if happily they may feel after Him or find Him, although He be not far from every one of us: For in Him we live, and move, and are; as some also of your own poets said: For we are also His offspring. Being therefore the offspring of God, we must not suppose the divinity to be like unto gold, or silver, or stone, the graving of art, and device of man. And God indeed having winked at the times of this ignorance, now declareth unto men, that all should everywhere do penance. Because He hath appointed a day wherein He will judge the world in equity, by the Man Whom He hath appointed; giving faith to all, by raising Him up from the dead."

Acts 17:32-34 Again, some of the Athenians who heard this believed, but others mocked St. Paul because of the Resurrection of the dead. Those who did believe included St. Dionysius the Areopagite, a woman named Damaris, and others. (A book by St. Dionysius, often called "Pseudo-Dionysius" because some do not think it is this Dionysius, is an explanation of Christianity from a Greek philosophical point of view. If he often came to the hill of Areopagus, Dionysius would have been very familiar with philosophy and would have written in these terms.) St. Paul left Athens for the city of Corinth because of the mocking. (See October 9^th for the feast date of St. Dionysius the Areopagite.)

Acts 18:1-3, At Corinth, St. Paul met a Jew named Aquila who was born in Pontus but recently come from Italy with Priscilla his wife. The emperor Claudius had commanded all Jews to depart from Rome. Here is mentions that both St. Paul and also Aquila were tent makers. (St. Paul said that he and they earned their own keep, so that others would not have to pay for him, 2 Thessalonians 3:8.) Acts 18:4-6, St. Paul continued speaking about the Lord Jesus in the synagogue every Sabbath. Many of the Jews and Greeks were persuaded. At this point, Ss. Silas and Timothy came to Corinth from Macedonia, and because of blasphemy against the Lord Jesus, St. Paul told those in the synagogue "Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles." (Aquila and Priscilla stayed with St. Paul.)

Acts 18:7-11 After leaving the synagogue, St. Paul went into the house of Titus Justus who worshiped God, and whose house was next to the synagogue. Also, Crispus, the ruler of the synagogue (verse 8), believed in the Lord Jesus Christ with his entire house (he may also have been named Sosthenes, see verse 17). Many of the Corinthians also "hearing, believed, and were Baptized." The Lord told St. Paul in a vision at night to not fear, but speak and "hold not thy peace, because I am with thee: and no man shall set upon thee, to hurt thee; for I have much people in this city." St. Paul stayed in Corinth a year and six months teaching the Word of God.

Acts 18:12-17 But Gallio became proconsul of Achaia, and then the Jews who did not believe in Christ rose up against St. Paul and brought him to be judged. [Gallio was the brother of the philosopher Seneca, who wrote bloody plays where condemned criminals would die on stage.] They told the judge that "This man persuadeth men to worship God contrary to the law." St. Paul was about to speak, when Gallio replied, "If it were some matter of injustice, or an heinous deed, O Jews, I should with reason bear with you. But if they be questions of word and names, and of your law, look you to it: I will not be judge of such things." And he drove them from the judgement seat. (17) "And all laying hold on Sosthenes, the ruler of the synagogue, beat him before the judgment seat; and Gallio cared for none of those things."

Acts 18:18-23 St. Paul stayed many days, but said goodbye to the brethren and sailed into Syria with Priscilla and Aquila. St. Paul had shaved his head in Cenchrae because of a vow. He went to Ephesus and "left them there," but he again entered the synagogue and disputed with those in it. When they asked him to stay longer, he said he would not, but told them that he would return again, God willing, and then he went down to Caesarea, and to Jerusalem visiting the Church there, and then to Antioch. He spent some time in Antioch, then went to Galatia and Phrygia, "confirming all the disciples."

Acts 18:24 - 28 A Jew named Apollo (which seems to be a contradiction, but many spoke Greek and took common Greek names) who was born at Alexandria came to Ephesus. He was already "mighty in Scriptures," and he also became "fervent in spirit" concerning the Lord Jesus Christ, but he only knew the baptism of John. Priscilla and Aquila explained more to him when they heard him in the synagogue. He traveled to Achaia, and the brethren wrote to the other disciples to receive him. He was a great help to the others, convincing the Jews "openly, showing by the Scriptures, that Jesus is the Christ."

Acts 19:1-7 "And it came to pass, while Apollo was at Corinth, that Paul having passed through the upper coasts, came to Ephesus, and found certain disciples. And he said to them: Have you received the Holy Ghost since ye believed? But they said to him: We have not so much as heard whether there be a Holy Ghost. And he said: In what then were you Baptized? Who said: In John's baptism. Then Paul said: John baptized the people with the baptism of penance, saying, That they should believe in Him who was to come after him, that is to say, in Jesus. Having heard these things, they wre Baptized in the Name of the Lord Jesus. And when Paul had imposed his hands on them, the Holy Ghost came upon them, and they spoke with tongues and prophesied. And all the men were about twelve." At this point, St. Paul realized that people needed further instruction on Baptism, as it says in the Gospel of St. Matthew 28:19-20, "Going therefore, teach ye all nations; Baptizing them in the Name of the Father, and of the Son, ad of the Holy Ghost. Teaching the to observe all things whatsoever I have commanded you: and behold I am with you all days, even to the consummation of the world."

Acts 19:8-12 St. Paul spoke for three months in the synagogue in Ephesus. When some spoke evil of the Lord Jesus, St. Paul took the disciples and departed, after that "disputing daily in the school of one Tyrannus. And St. Paul continued for two years in Ephesus, preaching to Jews and Gentiles the Word of the Lord. "And God wrought by the hand of Paul more than common miracles." Even small pieces of cloth touched by St. Paul healed the sick and expelled demons.

Acts 19:13-20 Some Jewish exorcists also used the Name of the Lord Jesus saying, "I conjure you by Jesus, whom Paul preacheth." Seven sons of Sceva, one of the Jewish chief priests did this. The evil spirit said, "Jesus I know, and Paul I know, but who are you?" The man who was possessed lept on them and tore their clothes off, and wounded them, and they fled in that condition. This became known to both the Jews and Gentiles of Ephesus, and many believed in Jesus, and confessed their deeds. Many who had followed "curious arts" (sorcery) burned their books, which were valued at fifty thousand pieces of silver. The Word of God grew and was confirmed there.

Acts 19:21-22 After he had passed through Macedonia and Achaia, St. Paul decided to go to Rome after Jerusalem. He sent Ss. Timothy and Erastus to Macedonia, while he remained in Asia.

Acts 19:23- 40 A disturbance concerning the "way of the Lord" arose, because Demetrius, a silver smith, made silver temples for Diana, earned a great profit doing so, for himself and others. He called the craftsmen together, and told them that St. Paul was destroying their business by stopping idol worship. "Having heard these things, they were full of anger, and cried out, saying: Great is Diana of the Ephesians." The whole city was "filled with confusion" and they brought Gaius and Aristarchus who were from Macedonia into the theatre. St. Paul would have gone in, but his other disciples would not let him. The assembly in the theatre was confused, "some crying one thing, some another, for the assembly was confused, and the greater part knew not for what cause they were come together." The Jews thrust forward Alexander, and he almost silenced the crowd, but they saw that he was a Jew, and repeated instead "Great is Diana of the Ephesians." The town clerk had the job of remind the multitude that it was not a lawful assembly or court of law, that nobody was disturbing the worship of their goddess, and told them to go home.

Acts 20:1-7 St. Paul then went to Macedonia, and then to Greece, spending three months. "...the Jews laid wait for him, as he was about to sail into Syria; so he took a resolution to return through Macedonia." Traveling with St. Paul at that time, were the disciples Sopater the son of Pyrrhus of Berea; Aristarchus and Secundus of Thessalonica; Gaius of Derbe; Timothy also of the area around Derbe; and Tychicus and Trophimus of Asia. The disciples went before St. Paul, and waited for him at Troas. St. Paul sailed from Philippi "after the days of the Azymes" (unleavened bread, that is, after the Passover). He arrived in Troas after five days, and stayed there seven days. On the first day of the week (Sunday) when they were assembled to break bread (Offer the Divine Liturgy), Paul spoke with them until midnight. He was planning to leave the next day.

Acts 20:8-12, "And there were a great number of lamps in the upper chamber where we were assembled. And a certain young man named Eutychus, sitting on the window, being oppressed with a deep sleep, (as Paul was long preaching), by occasion of his sleep fell from the third loft down, and was taken up dead. To whom, when Paul had gone down, he laid himself upon him, and embracing him, said: Be not troubled, for his soul is in him." And they went up, broke bread, and talked until daylight, and the youth was alive.

Acts 20:13- 16 "But we, going aboard the ship, sailed to Assos, being there to take in Paul; for so he had apointed, himself purposing to travel by land." They then went with St. Paul by ship to Mitylene. They sailed to Chios, arriving the next day, and the day after that at Samos, and the next to Miletus. St. Paul had decided to sail by Ephesus so that he could hurry to Jerusalem for the day of Pentecost.

Acts 20:17-18 "And sending from Miletus to Ephesus, he called the ancients of the church. And when they were come to him, and were together, he said to them:"... Acts 20:18-35, St. Paul tells the elders that he is going to Jerusalem, knowing from the Holy Ghost that "bands and afflictions wait for me at Jerusalem." He also tells them that the Holy Spirit has given them Bishops to rule the Churches of God, which He has purchased with His holy Blood. But he also warns of heresies, and wolves among the sheep. But St. Paul commended the elders to God.

Acts 20:36-38 "And when he had said these things, kneeling down, he prayed with them all. And there was much weeping among them all; and falling on the neck of Paul, they kissed him, being grieved most of all for the word which he had said, that they should see his face no more. And they brought him on his way to the ship."

Acts 21:1-7 They sailed to Coos, the next day to Rhodes, and then to Patara. Then another ship to Phenice, and passed Cyprus on the left hand and sailed into Syria and came to Tyre, the place where the ship was going to dock and unload. They found disciples in Tyre and stayed seven days, and they told St. Paul by the Holy Spirit that he should not go to Jerusalem. The disciples from Tyre said farewell kneeling at the shore and praying with their families. Then St. Paul sailed to Ptolemais and stayed one day.

Acts 21:8-15 The next day they came to Caesarea, and entered the house of St. Philip the Evangelist, one of the seven (Deacons), not Philip one of the Twelve Apostles, and stayed with him. St. Philip had four daughters who were virgins, and they prophecied. They stayed there some days, and a prophet named Agabus came to visit from Judea. Agabus took St. Paul's girdle, and bound his own feet and hands with it, saying, "Thus saith the Holy Ghost: The man whose girdle this id, the Jews shall bind in this manner in Jerusalem, and shall deliver him into the hands of the Gentiles." Then all the disciples did not want him to go to Jerusalem. But Saint Paul said he was ready to be bound and die in Jerusalem for the Lord. The disciples could not persuade him to stay away, and they went up to Jerusalem. Acts 21:16-25 Going with St. Paul to Jerusalem were probably St. Luke (because "we" is used often), some disciples of Caesarea, and Mnason who was from Cyprus "with whom we could lodge." The brethren were glad to see them, and on the day following, they went in to see St. James the Righteous, Bishop of Jerusalem, with "all the ancients." St. Paul told them about the ministry to the Gentiles, and what "things God had wrought." Those from Jerusalem also told St. Paul about the thousands of Jews who believed in the Lord Jesus Christ, "and they are all zealous for the law." They told St. Paul of the accusation that he was teaching the Jews who believed in Christ to leave the law of Moses and not circumcise their children or keep the customs. (The council under St. James had only authorized those who had come to believe in Jesus who were Gentiles to refrain from idols, blood, things strangled, and fornication, but those who were already Jewish were expected to keep all the laws of Moses.) St. James told St. Paul that the multitude of believers must come together. Four men had taken a vow (meaning that they had let their hair grow as Nazarites, "men apart," Numbers 6:2-21, and according to Samson, Judges 13:4-5; 16:17, and referred to in St. Matthew 2:23 about the Lord Jesus Christ, a play on the place name "Nazareth."). St. James told St. Paul to take them, and "sanctify thyself with them: and bestow on them, that they may shave their heads: and all will know that the things which they have heard of thee, are false, but that thou thyself also walkest keeping the law." (See Numbers 6:2-21; they would shave their heads when their vow was done.)

Acts 21:26-36 St Paul did purify himself with the men who took the vow, and they did fulfill the seven days of purification, but near the end of that time, some Jews of Asia came into the temple and spread lies about St. Paul. They said that Gentiles had violated the temple, even though St. Paul had not brought the disciple Trophimus the Ephesian with him into the temple. The whole city took St. Paul out of the temple and shut the doors, and were about to kill him. The tribune took soldiers and centurions, and ran down to them. When the people saw the tribune and soldiers, they stopped beating St. Paul. The tribune had St. Paul bound with two chains, and commanded them to tell him what he had done, but nobody could agree on the charges, so the tribune had St. Paul carried into the castle and up the stairs, because the people were so violent, saying, "Away with him." (Note: This was completely unacceptable. It was not possible that the same God Who in the Old Testament gave the Ark of the Covenant, and was worshiped in tents; should not allow those to be in His presence in the temple of the Lord, who had been Baptized in the Name of the Father, the Son, and the Holy Spirit, and touched the Lord God in the Holy Body and Blood of Jesus Christ and had not died! There could not be two kinds of Christians: one kind who was merely Baptized and received the most High God in the most Holy Sacraments, including the true Body and Blood of Christ in Holy Communion, and those others who were also Baptized, but who also could enter the temple, because by birth and lesser religious rites they were somehow "better." Although the rest of the Book of Acts records the greatest struggles of St. Paul, it also points to his overcoming of the final points of theology that would allow the Gentiles to be full members of the Faith. Thus, the strict Jews who kept the Law by letter, not in the Spirit of God, were very angry. The other Apostles came to agree with St. Paul that the Gentiles should be equal members in the Church, as long as they were Baptized, Confirmed in the Holy Spirit, and received the Holy Offering of the Body and Blood of Jesus Christ in the Offering of the Divine Liturgy. The Apostolic Canons have more details about the Faith, the seven Sacraments, and the requirements for membership in the Church.)

Acts 21:37-40 St. Paul spoke to the tribune in Greek before they entered the castle. The tribune had St. Paul confused with an Egyptian who raised a riot and lead four thousand men into the desert "who were murderers." St. Paul told h im he was a Jew of Tarsus in Cilicia, and asked to speak to the people. So, on the stairs, St. Paul gestured to the people, and they were silent, and he spoke to them in Hebrew.

Acts 22:1-23 Then St. Paul told the people about his persecution of the Christians, and then his conversion on the road to Damascus, his return to Jerusalem, and they listened until he said that the Lord told him to go among the Gentiles, and then they said again, "Away with him," and made great noise, saying he was not fit to live, and they "threw off their garments, and cast dust into the air.".

Acts 22:24-30 The tribune commanded that St. Paul be brought into the castle and scourged and tortured to find out what the people had cried out about. The tribune bound him with thongs, and St. Paul asked the centurion, "Is it lawful for you to scourge a man that is a Roman, and uncondemned?" The centurion told the tribune, who asked St. Paul about this, and after the tribune told him that his citizenship was bought with a great sum, St. Paul told him that he was born a Roman citizen. The torturers left, and the next day the tribune loosed St. Paul and commanded the priests and the council to come together. Then the tribune brought out St. Paul and made him stand before them.

Acts 23:1- 5 St. Paul began by looking at the council and saying, "Men, brethren, I have conversed with all good conscience before God until this present day." The high priest Ananias (Annas?) commanded that those who stood near strike St. Paul on the mouth. He replied to Ananias, "God shall strike thee, thou whited wall. For sittest thou to judge me according to the law, and contrary to the law commandest me to be struck?" People asked St. Paul if he reviled the high priest, and St. Paul replied that he did not know if Ananias was the high priest, quoting Exodus 22:20, "Thou shalt not speak evil of the prince of thy people." (Of course, the King of King and Lord of Lord is Jesus Christ.)

Acts 23:6-10 St. Paul knew that both Sadducees and Pharisees were present, and only the Pharisees believed in the resurrection of the dead. Therefore he said, "I am a Pharisee, the son of Pharisees: concerning the hope and resurrection of the dead I am called in question." He knew this would start an argument among those present, dividing them. "For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both." Some of the Pharisees then said they found no evil in this man, "What if a spirit hath spoken to him, or an angel?" Such an argument was started, threatening to pull St. Paul in pieces, that the tribune again had St. Paul brought into the castle.

Acts 23:11 The night following this the Lord Jesus Christ stood by St. Paul and said, "Be constant; for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome."

Acts 23:12- 22 More then forty men of the Jews bound themselves in a curse, vowing not to eat or drink until they had killed St. Paul. They told the chief priests and ancients their plan to have the tribune bring St. Paul, as though they wanted to know something more. (Still in Jerusalem, these would have included some who had been Christian. It is not clear where St. James was at this time.) St. Paul's sister's son heard this, "of their lying in wait, he came and entered into the castle and told Paul." St. Paul told a centurion to bring the young man to the tribune, because he had something to say, and the young man repeated to the tribune their plot to kill St. Paul. The tribune dismissed the young man, charging him to tell no man that he had told the tribune.

Acts 23:23 -30 "Then having called two centurions, [the tribune] said to them: Make ready two hundred soldiers to go as far as Caesarea, and seventy horsemen, and two hundred spearmen for the third hour of the night [9:00 P.M, the Hour of Beginning of Night]: And provide beasts, that they may set Paul on, and bring him safe to Felix the governor. (For he feared lest perhaps the Jews might take him away by force and kill him, and he should afterwards be slandered, as if he was to take money.) And he wrote a letter after this manner: 'Claudius Lysias to the most excellent governor, greeting. This man being taken by the Jews, and ready to be killed by them, I rescued coming in with an army, understanding that he is a Roman: And meaning to know the cause which they objected unto him, I brought him forth into their council. Whom I found to be accused concerning questions of their law; but having nothing laid to his charge worthy of death or of bands. And when I was told of ambushes that they had prepared for him, I sent him to thee, signifying also to his accusers to plead before thee. Farewell."

Acts 23:31-35 The soldiers brought St. Paul by night to Antipatris, and left the horsemen to go with him The governor was in Caesarea, not Jerusalem. The governor read the letter, and questioned St. Paul where he was from, and learned he was from Cilicia. He said he would hear St. Paul when his accusers would come, and he kept St. Paul in Herod's judgement hall. (Note the comparison: Herod, who was not the rightful heir of King David had built a new temple and judgement hall, while Christ and then St. Paul and others who worshiped God as Jesus said in the Gospel of St. John 4:23, "in spirit and truth," were brought to the judgement hall of a false builder.)

Acts 24:1-9 The high priest Ananias came from Jerusalem to the governor in Caesarea in five days with some ancients including Tertullus, an orator. St. Paul was called for, and Tertullus spoke about the peace of the Roman governor, and then said that St. Paul had raised the sedition of the sect of the Nazarenes, who came to profane the temple. Tertullus also said they had apprehended St. Paul and would have judged him "according to our law." Tertullus accused Lysias the tribune of taking St. Paul away from them "with great violence," and commanded the accusers to come to the governor. The other Jews also agreed with Tertullus.

Acts 24: 10-21 Then St. Paul was given an opportunity to speak, saying that he would answer for himself. He said it had been only twelve days since he arrived in Jerusalem to adore the Lord, and in that time he had not disputed with any man or caused a riot, "neither in the synagogues, nor in the city: Neither can they prove unto thee the things whereof they now accuse me. But this I confess to thee, that according to the way, which they call a heresy, so do I serve the Father and my God, believing all things which are written in the law and the prophets. Having hope in God, which these also themselves look for, that there shall be a resurrection of the just and unjust. And herein do I endeavor to heave always a conscience without offense towards God, and towards men. Now after many years, I came to bring alms to my nation, and offerings, and vows. In which I was found purified in the temple: neither with multitude, nor with tumult. But certain Jews of Asia, who ought to be present before thee, and to accuse, if they had any thing against me: Or let these man themselves say, if they found in me any iniquity, when standing before the council. Except it be for this one voice only that I cried, standing among them, concerning the resurrection of the dead am I judged this day by you."

Acts 24: 22-26 The governor Felix then "put them off," having most certain knowledge of this way, saying, 'when Lysias the tribune shall come down, I will hear you.'" Felix had a centurion to keep St. Paul, and also allowed St. Paul to have his friends visit. After a few days Felix, with his wife Drusilla who was a Jew, sent for St. Paul and heard about the faith, "that is in Christ Jesus." And St. Paul told him about justice, chastity, and the judgment to come. Felix was terrified. Felix told St. Paul to go his way, and he sent for St. Paul often for two years. (Felix hoped that money would be given to him by St. Paul).

Acts 24:27 When the successor of Felix came, named Portius Festus, Felix "being willing to show the Jews a pleasure, left Paul bound."

Acts 25:1-27 (end). At the beginning of this chapter, it tells how Festus the successor of Felix went to Jerusalem and told the chief priests of the Jews to come with him again to Caesarea to judge St. Paul. Again, St. Paul defended himself, and the Jews could not prove anything. When Festus said St. Paul should go to Jerusalem to be judged, St. Paul said, "I stand at Caesar's judgment seat, where I ought to be judged. To the Jews I have done no injury, as thou very well knowest. For if I have injured them, or have committed any thing worthy of death, I refuse not to die. But if there be none of these things whereof they accuse me, no man may deliver me to them: I appeal to Caesar." Then Festus conferred with the council, and agreed to send St. Paul to Caesar in Rome. King Agrippa and Bernice came to visit Festus in Caesarea, and they also wanted to hear what St. Paul believed and taught. (This Herod Agrippa II was of the line of Herod, son of Agrippa I, and appears in chapters 25 and 26 of the Book of Acts. In Acts chapter 12:21-23, his father Herod Agrippa I was struck down by the Angel of the Lord. In that same chapter king Agrippa killed St. James the brother of St. John with the sword, and also put St. Peter into prison, which he escaped by the hand of the Angel of the Lord. When he died, the younger Agrippa was too young to rule, so Judea was returned to the status of a province. Agrippa II did not condemn St. Paul, as his father had killed St. James and imprisoned St. Peter. Later, however, Agrippa II aided and assisted the Romans in their final overthrow of Jerusalem.)

Acts 26:1-23 St. Paul spoke to Agrippa [II]. St. Paul told of his history as a Pharisee, and that "for the hope of the promise that was made by God to the fathers, do I stand subject to judgment." [Meaning the hope of the Messiah, and the resurrection of the dead.] St. Paul also told about his past persecution of the followers of Jesus of Nazareth, including bringing the sentence of death upon them. Then St. Paul told about his experience on the road to Damascus, including the words of Jesus Christ to him. St. Paul emphasized that he was repeating only the words of the Prophets and Moses concerning the Messiah.

Acts 26:24-32 Festus interrupted St. Paul, saying, "Paul, thou art beside thyself: much learning doth make thee mad." St. Paul replied that "I am not mad, most excellent Festus, but I speak words of truth and soberness. For the king knoweth of these things, to whom also I speak with confidence. For I am persuaded that none of these things are hidden from him. For neither was any of these things done in a corner. Believest thou the prophets, O king Agrippa? I know that thou believest." And Agrippa said to Paul: "In a little thou persuadest me to become a Christian." Paul replied: "I would to God, that both in a little and in much, not only thou, but also all that hear me, this day, should become such as I also am, except these bands." Then the king rose, and all with him including the governor and Bernice, and they conferred with each other, saying that St. Paul had done nothing worthy of death or bondage. Agrippa said to Festus, "This man might have been set at liberty, if he had not appealed to Caesar." [Of course, if he had not appealed to Caesar, he would have been returned to Jerusalem and killed two years before this.]

Acts 27:1-7 The Romans decided when St. Paul should sail to Italy. They delivered St. Paul with the other prisoners to the centurion named Julius of the band of Augusta. They sailed on a ship of Adrumentum, "meaning to sail by the coasts of Asia, Aristarchus, the Macedonian of Thessalonica, continuing with us." [It is presumed that St. Luke was also with them.] The day following that they came to Sidon, and Julius permitted St. Paul to visit with his friends. After that, they sailed under Cyprus because the winds were "contrary." [Sailing ships at that time did not trim their sails in such a way that sailors would tack, or travel by zig-zag into the wind, so they would change destinations.] "And sailing over the sea of Cilicia, and Pamphylia, we came to Lystra, which is in Lycia: and there the centurion finding a ship of Alexandria sailing into Italy, removed us into it. And when for many days we had sailed slowly, and were scarce come over against Guidus, the wind not suffering us, we sailed near Crete by Salmone:"

Acts 27: 8-10 "And with much ado sailing by it, we came into a certain place, which is called Good-havens, nigh to which was the city of Thalassa. And when much time was spent, and when sailing now was dangerous, because the fast was now past, Paul comforted them, saying to them: Ye men, I see that the voyage beginneth to be with injury and much damage, not only of the lading and ship, but also of our lives."

Acts 27: 11-13 "But the centurion believed the pilot and the master of the ship, more than those things which were said by Paul. And whereas it was not a commodious haven to winter in, the greatest part gave counsel to sail thence, if by any means they might reach Phenice to winter there, which is a haven of Crete, looking towards the southwest and northwest. And the south wind gently blowing, thinking that they had obtained their purpose, when theyhad loosed from Asson, they sailed close by Crete."

Acts 27:14-20 "But not long after, there arose against it a tempestuous wind, called Euroaquilo. And when the ship was caught, and could not bear up against the wind, giving up the ship to the winds, we were driven. And running under a certain island, that is called Cauda, we had much work to come by the boat. Which being taken up, they used helps, undergirding the ship, and fearing lest they should fall into the quicksands, they let down the sail yard, and so were driven. And we being mightily tossed with the tempest, the next day they lightened the ship. And the third day they cast out with their own hands the tackling of the ship. And when neither sun nor stars appeared for many days, and no small storm lay on us, all hope of our being saved was now taken away."

Acts 27: 21-26 "And after they had fasted a long time, Paul standing forth in the midst of them, said: You should indeed, O ye men, have hearkened unto me, and not have loosed from Crete, and have gained this harm and loss. And now I exhort you to be of good cheer. For there shall be no loss of any man's life among you, but only of the ship. For an angel of God, Whose I am, and Whom I serve, stood by me this night, saying: Fear not, Paul, thou must be brought before Caesar; and behold, God hath given thee al them that sail with thee. Wherefore, sirs, be of good cheer; for I believe God that it sahll so be, as it hath been told me. And we must come unto a certain island."

Acts 27:27-32 But after the fourteenth night was come, as we were sailing in Adria, about midnight, the shipmen deemed that they discovered some country. Who also sounding, found twenty fathoms,; and going on a little further, they found fifteen fathoms. Then fearing lest we should fall upon rough places, they cast four anchors out of the stern, and wished for the day. But as the shipmen sought to fly out of the ship, having let down the boat into the sea, under color, as though they would have cast anchors out of the forepart of the ship, Paul said to the centurion and to the soldiers: Except these stay in the ship, you cannot be saved." Then the soldiers cut off the ropes of the boat, and let her fall off." [They cut a small boat from the ship, beginning to believe the words of St. Paul, who had said they were protected.]

Acts 27:33-38 "And when it began to be light, Paul besought them all to take meat, saying: This day is the fourteenth day that you have waited, and continued fasting, taking nothing. Wherefore I pray you to take some meat for your health's sake; for there shall not an hair of the head of any of you perish. And when he had said these things, taking bread, he gave thanks to God in th sight of them all; and when he had broken it, he began to eat. Then were they all of better cheer, and they also took some meat. And we were in all in the ship, two hundred threescore and sixteen souls. And when they had eaten enough, they lightened the ship, casting the wheat into the sea." [Two hundred seventy six persons were on the ship. Fasting for penance is required, but the Lord also sustains us with food. They had to lighten their load of wheat, which also may be interpreted that they needed the bread of God, not of the exchange of money.]

Acts 27:39-44 "And when it was day, they knew not the land; but they discovered a certain creek that had a shore, into which they minded, if they could, to thrust in the ship. And when they had taken up the anchors, they committed themselves to the sea, loosing withal the rudder bands; and hoisting up the mainsail to the wind, they made towards shore. And when we were fallen into a place where two seas met, they run the ship aground; and the forepart indeed, sticking fast, remained unmoveable: but the hinder part was broken with the violence of the sea. And the soldiers' counsel was, that they should kill the prisoners, lest any of them, swimming out, should escape. But the centurion, willing to save Paul, forbade it to be done; and he commanded that they who could swim, should cast themselves first into the sea, and save themselves, and get to land. And the rest, some they carried on boards, and some on those things that belonged to the ship. And so it came to pass, that every soul got safe to land." [This entire chapter illustrates in detail the power of the Lord Jesus Christ, still able to control the seas.]

Acts 28:1-6 The survivors discovered the island was called Melita [Malta], and were shown courtesy by the strange people. They gathered sticks and lit a fire in the rain and cold. St. Paul added a bundle of sticks on to the fire, and a viper came out of the sticks and bit him, hanging on his hand. The strangers thought that St. Paul must be a murderer who escaped the sea, but vengeance would not allow to live. St. Paul shook the viper into the fire, but he suffered no harm. The strangers on the island waited for St. Paul's hand to swell, and for him to die. Waiting long, they finally decided that instead St. Paul was a god.

Acts 28:7- 11 The chief man of the island who possessed the place where they came ashore, named Publius, entertained all who were on the ship for three days. The father of Publius was sick of a fever, and a "bloody flux." [bloody dysentery]. St. Paul entered in, prayed, laid hands on him, and healed him. After that, anybody in the entire island who was ill came to St. Paul, and they were healed. The islanders "honored us with many honors, and when we were to set sail, they laded us with such things as were necessary." And after three months, we sailed in a ship of Alexandria, that had wintered in the island, whose sign was the Castors. [The islanders fed, housed, and also probably bought passage on a ship for the entire crew, including prisoners.]

Acts 28:12-14 "And when we were come to Syracusa [in Sicily], we tarried there three days. From thence, compassing by the shore, we came to Rhegium: and after one day, the south wind blowing, we ame the second day to Puteoli [near Naples]; Where, finding brethren, we were desired to tarry with them seven days: and so we went to Rome."

Acts 28:15-16 "And from thence, when the brethren had heard of us, they came to meet us as far as Apii Forum, and the Three Taverns: whom when Paul saw, he gave thanks to God, and took courage. And when we were come to Rome, Paul was suffered to dwell by himself, with a soldier that kept him."

Acts 28:17-20 "And after the third day, he called together the chief of the Jews. And when they were assembled, he said to them: Men, brethren, I, having done nothing against the people, or the custom of our fathers, was delivered prisoner from Jerusalem into the hands of the Romans; Who, when they had examined me, would have released me, for that there was no cause of death in me; But the Jews contradicting it, I was constrained to appeal unto Caesar; not that I had any thing to accuse my nation of. For this cause therefore I desired to see you, and to speak to you. Because that for the hope of Israel, I am bound with this chain."

Acts 28:21-22 "But they said to him: We neither received letters concerning thee from Judea, neither did any of the brethren that came hither, relate or speak any evil of thee. But we desire to hear of thee what thou thinkest; for as concerning this sect, we know that it is every where contradicted."

Acts 28: 23-28 "And when they had appointed him a day, there came very many to him unto his lodgings; to whom he expounded, testifying the kingdom of God, and persuading them concerning Jesus, out of the law of Moses and the prophets, from morning until evening. And some believed the things that were said; but some believed not. And when they agreed not among themselves, they departed, Paul speaking this one word: Well did the Holy Ghost speak to our fathers by Isaias the prophet, saying, God to this people, and say to them: With the ear you shall hear, and shall not understand; and seeing you shall see, and shall not perceive. For the heart of this people is grown gross, and with their ears have they heard heavily, and their eyes they have shut; lest perhaps they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them. [Isaiah 6:9-10, St. Matthew 13:14-15; St. Mark 4:12-; St. Luke 8:10; St. John 12:40; Romans 11:8]. Be it known therefore to you, that this salvation of God is sent to the Gentiles, and they will hear it."

Acts 28:29-31 "And when he had said these things, the Jews went out from him, having much reasoning among themselves. And he ramained two whole years in his own hired lodging; and he received all that came in to him, Preaching the kingdom of God, and teaching the things which concern the Lord Jesus Christ, with all confidence, without prohibition."

More history of St. Paul is told by Eusebius Pamphilus, Bishop of Caesaria, in the second book of his Ecclesiastical History, and also by St. Symeon Metaphrastes. St. Paul was released from prison after his two years in chains, and he left Rome for churches he had already established. Or he labored for ten years in Rome and the West, in Spain, Gaul, and all of Italy. In Spain he converted a woman named Xanthippe and her husband Probus. When St. Paul entered their house, she saw written on his forehead in golden letters, "Paul the Preacher of Christ." Nobody else was able to see this, but it led to her Baptism with her house.

St. Luke continued to stay with St. Paul. Soon the emperor Nero began to persecute the Christians in Rome. The Apostle Paul returned then to Rome to preach to the Romans and make them strong in the faith, and share Martyrdom with them if it pleased God. The pagans arrested St. Paul and put him into prison again. St. Luke alone stayed with the Apostle Paul at that time, which was so terrible that the Apostle said he was a victim doomed to be slaughtered (II Timothy 4:6, 10-11). St. Luke probably witnessed the Martyrdom of the holy Apostle Paul in Rome. However, St. Luke was not Martyred at that time, but much later (see his history October 1^st).

During his life he suffered greatly. Some church historians record that he "bore on his own body the wounds of His Lord." In the second Epistle to the Corinthians 11:23-28, he tallies his difficulties and work for God: "...I am more; in many more labors, in prisons more frequently, in stripes above measure, in deaths often. Of the Jews five times did I receive forty stripes, save one [Deuteronomy 25:8]. Thrice was I beaten with rods [Acts 16:22], once I was stoned [Acts 14:18]; thrice I suffered shipwreck [Acts 27:41]; a night and a day I was in the depth of the sea. In journeying often, in perils of waters, in perils of robbers, in perils from my own nation, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils from false brethren. In labor and painfulness, in much watchings, in hunger and thirst, in fastings often, in cold and nakedness. Besides those things which are without: my daily instance, the solicitude for all the churches." St. Paul knew a man caught up into the third heaven (2 Corinthians 12:2-4), possibly St. John the Apostle and Evangelist, when he wrote the Book of Revelation (Apocalypse), or some say that St. Paul himself was caught up into the third heaven, but did not speak of this about himself. But for himself, he says (2 Cor. 12:5) "For such a one I will glory; but for myself I will glory nothing, but in my infirmities." He explains his need for humility, so that the truth he teaches is believable by any person (verse 6) "...But I forbear, lest any man should think of me above that which he seeth in me, or any thing he heareth from me." Then he tells of one of the worst of his sufferings, (verses 7-10), "And lest the greatness of the revelations should exalt me, there was given me a sting of my flesh, an angel of Satan, to buffet me. For which thing thrice I besought the Lord, that it might depart from me. And He said to me: My grace is sufficient for thee: for power is made perfect in infirmity. Gladly therefore will I glory in my infirmities, that the power of Christ may dwell in me. For which cause I please myself in my infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ. For when I am weak, then am I powerful."

Church historians recorded his sufferings, such as Gaius, Zepherinus Bishop of Rome, and Dionysius Bishop of Corinth, agreeing that he was Martyred with St. Peter on the 29^th of June, A.D. 67, in the thirteenth year of the emperor Nero's reign, after both were held in the prison called Mamertine. It is said they said they said farewell to eachother outside the city gates. Ss. Sophronius Bishop of Jerusalem, Justus and Irenaeus say that St. Paul was Martyred a year after St. Peter, but on the same day, June 29^th. These say that St. Pau l angered some because in his preaching he told women and maidens to live a chaste life. St. Peter was crucified on Janiculum Hill, but St. Paul was beheaded as a Roman citizen. It is said that when St. Paul was beheaded, milk flowed from the wound along with blood. The execution was done on the road to Ostia, and his relics were buried where he was Martyred.

On the way to Martyrdom, St. Paul healed a woman named Perpetua who was blind in her right eye. He told her, "Woman, give me thy kerchief, and when I come back, I will return it to thee." The soldiers laughed and said, "Quickly, O woman, wilt thou receive it!" When they executed St. Paul, they covered his eyes with this kerchief. It is said that, invisibly, the blood-stained kerchief was then found in Perpetua's hands, and she rubbed it on her eyes and was healed. The soldiers returned to her and found her cured. Then they also believed in Jesus Christ, saying, "Great is the God Whom Paul preacheth!" The emperor Nero demanded they also be executed, each differently: by decapitation, stoning, dismembering into quarters, hanging, drowning, and flaying. Perpetua loudly glorified Christ, and she was also Martyred: a heavy weight was tied to her neck and she was thrown into the Tiber River in Rome (see November 4^th?).

Epistle: Romans 5:1-9 (The reading from Romans should be read, and mentioned also as an example of the teaching of St. Paul, who needed to learn this lesson himself first: Christ died for us, the ungodly.

Also read the Book of Acts at the conversion of St. Paul: Acts 9:1-22 If there is interest, more of the acts of St. Paul may be read, especially at the Hours. The Psalm is for St. Paul:)

Psalm 141 entire (specific for this day):
I cried to the Lord with my voice: with my voice I made supplication to the Lord.  In His sight I pour out my prayer: and before Him I declare my trouble.
When my spirit failed me, then Thou knewest my paths.  In this way wherein I walked, they have hidden a snare for me.  I looked on my right hand, and beheld: and there was no one that would know me. Flight hath failed me: and there is no one that hath regard to my soul.
I cried to thee, O Lord; I said: Thou art my hope, my portion in the land of the living.  Attend to my supplication: for I am brought very low.  Deliver me from my persecutors: for they are stronger than I.  Bring my soul out of prison, that I may praise Thy Name: the just wait for me, until Thou reward me.

Gospel: St. Matthew 4:18-20; John 21:15-19 or Luke 6:6-19 (Lections for Apostles.)

26 Jan /8 Feb

Mighty seems their lustre to the King that encompasses us,
the host that was slain after famine, at Polycarp's Passion.

The Passion and Martyrdom of Polycarp, Bishop of Smyrna, with twelve men slain after famine.

Of Polycarp, i.e. of the Bishop of Asia Minor who was the disciple of the Apostles (disciple of John the Apostle), ordained by they themselves to the episcopate of the church at Smyrna. He suffered in the time of the emperors Marcus and Aurelius.

Of a Bishop and Martyr, i.e. Bishop of the city of Smyrna, and a pupil of John the Apostle was he, and by John himself he was ordained as Bishop. And he was a prince in all Asia Minor, and after that Marcus Antonius (leg. Aurelius) and Lucius Aurelius (leg. Verus) were raising the folk of that city against him, and he was burnt in fire, and twelve men were martyred along with him in the same city.

From The Martyrology of Tallaght: Policarpus Bishop; Dativus; Julianus; Paula virgin; Tellianus; Reotrus; Rodonis; Taelipta; Vincentia; Victurina; Papa; Arthematus; Secundus; Emilianus; Teoginus; Sabinis and thirty eight others. Also: Bishop Calb from Tulach Carpait in Menna Tire in Ui Meith; Bishop Erneni.

Polycarp means "many fruits," as in a man who is fruitful or fertile, as described by Christ in the Parables. The word "polycarpos" is also an adjective in modern Greek, and still means fruitful to this day. From notes about St. Polycarp by Roberts, Donaldson, and Coxe of the Ante-Nicene Fathers, in the introduction to the Epistle of Polycarp to the Philippians: St. Polycarp, Bishop Martyr, lived from 65 A.D. to old age, although Martyred in old age, and was a disciple of St. John the Apostle. (In the Martyrdom of St. Polycarp, in Chapter Nine, states, "Eighty and six years have I served Him, and He never did me any injury: how then can I blaspheme my King and Savior?" If St. Polycarp knew Christ as a child, or was one of the babes Christ held, as St. Ignatius, that would make him at least 86 years old when he was Martyred. However, he could have been an hundred years old. Some say that he died as late as 167 A.D., which seems fantastic, as he certainly was a disciple of St. John the Apostle. They might be confusing Polycarp with Justin Martyr, who died in 165 A.D. See August 4^th for St. Justin. See May 6^th , the Feast of St. John the Apostle.) Polycarp was also a friend of St. Ignatius of Antioch whose Feast is December 20^th, another student of St. John.

St. Irenaus (or Irenaeus) of Lyons was a student of St. Polycarp (see August 26^th). St. Irenaus' stand for the true Orthodox Faith and against the heresies was learned as a pupil of St. Polycarp. St. Irenaus wrote to Florinus about certain heresies (as recorded by Eusebius), "These things were not taught you by the Bishops who preceded us. ... It is yet present to my mind with what gravity [St. Polycarp] everywhere came in and went out; what was the sanctity of his deportment, the majesty of his countenance, and of his whole exterior; and what were his holy exhortations to the people." In Against the Heresies, St. Irenaus says,3:3, "There is extant an Epistle of Polycarp written to the Philippians, most satisfactory, from which those that have a mind to do so may learn the character of his faith..." Eusebius also quotes St. Irenaeus in his Ecclesiastical History 4:14. Eusebius said this Epistle was of not doubt the production of St. Polycarp (Hist. Eccl. 3:36). Some said about St. Polycarp that he was the "angel of the Church in Smyrna," and was one of those about whom Christ said, "Be thou faithful unto death, and I will give thee a crown of life." St. Irenaus describes St. Polycarp, "I could describe the very place in which the blessed Polycarp sat and taught; his going out and coming in; the whole tenor of his life; his personal appearance; how he would speak of the conversations he had held with John and with others who had seen the Lord. How did he make mention of their words and of whatever he had heard from them respecting the Lord." St. Polycarp not only spoke with St. John the Apostle, but also with others, as St. Irenaus states in Against the Heresies 3:3, "Polycarp was instructed by the Apostles, and was brought into contact with many who had seen Christ." Eusebius preserves one of St. Irenaus' letters in his History of the Church 5:20. St. Irenaus also tells of the visit of St. Polycarp to Rome, his rebuke of Marcion - a very early heretic, and other anecdotes. The work of St. Polycarp and St. Irenaeus against false doctrines helped the Church to grow in faith and avoid confusion; St. Gregory Nazianzus the Theologian in the same way overturned the Arian heresy later. Another source is the Martyrdom of St. Polycarp under the first of the Antonines.

The Epistle of St. Polycarp (containing fourteen chapters) is not included in the Scriptures, but it is worthy to read as Orthodox Christian truth. He speaks of virtue, humility, duty, but also indicates that we must avoid heresies. Often his words quote Christ and the other Apostles. Chapter VII, "For whosoever does not confess that Jesus Christ has come in the flesh, is antichrist; and whosoever does not confess the testimony of the Cross, is of the devil; and whosoever perverts the oracles of the Lord to his own lusts, and says that there is neither a resurrection nor a judgment, he is the first-born of Satan. Wherefore, forsaking the vanity of many, and their false doctrines, let us return to the word which has been handed down to us from the beginning; watching unto prayer, and persevering in fasting; beseeching in our supplications the all-seeing God, 'not to lead us into temptation' as the Lord has said: 'The spirit truly is willing, but the flesh is weak.'" He also asks us to persevere in patience, moderation, and rebukes coveteousness in a former priest.

On the Martyrdom of St. Polycarp, Eusebius, quotes the Martyrdom of Polycarp on the veneration, but not worship of Saints. The exact quote from the Martyrdom of Polycarp is: "...that it is neither possible for us ever to forsake Christ, who suffered for the salvation of such as shall be saved throughout the whole world (the blameless one for sinners), nor to worship any other. For Him indeed, as being the Son of God, we adore; but the Martyrs, as disciples and followers of the Lord, we worthily love on account of their extraordinary affection towards their own King and Master, of Whom may we also be made companions and fellow-disciples!" The Martyrdom was written by the Church at Smyrna to the Church at Philomelium, and has twenty-two chapters (longer than St. Polycarp's own Epistle). There may be some copying errors; the ending salutation in chapter 22 states that Irenaeus copied the manuscript which had been recorded by the Church in Smyrna, and then Caius copied Irenaeus' copy, and then Pionius copied that copy when the words "had almost faded away through the lapse of time."

The Martyrdom of Polycarp begins with a note of the constant and faithful Christian named Germanicus, who was Martyred by a beast in the arena. The people enjoyed the sight of his nobility, and called for more "athiests" (who did not worship the emperor, but instead the one true God). A Christian man named Quintus came forward with some others, but when facing death he turned away from Christ and apostasized. The book reminds us not to give ourselves up to suffering, as in Matthew 10:23, "But when they persecute you in this city, flee into another; for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come." (The verse before this reminds us also that we must endure until the end to be saved.) St. Polycarp at first stayed in the city, but left the city at the persuasion of friends. He prayed day and night for all men and all the Churches in the world. He was resting on a pillow and praying, and he had a vision that the pillow was on fire. He turned to the others in the room and told them he would be burned alive.

The pursuers came and tortured Polycarp's servants, who told where he was. When the soldiers came to his house, he came down and gave them something to eat, and asked to pray an hour, which became two hours, for all who had come into contact with him small and great, and the entire Church. They brought him into the city on an ass on the great Sabbath. The Irenarch Herod, with his father Nicetes both riding a chariot, met him. They took him into the chariot and began to try to persuade him to worship Caesar. He gave no answer at first, and then said "I shall not do as you advise me." They threw him out of the chariot, and he dislocated his leg in the fall. But he got up and went eagerly into the stadium, where there was so much noise nothing could be heard. On entering the stadium, a voice from heaven said, "Be strong, and show thyself a man, O Polycarp!" The brethren nearby heard the voice. The proconsul asked if he was Polycarp, and he confessed that he was. Then the proconsul tried to persuade him to deny Christ, saying such things as respect your old age. When the proconsul told him to swear by the fortune of Caesar, and say away with the atheists, instead St. Polycarp turned toward the wicked multitude in the stadium and waved his hands toward them, looked up to heaven, and said, "Away with the atheists." meaning that the Lord God should rebuke those who were not Christian. St. Polycarp refused to be swayed by other arguments, and also refused to teach those who were not there to listen but to watch blood sports. When the proconsul threatened to set wild beasts on him, St. Polycarp said, "Call them then, for we are not accustomed to repent of what is good in order to adopt that which is evil; and it is well for me to be changed from what is evil to what is righteous." The proconsul saw that he despised the beasts, so then he threatened to burn him with fire. St. Polycarp said, "Thou threatenest me with fire which burneth for an hour, and after a little is extinguished, but art ignorant of the fire of the coming judgment and of eternal punishment, reserved for the ungodly. But why wait? Bring forth what thou wilt." The herald proclaimed that Polycarp was a Christian, and the multitude cried out accusations that he had been teaching in Asia, overthrowing the gods, and telling many not to sacrifice to the gods or worship them. They called for wild beasts, but Philip the Asiarch said the shows of the beasts were finished for the day, and it was not lawful for him to bring more out. Then they all cried out that Polycarp should be burned alive, fulfilling his prophecy.

The multitudes of people helped gather the wood, so very quickly a great pile was formed. St. Polycarp removed his garments, loosened his girdle, and removed his sandals. He was not accustomed to remove his sandals because people would try to touch his skin, thinking they would receive a blessing that way, "for, on account of his good behavior, he was, even before his Martyrdom, adorned with every kind of good." The multitude surrounded him with wood, but he told them not to fix his hands and feet with nails, saying, "Leave me as I am; for He that giveth me strength to endure the fire, will also enable me, without your securing me by nails, to remain without moving in the pile." So the people bound his hands behind him as a ram for the sacrifice. Then he prayed a beautiful prayer to God. "O Lord God Almighty, the Father of the beloved and blessed Son Jesus Christ, by Whom we have received the knowledge of Thee, the God of angels and powers, and of every creature, and of the whole race of the righteous who live before thee, I give Thee thanks that Thou hast counted me worthy of this day and this hour, that I should have a part in the number of Thy Martyrs, in the cup of thy Christ, to the resurrection of eternal life, both of soul and body, through the incorruption by the Holy Spirit. Among whom may I be accepted this day before Thee as a fat and acceptable sacrifice, according as Thou, the ever-truthful God, hast foreordained, hast revealed beforehand to me, and now hast fulfilled. Wherefore also I praise Thee for all things, I bless Thee, I glorify Thee, along with the everlasting and heavenly Jesus Christ, Thy beloved Son, with Whom, to Thee, and the Holy Spirit, be glory both now and to all coming ages. Amen."

At the "Amen," the people kindled the fire. The flame was great, but the fire shaped itself in the form of an arch, like the sail of a ship filled with wind, in a circle around the body of St. Polycarp. His flesh was not burned, but he appeared as bread that was baked, as gold and silver glowing in a furnace. Also, there was an odor of frankincense or precious spices. The wicked men saw that St. Polycarp's body could not be consumed by fire, so they commanded an executioner to pierce him with a dagger. The copiests say a dove came forth, but the words may have read that St. Polycarp was pierced in the left side. ("Ep 'aristera" means on the left, while "peristera" means a dove. Eusebius and other early writers do not mention a dove, but the miracle of the fire is extraordinary by itself.) A great quantity of blood came out, extinguishing the fire. The people wondered that there was such a difference between the unbelievers and the elect, such as St. Polycarp, who were chosen by God. Every word that had gone out of his mouth either has been or shall yet be accomplished.

The Christians there were refused St. Polycarp's body. The devil suggested to Nicetes that, if the Christians were given the body of St. Polycarp, they would no longer worship Christ, but St. Polycarp. Those who thought that Christians could worship Martyrs did not know, "that it is neither possible for us ever to forsake Christ, who suffered for the salvation of such as shall be saved throughout the whole world (the blameless one for sinners), nor to worship any other. For Him indeed, as being the Son of God, we adore; but the Martyrs, as disciples and followers of the Lord, we worthily love on account of their extraordinary affection towards their own King and Master, of Whom may we also be made companions and fellow-disciples!"

The centurion then placed the body of Polycarp in the midst of the fire and burned it. [This was impossible to accomplish while he was alive, but after the dagger had been thrust into him, the body of St. Polycarp was not alive.] The Christian brethren afterwards took the bones as more precious than the most precious jewels, and gathered them together into a fitting place, so that they could celebrate the anniversary ("birthday") of his Martyrdom, both in memory of those athletes who had finished their course (those who had striven to serve God and achieve the glory of heaven, not the passing glories of earth), and also for the preparation and "exercising" of those yet to walk in their steps.

The book closes with praise of St. Polycarp, who was the twelfth Martyr of Smyrna and Philadelphia. Also, it states that the book should be copied for those at a greater distance. The date of the Martyrdom is given (see below), and the salutation, wishing a blessing on the brethren, and then listing the copyists. Most of this book has been paraphrased here, as it is a very concise but loving example of a Martyrdom, but also explains the early Church looked at the Martyrs as the greatest of Saints, not only because of the miracles that happened, but showing the love of Christ even through suffering. Also, this particular book reminds us that we have great love and veneration of the Martyrs, but we adore and worship God alone. The Christians did not run to Martyrdom, but if it was unavoidable, they did not turn from the faith.

The Martyrdom of St. Polycarp states that he was Martyred on March 26^th, or perhaps April 25 ^th according to the month named in the Martyrdom of Polycarp Chapter 21, "Now, the blessed Polycarp suffered Martyrdom on the second day of the month Xanthicus just begun, the seventh day before the Kalends of May, on the great Sabbath, at the eighth hour." Notes say, "According to Usher, the Smyrnaeans began the month Xanthicus on the 25^th of March. But the seventh day before the Kalends of May is the 25^th of April. Some, therefore, read 'April' instead of 'May.'" The 'Eighth Hour' is two hours after noon, or 2:00 P.M. However, his Feast day has always been celebrated earlier in the year. In the Celtic Rite, Polycarp is placed on January 26^th, the day after the Conversion of St. Paul, appropriate to the establishment of the Church of the Gentiles. The Roman date of celebration of St. Polycarp is also January 26^th, and the Byzantine date is February 23^rd , which is also claimed as the date on which St. Polycarp was Martyred. (See also December 7^th, another Celtic date for St. Polycarp, although that was probably a different St. Polycarp, Martyred in Antioch.) The Martyrium Polycarpi written in Smyrna claimed that it would celebrate the Feast of its Martyr Polycarp on the day of his death, called by the Church his "birthday," meaning birth into everlasting life. In the Celtic Rite the practice of celebrating a Saint's Feast day on the day of their Martyrdom or death, and calling it their "birthday," continued. It is thought that the practice of calling the Feast day the "birthday" began with St. Polycarp, according to Flor Van Ommeslaeghe in The Byzantine Saint page 158, published by the Fellowship of St. Alban and St. Sergius 1981. However, other dates of Saints which have been celebrated from the earliest times include dates of Ordination, Translation of their relics from one city to another, rarely their Baptism, Announcement of an event that occurred far away, etc. Usually the difference between a Byzantine date and the Celtic and Roman dates of celebration are which Feast day of a Saint is honored locally, usually depending on miracles that have occurred locally, or translations of relics. See some of the other dates in January: the Announcement in Rome of the Dormition of the holy Birthgiver of God, etc. As both the Celtic and Byzantine Feast dates for St. Polycarp do not fall on the date of his Martyrdom in the Martyrdom of St. Polycarp , it is acceptable to honor him on the date that is traditional locally.
 

27 Jan /9 Feb

My Lord loved Muirgein, a wondrous birth with victories!
Agna with ten virgins won a pure victory before kings.

Muirgein ("born of the sea") Abbot of Glen Uissen, wonderous birth with victories

Muirgen ingen Aedan of Belach Gabain, penitent and Martyr

Agnetis with ten virgins won pure victory before kings

My Lord loved Muirgein, i.e. the birth of the sea, i.e. Abbot [Abbess] of Glen Uissen, as Oengus says. Or Muirgein, daughter of Aedan, in Belach Gabrain,who fed the matyrs for God and God loved her for this . Or Muirgein, i.e. the birth of the sea, i.e. Liban daughter of Eochaid, son of Muirid, for whom Loch n-Echach, (Lough Neagh), is named. 'Tis she that was three hundred years in Loch n-Echach, till Beoan, St.Comgall's fisherman, caught her in his net, and Comgall afterwards Baptized her, and she herself told her dealings to Comgall, and went to heaven and her told it all to all who approached her in the waters.  A poet wrote:

Muirgein, 'tis a birth with triumphs, daughter of very haughty Eochaid,
went rightly past tributes, though Jesus put her in a pitiful state.

She loved the estuary rather than a house, Li-ban daughter of that man,
her being under the heavy stream was trusted until she gave voice to Comgall.

By dint of his net and his tree (boat) Beoan, Comgall's fisherman,
brought her after her journey in the east, so that he Baptized her in his abode.

Strange the shape out of which was might, God has wrought the manifest miracle,
her face very white though she was a bondmaid, her side that of an ever-strong salmon.

When Oengus, comely grandson of Oiblen, said Moeaa carais 'My Lord loved'
Moeda was mo Fiada 'my Lord' himself, muirgein was 'the birth of the sea.'

Though I am a human, though I am an animal, the nobles of Mag Breg used to love me:
'whiteness' and 'beauty' -- 'twas no nickname -- I have loved the King of the bright angels.

Eochaid, son of handsome Muirid, he is under the ocean-blue wave
the good noble with whom women used to lie, I was a daughter of his.

Said Aire:
I am not alive for this, and I will die of shame,
The men there saying it that I am Airiu Curnan's wife.

after Curnan's death there of grief for Aire, etc.

From The Martyrology of Tallaght: Furtunatus; Agnetis (Agnes) virgin; Veneria; Marina; Fortunata; Tecussa; Secunda; Perpetua; Juliana; Vincentia; Victuria; Donatus; Uitus; Saturninus; Messurianus; Puplius; Festus; Victoris; Quintillus; Rogatus; Felicis; Publicanus; Bonosius; Processus; Egotis; Pictulus; Vincentius; Primus; Aurilius; Secundus; Hilarius; Victoris; Leocus; Datus; Julianus; Celianus; Saturus; Callenitus; Lucius; Honoratus; Marosus; Castus; Gaius; Gagus. Also: Noe of Findglaiss; Lucann sac; Findbeo of Inber Melgi; Croni of Inis Locha Croni; Noele of Inber; Murgeni Abbot of Glenn Uissen.

[Note: Vincentius, Deacon and Martyr, is mentioned by St. Gregory of Tours on the 12^th Kalends of the eleventh month, in other words, on January 21^st according to our calendar. St. Gregory of Tours probably made a mistake when recording the Feast of St. Vincentius among Saints in December, but it is possible that there were different dates according to different calendars; a calendar controversy is mentioned in one miracle. After all, in the Celtic calendar, the Saint name Vincentius appears a few times in both December and January. See January 21^st for some of the history of St. Vincentius.]

(According to the Roman Rite, today is the celebration of St. John Chrysostom, the "Golden-Mouth." The Byzantines celebrate his day on November 13^th. The Celtic Rite confuses him with St. John Cassian, saying "Bishop of Constantinople" on November 25^th, probably referring to St. John Chrysostom. Today is the translation of the relics of St. John Chrysostom to Constantinople in 438 A.D., together with the emperor of Constantinople begging for forgiveness for the deeds of his father for having banished, and essentially causing the death of St. John Chrysostom in exile. St. John Chrysostom reposed during his forced march in 407 A.D. on September 14^th, a Feast of the Holy Cross, and of the Dedication.)
 

28 Jan / 10 Feb

With Accobran from us (the Irish), the Passion of eight splendid virgins:
Messorianus' mighty host gained a victory with righteousness.

The Passion of Accobran of Cell rois of Inis Cathaig, and of eight virgins
Massorianus's host, victory with righteousness

Accobran, a proper name, i.e. of the Saints of Ireland was he, and he is in Cell rois in the termon of Inis Cathaig.

From The Martyrology of Tallaght: Messorianus and twenty-five others; Victoris; Festus; Perpetua; Marina; Agnata; Telipta; Messorianus; Vincentiana; Cantus and thirty five others; Victoria; Papa; Genuinius (or Geniunius); Secundus; Infirmus Priest. Also: Aedlug of Ard Chassain; Cainer daughter of Cruthnechan son of Laigne near Fobar; Eochaid Bishop and Abbot of Tamlachta (Tallaght); Mellianus i.e. in Cell Rois; Accobrani; Commani.

TSI lists Cannera on this day, of Scattery Island (Inis Chathaigh). It was believed that pebbles from Scattery Island protected one who carried them from shipwreck. Cannera was a recluse whose cell was near Bantry. Shortly before her death, she saw a vision that Senan's church at Scattery Island was the holiest place in Ireland. She traveled to Senan's church, but he said that no woman should enter his monastery, but Cannera made him promise that he would give her Holy Communion at her death and have her interred on the extreme edge of the island. Senan objected saying the waves would undermine the grave, but she said she would leave that to God that the waves would not disturb her resting place. She soon died, and the brethren dug a trench at high tide. To this day the traditional spot of her burial is washed by the tide but not destroyed.

29 Jan /11 Feb

Splendid (are) the Bishops I have mentioned: may they protect us to our possession!
Hippolytus, Paulus, Gildas, Constantinus.

Hippolytus, Paulus, Gildas,Constantinus, Bishops

Dallan 'son of testimony,' of Maigen, and Cronan, and Moconna or Mocenna a virgin, Blath and Baithin on this day.

From The Martyrology of Tallaght: Paulus Bishop; Ypolitus Bishop and three Bishops; Constantinus; Victoris; Honoratus; Constantina virgin; Perosia; Treveris. Also: The three table-faced ones (Na tri clarenig) i.e. Baitheni and Segini and Cronani; Mochonna; Blatha virgin; Gildae Bishop and Wise; Dallan son of Forgaill from Maigen.

TSI lists Dallan Forghaill, a great bard, chief poet of Ireland in 575 (Died A.D. 598 through Martyrdom by sea pirates who broke into Inniskeel in Donegal. He is buried there.) Aedh MacAinmire the king of Ireland asked the Asssembly of Drumceat to dissolve the Bardic Order because the bards often expected too many privileges and too much hospitality, but Colm cille said who would preserve records of the nation or write a dirge for kings and warriors. The bards were corrected but not destroyed. Dallan Forghaill wrote the "Amra Colmcille" in thanks, but Colm cille only allowed it if it would be incomprehensible in Erin. Dallan Forghaill also wrote the "Amra Senain" (Eulogy of Senan) in similar difficult language. Dallan Forghaill reformed the Bardic Order with a strict school system, and his school is responsible for the preservation of ancient chronicles such as the Tain Bo Cuailnge and literature outside of the monastic schools. The bardic schools continued until the 17^th century. (The last bard, Turlough O'Carolan died in 1738 in Keadue Roscommon, and was said to have composed the tune known, with different newer poetry, as "The Star Spangled Banner." O'Carolan traveled in Europe, and composed many harp pieces, including Baroque harp pieces under the pseudonym "Carolini," often mistakenly played by harpsichordists rather than harpists. All of his compositions are among the most difficult of harp pieces with continuous chords and counterpoint, and are especially amazing because Turlough O'Carolan was blind. He was a great celebrity in his lifetime.)

See Sedulius February 12^th . St. Patrick March 17^th who saw the importance of the Bards. Fiacc October 12^th. Important records of the lives of Saints were kept by bards, for example Tassach (t-Assach) April 14^th, i.e. Patrick's artisan and Bishop administered Holy Communion to the dying Patrick in Fiacc's hymn 53, Thes. Pal. Hib. II. 319. Colum cille June 9^th who was the son of Feidlimid, son of Fergus, son of Conall, son of Niall of the Nine Hostages. Ethne was Colum cille's mother, and was daughter of Dimma mac Noe, son of Eochaid, son of Cairbre the poet, son of Ailill the Great, son of Breccan, son of Fiacc, son of Daire Barrach, son of Cathair the Great. Colum cille also was a graduate of the bardic school himself, and argued that the bards who presumed on the hospitality of kings too much should not be dissolved but instead punished and corrected, and directly protected Dallan Forghaill. Dubthach the father of St. Brigid was also a Bard. Many Bards had children who became Saints, and they themselves also were often among the Saints.
 

30 Jan /12 Feb

Fifty and a hundred Martyrs, the door of Martyrdom magnified them:
may Enan of Ross(mor), the bright star, protect me against a number of temptations!

150 martyrs

Enan (my-Menoc) of Rossmor, protector against temptations

Fifty or forty and a hundred, the door of Martyrdom magnified them; for Martyrdom is the door of heaven or a door to heaven.

Enan son of Gemman in Ross mor in Hui Dega in Hui Cennselaig. The same as my-Menoc of Glenn Faidli in Hui Garrchon.

From The Martyrology of Tallaght: Cruimthir [leaf lost here, LL] Ailbhe; Huaranus; Cronanus Priest; Ternoc; Barinn of Inis Domle; Enani Saint of Ros Mor.

[In the Byzantine Rite: today is the celebration of the Three Hierarchs: St. Gregory the Theologian of Nazianzus, St. Basil the Great, and St. John Chrysostom (Golden - Mouthed). Each of these Saints also has their own feast day. See St. Gregory Nazianzen, who died in 390 A.D., and is celebrated in the Celtic Rite March 29^th, in the Byzantine Rite January 25^th , and in the Roman Rite May 9^th, considered one of the highest authorities in the Church, and is one of the few Saints honored among the Byzantines as a "Theologian;" see the notes on the term "Theologian" under St. John the Apostle and St. Peter. See St. John Chrysostom whose Celtic feast day is November 25^th , and whose Byzantine Feasts are November 13^th and January 27 ^th.]
 

31 Jan /13 Feb

Declare strong Aed of Ferns, Mael-anfaid, a name preeminent:
they strike with mighty Brig a fair end on January's host.

Maedoc of Ferns, i.e. my Aedoc, i.e. of the Fir Luirc of Lough Erne was he.

Maedoc son of Setna, son of Erc, son of Feradach, son of Fiachra, son of Amalgad, son of Muiredach, son of Cairthenn, son of (Colla Uais) son of Eochaid Doimlen. (Pupil of David of Cell Muine.)

Fifty Bishops of the Britons of Cell Muine came on their pilgrimage to Maedoc of Ferns. They came (to him) because Maedoc of Ferns was a pupil of David of Cell Muine. From David's time flesh was not brought into the refectory of Cell Muine until Maedoc's successor brought it,and hence (?) it David's strife and contumacy (?) towards the successor that brought it, and remaining in the refectory, i.e. in the Abbacy of Cell Muine, with his feet not touching the ground so long as he was alive. So they came in pilgrimage to Maedoc. They were taken into the guest-house inthe Lent of spring. There was brought to them for dinner fifty cakes and leeks and whey-water. "Why has this been brought?" says the Bishop. "For you to consume it," says the house-steward. "Take it away," says the Bishop: "nought thereof shall be consumed until there is a pig and an ox there." The house-steward relates this (to Maedoc). "Permission," says Maedoc. It is brought to them. "'Tis well," quoth he; they eat the meat. They are there till the morrow. Maedooc salutes them. "Well," says Maedoc: "it is not too much to reprove you for eating the meat in Lent and refusing the bread." "Not from study hast thou delivered that, O Maedoc," says the Bishop. "Well?" says Maedoc. "Easy (to say)," quoth the Bishop, "the pig drank its mother's milk, and the ox which was brought us ate nothing save the grass of the earth. But in the cake there were three hundred and sixty five weevils (?); therefore we consumed it not."

Mael-anfaid, i.e. Abbot of Dairinis, i.e. at Mochutu's Lismore is Dairinis, where a great river exits to the sea.

Mael-anfaid son of Anfadach, son of Garban, son of Crunnmal, son of ... lachtar, son of Dungal, son of Murgal, son of Bran, son of Mael... chine, son of Senach, son of Nathi, son of Trichem, son of Erc... of Erc the Victorious.

That is the Maelanfaid who beheld a certain little bird a-wailing and lamenting. "O my God," says he, "what has happened yonder? I will not partake of food until it is revealed to me." Now when he was there he saw an angel coming towards him. "That is well, O cleric," says the angel: "let not this put thee into grief any more. Molua mac Ocha (Lua of Lismore) has died, and therefore all living creatures bewail him, for never has he killed any animal, little or big: so not more do human beings bewail him than the other animals and the little bird which thou seest."

Brig, i.e. a virgin with them in Desi of Munster, near Mochutu's Lismore is Brig, or in Carbre ua Ciardai in the north of Meath; or at Loch Carman, or beside Kildare... i.e. a prioress.

Brig at Tech Brige: 'tis by her that the cows were milked thrice in the same day for the Bishops, and 'tis by her that there was reaping on the harvest-day when a rainstorm was throughout the rest of the country. [Translator's note: In Broccan's hymn 29-32 these miracles are ascribed to St. Brigit, Thes. Pal. Hib. ii. 334-335.

Barr-find, i.e. he is the top and fair completion to the host of January.

Aed of Ferns is also called Aidan of Ferns, Maedoc-Edan, Moedoc, or Mogue. TSI says he was born in Connacht and educated by David of Menevia in Wales, later becoming Abbot. Wales thought of him as a native, and even tried later to take over Ferns based on the fact that he had been an Abbot in Wales first. Aidan's teacher, David of Menevia, had an Irish mother, and was Baptized by Ailbe of Emly, and he died in the arms of Aidan. Aidan returned to Ireland and founded Ferns and about 30 other churches including Drumlane. The king of Leinster, Brandubh, gave him the royal seat of Fearna with banquet halls, champions' quarters, woods, hunting grounds, etc. Aidan's church at Ferns later displaced Sletty of Fiach as the Bishop's seat, and Aidan became the Metropolitan of Leinster. The bell of St Mogue is now in the Armagh Library, and had been in the hereditary keepership of the MacGeverns in Templeport, County Cavan. The Breac Moedoc is a reliquary to house the relics which Laserian of Leighlin (April 18^th) brought from Rome to his friend Moedoc, Abbot of Ferns. The shrine was stolen from a church, but is now in the Natinal Museum in Dublin.

From The Martyrology of Tallaght: (Latin Saints missing.) Lug of Tir da Chraeb, i.e. son of Eochaid; Cairnain and Sillan of Cell Delga; Taeda son of Colgan; Oebhnat the Fair (Finn) from Ros na Seanchae (or Ros Enche); Eda (or Aed, or Maedoc) Bishop of Ferna; Maol Anfaidh of Darinis; Cainnichi Priest; Docaemi Bishop; Do Chumma (or Mo Chumma or Dochumma) of Noendruim.

TSI lists an Adamnan today, not of Iona, but of Lindisfarne, of Coldingham on the Berwick coast (England), and he died in A.D. 680.  Coldingham was a double monastery, with one part for men and the other for women, and had been founded by the royal princess Ebba who became a nun under Finan of Lindisfarne.  The Irish Priest Adamnan lived at the monastery, and was known for fastings and vigils.  Adamnan had a vision that Coldingham would be destroyed by fire because of gossip and frivolities, but he told the Abbess that this would not happen in her lifetime.  Although she tried to bring order to the community, after her death the community became lax and was destroyed by fire as predicted.   [The glossator about "Fintan Corach," February 21^st: "Or 'tis he that made adjustments (cora) in the order of the new rite," and after that in Latin an Adamnan is mentioned, probably referring to Adamnan of Iona, who did not manage to make the changes he wanted (see September 23^rd ).  Finan of Lindisfarne (see February 17^th) also did not make changes in the calendar of Iona and St. Patrick, so something else was the reference.]

                  Jan 6 Christmas Eve(Comm.Sixth Sunday in Advent) Last Day of Moses' Fast [P]

Jan 13 Sunday in the Octave of Christmas [W]
Jan1/14 Feast of the Circumcision[W]
Jan6/19 Feast of the Epiphany[W]

Jan 7/20 Commemoration of Christfasting in the desert. Winter Fast Begins. [P] and ISunday after Epiphany  [P] (Sunday I)

Jan 11/24  Coming out of Egypt of  Mary's Great Son.[W]
                 The Cross of Peter Martyr and Apostle and companions [P]
Jan 13/26 Saint Hilary[W]

Jan 28 II Sunday after Epiphany [P]  (SundayII)
Jan 17/30 Saint Anthony the Great[W]
Jan 18/31 Magnification (enthronement of Relics) of Peter at Rome in return for the curing of Constantine
Old Commemoration of the Announcement of the Dormition of Mary[W]

Feb 3  I Sunday after the Magnification of Peter [P] (Sunday III)
Jan 25/Feb 7 Conversion of Saint Paul [W]

Feb 10  II Sunday after the Magnification of Peter  [P] (Sunday IV)
Feb 1/14 Saint Brigid [W]
Feb 2/15 The Purification of the Birthgiver of God [W] (Blessing of wax and Candles)

Feb 17  III Sunday afer the Magnification of Peter  [P] (Sunday V)

Feb 24  IV Sunday afer the Magnification of Peter  [P] (Sunday VI, Readings of the 24 Sunday after
               Pentecost)
Feb15/28 Commemoration of the devil tempting Christ and fleeing  from His presence.
                   Last day of Winter Fast. [P]

Mar 3  V Sunday afer the Magnification of Peter  [P] (Sunday I, Readings of the 25 Sunday after
               Pentecost)
Feb 23/Mar 8-- Apostle Matthias [W]