671 lines
79 KiB
JSON
671 lines
79 KiB
JSON
{
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"050300": {
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"name": {
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"nominative": "Venerables Juliana (1393) and Eupraxia (1394) of Moscow",
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"short": "Venerables Juliana"
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}
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},
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"050301": {
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"name": {
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"nominative": "New Hieromartyr Priest Nicholas († 1941)",
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"short": "New Hieromartyr"
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}
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},
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"050302": {
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"name": {
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"nominative": "St. Theophanes of Peritheorion († after 1353)",
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"short": "St. Theophanes"
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}
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},
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"050400": {
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"name": {
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"nominative": "New Hieromartyr Priest John († 1942)",
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"short": "New Hieromartyr"
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}
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},
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"050401": {
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"name": {
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"nominative": "New Hieromartyr Deacon Nicholas († 1943)",
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"short": "New Hieromartyr"
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}
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},
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"050402": {
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"name": {
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"nominative": "Venerable Martyrs of Palestine: Afrodisus, Leontius, Anthony, Valerianus, Macrobius, and others",
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"short": "Venerable Martyrs"
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}
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},
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"050403": {
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"name": {
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"nominative": "St Athanasius, Bishop of Corinth",
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"short": "St Athanasius"
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}
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},
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"050404": {
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"name": {
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"nominative": "Transfer of the Relics of the Righteous Lazarus and the Holy Equal-to-the-Apostles Mary Magdalene",
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"short": "Transfer of"
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}
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},
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"050406": {
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"name": {
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"nominative": "Venerable Nicephorus of Midicea",
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"short": "Venerable Nicephorus"
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}
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},
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"05041200": {
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"name": {
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"nominative": "Another Venerable Nicephorus",
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"short": "Another Venerable Nicephorus"
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}
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},
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"050500": {
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"name": {
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"nominative": "Icon of the Mother of God “the Inexhaustible Cup” (1878)",
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"short": "Icon of"
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}
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},
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"050501": {
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"name": {
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"nominative": "Martyrs Neophyte, Gaius, and Gaianus",
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"short": "Martyrs Neophyte"
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}
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},
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"050502": {
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"name": {
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"nominative": "Venerable Hadrian of Monzensk",
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"short": "Venerable Hadrian"
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}
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},
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"050504": {
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"name": {
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"nominative": "Venerable Micah, disciple of St Sergius of Radonezh",
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"short": "Venerable Micah"
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}
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},
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"050507": {
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"name": {
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"nominative": "St. Hilary, Archbishop of Arles († 449)",
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"short": "St. Hilary"
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},
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"life": {
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"id": "",
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"copyright": "Butler, Alban. The lives of the fathers, martyrs, and other principal saints, Volume 5. (J. Murphy, 1815) pg 78-84",
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"text": "<p> From his life, by a contemporary bishop of his province, who had been his disciple. Ceillier shows this author to have been St. Honoratus, bishop of Marseilles. See Rivet, Hist. Littér, de la France, t. 2, p. 209. THIS saint was nobly born, about the year 401, and was related to St. Honorates of Arles, and of the same country in Gaul, which was probably Lorrain, or some other part of Austrasia. He was brought up in a manner suitable to his birth, in the study of the liberal arts, and of every branch of polite learning, especially of eloquence and philosophy. But how little value we ought to set on all things that appear great in the eyes of the world he himself has taught us. “We are all equal,” says he, “in Jesus Christ; and the highest degree of our nobility is to be of the number of the true servants of God. Neither science nor birth, according to this world, can exalt us, but in proportion to our contempt of them.” Before God had put these sentiments into his heart, he seems to have been not altogether insensible to the advantages of this world, in which he was raised to the highest dignities. His kinsman, St. Honoratus, who had forsaken his country to seek Christ, in the solitude of the isle of Lerins, where he had founded a great monastery, was the instrument made use of by the Almighty to open his eyes. This holy man had always loved Hilary, and thought he could not give him more solid proof of his friendship than by endeavouring to gain him entirely to God. He therefore left his retirement for a few days to seek him out, and endeavour to move him by the same powerful weighty reflections, which had made the deepest impression on his own mind, and induced him to break the chains of the world. “What floods of tears,” says St. Hilary, “did this true friend shed to soften the hardness of my heart! How often did he embrace me with the most tender and compassionate affection, to obtain of me, that I would take into serious consideration the salvation of my soul! Yet, by an unhappy victory, I still remained conqueror.” Honoratus, finding his endeavours to wean him from the charms of a deceitful world ineffectual, had recourse to prayer, his ordinary refuge. “Well,” said he to Hilary, “I will obtain of God, what you will not now grant me.” Upon which they took leave of each other. Hilary, reflecting on what Honoratus had said to him, was not long before he began to feel a violent conflict within himself. “On one side,” says he, “methought I saw the Lord calling me; on the other the world offering me its seducing charms and pleasures. How often did I embrace and reject, will and not will the same thing! But in the end Jesus Christ triumphed in me. And three days after Honoratus had left me, the mercy of God, solicited by his prayers, subdued my rebellious soul.” He then went in person to seek St. Honoratus, and appeared before him as humble and tractable as the saint had left him haughty and indocile. From this moment there appeared in Hilary that wonderful change which the Holy Ghost produces in a soul which he truly converts. His words, looks, and whole comportment breathed nothing but humility, patience, sweetness, mortification, and charity. Every one saw in him a man who began to labour in earnest to save his soul, and who had put his hand to the plough to look no more behind him, or to send a single thought after what he had left for Christ’s sake. Aspiring to perfection, he sold all his several estates to his brother, and distributed all the money accruing from the sale among the poor, and the most indigent monasteries. Thus disengaged from the world, and naked, no less in the inward disposition of soul than in his exterior, he, like Abraham, took leave of his own country, and made the best of his way to Lerins; where, from his first entrance, he made it appear that he was worthy to live in the company of saints. He set out in the pursuit of monastic perfection with such zeal and fervour, as to become in a short time the pattern of those on whose instructions and example he came to form his own conduct. His application to prayer and mortification, and his watchfulness and care to avoid the smallest faults and imperfections, prepared him to receive the gift of tears. It is thought that his baptism was posterior to his retirement. St. Honoratus having been chosen archbishop of Arles, in 426, Hilary followed him to that city; but it was not long before his love of solitude occasioned his return to Lerins. All the holy inhabitants of that isle testified as great joy to receive him again, as he felt to see himself among them. But God, who had other designs upon him, did not permit him to enjoy long his beloved retirement. St. Honoratus begged his assistance, and the comfort of his company, and as he did not yield to entreaties, went himself to fetch him from Lerins. Soon after God called St. Honoratus to himself, his death happening in 428 or 429. Hilary, though sensibly afflicted for the loss of such a friend, rejoiced however, to see himself at liberty, and set out directly for Lerins. But no sooner were the citizens apprized of his departure, than messengers posted after him with such expedition that he was overtaken, brought back, and consecrated archbishop, though only twenty-nine years of age. In this high station the virtues which he had acquired in solitude shone with lustre to mankind. The higher he was exalted by his dignity, the more did he humble himself beneath all others in his heart. He reduced himself in everything to the strictest bounds of necessity: and he had only one coat for winter and summer. He applied himself diligently to meditation on the holy scriptures, and preaching the word of God, was assiduous in prayer, watching and fasting. He had his hours also for manual labour, with a view of gaining something for the poor; choosing such work as he could join with reading or prayer. He travelled always on foot, and had attained to so perfect an evenness of temper, that his mind seemed never ruffled with the least emotion of anger. He had an admirable talent in preaching. When he spoke before the learned of the world his elocution, his accent, his discourse, his action, were such as the greatest orators justly admired but despaired ever to come up to. Yet when he instructed the illiterate, he changed his manner of address, and proportioned his instructions to the capacities of the most simple and ignorant, though always supporting the dignity of the divine word by a manner and expression suitable to its majesty. He preached the truth in its purity, without flattering the great. He had often in private admonished a certain judge in the province of a criminal partiality in the administration of justice, but without effect. One day the magistrate came into the church, attended by his officers, while the saint was preaching. The holy bishop broke off his sermon on the spot, and gave his surprised audience for reason, that he who had so often neglected the advice he had given him for his salvation, was not worthy to partake of the nourishment of the divine word. The judge no sooner heard his reflection, but withdrew in confusion, and the saint resumed his discourse. Observing one day that many went out of the church immediately after the reading of the gospel, just as he was going to preach, he prevailed with them to return, by saying; “You will not so easily get out of hell, if you are once unhappily fallen into its dungeons.” He had such a love for the poor, that to have the more to bestow on them, he lived himself in the greatest poverty: he never kept a horse, and laboured hard in digging and manuring the ground, though educated according to the dignity of his family. To redeem captives he caused the church plate to be sold, not excepting the sacred vessels; making use of patens and chalices of glass in the celebration of the divine mysteries. If his compassion for the corporal miseries of the faithful was so tender, we may judge how much more he was moved to pity at their spiritual necessities. He bore the weak with tenderness, but never indulged the passions or sloth of any. When he put any one in a course of penance he was himself bathed in tears; whereby he both excited the penitent to the like, and with ardent sighs and prayer obtained for him of God the grace of compunction and pardon. He visited the bishops of his province, and endeavoured to make them walk in the perfect spirit of Christ, the prince of pastors. He established many monasteries, and took particular care to enforce a strict observance of monastic discipline among them. He had a close friendship with St. Germanus, whom he called his father, and respected as an apostle. He presided in the council of Ries in 439, in the first council of Orange in 441, in the council of Vaison in 442, and probably in 443, in the second council of Arles, in all which several canons of discipline were framed. His zeal exasperated several tepid persons; and some of these, by misconstruing his actions, gave the holy pope St. Leo a disadvantageous character of him. His zeal, indeed, had been on some occasions too hasty and precipitate: but this was owing in him to mistake, not to passion; for the circumstances of his actions, and of his eminent piety, oblige us to interpret his intention by the same spirit by which he governed himself in his whole conduct. This disagreement between St. Leo and St. Hilary, proved a trial for the exercise of zeal in the former, and of patience in the latter, for his greater sanctification by humility, submission, and silence. Chelidonius, bishop of Besançon, had been deposed by St. Hilary upon an allegation, that, before he was consecrated bishop, he had married a widow, and had condemned persons to death as magistrate; both which were looked upon as irregularities or disqualifications for holy orders. Chelidonius hereupon set out for Rome to justify himself to the pope, St. Leo, who received his appeal from his metropolitan, and acquitted him of the irregularity with which he stood charged. St. Hilary, upon hearing that his suffragan was gone to Rome, followed him thither on foot, and in the midst of winter. The pope having assembled a council to judge this affair, St. Hilary took his seat among the other bishops that composed it: but from his not attempting to prove the irregularity which had been alleged against Chelidonius, the saint seemed to own that he had been imposed on as to the matter of fact. But he pretended, that the cause ought not to be judged otherwise than by commissaries deputed by the pope to take cognizance of it in the country that gave it birth, a point for which some Africans had contended. This plea was overruled, the contrary having been frequently practised, when both parties could appear at Rome: though the manner of judging appeals is only a point of discipline, which may vary in different places. Another affair brought St. Hilary into a greater difficulty. Projectus, a bishop of his province, being sick, St. Hilary, upon information, hastened to his see, and ordained a new bishop: after which, Projectus recovering, there were two bishops contending for the same see, and Hilary supported the last ordained; perhaps, because the first might remain disabled for his functions. The author of St. Hilary’s life does not clear up his conduct in this particular: but we cannot doubt of the sincerity of his intention. Moreover, the discipline of the church in such matters was not at that time so clearly settled by the canons as it has been since. St. Hilary therefore imagined a metropolitan might have a discretionary power in such matters. However, St. Leo rightly judged such an ordination irregular, liable to great inconveniences, and productive of schisms. Wherefore he forbade St. Hilary to ordain any bishops for the future. Our holy prelate cancelled his mistakes by his patience; and St. Leo, writing immediately after the saint’s death to his successor Ravennus, calls him, Hilary of holy memory. Exhausted by austerities and labours, St. Hilary passed to a better life on the 5<sup>th</sup> of May, 449, being only forty-eight years old. St. Honoratus, the eloquent bishop of Marseilles, who has given us an abstract of his life, relates several miraculous cures wrought by the saint whilst he was living. His body lies in a subterraneous chapel, under the high altar, in the church of St. Honoratus at Arles, with an elegant ancient epitaph. The name of St. Hilary stands in the Roman Martyrology. That this saint never gave into the Semi-Pelagian doctrine, though it had not been then condemned by any decree of the pastors of the church, is clearly shown by Tillemont and Dom. Rivet. This is proved from several passages in his life by St. Honoratus; and in the Martyrologies of Rabanus and Notker it is mentioned that he rigorously exerted his zeal in bringing to light and in correcting the Pelagian heresy, which is taught in the conferences of Cassian. His exposition of the creed, commended by the ancients is now lost: his homilies on all the feasts of the year were much esteemed, but are not known at present. The best edition of his works is given by John Salinas, regular canon of St. John Lateran, in Italy, in 1731.</p>"
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}
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},
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"050600": {
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"name": {
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"nominative": "New Martyr Vukašin († 1943)",
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"short": "New Martyr"
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}
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},
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"050700": {
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"name": {
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"nominative": "Martyr Domitilla",
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"short": "Martyr Domitilla"
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}
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},
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"050701": {
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"name": {
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"nominative": "New Martyr Pachomius",
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"short": "New Martyr Pachomius"
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}
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},
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"050800": {
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"name": {
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"nominative": "New Martyr Nicephorus († 1942)",
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"short": "New Martyr"
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}
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},
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"050801": {
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"name": {
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"nominative": "Righteous Emily († 375)",
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"short": "Righteous Emily († 375)"
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}
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},
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"050802": {
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"name": {
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"nominative": "Translation of the relics (1785) of Venerable Arsenius of Novgorod",
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"short": "Translation of"
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}
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},
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"05080399": {
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"name": {
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"nominative": "Venerable Herax of Egypt (5<sup>th</sup> C)",
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"short": "Venerable Herax"
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}
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},
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"050900": {
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"name": {
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"nominative": "New Hieromartyr Priest Demetrius († 1938)",
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"short": "New Hieromartyr"
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}
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},
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"050901": {
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"name": {
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"nominative": "New Hieromartyr Priest Vasily († 1939)",
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"short": "New Hieromartyr"
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}
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},
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"050902": {
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"name": {
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"nominative": "Martyr Gordian",
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"short": "Martyr Gordian"
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}
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},
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"05090299": {
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"name": {
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"nominative": "Transfer of the relics of the Martyr child Gabriel",
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"short": "Transfer of"
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}
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},
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"050903": {
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"name": {
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"nominative": "Venerable Nicholas Buneni",
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"short": "Venerable Nicholas Buneni"
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}
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},
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"05090399": {
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"name": {
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"nominative": "Martyr Epimachus the New",
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"short": "Martyr Epimachus"
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}
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},
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"05090699": {
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"name": {
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"nominative": "Icon of the Mother of God of Perekop",
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"short": "Icon of"
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}
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},
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"051000": {
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"name": {
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"nominative": "Venerable Lawrence, the Monk of Egypt",
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"short": "Venerable Lawrence"
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}
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},
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"051100": {
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"name": {
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"nominative": "New Hieromartyr Priest Michael († 1920)",
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"short": "New Hieromartyr"
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}
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},
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"051101": {
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"name": {
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"nominative": "New Hieromartyr Alexander, Archbishop of Khar′kov († 1940)",
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"short": "New Hieromartyr"
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}
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},
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"051102": {
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"name": {
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"nominative": "Commemoration of the Founding of Constantinople (324)",
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"short": "Commemoration of"
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},
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"rank": 1
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},
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"051103": {
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"name": {
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"nominative": "New Martyrs Dioscorus and Argirus (1808)",
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"short": "New Martyrs"
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}
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},
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"05110499": {
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"name": {
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"nominative": "Icon of the Mother of God of Constantinople",
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"short": "Icon of"
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}
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},
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"051200": {
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"name": {
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"nominative": "New Hieromartyr Priest Peter († 1937)",
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"short": "New Hieromartyr"
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}
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},
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"051201": {
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"name": {
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"nominative": "New Martyr John Vlachos († 1662) (Romanian)",
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"short": "New Martyr"
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}
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},
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"051202": {
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"name": {
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"nominative": "Venerable Pancratius the Youth",
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"short": "Venerable Pancratius"
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}
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},
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"051300": {
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"name": {
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"nominative": "103 New Martyrs of Cherkassy (20<sup>th</sup> C)",
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"short": "103 New"
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}
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},
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"051303": {
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"name": {
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"nominative": "Hieromartyr Alexander, Bishop of Tiberiada",
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"short": "Hieromartyr Alexander"
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}
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},
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"051304": {
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"name": {
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"nominative": "Venerable Gabriel the Iberian (Georgian)",
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"short": "Venerable Gabriel"
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}
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},
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"051305": {
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"name": {
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"nominative": "Venerable John, father of St. Euthymius",
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"short": "Venerable John"
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}
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},
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"051400": {
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"name": {
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"nominative": "Venerable Isidore the Fool-For-Christ and Wonderworker of Rostov († 1474)",
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"short": "Venerable Isidore"
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},
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"rank": 2
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},
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"051401": {
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"name": {
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"nominative": "New Hieromartyr Priest Peter († 1939)",
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"short": "New Hieromartyr"
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}
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},
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"051402": {
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"name": {
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"nominative": "New Martyr Mark of Smyrna († 1643)",
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"short": "New Martyr"
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}
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},
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"051403": {
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"name": {
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"nominative": "New Martyr Raiko (John) of Bulgaria († 1802)",
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"short": "New Martyr"
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}
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},
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"051500": {
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"name": {
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"nominative": "St. Isaiah the Bishop and Wonderworker of Rostov († 1090)",
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"short": "St. Isaiah"
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},
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"rank": 3
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},
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"051600": {
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"name": {
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"nominative": "Monk-martyrs of the community of St. Sava the Sanctified († 614)",
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"short": "Monk-martyrs of"
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}
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},
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"051601": {
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"name": {
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"nominative": "St. Nicholas the Mystic, Patriarch of Constantinople († 930)",
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"short": "St. Nicholas"
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}
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},
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"051602": {
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"name": {
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"nominative": "Hieromartyr Abdiesus the Bishop and with him 16 priests, 9 deacons, 7 virgins, and 6 monks († c. 418)",
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"short": "Hieromartyr Abdiesus"
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}
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},
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"051603": {
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"name": {
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"nominative": "New Martyr Nicholas († 1617)",
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"short": "New Martyr"
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}
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},
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"051604": {
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"name": {
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"nominative": "New Martyr Vukasin of Klepci, Serbia († 1941)",
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"short": "New Martyr"
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}
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},
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"051700": {
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"name": {
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"nominative": "Venerable Nektarios († 1550) and Theophanes († 1544)",
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"short": "Venerable Nektarios"
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}
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},
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"051701": {
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"name": {
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"nominative": "Finding of the Relics (1551) of Venerable Hadrian of Ondrussovsk († 1549)",
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"short": "Finding of"
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}
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},
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"051800": {
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"name": {
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"nominative": "Commemoration of the Holy Fathers of Seven Ecumenical Councils",
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"short": "Commemoration of"
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}
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},
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"051801": {
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"name": {
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"nominative": "Venerable Macarius of Altai († 1847)",
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"short": "Venerable Macarius"
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}
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},
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"051802": {
|
||
"name": {
|
||
"nominative": "New Hieromartyr Priest Michael († 1932)",
|
||
"short": "New Hieromartyr"
|
||
}
|
||
},
|
||
"051803": {
|
||
"name": {
|
||
"nominative": "New Hieromartyr Priest Basil († 1942)",
|
||
"short": "New Hieromartyr"
|
||
}
|
||
},
|
||
"051804": {
|
||
"name": {
|
||
"nominative": "Holy Martyrs Simeon, Isaac and Bachtisius in Persia (4<sup>th</sup> C)",
|
||
"short": "Holy Martyrs"
|
||
}
|
||
},
|
||
"051805": {
|
||
"name": {
|
||
"nominative": "Martyr Euphrasia of Nicæa (3<sup>rd</sup>-4<sup>th</sup> C)",
|
||
"short": "Martyr Euphrasia"
|
||
}
|
||
},
|
||
"051811": {
|
||
"name": {
|
||
"nominative": "Hieromartyr Potamon, Bishop of Heraclea († 341)",
|
||
"short": "Hieromartyr Potamon"
|
||
},
|
||
"life": {
|
||
"id": "",
|
||
"copyright": "Butler, Alban. The lives of the fathers, martyrs, and other principal saints, Volume 5. (Duffy, 1845) pg 240-241",
|
||
"text": "<p>He was bishop of Heraclea in Egypt. St. Athanasius says he was doubly a martyr, under the heathens and under the Arians. When Maximinus Daia, or Daza, persecuted the Christians in 310, he gloriously confessed the faith, for which one of his eyes was bored out, and probably the sinews of one ham were cut, as in the case of St. Paphnutius and others. The marks of his sufferings rendered him conspicuous in the council of Nice in 325, in which he exerted his zeal against the Arians. He accompanied and defended St. Athanasius in the council of Tyre in 335, as was related in the life of that saint on the 2<sup>nd</sup> of May. When the tyrant Gregory had usurped the patriarchal chair of St. Athanasius, he, with Philagrius, prefect of Egypt, an apostate to Arianism under Constantius, travelled over all Egypt, tormenting and banishing the Catholics; and St. Potamon, for his distinguished zeal, was by their order beaten on his back with clubs so long as to be left for dead. However, by the help of medicines, he came to himself, but died shortly after a martyr for the divinity of the Son of God in 341, as St. Athanasius relates. See St. Athanasius, Ep. ad Solit. et Apolog. Rufin. 1. 2. c. 4. St. Epiph. Hær. 68.</p>"
|
||
}
|
||
},
|
||
"051900": {
|
||
"name": {
|
||
"nominative": "New Hieromartyr Viktor († 1937)",
|
||
"short": "New Hieromartyr"
|
||
}
|
||
},
|
||
"051901": {
|
||
"name": {
|
||
"nominative": "New Hieromartyrs Anthony, bishop of Belgorod and those with him: the Priests Mitrophan, Alexander, Michael, Matthew, Hippolytus, Nicholas, Basil, Nicholas, Maxim, Alexander, Paul, and Paul and the Martyrs Michael and Gregory († 1938)",
|
||
"short": "New Hieromartyrs"
|
||
}
|
||
},
|
||
"051902": {
|
||
"name": {
|
||
"nominative": "New Venerable Martyr Valentine († 1940)",
|
||
"short": "New Venerable"
|
||
}
|
||
},
|
||
"051913": {
|
||
"name": {
|
||
"nominative": "Virgin Martyrs Cyriaca and Theotima of Nicomedia († 311)",
|
||
"short": "Virgin Martyrs"
|
||
},
|
||
"life": {
|
||
"id": "",
|
||
"copyright": "Dunbar, Agnes B.C. A dictionary of saintly women, Volume 1. (Bell, 1904) pg 216",
|
||
"text": "<p>St. Cyriaca, in Africa, with five other holy virgins, one of whom was Theotima, sister of Philetærus. Cyriaca was burnt, and Theotima was slain with a sword. When Diocletian was in Nicomedia, some time after the publication of his edict for the extermination of Christianity, he was told of a Christian who worshipped God openly with impunity. He was very angry, and ordered him to be brought before him. He had a very white skin and golden beard, and the Emperor was so struck by his youth, beauty, and gentleness, that he thought he was a god, and afterwards tried to persuade him to renounce his religion and accept honours among the heathen. Philetærus rebuked him, and wrought a miracle in the name of Jesus Christ, which made Diocletian again say that Philetærus was one of the gods. When he had seen some more miracles he ordered Philetærus to be set at liberty. Soon afterwards Diocletian died, but the persecution was continued under Maximian, and Philetærus was brought before him as an irrepressible Christian. Hearing that he had a sister younger and more beautiful than himself, who was hiding among the mountains with other Christian virgins, Maximian ordered them all to be brought to him, and offered them the greatest honours, promising to treat them as his daughters on condition that they should sacrifice to his gods. Theotima answered, “What honour can you (yourself worthy of no honour) confer on us, who are servants of the true God?” The Emperor commanded those that stood by to strike her on the face. Whereupon Cyriaca told him he ought to be ashamed of his brutality. Maximian then had Cyriaca beaten until she was quite exhausted. As Philetærus prayed that she might have strength and courage to undergo these sufferings for her Master”s sake, she revived. Maximian ordered her to be tortured in many cruel ways, and finally burnt. Philetærus and the six surviving virgins were condemned to hard labour in the island of Prceconesum. On the journey the women entreated Aristides, the captain of their guard, to have their fetters taken off, promising to make no attempt to escape, and saying that the fatigue was greater than they could bear. He hesitated to comply with their request, and, when they had gone a little further, the holy maidens suddenly disappeared from before his eyes, and were never seen or heard of more. St. Philetærus, after many miracles and sufferings, received the crown of martyrdom. R.M. AA.SS.</p>"
|
||
}
|
||
},
|
||
"052000": {
|
||
"name": {
|
||
"nominative": "Venerable Thalassius († 660)",
|
||
"short": "Venerable Thalassius († 660)"
|
||
}
|
||
},
|
||
"052001": {
|
||
"name": {
|
||
"nominative": "Venerable Nikita, John, and Joseph of Chios († 1050)",
|
||
"short": "Venerable Nikita"
|
||
}
|
||
},
|
||
"052100": {
|
||
"name": {
|
||
"nominative": "Uncovering of the relics of Blessed Andrew of Simbirsk (1998)",
|
||
"short": "Uncovering of"
|
||
}
|
||
},
|
||
"052101": {
|
||
"name": {
|
||
"nominative": "Synaxis of All Saints of Karelia",
|
||
"short": "Synaxis of"
|
||
}
|
||
},
|
||
"052103": {
|
||
"name": {
|
||
"nominative": "Venerable Agapit of Markushev († 1584)",
|
||
"short": "Venerable Agapit"
|
||
}
|
||
},
|
||
"052104": {
|
||
"name": {
|
||
"nominative": "New Martyr Pachomius († 1730)",
|
||
"short": "New Martyr"
|
||
}
|
||
},
|
||
"052200": {
|
||
"name": {
|
||
"nominative": "New Hieromartyr Priest Michael († 1942)",
|
||
"short": "New Hieromartyr"
|
||
}
|
||
},
|
||
"052201": {
|
||
"name": {
|
||
"nominative": "Righteous Melchisedek, King of Salem",
|
||
"short": "Righteous Melchisedek"
|
||
}
|
||
},
|
||
"052202": {
|
||
"name": {
|
||
"nominative": "Martyr Sophia the healer",
|
||
"short": "Martyr Sophia"
|
||
}
|
||
},
|
||
"052300": {
|
||
"name": {
|
||
"nominative": "Finding of the relics (1164) of St Leontius the Bishop and Wonderworker of Rostov",
|
||
"short": "St Leontius"
|
||
}
|
||
},
|
||
"052301": {
|
||
"name": {
|
||
"nominative": "Synaxis of All Saints of Rostov and Yaroslavl",
|
||
"short": "Synaxis of"
|
||
}
|
||
},
|
||
"052302": {
|
||
"name": {
|
||
"nominative": "Holy Myrrh-Bearer Mary of Cleopas",
|
||
"short": "Holy Myrrh-Bearer"
|
||
}
|
||
},
|
||
"052400": {
|
||
"name": {
|
||
"nominative": "Venerable Martha, Abbess of Monemvasia and three nuns with her († 990)",
|
||
"short": "Venerable Martha"
|
||
}
|
||
},
|
||
"052404": {
|
||
"name": {
|
||
"nominative": "Venerable Vincent of Lérins († c.450)",
|
||
"short": "Venerable Vincent"
|
||
},
|
||
"life": {
|
||
"id": "",
|
||
"copyright": "Butler, Alban. The lives of the fathers, martyrs, and other principal saints, Volume 5. (J. Murphy, 1815) pp 301-305",
|
||
"text": "<p>St. Vincent was of Gaulish extraction, had a polite education, was afterwards for some time an officer in the army, and lived with dignity in the world. He informs us in his Prologue, that having been some time tossed about in the storms of a bustling military life, he began seriously to consider the dangers with which he was surrounded, and the vanity and folly of his pursuits. He desired to take shelter in the harbor of religion, which he calls the safest refuge from the world. His view in this resolution was, that he might strenuously labor to divest his soul of its ruffling passions, of pride and vanity, and to offer to God the acceptable sacrifice of a humble and Christian spirit, and that being further removed from worldly temptations, he might endeavor more easily to avoid not only the wrecks of the present life, but also the burnings of that which is to come. In these dispositions he retired from the crowds of cities, and made for the desired haven with all the sail he could. The place he chose for his retirement was in a small remote island, sheltered from the noise of the world. This Gennadius assures us to have been the famous monastery of Lérins, situated in the lesser of the two agreeable green islands which formerly bore the name of Lérins, not far from the coast of Lower Provence towards Antibes. In this place he shut himself up, that he might attend solely to what God commands us, and study to know him. Vincent reflected that time is always snatching something from us: its fleeting moments pass as quick as they come, never, never more to return, as water which is gone from its source runs to it no more. Our course is almost run out; the past time appears as a shadow; so will that which is now to come when it shall be once over, and no tears, no entreaties, no endeavors, can recall the least moment we have already let slip unimproved. In these reflections the fervent servant of God assures us that he earnestly strove to redeem time, (<a href=“bible=Col#4:5\">Col. iv. 5</a>) and to be always turning it to the best account, that this invaluable grace might not rise up at the last day in judgment against him. He considered that true faith is necessary to salvation no less than morality, and that the former is the foundation of Christian virtue; and he grieved to see the church at that time pestered with numberless heresies, which sucked their poison from their very antidote, the Holy Scriptures, and which, by various wiles, spread on,, every side their dangerous snares. To guard the faithful against the false and perplexing glosses of modern subtle refiners, and to open the eyes of those who had been already seduced by them, he, with great clearness, eloquence, and force of reasoning, wrote a book, which he entitled, A Commonitory against Heretics, which he composed in 434, three years after the general council of Ephesus had condemned the Nestorians. He had chiefly in view the heretics of his own times, especially the Nestorians and the Apollinarists, but he confuted them by general, clear principles, which overturn all heresies to the end of the world. Together with the ornaments of eloquence and erudition, the inward beauty of his mind, and the brightness of his devotion, sparkle in every page of his book.</p><p>Out of humility, he disguises himself under the name of Peregrinus, to express the quality of being a pilgrim or stranger on earth, and one by his monastic state, in a more particular manner, estranged from the world. He styles himself the least of all the servants of God, and less than the least of all the saints, unworthy to bear the holy name of a Christian. He lays down this rule, or fundamental principle, in which he found, by a diligent inquiry, all Catholic pastors and the ancient fathers to agree, that such doctrine is truly Catholic as hath been believed in all places, at all times, and by all the faithful. By this test of universality, antiquity, and consent, he saith, all controverted points in belief must be tried. He showeth, that while Novatian, Photinus, Sabellius, Donatus, Arius, Eunomius, Jovinian, Pelagius, Celestius, and Nestorius expounded the divine oracles different ways, to avoid the perplexity of errors, we must interpret the Holy Scriptures by the tradition of the Catholic church, as the clew to conduct us in the truth. For this tradition, derived from the apostles, manifesteth the true meaning of the Holy Scriptures, and all novelty in faith is a certain mark of heresy; and, in religion, nothing is more to be dreaded than itching ears after new teachers. He saith: “They who have made bold with one article of faith will proceed on to others; and what will be the consequence of this reforming of religion, but only that these refiners will never have done till they have reformed it quite away.” (C. 29.) He elegantly expatiates on the divine charge given to the church, to maintain inviolable the sacred depositum of faith. (C. 27 and 30.) He takes notice that heretics quote the sacred writings at every word, and that in the works of Paulus Samosatenus, Priscillian, Eunomius, Jovinian, and other like pests of Christendom, almost every page is painted and laid on thick with scripture texts, which Tertullian also remarks. But in this, saith, St. Vincent, heretics are like those poisoners or quacks who put off their destructive potions under inscriptions of good drugs, and under the title of infallible cures. (C. 31.) They imitate the father of lies, who quoted scripture against the Son of God when he tempted him. (C. 32.) The saint adds, that if a doubt arise in interpreting the meaning or the scriptures in any point of faith we must summon in the holy fathers, who have lived and died in the faith and communion of the Catholic church, and by this test we shall prove the false doctrine to be novel. For that only we must look upon as indubitably certain and unalterable, which all, or the major part of these fathers have delivered, like the harmonious consent of a general council. But if any one among them, be he ever so holy, ever so learned, holds anything besides, or in opposition to the rest, that is to be placed in the rank of singular and private opinions, and never to be looked upon as the public, general, authoritative doctrine of the church. (C. 33.) After a point has been decided in a general council, the definition is irrefragable. These general principles, by which all heresies are easily confounded, St. Vincent explains with equal eloquence and perspicuity.” His diction is pure and agreeable, his reasoning close and solid; and no controversial book ever expressed so much, and such deep sense, in so few words. The same rules are laid down by Tertullian in his book of Prescriptions, by St. Irenæus and other fathers. St. Vincent died in the reigns of Theodosius II and Valentinian III, consequently before the close of the year 456. His relics are preserved with respect at Lérins, and his name occurs in the Roman Martyrology.</p><p>St. Vincent observes (C. 25.) that souls which have lost the anchorage of the Catholic faith, “are tossed and shattered with inward storms of clashing thoughts, that by this restless posture of mind they may be made sensible of their danger; and taking down the sails of pride and vanity which they have unhappily spread before every gust of heresy, they may make all the sail they can into the safe and peaceful harbor of their holy mother the Catholic church; and being sick from a surfeit of errors, may there discharge those foul and bitter waters to make room for the pure waters of life. There they may unlearn well what they have learned ill; may get a right notion of all those doctrines of the church they are capable of understanding, and believe those that surpass all understanding.”</p>"
|
||
}
|
||
},
|
||
"052500": {
|
||
"name": {
|
||
"nominative": "Venerable New Martyr Tavrio († 1939)",
|
||
"short": "Venerable New"
|
||
}
|
||
},
|
||
"052501": {
|
||
"name": {
|
||
"nominative": "St Dodo, Prince of Georgia (6<sup>th</sup> C)",
|
||
"short": "St Dodo"
|
||
}
|
||
},
|
||
"052502": {
|
||
"name": {
|
||
"nominative": "Commemoration of the return of 3,000,000 uniates to the Orthodox Church in Vilnya (1831)",
|
||
"short": "Commemoration of"
|
||
}
|
||
},
|
||
"052503": {
|
||
"name": {
|
||
"nominative": "Martyr Celestine",
|
||
"short": "Martyr Celestine"
|
||
}
|
||
},
|
||
"05250399": {
|
||
"name": {
|
||
"nominative": "Synaxis of the Saints of Volyn: Yaropolk, Stephen, Macarius, Igor, and Juliana",
|
||
"short": "Synaxis of"
|
||
}
|
||
},
|
||
"052504": {
|
||
"name": {
|
||
"nominative": "Venerable Olbian",
|
||
"short": "Venerable Olbian"
|
||
}
|
||
},
|
||
"052600": {
|
||
"name": {
|
||
"nominative": "New Martyr Alexander of Thessaloniki († 1794)",
|
||
"short": "New Martyr"
|
||
}
|
||
},
|
||
"052607": {
|
||
"name": {
|
||
"nominative": "St. Augustine of Canterbury, Evangelizer of England († c. 605)",
|
||
"short": "St. Augustine"
|
||
},
|
||
"life": {
|
||
"id": "",
|
||
"copyright": "Butler, Alban. The lives of the fathers, martyrs, and other principal saints, Volume 5. (J. Murphy, 1815) pg 347-365",
|
||
"text": "From Bede, b. 1, ch. 23, &c., and the letters and life of St. Gregory. The Saxons, English, and Jutes, pagan Germans, who in this island began in 454 to expel the old Britons into the mountainous part of the country, had reigned here about one hundred and fifty years, when God was pleased to open their eyes to the light of the gospel. St. Gregory the Great, before his pontificate, had desired to become himself their apostle; but was hindered by the people of Rome, who would by no means suffer him to leave that city. This undertaking, however, he had very much at heart, and never ceased to recommend to God the souls of this infidel nation. When he was placed in the apostolic chair, he immediately turned his thoughts towards this abandoned part of the vineyard and resolved to send thither a select number of zealous laborers. For this great work none seemed better qualified than Augustine, then prior of St. Gregory”s monastery, dedicated to St. Andrew in Rome. Him, therefore, the pope appointed superior of this mission, allotting him several assistants, who were Roman monks. The powers of hell trembled at the sight of this little troop, which marched against them armed only with the cross, by which they had been stripped of their empire over men. Zeal and obedience gave these saints courage, and they set out with joy upon an expedition, of which the prize was to be either the conquest of a new nation to Christ, or the crown of martyrdom for themselves. But the devils found means to throw a stumbling-block in their way. St. Gregory had recommended them to several French bishops on their road, of whom they were to learn the circumstances of their undertaking, and prepare themselves accordingly. But when the missionaries were advanced several days” journey, probably as far as Aix in Provence, certain persons, with many of those to whom they were addressed, exaggerated to them the ferocity of the English people, the difference of manners, the difficulty of the language, the dangers of the sea, and other such obstacles, in such a manner that they deliberated whether it was prudent to proceed: the result of which consultation was that Augustine should be deputed back to St. Gregory to lay before him these difficulties, and to beg leave for them to return to Rome. The pope, well apprized of the artifices of the devil, saw in these retardments themselves greater motives of confidence in God; for where the enemy is most active, and obstacles seem greatest in the divine service, there we have reason to conclude that the work is of the greater importance, and that the success will be the more glorious. Souls are never prepared for an eminent virtue and the brightest crowns, but by passing through great trials. This, though often immediately owing to the malice of the devil, is permitted by God, and is an effect of his all-wise providence to raise the fervor of his servants for the exceeding increase of their virtue. St. Gregory, therefore, sent Augustine back with a letter of encouragement to the rest of the missionaries, representing to them the cowardice of abandoning a good work when it is begun; exhorting them not to listen to the evil suggestions of railing men, and expressing his desire of the happiness of bearing them company, and sharing in their labors, had it been possible. The temptation being removed, the apostolic laborers pursued their journey with great alacrity, and, taking some Frenchmen for interpreters along with them, landed in the Isle of Thanet, on the east side of Kent, in the year 596, being, with their interpreters, near forty persons. From this place St. Augustine sent to Ethelbert, the powerful king of Kent, signifying that he was come from Rome, and brought him a most happy message, with an assured divine promise of a kingdom which would never have an end. The king ordered them to remain in that island, where he took care they should be furnished with all necessaries, while he deliberated what to do. This great prince held in subjection all the other English kings who commanded on this side the Humber, nor was he a stranger to the Christian religion; for his queen Bertha, a daughter of Caribert, king of Paris, was a Christian, and had with her Luidhard, bishop of Senlis, for her director and almoner. After some days, the king went in person to the isle, but sat in the open air to admit Augustine to his presence, for he had a superstitious notion that if he came with any magical spell, this would have an effect upon him under the cover of a house, but could have none in the open fields. The religious men came to him in procession, \"carrying for their banner a silver cross, and an image of our Saviour painted on a board; and singing the litany as they walked, made humble prayer for themselves, and for the souls of those to whom they came.\" Being admitted into the presence of the king, they announced to him the word of life. His majesty listened attentively; but answered, that their words and promises indeed were fair, but new, and to him uncertain: however, that since they were come a great way for his sake, they should not be molested, nor hindered from preaching to his subjects. He also appointed them necessary subsistence, and a dwelling-place in Canterbury, the capital city of his dominions. They came thither in precession, singing, and imitated the lives of the apostles, serving God in prayer, watching, and fasting; despising the things of this world, as persons who belonged to another, and ready to suffer or die for the faith which they preached There stood near the city an old church of St. Martin, left by the Britons. In this was the queen accustomed to perform her devotions, and in it the apostolic preachers began to meet, sing, say mass, preach, and baptize, till the king being converted, they had license to repair and build churches everywhere. Several among the people were converted, and received the holy sacrament of regeneration; and in a short time the king himself, whose conversion was followed by innumerable others. Bede says that St. Augustine after this went back to Arles to Etherius, bishop of that city, from whose hands he received the episcopal consecration; but for Etherius we must read Virgilius, who was at that time archbishop of Arles, Etherius being bishop of Lyons. The reason why he went so far, seems to have been because the archbishop of Arles was not only primate, but apostolic legate in Gaul; and Augustine probably wanted his advice in many things. The saint had baptized the king, and was himself ordained bishop before October, 597, within the space of one year; for the letter of St. Gregory to encourage the missionaries in France to proceed, was dated on the 10<sup>th</sup> of August, 596. In 598 the same pope wrote to Eulogius, patriarch of Alexandria, that Augustine had been ordained bishop, with his license, by the German prelates; so he calls the French, because they came from Germany. He adds, \"In the last solemnity of our Lord”s nativity, more than ten thousand of the English nation were baptized by this our brother and fellow-bishop.\" St. Augustine, immediately after his return into Britain, sent Laurence and Peter to Rome to solicit a supply of more laborers, and they brought over several excellent disciples of pope Gregory; among whom were Mellitus, the first bishop of London; Justus, the first bishop of Rochester; Paulinus, the first archbishop of York, and Rufinianus, the third abbot of Augustine”s. \"With this colony of new missionaries, the holy pope sent all things in general for the divine worship and the service of the church, viz. sacred vessels, altar-cloths, ornaments for churches, and vestments for priests and clerks, relics of the holy apostles and martyrs, and many books\" as Bede writes. St. Augustine wrote frequently to St. Gregory, whom he consulted in the least difficulties which occurred in his ministry; which shows the tenderness of his conscience; for in many things which he might have decided by his own learning and prudence, he desired to render his conscience more secure by the advice and decision of his chief pastor. The same pope wrote to the abbot Mellitus, directing the idols to be destroyed, and their temples to be changed into Christian churches, by purifying and sprinkling them with holy water, and erecting altars, and placing relics in them; thus employing the spoils of Egypt to the service of the living God. He permits the celebration of wakes on the anniversary feasts of the dedications of the churches, and on the solemnities of the martyrs, to be encouraged among the people, the more easily to withdraw them from their heathenish riotous festivals. The good king Ethelbert labored himself in promoting the conversion of his subjects during the twenty remaining years of his life; he enacted wholesome laws, abolished the idols, and shut up their temples throughout his dominions. He thought he had gained a kingdom when he saw one of his subjects embrace the faith, and looked upon himself as king only that he might make the King of kings be served by others. He built Christ-church, the cathedral in Canterbury, upon the same spot where had formerly stood a heathenish temple. He also founded the abbey of SS. Peter and Paul without the walls of that city, since called St. Augustine”s, the church of St. Andrew in Rochester, &c. He brought over to the faith Sebert, the pious king of the East Saxons, and Redwald, king of the East Angles, though the latter, Samaritan-like, worshipped Christ with his idols. Ethelbert reigned fifty-six years, and departed to our Lord in 616. He was buried in the abbey-church of SS. Peter and Paul, which himself had founded. He had been baptized in the church of St. Pancras, which St. Augustine had dedicated, and which had been a pagan temple, on that very spot where he built soon after Christ-church, as is mentioned in an old manuscript preserved in the library of Trinity Hall in Cambridge, quoted by Spelman and Tyrrel. St. Ethelbert is commemorated in the Roman Martyrology on the 24<sup>th</sup> of February. St. Gregory, in the year 600, sent, with many noble presents, a letter of congratulation and of excellent advice to king Ethelbert. He in the same year sent to St. Augustine the archiepiscopal pall, with authority to ordain twelve bishops, who should be subject to his metropolitan see; ordering that when the northern English should have embraced the faith, he should ordain a bishop of York, who should likewise be a metropolitan with twelve suffragan bishops. But particular circumstances afterwards required some alterations in the execution of this order. The fame of many miracles wrought by St. Augustine in the conversion of the English having reached Rome, St. Gregory wrote to him, exhorting him to beware of the temptation of pride or vain-glory, in the great miracles and heavenly gifts which God showed in the nation which he had chosen. \"Wherefore\" says he, \"amidst those things which you exteriorly perform, always interiorly judge yourself, and thoroughly understand both what you are yourself, and how great a grace is given in that nation for the conversion of which you have even received the gift of working miracles. And if you remember that you have ever at any time offended your Creator either by word or deed, always have that before your eyes, to the end that the remembrance of your guilt may crush the vanity rising in your heart. And whatever you shall receive or have received in relation to the working of miracles, esteem the same not as conferred on you, but on those for whose salvation it hath been given you.\" He observes to him, that when the disciples returned with joy and said to our Lord, In thy name be the devils subject unto us, they presently received a rebuke; rejoice not in this, but rather that your names are written in heaven. St. Augustine ordained St. Mellitus bishop of the East Saxons in London, and St. Justus, bishop of Rochester; and seeing the faith now spread wide on every side, he took upon him, by virtue of his metropolitan and legatine authority, which the pope had conferred upon him over all the bishops of Britain, to make a general visitation of his province. He desired very much to see the ancient Britons, whom the English had driven into the mountains of Wales, reclaimed from certain abuses which had crept in among them and to engage them to assist him in his labors in converting the English. But malice and an implacable hatred against that nation blinded their understandings and hardened their hearts. However, being on the confines of the Wiccians and West-Saxons, that is, on the edge of Worcestershire, not far from Wales, he invited the British bishops and doctors to a conference. They met him at a place which was called, at the time when Bede wrote Augustine”s Oak. The zealous apostle employed both entreaties and exhortations, and required of them three things: First, That they should assist him in preaching the gospel to the pagan English: Secondly, That they should observe Easter at the due time: and, Thirdly, that they should agree with the universal church in the manner of administering baptism. But they obstinately refused to comply with his desires. Whereupon St. Augustine proposed, by a divine impulse, that a sick or impotent person should be brought in, and that their tradition should be followed, as agreeable to God, by whose prayer he should be cured. The condition was accepted, though very unwillingly; and a blind man was brought, and presented first to the British priests, but found no benefit by their prayers or other endeavors. Then Augustine bowed his knees to God, praying that by restoring the sight to this blind man, he would make his spiritual light shine on the souls of many. Upon which the blind man immediately recovered his sight, and the Britons confessed that they believed that the doctrine which Augustine preached was the truth; but said, that without the general consent of their nation they could not quit their ancient rites and customs. Wherefore they desired that a general synod of their country should be held. Accordingly, a second more numerous council was assembled, in which appeared several British bishops (their annals say seven) and many learned men, especially from the monastery of Bangor, which stood in Flintshire, not far from the river Dee: not in the city of Bangor, in Carnarvonshire. A little before they came, they sent to consult a famous hermit among them, whether they should receive Augustine or reject his admonitions, and retain their ancient usages. He bade them so to contrive it, that Augustine and his company should come first to the place of the synod, and said, that if he should arise when they approached they should look upon him as humble, and should hear and obey him; but if he should not rise to them that were more in number, then they should despise him. They took this ignorant and blind direction, and instead of weighing the justice and equity of the archbishop”s demands, his right, and the truth of his doctrine, committed this important decision to a trifling casual circumstance or punctilio. They had before confessed that he taught the truth, and he had convinced them both by reasons and a miracle, that he only required of them what charity and obedience to the church in points of discipline obliged them to; nevertheless, revenge and malice against the English made them still stand out and have recourse to the most idle pretence. Strong endeavors to do wrong God usually punishes with success. It so happened that when they entered the place of the synod, Augustine did not rise from his seat; whether this was done by inadvertence, or because it might be the custom of The countries where he had been not to use those compliments in public places, at least in synods, any more than in churches. But whatever was the occasion, nothing could be more unreasonable than the conclusion which the Britons drew from this circumstance. Had the inference been just, the archbishop did not lose his right, nor was his doctrine the less true. His humility and charity were otherwise conspicuous. He was come so far for their sake, and out of humility was accustomed to travel on foot. Nor did he in this conference mention his own dignity or authority: he seems even to have waived the point of his primacy; which from his charity we cannot doubt but he would have been glad to have procured leave to resign to their own archbishop of St. David”s, had the Britons been willing on such terms to have conformed to the discipline of the universal church, and lay aside their rancor against the English. However, upon this ridiculous presence did that nation remain obstinate in their malice. Which St. Augustine seeing, he foretold them, that \"if they would not preach to the English the way of life, they would fall by their hands under the judgment of death.\" This prediction was not fulfilled till after the death of St. Augustine, as Bede expressly testifies, when Ethilfrid, king of the northern English, who were yet pagans, gave the Britons a terrible overthrow near Cær-legion, or Chester, and seeing the monks of Bangor praying at a distance, he cried out after the victory: \"If they pray against us, they fight against us by their hostile imprecations.\" And rushing upon them with his army, he slew twelve hundred of them, or, according to Florence of Worcester, two thousand two hundred. For so numerous was this monastery, that being divided into seven companies, under so many superiors, each division consisted of at least three hundred monks, and while some were at work, others were at prayer. Their obstinate refusal of the essential obligation of charity towards the English was a grievous grime, and drew upon them this chastisement; but we hope the sin extended no further than to some of the superiors. This massacre was predicted by St. Augustine as a divine punishment; but those who accuse him as an instigator of it are strangers to the spirit and bowels of most tender charity which the saint bore towards all the world, who knew no other arms against impenitent sinners and persecutors than those of compassion, and tears and prayers for their conversion. And long before the accomplishment of this threat and prophecy in 607, St. Augustine was translated to glory, as appears from several circumstances related by Bede himself, though the year of his death is not expressed by that historian, nor in his epitaph, which seems composed before the custom of counting dates by the area of Christ was introduced in this island, though it began to be used at Rome by Dionysius Exiguus, an abbot, in 550. St. Augustine, while yet living, ordained Laurence his successor in the see of Canterbury, not to leave at his death an infant church destitute of a pastor.\" He died on the 26<sup>th</sup> of May; and as William Thorn says, from a very ancient book of his life, in the same year with St. Gregory, viz. 604 which Mr. Wharton proves from several other authorities. Goscelin, a monk of Canterbury, in 1096, besides two lives of St. Augustine, compiled a book of his miracles wrought since his death, and a history of the translation of his relics in 1091, which was accompanied with several miracles, to which this author was an eye-witness. This work is given at length by Papebroke on this day. The second council of Cloveshœ, that is, Cliffe in Kent, in 747, under archbishop Cuthbert, Ethelbald, king of Mercia, being present, commanded his festival to be kept a holiday by all the clergy and religious, and the name of St. Augustine to be recited in the Litany immediately after that of St. Gregory. The body of St. Augustine was deposited abroad till the church of SS. Peter and Paul, near the walls of Canterbury, which king Ethelbert built for the burying-place of the kings and archbishops, was finished; when it was laid in the porch, with this epitaph, which is preserved by Camden in his Remains, and by Weever in his Funeral Monuments. \"Here rests lord Augustine, first archbishop of Canterbury, who being sent hither by the blessed Gregory, bishop of Rome, and by God upheld by the working of miracles, brought king Ethelbert and his nation from idolatry to the faith of Christ, and having completed the days of his office in peace, died on the seventh day before the calends of June, in the reign of the same king.\" In the same porch were interred also the six succeeding archbishops, Laurence, Mellitus, Justus, Honorius, Deusdedit, and Theodorus; these in their epitaph are called the seven patriarchs of England. The porch being by that time full, and the custom beginning to allow persons of eminent dignity and sanctity to be buried within churches, St. Brithwald, the eighth archbishop, was interred in the church of this abbey in 731, and near him his successor, St. Tatwin. Weever says, besides the first archbishops and the kings of Kent, thousands of others were here interred; but by the demolition of this monastery, \"not one bone at this time remains near another, nor one stone almost on another, the tract of this most goodly foundation nowhere appearing.\" One side of the walls of king Ethelbert”s tower, the gates, houses, and some ruins of the out-buildings are still standing; but the site of the abbey cannot be traced, and the ground is a cherry-orchard. This was the great abbey which some time after changed the name of SS. Peter and Paul for that of St. Augustine”s. But the remains of our saint were afterwards removed hence into the north porch of the cathedral of Christchurch within the city; and on the 6<sup>th</sup> of September, 1091, leaving in that place some part of the ashes and lesser bones, abbot Wido translated the remainder into the church, where they lay for some time in a strong urn, in the wall under the east window. In 1221, the head was put into a rich shrine ornamented with gold and precious stones; the rest of the bones lay in a marble tomb, enriched with fine carvings and engravings, till the dissolution. Cuthbert, the eleventh archbishop, was the first person buried in Christ-church in 759, since which time it had been the usual burying-place of the archbishops till the change of religion, for none of the Protestant archbishops have hitherto been there interred. In the cathedral of Christ-church were the shrines of St. Thomas, St. Wilfride, (whose relics were translated from Rippon by Odo,) St. Dunstan, St. Elphege, St. Anselm, St. Odo, St. Blaise, bishop, St. Owen, archbishop of Rouen, St. Salvius, bishop, St. Woolgam, St. Swithun, &c. Battely and Dr. Brown Willis justify the monks of Christ-church from the crimes laid to their charge at the dissolution, but say the riches of their church were their crime. Also the ingenious Mr. Wharton, under the name of Antony Harmer, in his Specimen of Errors in B. Burnet”s History of the Reformation, p. 48, takes notice, that whereas the monks of Christ-church in Canterbury and those of Battel-abbey were principally charged with enormous irregularities at the dissolution of abbeys, their innocence in both places, especially the former, is notorious from several evident circumstances. Christ-church, at Canterbury, was rated at the dissolution at two thousand three hundred and eighty-seven pounds per annum; St. Augustine”s, in the same place, at one thousand four hundred and thirteen pounds, according to Dugdale."
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||
}
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||
},
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||
"05270200": {
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||
"name": {
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||
"nominative": "Venerable New Martyrs Macarius, Dionysius, Hieromartyr Deacon Nicholas, Martyrs Ignatius and Peter († 1931)",
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||
"short": "Venerable New"
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||
}
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||
},
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||
"05270300": {
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||
"name": {
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||
"nominative": "Venerable New Martyr Hermogena († 1942)",
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||
"short": "Venerable New"
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||
}
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||
},
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||
"05270400": {
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||
"name": {
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||
"nominative": "Venerable Sophronius of Bulgaria († 1510)",
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||
"short": "Venerable Sophronius"
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||
}
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||
},
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"05270600": {
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||
"name": {
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||
"nominative": "New Martyr Zachariah of Prussa († 1802)",
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||
"short": "New Martyr"
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||
}
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||
},
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||
"052708": {
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||
"name": {
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||
"nominative": "Martyr Julius the Veteran, at Durostorum, Mœsia († c. 302)",
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||
"short": "Martyr Julius"
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},
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||
"life": {
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||
"id": "",
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||
"copyright": "Butler, Alban. The lives of the fathers, martyrs, and other principal saints, Volume 5. (J. Murphy, 1815) pg 392-393",
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"text": "<p>This martyr was a veteran soldier, and was impeached by his officers for the Christian faith, before Maximus, governor of the Lower Mœsia, which was afterwards called Bulgaria. Pasicrates and Valention, both of the same regiment, had received the crown of martyrdom a little before. The judge employed caresses, promises, and threats; but Julius professed that to die for Christ, in order to live eternally with him, would be the accomplishment of all his desires. Whereupon he was condemned to lose his head, and led forth to the place of execution. As he went, Hesychius, a Christian soldier, who was also a prisoner, and suffered martyrdom a few days after him, said: \"Go with courage, and run to the crown which the Lord hath promised; and remember me, who shall shortly follow you. Commend me to the servants of God, Pasicrates and Valention, who, by confessing the holy name of Jesus, are gone before us.\" Julius, embracing Hesychius, said, \"Dear brother, make haste to come to us; they whom you salute have already heard you.\" Julius bound his eyes with a handkerchief, and presenting his neck to the executioner, said, \"Lord Jesus, for whose name I suffer death, vouchsafe to receive my soul in the number of thy saints \"His martyrdom happened on the 27<sup>th</sup> of May, two days after that of St. Pasicrates, about the year 302, in the reign of Dioclesian, at Durontoro, on the Danube, in the second Mœsia. See his genuine acts in Ruinart p. 615. Tillem. t. 5. </p>"
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}
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},
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"052800": {
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||
"name": {
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||
"nominative": "St. Ignatius the Bishop and Wonderworker of Rostov († 1288)",
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||
"short": "St. Ignatius"
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||
},
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||
"rank": 2
|
||
},
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||
"052801": {
|
||
"name": {
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||
"nominative": "Venerable Helen of Diveyevo († 1832)",
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||
"short": "Venerable Helen"
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||
}
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},
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"052811": {
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||
"name": {
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||
"nominative": "St. Germanus the Bishop of Paris († 576)",
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||
"short": "St. Germanus"
|
||
},
|
||
"life": {
|
||
"id": "",
|
||
"copyright": "Butler, Alban. The lives of the fathers, martyrs, and other principal saints, Volume 5. (J. Murphy, 1815) pg 393-400",
|
||
"text": "<p>See his life by Fortunatus of Poitiers, St. Gregory of Tours, Hist. 1. 4, c. 26. Mabillon, Annal Bened. 1. 5. p. 132 and Acta Ord. Bened. t. 1, p. 234. Also Dom. Bouillart, Hist. de l”Abbaye de St. Germain des Prez, de Paris, 1723. Dom. Lobineau, Hist. de Paris, n. 25, 29, &c. St. Germanus, the glory of the church of France in the sixth age, was born in the territory of Autun about the year 469. He was brought up in piety and learning under the care of Scapilion his cousin, a holy priest. In his youth no weather could divert him from always going to Matins at midnight, though the church was above a mile from the place of his abode. Being ordained priest by St. Agrippinus bishop of Autun, he was made abbot of St. Symphorian”s in the suburbs of that city, a house since converted into a priory of regular canons. Fortunatus, bishop of Poitiers, who was well acquainted with our saint, tells us that he was favored at that time with the gifts of miracles and prophecy. It was his custom to watch great part of the night in the church in prayer, while his monks slept. One night in a dream he thought a venerable old man presented him with the keys of the city of Paris and said to him, that God committed to his care the inhabitants of that city, that he should save them from perishing. Four years after this divine admonition, in 554, happening to be at Paris when that see became vacant, on the demise of the bishop Eusebius, he was exalted to the episcopal chair, though he endeavored by many tears to decline the charge. His promotion made no alteration in his continual fasts and other austerities; and the same simplicity and frugality appeared in his dress, table, and furniture. In the evening at nine o”clock he went to the church, and staved there in prayer till after Matins, that is, in summer till about break of day His house was perpetually crowded with the poor and the afflicted. and he had always many beggars at his own table, at which no dainty meats were ever served; he took care that the souls of his guests should be refreshed at the same time with their bodies, by the reading of some pious book. God gave to his sermons a wonderful influence over the minds of ale ranks of people; so that the face of the whole city was in a very short time quite changed. Vanities were abolished, dances and profane amusements laid aside, enmities and discord extinguished, and sinners reclaimed. King Childebert, who till then had been an ambitious worldly prince, by the sweetness and the powerful discourses of the saint, was entirely converted to piety, and by his advice reformed his whole court. And so desirous did that prince become of exchanging the perishing goods of this world for eternal treasures, that, not content with making many religious foundations, to be nurseries of piety in all succeeding ages, and with sending incredible sums of money to the good bishop, to be distributed among the indigent after his coffers were drained he melted down his silver plate, and gave away the chains which he wore about his neck, begging the bishop, whom he made the steward of his charities, never to cease giving, assuring him that on his side he should never be tired with supplying all things for the relief and comfort of the distressed. In the year 542, king Childebert, together with his brother Clotaire, making war in Spain, besieged Saragossa. The inhabitants of that city reposed a particular confidence in the patronage of St. Vincent, whose relics they carried in procession within sight of the French camp. King Childebert was moved with their devotion, and desiring to speak with the bishop of the city, promised to withdraw his army, on condition he might obtain some portion of the relics of St. Vincent. The bishop gave him the stole which that holy deacon wore at the altar. Upon which the king raised the siege, and, at his return to Paris, built a church in honor of St. Vincent, and of the Holy Cross; which is now called St. Germain”s in the meadows, and stands in the suburbs of Paris. Childebert falling sick at his palace at Celles, near Melun, at the confluence of the Yon and Seine, St. Germanus paid him a visit; and when the physicians had in vain tried every thing, all human means failing, the saint spent the whole night in prayer for his recovery, and in the morning laid his hands on him; and at the same moment the king found himself perfectly healed. The king relates himself this miracle in his letters patent, in which, in gratitude to God for this benefit, he gave to the church of Paris and the bishop Germanus, the land of Celles, where he had received this favor. The good king did not long survive. As the king had chosen the church of St. Vincent for the place of his burial, the saint, assisted by six other bishops, performed the ceremony of the dedication on the 23d of December, 558, the very day on which that prince died. The king likewise had built a large monastery joining to this new church, which he endowed most liberally with the fief of Issy and other lands, on part of which a considerable suburb of Paris has been since built. This magnificent edifice was called the Golden Church, the walls being covered on the outside with plates of brass gilt, and within adorned with paintings on a rich gilt ground. This church was plundered by the Normans, in 845, 857, 858, and set on fire by them in 861 and 881; but rebuilt in 1014, and dedicated by pope Alexander III. in 1163. The lower part of the great tower and its gate with the statues of Clovis, Clodomir, Thierri, Childebert and his wife Ultrogotta, Clotaire, and others, seem to be as old as the time of king Childebert. This prince committed the monastery and church to the care of our saint, who placed there monks under the holy abbot Droctoveus, whom he had invited from Autun, where he had formed him to a religious life. Clotaire, who succeeded his brother Childebert, was the last of the sons of the great Clovis; and united again the four kingdoms of France into one monarchy. On his removing from Soissons to Paris, he at first seemed to treat the holy bishop coldly; but falling ill soon after of a violent fever, was put in mind by some that were about him to send for St. Germanus. He did so, and full of confidence in the power of God and the sanctity of his servant, took hold of his clothes and applied them to the parts of his body where he felt pain, and recovered immediately. From that moment he always treated the saint even with greater honor than Childebert had done. But that prince dying shortly after, in 561, his four sons, Charibert, Gontran, Sigebert, and Chilperic, divided the French monarchy into four kingdoms, in the same manner as the sons of Clovis had done. That of Paris was given to Charibert or Aribert, Gontran was king of Orleans and Burgundy, Sigebert of Austrasia, and Chilperic of Soissons. Charibert sunk into a vicious indolence, yet was obstinate and headstrong in his passions not being divested of all the prejudices of paganism, he divorced his wife Ingoberga, and took to wife Marcovesa her maid, who had worn a religious habit; and after her death, he married her sister Merofleda, Ingoberga being still living. Our saint many ways endeavored to make him sensible of the enormity of his crimes; but finding all his remonstrances lost on him, he proceeded so far as to excommunicate him and the accomplice of his sin, to hinder at least the dangerous influence of his scandalous example. The sinners were hardened in their evil courses; but God revenged the contempt of his laws and of the holy pastor as he has often done, by visible judgments; for the criminal lady fell ill and died in a few days, and the adulterous king did not long survive her, leaving by his lawful wife only three daughters, two of whom became nuns, the third, called Bertha, was married to Ethelbert, king of Kent. Upon the death of Charibert in 570, his three brothers divided his dominions; but not being able to agree who should be master of Paris, the capital, came to an accommodation that they should hold it jointly, on condition that none of them should go into the city without the leave of the other two St. Germanus found his flock involved by this agreement in great difficulties, and the city divided into three different parties, always plotting and counterplotting against one another. He did all that the most consummate charity, prudence, and vigilance could do, to preserve the public peace; yet Sigebert and Chilperic appeared in arms, being fired by ambition, and stirred up by their wicked queens Fredegonda, wife of the latter, and Brunehaut of the former, burning with the most implacable jealousy against each other. The saint prevailed with them to suspend their hostilities for some time. At length Chilperic invaded the territories of Sigebert, but being worsted in battle, fled to Tournay. This victory left Sigebert free liberty of going to Paris with his wife Brunehaut and children, where he was received as conqueror. St. Germanus wrote to the queen, conjuring her to employ her interest with her husband to restore the peace of France, and to spare the life and fortune of a brother, whose ruin and blood would cry to heaven for vengeance. But Brunehaut”s passion rendered her deaf to all remonstrances, and Sigebert was determined by her furious counsels to besiege Tournay. As he was setting out for this enterprise, he was met by St. Germanus, who told him that if he forgave his brother, he should return victorious; but if he was bent on his death, divine justice would overtake him, and his own death should prevent the execution of his unnatural design. Sigebert allowed this wholesome advice no weight; but the event showed that God had put these words in the mouth of the good bishop; for queen Fredegonda, enraged at the desperate posture of her husband”s affairs, hired two assassins, who dispatched him with poisoned daggers, while he made a halt in his march at Vitri, in 575, after he had reigned fourteen years, with some reputation of humanity, as Fortunatus tells us. Chilperic, by his tyranny and oppressions, deserved to be styled the French Nero, as St. Gregory of Tours calls him. He sacrificed his own children by former wives to the fury of Fredegonda, but having discovered her infidelity to him, he was, by her contrivance, murdered by her gallant in 584. Fredegonda was regent of the kingdoms of Soissons and Paris for her son Clotaire III., and continued her practices and wars against Brunehaut and her son till she died, in 601. Brunehaut governed the kingdom of Austrasia for her son Childebert II., and after his death for her grandson Theodebert; but afterwards persuaded Theodoric, her second grandson, who reigned at Challons, to destroy him and his whole family in fill. The year following Theodoric died, and Clotaire II., surnamed the Great, son of Fredegonda, inheriting both their estates, accused Brunehaut before the states of putting to death ten kings and St. Desiderius, bishop of Vienne, because he had reproved her for her public scandalous lusts, and many other illustrious persons. She had at first appeared liberal, and built several churches; but afterwards became infamous for her cruelty, avarice, restless ambition, and insatiable lusts, to which she sacrificed all things, and employed both the sword and poison in perpetrating her wicked designs. Being condemned by the states, she was put to the rack during three days, and afterwards dragged to death, being tied to the tail of a wild mare; or, according to others, drawn betwixt four horses, in 613. St. Germanus lived not to see the miserable ends of these two firebrands of their country. In his old age he lost nothing of that zeal and activity with which he had filled the great duties of his station in the vigor of his life, nor did the weakness to which his corporal austerities had reduced him, make him abate any thing in the mortifications of his penitential life, in which he redoubled his fervor as he approached nearer to the end of his course. By his zeal the remains of idolatry were extirpated in France. In the third council of Paris, in 557, he had the principal share in drawing up the canons. By his advice, king Childebert issued an edict commanding all idols to be destroyed throughout his dominions, and forbidding all indecent dances and diversions on Sundays and festivals. The saint continued his labors for the conversion of sinners till he was called to receive the reward of them on the 28<sup>th</sup> of May, 576, being eighty years old. King Chilperic composed his epitaph, in which he extols his zeal for the salvation of his people, and their affection and veneration for his person. He mentions the miracles which were wrought at his tomb, and says that sight was restored to the blind and speech to the dumb. He was, according to his own desire, buried in St. Symphorian”s chapel, which he built at the bottom of the church of St. Vincent already mentioned. Many miracles manifested his sanctity, of which Fortunatus, then a priest, afterwards bishop of Poitiers, has left us a history, in which he gives two on his own evidence. Also two anonymous monks compiled relations of several miracles of St. Germanus, which Aimoinus, a monk of this monastery in 870, and a careful writer, digested into two books. The relics of St. Germanus remained in the aforesaid chapel till the year 754, when the abbot removed them into the body of the church. The ceremony of this translation was performed with great solemnity; and king Pepin thought himself honored by assisting at it. Prince Charles, known afterwards by the title of Charlemagne, who was then but seven years old, attended his father on this occasion, and was so strongly affected with the miracles performed at that time, that when he came to the crown, he took a particular pleasure in relating them, with all their circumstances. The greatest part of the relics of St. Germanus remain still in this church of St. Vincent, commonly called St. Germain-des-Prez. This abbey is possessed of the original privilege of its foundation and exemption, written on bark, and subscribed by St. Germanus, St. Nicetius, and several other bishops. The most valuable work of St. Germanus of Paris, is An Exposition of the Liturgy, published from an ancient manuscript by Dom. Martenne. The characteristical virtue of St. Germanus was his unbounded charity to the poor. Liberality in alms moves God to be liberal to us in the dispensations of his spiritual graces; but he who hardens his heart to the injuries and wants of others, shuts against himself the treasury of heaven.</p>"
|
||
}
|
||
},
|
||
"05281200": {
|
||
"name": {
|
||
"nominative": "New Martyr Dimitrius (Mitra) († 1794)",
|
||
"short": "New Martyr"
|
||
}
|
||
},
|
||
"05290100": {
|
||
"name": {
|
||
"nominative": "New Hieromartyr Deacon John and Martyr Andrew († 1938)",
|
||
"short": "New Hieromartyr"
|
||
}
|
||
},
|
||
"05290200": {
|
||
"name": {
|
||
"nominative": "Saint Alexander, Pope of Alexandria († 328)",
|
||
"short": "Saint Alexander"
|
||
}
|
||
},
|
||
"05290300": {
|
||
"name": {
|
||
"nominative": "New Martyr John (or Nannus) at Smyrna († 1802)",
|
||
"short": "New Martyr"
|
||
}
|
||
},
|
||
"05300000": {
|
||
"name": {
|
||
"nominative": "New Hieromartyr Priest Basil († 1942)",
|
||
"short": "New Hieromartyr"
|
||
}
|
||
},
|
||
"05300100": {
|
||
"name": {
|
||
"nominative": "St. Macrina, grandmother of St. Basil the Great (4<sup>th</sup> C)",
|
||
"short": "St. Macrina"
|
||
}
|
||
},
|
||
"05300200": {
|
||
"name": {
|
||
"nominative": "Martyr Natalius",
|
||
"short": "Martyr Natalius"
|
||
}
|
||
},
|
||
"05310000": {
|
||
"name": {
|
||
"nominative": "St Eustathius, Patriarch of Constantinople († 1025)",
|
||
"short": "St Eustathius"
|
||
}
|
||
},
|
||
"05310099": {
|
||
"name": {
|
||
"nominative": "Martyr Magus the Magician",
|
||
"short": "Martyr Magus"
|
||
}
|
||
},
|
||
"05310100": {
|
||
"name": {
|
||
"nominative": "New Hieromartyr Hierotheos, Bishop of Nikolsk († 1928)",
|
||
"short": "New Hieromartyr"
|
||
}
|
||
}
|
||
} |