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27 அக்டோபர் 2020

✠ புனிதர் ஓட்ரன் ✠(St. Odrán of Iona)அக்டோபர் 27

† இன்றைய புனிதர் †
(அக்டோபர் 27)

✠ புனிதர் ஓட்ரன் ✠
(St. Odrán of Iona)
பிறப்பு: ஆறாம் நூற்றாண்டு
மீத், அயர்லாந்து
(County Meath, Ireland)

இறப்பு: கி.பி. 563
அயோனா, ஸ்காட்லாந்து
(Iona, Scotland)

ஏற்கும் சமயம்:
ரோமன் கத்தோலிக்க திருச்சபை 
(Roman Catholic Church)
மரபுவழி திருச்சபை
(Orthodox Church)
ஆங்கிலிக்கன் மற்றும் பிற திருச்சபைகள்
(Anglican Church and other Churches)

நினைவுத் திருநாள்: அக்டோபர் 27

பாதுகாவல்:
வாட்டர்ஃபோர்ட், அயர்லாந்து, சில்வர்மைன் பங்கு, டிப்பெரேரி
(Waterford, Ireland; Silvermines parish, Tipperary)

புனிதர் ஓட்ரன் அல்லது ஓரன், பாரம்பரியங்களின்படி, "கொனாளி குல்பன்" (Conall Gulbán) சந்ததியரும், அயோனாவின் புனித கொலம்பா'வின் (Saint Columba) துணையும் ஆவார். அந்தத் தீவில் அடக்கம் செய்யப்பட்ட முதல் கிறிஸ்தவரும் இவரேயாவார்.

வாழ்க்கை:
புனித ஓட்ரன், அயர்லாந்தின் “சில்வர்மைன்ஸ்” (Silvermines) பகுதியில் சுமார் நாற்பது வருடங்கள் வாழ்ந்திருந்தார். கி.பி. 520ம் ஆண்டில் ஒரு ஆலயத்தைக் கட்டினார். ஐரிஷ் பாரம்பரியங்களின்படி, ஓட்ரன் "மீத்" (Meath) என்ற இடத்தின் மடாதிபதியாகவும் இருந்திருக்கிரார். கி.பி. 563ம் ஆண்டில், “அயோனாவின் ஸ்காட்டிஷ்” தீவிற்கு (Scottish island of Iona) “புனிதர் கொலம்பாவுடன்” (Saint Columba) பயணித்த பனிரெண்டு பேரில் இவரும் ஒருவராவார். சென்ற இடத்தில் ஓட்ரன் அங்கேயே மரித்துப்போனார். அங்கேயே அவர் அடக்கமும் செய்யப்பட்டார். ஓட்ரனின் ஆன்மாவானது வான் லோகம் எடுத்துச் செல்வதற்கு முன்னர், அவரது ஆன்மாவுக்காக துர்சக்திகளும் சம்மனசுக்களும் சண்டையிட்டுக்கொண்டதை புனிதர் கொலம்பா நேரில் பார்த்ததாக கூறுகின்றனர்.

ஓட்ரன் மரணம் பற்றிய ஒரு பிரபலமான புராணமும் உள்ளது :
புனிதர் கொலம்பா அயோனாவில் ஒரு ஆலயம் கட்டும் முயற்சியில் இருந்தார். அந்த ஆலயத்தின் அஸ்திவாரத்தில் உயிருள்ள ஒரு மனிதனைப் புதைத்தாலொழிய, ஆலயத்தின் அஸ்திவாரம் நிற்காது என்று தினமும் ஒரு அசரீரி ஒழித்துக்கொண்டே இருந்தது. அதற்கேற்ப, அங்கே பணி செய்யும் தொழிலாளர்கள் தினமும் காலையில் பணிக்கு வருகையில், முதல் நாள் செய்திருந்த பணிகள் சிதைந்து போயிருந்ததை கண்டனர். இதனால், ஓட்ரன் தானாக முன்வந்து, ஆலயத்தின் அஸ்திவாரத்தில் புதையுர ஒப்புக்கொண்டார். அதன்படி புதைக்கப்பட்ட ஓட்ரனின் மேலே கட்டுமான பணி தொடங்கியது. ஒருநாள், புதைக்கப்பட்ட இடத்திலிருந்து தலையைத் தூக்கிய ஓட்ரன், "நீங்களெல்லாம் நினைப்பது போல இங்கே நரகமும் இல்லை; சொர்க்கமும் இல்லை" என்றார். துணுக்குற்ற புனிதர் கொலம்பா, உடனே அவரை மேலே எடுத்து வேறு ஒரு இடத்தில் அடக்கம் செய்தார் என்பர்.

அயோனா மாகாணத்திலுள்ள பழம்பெரும் ஆலயம் ஒன்று புனிதர் ஓட்ரனுக்கு அர்ப்பணிக்கப்பட்டுள்ளது. அதனருகேயுள்ள கல்லறை ஒன்றின் பெயர், ஓட்ரனின் கல்லறை (Reilig Odhráin) ஆகும்.

† Saint of the Day †
(October 27)

✠ St. Odran of Iona ✠

Born: --- 
County Meath, Ireland

Died: 548 AD
Iona, Scotland

Venerated in:
Roman Catholic Church
Orthodox Church
Anglican Church and other Churches

Feast: October 27

Patronage:
Waterford, Ireland; Silvermines parish, Tipperary

Saint Oran or Odran, by tradition a descendant of Conall Gulbán, was a companion of Saint Columba in Iona, and the first Christian to be buried on that island. St. Odhrán's feast day is on 27 October.

St Otteran/ Odhran, Monk, a descendant of Conall Gulban, is usually identified with Odhran who preceded Colum CiJle in Iona. His death is recorded in 548 and his grave was greatly revered in Iona. He was chosen by the Vikings as patron of the city of Waterford in 1096 and later patron of the diocese.

St. Otteran is variously described as a son or a companion or a predecessor of St Columba on the island of Iona, where there is a graveyard in his honour, the “Reilg Odhráin”. He is also the principal patron of the diocese of Waterford, having been chosen for that honour by the Vikings. They had buried some of their dead on Iona and were the first occupiers of Waterford city. Patrick Duffy tries to make sense of his story.

Foundation sacrifice?
An ugly tale of belief in foundation sacrifice involving St Odhran (pronounced Oran) and Colmcille is told in the Hebridean islands. Colmcille had a son whose name was Odhran from whom the chapel of St Odhran on Iona takes its name.

The tradition is that, when this chapel was being erected, no matter what the workers did or how well they worked, every morning all that had been built the previous day was thrown down. At last, a voice came to Colmcille telling him that the only way to get the chapel completed was to bury a living man under its foundation; otherwise, it would never be finished. Colmcille decided that no one could be better to put under the foundation than his own son and proceeded to build on top of it.

One day, however, Odhran raised his head, and pushing it through the wall, said: “There is no hell as you suppose, nor Heaven that people talk about.” This alarmed Colmcille, in case Odhran should communicate more of the secrets of the otherworld. He had the body removed at once and buried in consecrated ground and St Odhran never again troubled anyone.

Companion of Colmcille?
A descendant of Conall Gulban, the Irish king, son of Niall Naoi nGiallach, who founded the kingdom of Tír Conaill in the 5th century, Odhran is said to have been an abbot in Meath and to have preceded or accompanied Colmcille to Iona. The Irish Martyrologies tell us plainly enough that the saint of that name honoured on October 27th was a monk of Hy, a kinsman of St. Columba, and that he worked in Iona evangelising the people of Scotland.

Titular guardian of Viking ancestors’ ashes:
Otteran’s death is recorded as being in 548 AD and his grave was greatly revered in Iona. He was the first person to be buried in the monastic cemetery to which the Vikings carried their dead chieftains and great men for burial from all parts of Europe. The Vikings chose Odhran, the titular guardian of their ancestors’ ashes, (Otteran is its more commonly anglicised form) as patron of Waterford city in 1096. Later he was chosen as patron of the diocese.

Killotteran:
Killotteran is the name of a civil parish two miles west of Waterford City and derives its name from the townland on which stood an ancient church, the church of Odran.

அருளாளர் பர்தொலொமியு Blessed Bartholomew of Vicenza அக்டோபர் 27

† இன்றைய புனிதர் †
(அக்டோபர் 27)

✠ அருளாளர் பர்தொலொமியு ✠
(Blessed Bartholomew of Vicenza)

ஆயர்:
(Bishop)
பிறப்பு: கி.பி. 1200
விசென்ஸா
(Vicenza)

இறப்பு: கி.பி. 1271

ஏற்கும் சமயம்:
ரோமன் கத்தோலிக்க திருச்சபை
(Roman Catholic Church)

முக்திபேறு பட்டம்: கி.பி. 1793
திருத்தந்தை ஆறாம் பயஸ்
(Pope Pius VI)

நினைவுத் திருநாள்: அக்டோபர் 27

“பர்தொலோமியு டி பிரகன்ஸா” (Bartholomew di Braganca) என்றும், “விசென்ஸா
வின் பர்தொலோமியு” (Bartholomew of Vicenza) என்றும் அழைக்கப்படும் இவ்வருளாளர், ஒரு “டொமினிக்கன்” துறவியும் (Dominican Friar) ஆயருமாவார்.

வடகிழக்கு இத்தாலியின் “விசென்ஸா” (Vicenza) எனும் நகரின் “பிரகான்சா” உயர்குடியில் (Noble family of di Braganca) பிறந்த இவர், “பதுவை” (Padua) நகரில் கல்வி கற்றார். ஏறத்தாழ தமது இருபது வயதில், புதிதாய் தொடங்கப்பட்ட துறவற சபையான “டொமினிக்கன்” (Dominican Order) சபையின் சீருடைகளை புனிதர் “டொமினிக்கின்” (St. Dominic) கைகளாலேயே பெற்றுக்கொண்டார்.

குருத்துவ அருட்பொழிவு பெற்றதும், விரைவிலேயே தமது சபையின் பல்வேறு தலைமைப் பதவிகளில் பொறுப்பேற்றுப் பணியாற்றினார். தொடக்கத்தில் இவரது வரலாற்றை எழுதிய துறவி “லியாண்டரின்” (Friar Leander) கூற்றின்படி, கி.பி. 1235ம் ஆண்டு, திருத்தந்தை “ஒன்பதாம் கிரகோரியின்” (Pope Gregory IX) ஆட்சிக் காலத்தில், “திருத்தந்தையர் இல்ல அலுவலக இறையியலாளர்” (Theologian of the Pontifical Household) எனும் நிர்வாக அலுவலக தலைமைப் பொறுப்பிலிருந்தார். ஆனால், அதற்கான சான்றுகள் தற்போது கிடையாது.

ஒரு இளம் குருவாக, அவர் இத்தாலியின் அனைத்து நகரங்களிலும் அமைதியும், சமாதானமும் உருவாகும் நோக்கத்தில், ஒரு இராணுவ சபையை நிறுவினார்.

கி.பி. 1248ம் ஆண்டு, “சைப்ரஸ் குடியரசு” (Republic of Cyprus) எனும் தீவிலுள்ள “நெமொநிக்கம்” (Nemonicum) எனும் நகரின் ஆயராக நியமிக்கப்பட்டார். (“நெமொநிக்கம்” எந்த நகர் என்று தற்போது தெரியவில்லை).

பெரும்பாலானோர்க்கு, அத்தகைய ஒரு ஆயர் நியமனம், அவர்களின் பரிசுத்தன்மை, மற்றும் அவர்களின் தலைமை திறன்களுக்கான கௌரவம் அல்லது பாராட்டு, மரியாதை மற்றும் அஞ்சலி ஆகும். ஆனால் இவரைப்பொருத்தவரை, அது திருத்தந்தையரின் எதிரிகளின் குழுக்களால் வற்புறுத்தப்பட்ட ஒரு நாடுகடத்தலேயாகும்.

ஃபிரான்ஸ் நாட்டின் அரசன் “ஒன்பதாம் லூயிஸ்” (King Louis IX of France), “புனித பூமியை” (Holy Land) ஆண்டுவந்த இஸ்லாமியர்களை முற்றுகையிட பயணித்துக்கொண்டிருந்தார்.
(யோர்தான் நதியின் கிழக்கு கரைப்பகுதிகள் (Eastern Bank of the Jordan River) உள்ளிட்ட, யோர்தான் நதி மற்றும் மத்தியதரைக் கடலுக்கு (Mediterranean Sea) இடையிலான ஒரு பகுதி ஆகும். இது யூதர்கள், கிறிஸ்தவர்கள் மற்றும் முஸ்லிம்கள் ஆகியோரால் புனித பூமியாகக் கருதப்படுகிறது.)
அப்போது, இஸ்ரேல் நாட்டின் பழமையான துறைமுக நகரான “ஜோப்பா” (Joppa), லெபனானின் பெரிய நகரங்களில் ஒன்றான “சிடோன்” (Sidon) மற்றும் இஸ்ரேலின் தொழில் துறைமுக நகரான “ஏக்கர்” (Acre) ஆகிய இடங்களில், பர்தொலோமியு “திருத்தந்தையின் தூதராக” (Apostolic legate) அரசன் ஒன்பதாம் லூயிசுடனும், அரசியுடனும் சென்று இணைந்துகொண்டார்.

பல ஆண்டுகளுக்குப்பின் அல்லாது, எப்படியோ, பர்தொலோமியு மீண்டும் விசென்ஸா’வுக்கு மாற்றல் செய்யப்பட்டார். திருத்தந்தையரின் எதிரிகளின் குழுக்களின் எதிர்மறையான உணர்வுகள் இன்னும் வெளிப்படையாக இருந்தபோதிலும், அவர் விடாமுயற்சியுடன், குறிப்பாக அவருடைய பிரசங்கத்தின் மூலம், தனது மறைமாவட்டத்தை மீண்டும் கட்டியெழுப்பவும், ரோமிற்கு மக்கள் விசுவாசத்தை பலப்படுத்தவும் அயராது உழைத்தார்.

இவர் “சைப்ரஸ்” தீவின் ஆயராக பணியாற்றிய காலத்தில், ஃபிரான்ஸ் நாட்டின் அரசன் “ஒன்பதாம் லூயிஸின்” (King Louis IX of France) நட்பு கிட்டியது. அரசன், தூய ஆயருக்கு கிறிஸ்துவின் முள்முடியின் மிச்சமொன்றினை (Relic of Christ’s Crown of Thorns) கொடுத்ததாகவும் கூறப்படுகின்றது.

† Saint of the Day †
(October 27)

✠ Blessed Bartholomew of Vicenza ✠

Dominican Friar and Bishop of Cyprus:

Born: 1201 AD
Vicenza, Italy

Died: July 1, 1270

Venerated in: Roman Catholic Church

Beatified: 1793 AD
Pope Pius VI

Feast: October 27

Blessed Bartholomew di Braganca or Bartholomew of Vicenza was an Italian Dominican friar and bishop.

On October 27 we commemorate the feast of Blessed Bartholomew of Vicenza. He was a Dominican priest who used his skills as a preacher to combat the heresies of his day.

Blessed Bartholomew was born at Vicenza, Italy Vicenza in Northern Italy, and belonged to the noble family of Braganza. He became a Dominican priest at the age of twenty and received the habit from St. Dominic’s own hands.

He was a very virtuous man and within a short time, he became prior of the monastery, effectively overseeing several monasteries with great wisdom and fruitfulness. Seven years later, he became Master of the Sacred Palace, an office which had been first held by Saint Dominic himself. It was during this period that Blessed Bartholomew composed his scholarly commentary on the work of Saint Denis, entitled “From the Heavenly Hierarchy.”

In 1246, Pope Innocent IV appointed Blessed Bartholomew as Bishop of Cyprus, where he served for two years. He was then sent as Papal Legate to King Louis IX of France, who was then carrying on the Crusade against the infidels. The two saints became good friends and St. Louis chose Blessed Bartholomew as his confessor. When the King returned to France in 1252, Blessed Bartholomew returned to his diocese, where he remained for four more years, when Pope Alexander IV assigned him to be Bishop of Vicenza.

The Bishop’s primary task was to purge his new diocese of the heresies which had crept into it. Through his preaching, he managed to successfully convert the leader of the heretical party and many of his followers. This so infuriated the infamous Ezzelino (an Italian feudal lord), who at that time tyrannized Northern Italy in the name of the German Emperor, that he managed to have Blessed Bartholomew exiled. The pope then sent Blessed Bartholomew, as his representative, to discuss some essential issues with the King of England. On his way back to Italy, Blessed Bartholomew visited St. Louis, who presented him with a relic of the True Cross and one of the thorns from Christ’s crown, which had been given to him by the Emperor of Constantinople.

In 1259, Ezzelino died and Blessed Bartholomew returned to his diocese, bringing with him the priceless relics King St. Louis had presented to him. As the holy bishop’s ship came nearer to the shore, his flock shouted out: “Blessed is he that comes in the name of the Lord!”  Blessed Bartholomew built a large church to house the precious relics and attached to it a new monastery for his Dominican order. A noble Venetian widow also offered him a beautiful reliquary which contained a portion of the True Cross, two thorns of our Lord’s crown, and relics of the Apostles and other Saints, which he promptly put in his newly-erected Church of the Holy Crown.

Blessed Bartholomew devoted himself with zeal to the duties of his office, rooting out heresy, providing for the needs of the poor, and renovating his Cathedral, which had been ruined by Ezzelino. He various prominently promoted the peace and prosperity both of Church and State. He was constantly chosen as a mediator in the struggles and disputes which affected Northern Italy; his brilliant ability to reconcile between the various factions did much to alleviate the dismal feuds of that period. In 1261, Blessed Bartholomew established the Order of the Knights of the Mother of God (commonly known as the Knights of St. Mary), who was responsible for keeping peace in towns throughout Italy. This order spread widely throughout Italy and received the approval of the Holy See.

Blessed Bartholomew was well-known for his speaking skills and preached at the second translation of the relics of Saint Dominic in 1267. He died at the age of 69 in 1270 and was laid to rest in the Church of the Holy Crown. He was beatified by Pope Pius VI in 1793.

Let us pray for the intercession of Blessed Bartholomew for peace in times of rest and discord. He was a strong promoter of the truth and rooted out heresy. He provided for the needs of the poor. Let us ask him to intercede for us when we are in need.

Prayer:
O God, who made Blessed Bartholomew, Your Confessor and Bishop, wonderful in leading the enemies of the faith from the darkness of error to the light of truth, and in bringing back multitudes to peace and concord, grant, through his intercession, that Your peace, which surpasses all understanding, may keep our hearts and minds in Christ Jesus our Lord, who lives and reigns with You, forever and ever. Amen!

26 அக்டோபர் 2020

St. Rusticus of Narbonne October 26

 St. Rusticus of Narbonne


Feastday: October 26

Death: 462

 

Bishop of Narbonne. Born at Narbonne or Marseille, in Gaul, he was the son of Bishop Bonosus and became a gifted preacher in Rome before entering the monastic life at Lerins, France. In 427, he was named bishop of Narbonne, enduring much upheaval in his diocese owing to the spread of Arianism and the advance of the Germanic tribes which were then besieging parts of Gaul. He asked to be permitted to resign, but Pope Leo I the Great convinced him to remain. He thus took part in the Council of Ephesus which condemned Nestorianism. He also built the cathedral at Narbonne.


Saint Rusticus of Narbonne (in French Saint Rustique) (d. 26 October[1] perhaps 461[2]) was a bishop of Narbonne and Catholic saint of Gaul, born either at Marseilles or at Narbonne.


According to the Roman Martyrology, when he had completed his education in Gaul, Rusticus went to Rome, where he soon gained a reputation as a public speaker, but he wished to embrace the contemplative life. He wrote to Jerome, who advised him to continue his studies, commending him to imitate the virtues of St. Exuperius of Toulouse and to follow the advice of Proculus, then Bishop of Marseille.


Thus Rusticus entered the monastery of St. Vincent of Lérins. He was ordained at Marseilles, and on October 3, 430 (or 427) was consecrated Bishop of Narbonne. He was present at the First Council of Ephesus in 431[3] With all his zeal, he could not prevent the progress of the Arian heresy which the Goths were spreading abroad; there is evidence that an Arian rival bishop was established in Narbonne.


The siege of Narbonne by the Goths in 436 and dissensions among the Catholics so disheartened him that he wrote to Pope Leo I, renouncing the bishopric, but St. Leo dissuaded him (Epistle CLXVII).


Rusticus then endeavored to consolidate the Catholics. In 444–448, he rebuilt the church in Narbonne dedicated to Saint Genès of Arles, which had burned in 441;[4] in 451, he assisted at the convocation of forty-four bishops of Gaul and approved St. Leo's letter to Flavian, concerning Nestorianism; he was present also at a Council of Arles, with thirteen bishops, to decide the debate between Theodore, Bishop of Fréjus, and the Abbey of Lérins. He was one of the twelve bishops who assembled to elect Ravennius bishop of Arles in 449;[5] a letter from Ravennius to Rusticus, proves the high esteem in which he was held. Rusticus' own letters are lost, with the exception of the one to St. Jerome and two others to St. Leo, written either in 452 or 458.

St. Rogatian October 26

 St. Rogatian


Feastday: October 26

Death: 256



Martyr. A priest in Carthage, he was apparently martyred with a layman named Felicissimus. He is revered as a martyr on the basis of St. Cyprian's observation that they had "witnessed a good confession for Christ," traditionally one of the euphemisms for martyrdom.

St. Quodvultdeus October 26

 St. Quodvultdeus

Feastday: October 26

Death: ~450


I was a bishop and confessor at Carthage, about 437 A.D. In 439 A.D. King Geiseric (Arian) grabbed thee city by conquest. He seized all Catholic churches, and the property of the wealthy, sending many into exile.

I was deported with my priests. Church goods were taken. The grace of God's wind sent us to Italy's coastline, at Naples. In adversity, we patiently ministered to the people there. When we died (Quodvultdeus, around 450 A.D.), the people proclaimed us as saints.

Quodvultdeus (Latin for "what God wills", died c. 450 AD) was a fifth-century church father and bishop of Carthage who was exiled to Naples. He was known to have been living in Carthage around 407 and became a deacon in 421 AD. He corresponded with Augustine of Hippo, who served as Quodvultdeus' spiritual teacher.[1] Augustine also dedicated some of his writings to Quodvultdeus.[1]


Quodvultdeus was exiled when Carthage was captured by the Vandals led by King Genseric, who followed Arianism. Tradition states that he and other churchmen (such as Gaudiosus of Naples) were loaded onto leaky ships that landed at Naples around 439 AD and Quodvultdeus established himself in Italy.[1] He would go on to convert dozens of Arian Goths to Orthodoxy in his lifetime.


One of the mosaic burial portraits in the Galleria dei Vescovi in the Catacombs of San Gennaro depicts Quodvultdeus.[2]

St. Quadragesimus October 26

 St. Quadragesimus


Feastday: October 26

Death: 590


Confessor and a shepherd known for miracles. He lived at Policastro, Italy, and served as a subdeacon. According to Pope St. Gregory I the Great, he was responsible for the remarkable achievement of raising a man from the dead.


Saint Quadragesimus (d. end of 6th century) was, according to tradition, a shepherd who lived at Policastro, Italy, and served as a subdeacon. Not much else is known of him, and he is remembered solely for the miracle of raising a dead man to life. He was mentioned under 26 October in earlier editions of the Roman Martyrology, but is not listed in the latest editions.[1] Birth unknown death 590 A.D lived in Policastro, Italy


Surio, in his Historiae seu vitae sanctorum (vol XI (November), pp. 956–957, Marietti, 1879), writes: "The first person to refer to this saint by name was Saint Gregory the Great, in Book Three of his Dialogues, chapter 17. From this source...Baronio got the name of Quadragesimus, as he affirms himself..."[2]

St. Lucian October 26

 St. Lucian


Feastday: October 26

Death: 250


Martyr with Florius and companions in Nicomedia, Turkey.

St. Gibitrudis October 26

 St. Gibitrudis


Feastday: October 26

Death: 665


Benedictine nun at Faremoutieren Brie, in France. She was trained by St. Fara.

St. Fulk of Pavia October 26

 St. Fulk of Pavia


Feastday: October 26

Birth: 1164

Death: 1229



Bishop of Pavia, Italy, born in Piacenza, of Scottish descent. After studying in Paris, France, he became the bishop of Piacenza and was then sent to Pavia by Pope Honorius III.


Fulk (1164 - 26 October[1] 1229) was an Italian Catholic prelate who served as the Bishop of Piacenza from 1210 until 1217 and later as the Bishop of Pavia from 1217 until his death.[2][3] He served in various capacities prior to his episcopal appointment such as a canon and provost. He was known for making the effort of keeping out of political affairs since he wanted to dedicate himself more to diocesan affairs.[4] He was not consecrated as a bishop while in Piacenza until 1216 and some months after was transferred to Pavia where he would remain until his death.[2][3][5]


Life

Fulk was born in Piacenza in 1164 to Scottish parents who had Irish origins; he was also known as Folco Scotti with that surname being given during those times to Irish people who emigrated to the Italian mainland.[2][4] In 1184 he entered the Canons Regular of Sant'Eufemia before he did theological studies in Paris at the college there after having been sent there around 1185 (though he did first do his studies in Piacenza).[5] In or near 1194 he became the prior for Sant'Eufemia.[3]


Fulk for a brief period taught theological studies to students in Piacenza. He was appointed as a canon in Piacenza and after his studies in Paris became the archpriest for Piacenza.[5] He later was appointed as the Bishop of Piacenza on 2 August 1210 but Pope Honorius III later transferred him to Pavia diocese which he managed until his death. His selection for the Piacenza see received approval from the papal legate and Bishop of Novara Gherardo da Sessia who ensured that Pope Innocent III confirmed the selection. The pope himself conferred episcopal consecration upon him in 1216 just before transferring him to Pavia.[3]


It has been alleged in some sources that Fulk attended the Fourth Council of the Lateran in 1215.[3] Fulk died on 26 October 1229 in Pavia and after his death Pope Gregory IX canonized him as a saint during his pontificate; his remains were transferred from the old to new cathedral in 1567.[3]

St. Eata October 26

 St. Eata


Feastday: October 26

Death: 686



Eata St. Eata was one of twelve English youths whom St. Aidan educated at Lindisfarne, where Eata became a monk and a priest. At the request of St. Colman, he became the abbot. He was later abbot of Melrose and founded the monastery at Ripon in Yorkshire, which he left rather than abandon Celtic customs. After the Synod of Whitby, Eata, whom Bede describes as a man of peace, adopted Roman customs, and when Theodore of Canterbury divided the see of York into three bishoprics, he chose Eata to be the bishop of Bernicia. Eata served in this office from 678- 681. Theodore later split Bernicia into sees of Lindisfarne and Hexham and appointed Eata to Lindisfarne and Cuthbert to Hexham. The two men traded sees. Eata was the bishop of Hexham for a year before he died of dysentery in 686. He was buried near Wilfrid's church in Hexham.


Eata (died 26 October 686), also known as Eata of Lindisfarne, was Bishop of Hexham from 678 until 681,[1] and of then Bishop of Lindisfarne from before 681 until 685.[2] He then was translated back to Hexham where he served until his death in 685 or 686.[1] He was the first native of Northumbria to occupy the bishopric of Lindisfarne.

St. Eadfrid October 26

 St. Eadfrid


Feastday: October 26

Death: 675


Founder of Leominster Priory and a priest of Northumbria and Mercia, England

St. Demetrius of Thessaloniki October 26

 St. Demetrius of Thessaloniki


Feastday: October 26

Patron: of Thessaloniki, Greece patron of soldiers, patron of the Crusades

Birth: 270

Death: 306




Called a military martyr, and "the Megalomartyr" by the Greeks. He was a deacon martyred at Sirmium, in the former Yugoslavia. Early legends about Demetrius credit him with a military career. He was extremely popular in the Middle Ages, and with St. George, he was the patron of the crusades.


This article is about the 4th-century Orthodox saint. For the other saint of the same name, see Pope Demetrius I of Alexandria. For the Crusader king of Thessaloniki, see Demetrius of Montferrat.

Demetrius (or Demetrios) of Thessaloniki (Greek: Άγιος Δημήτριος της Θεσσαλονίκης, Hágios Dēmḗtrios tēs Thessaloníkēs;[a]), also known as the Holy Great-Martyr Demetrius the Myroblyte (meaning 'the Myrrh-Gusher' or 'Myrrh-Streamer';[b] 3rd century – 306) was a Christian martyr of the early 4th century AD.


During the Middle Ages, he came to be revered as one of the most important Orthodox military saints, often paired with George of Lydda. His feast day is 26 October for Eastern Orthodox Christians, which falls on 8 November [NS] for those following the Old calendar. In the Roman Catholic church he is most commonly called "Demetrius of Sermium" and his memorial falls on 8 October.


Contents

1 Life

2 Veneration of sainthood and celebrations

3 Iconography

4 Music

5 See also

6 Notes

7 References

8 Sources

9 External links

Life


St Demetrius of Salonica, 18th century, Walters Art Museum

The earliest written accounts of his life were compiled in the 9th century, although there are earlier images of him, and the 7th-century Miracles of Saint Demetrius collection. According to these early accounts, Demetrius was born to pious Christian parents in Thessaloniki, Illyricum in 270.[3]


According to the hagiographies, Demetrius was a young man of senatorial family who became proconsul of the Thessalonica district. He was run through with spears in around 306 AD in Thessaloniki, during the Christian persecutions of Galerian,[4] which matches his depiction in the 7th century mosaics.


Veneration of sainthood and celebrations


Relics of Saint Demetrius at the Hagios Demetrios Basilica in Thessaloniki

Most historical scholars follow the hypothesis put forward by Bollandist Hippolyte Delehaye (1859–1941), that his veneration was transferred from Sirmium[5] when Thessaloniki replaced it as the main military base in the area in 441/442 AD. His very large church in Thessaloniki, the Hagios Demetrios, dates from the mid-5th century.[6] Thessaloniki remained a centre of his veneration, and he is the patron saint of the city.


After the growth of his veneration as saint, the city of Thessaloniki suffered repeated attacks and sieges from the Slavic peoples who moved into the Balkans, and Demetrius was credited with many miraculous interventions to defend the city. Hence later traditions about Demetrius regard him as a soldier in the Roman army, and he came to be regarded as an important military martyr. Unsurprisingly, he was extremely popular in the Middle Ages. Disputes between Bohemond I of Antioch and Alexios I Komnenos appear to have resulted in Demetrius being appropriated as patron saint of crusading.[7]


Demetrius was also venerated as patron of agriculture, peasants and shepherds in the Greek countryside during the Middle Ages. According to historian Hans Kloft, he had inherited this role from the pagan goddess Demeter. After the demise of the Eleusinian Mysteries, Demeter's cult, in the 4th century, the Greek rural population had gradually transferred her rites and roles onto the Christian saint Demetrius.[2]


Most scholars still believe that for four centuries after his death, Demetrius had no physical relics, and in their place an unusual empty shrine called the "ciborium" was built inside Hagios Demetrios. What were purported to be his remains subsequently appeared in Thessaloniki, but the local archbishop John, who compiled the first book of the Miracles ca. 610, was publicly dismissive of their authenticity.[8] The relics were assumed to be genuine after they started emitting a liquid and strong-scented myrrh. This gave Demeterius the epithet Myroblyte.[3][c]



15th-century icon of St Demetrius (Russian State Museum, Saint Petersburg)

In the Russian Orthodox Church, the Saturday before the Feast of Saint Demetrius is a memorial day commemorating the soldiers who fell in the Battle of Kulikovo (1380), under the leadership of Demetrius of the Don. This day is known as Demetrius Saturday.[10] Demetrius was a patron saint of the Rurik dynasty from the late 11th century on. Izyaslav I of Kiev (whose Christian name was Dimitry) founded the first East Slavic monastery dedicated to this saint.


The Bulgarian Orthodox Church and the Romanian Orthodox Church revere Demetrius on 26 October (Димитровден Dimitrovden in Bulgarian); meanwhile the Serbian Orthodox Church and Macedonian Orthodox Church (Ohrid) and the Coptic Church have a feast on 8 November (called Mitrovdan in Serbian and Митровден in Macedonian).


The names Dimitry (Russian), Dimitar (Bulgarian), Mitri (short form of Dimitri in Lebanon) are in common use.


Iconography


Byzantine icon of the 10th century (Metropolitan Museum of Art)


Modern Bulgarian icon of Demetrius spearing the gladiator Lyaeus, who is dressed in rather Turkish style (1824).

The hagiographic cycles of the Great Martyr Demetreus of Thessaloniki include depictions of scenes from Demeterius's life and his posthumous miracles.[11] Demetrius was initially depicted in icons and mosaics as a young man in patterned robes with the distinctive tablion of the senatorial class across his chest. Miraculous military interventions were attributed to him during several attacks on Thessaloniki, and he gradually became thought of as a soldier: a Constantinopolitan ivory of the late 10th century shows him as an infantry soldier (Metropolitan Museum of Art). But an icon of the late 11th century in Saint Catherine's Monastery on Mount Sinai shows him as before, still a civilian. This may be due to iconic depiction customs on how saints are depicted.


Another Sinai icon, of the Crusader period and painted by a French artist working in the Holy Land in the second half of the 12th century, shows what then became the most common depiction. Demetrius, bearded, rather older, and on a red horse, rides together with George, unbearded and on a white horse.[12] Both are dressed as cavalrymen. Also, while George is often shown spearing a dragon, Demetrius is depicted spearing the gladiator Lyaeus (Λυαίος Lyaíos), who according to story was responsible for killing many Christians. Lyaeus is commonly depicted below Demetrius and lying supine, having already been defeated; Lyaeus is traditionally drawn much smaller than Demetrius. In traditional hagiography, Demetrius did not directly kill Lyaeus, but rather through his prayers the gladiator was defeated by Demetrius' disciple, Nestor.[11]


A modern Greek iconographic convention depicts Demetrius with the Great White Tower in the background. The anachronistic White Tower acts as a symbolic depiction of the city of Thessaloniki, despite having been built in the 16th century, centuries after his life, and the exact architecture of the older tower that stood at the same site in earlier times is unknown. Again, iconography often depicts saints holding a church or protecting a city.


According to hagiographic legend, as retold by Dimitry of Rostov in particular, Demetrius appeared in 1207 in the camp of tsar Kaloyan of Bulgaria, piercing the king with a lance and so killing him. This scene, known as Чудо о погибели царя Калояна ("the miracle of the destruction of tsar Kaloyan") became a popular element in the iconography of Demetrius. He is shown on horseback piercing the king with his spear,[13] paralleling the iconography (and often shown alongside) of Saint George and the Dragon.


Music

In 1962 the life and martyrdom of Demetrius became the subject of a 90-minute oratorio by Greek composer Nicolas Astrinidis. Three parts of the work were premiered at the first Demetria Festival in Thessaloniki on 26 October 1962. The entire oratorio was premiered in 1966 and received subsequent performances in 1985 (Thessaloniki) and in 1993 (Bucharest).[14] All performances have been recorded

St. Cuthbert of Canterbury October 26

 St. Cuthbert of Canterbury


Feastday: October 26

Death: 760


Benedictine archbishop of Canterbury. He was a monk at Lyminge, in Kent, England, until about 736, when he was appointed the bishop of Hereford. About 740, he became the archbishop of Canterbury. He is remembered as one of St. Boniface's correspondents in England.


Cuthbert (died 26 October 760) was a medieval Anglo-Saxon Archbishop of Canterbury in England. Prior to his elevation to Canterbury, he was abbot of a monastic house, and perhaps may have been Bishop of Hereford also, but evidence for his holding Hereford mainly dates from after the Norman Conquest of England in 1066. While Archbishop, he held church councils and built a new church in Canterbury. It was during Cuthbert's archbishopric that the Diocese of York was raised to an archbishopric. Cuthbert died in 760 and was later regarded as a saint.



Of noble birth,[1] Cuthbert is first recorded as the abbot of Lyminge Abbey, from where he was elevated to the see of Hereford in 736.[2] The identification of the Cuthbert who was Bishop of Hereford with the Cuthbert who became archbishop, however, comes from Florence of Worcester and other post-Conquest sources. The contemporary record in the Anglo-Saxon Chronicle says that Cuthbert was consecrated archbishop, where if he had been Bishop of Hereford, he would have been translated. No consecration is needed when a bishop is translated from one see to another. Given the nature of the sources, the identification of the bishop of Hereford with the archbishop of Canterbury, while likely, must not be regarded as proven.[3]


If Cuthbert was at Hereford, he served in that capacity for four years before his elevation to the See of Canterbury in 740.[4] He is credited with the composition of an epitaph for the tomb of his three predecessors at Hereford. The cathedral church of the see may not even have been located at Hereford by Cuthbert's time.[5][6]


Whoever Cuthbert was prior to his election to Canterbury, he probably owed his selection as archbishop to the influence of Æthelbald, King of Mercia.[7] A number of Mercians were appointed to Canterbury during the 730s and 740s, which suggests that Mercian authority was expanding into Kent.[8]


Canterbury

Cuthbert was the recipient of a long letter from Boniface who complained about the lax morals of the clergy in the British Isles,[9] and too much drinking of alcohol by the Anglo-Saxon bishops.[10] Cuthbert also sent letters to Lull who was Archbishop of Mainz and a native of England.[11] During Cuthbert's time as archbishop he no longer claimed authority over all of Britain, like his predecessor Theodore. Pope Gregory III in 735 had sent a pallium to the bishop of York, raising the see of York to the status of an archbishopric. As a sign of the enhanced status of York, Cuthbert only consecrated bishops south of the Humber and his synods were attended only by bishops from the south of England.[3]


Cuthbert presided over the Council of Clovesho in 747 along with Æthelbald of Mercia.[12] This gathering mandated that all clergy should explain the basic tenets of Christianity to the laity,[1] as well as legislating on clerical dress, control of monasteries, and the behavior of the clergy. It also mandated that each diocese hold a synod to proclaim the decisions of the council.[12] Cuthbert sent his deacon Cynebert to Pope Gregory III after the council with a report on the council and its resolutions. This action may have been taken in response to Boniface's complaints about Cuthbert and Æthelbald to the papacy.[1] The actions of the council were also gathered into a collection at Cuthbert's command.[13]


After the council, Cuthbert continued to correspond with Boniface up until Boniface's martyrdom in 754, and then sent condolences to Boniface's successor. Cuthbert held a second synod in 758, but nothing is known of any enactments it made. He also built the church of St. John the Baptist in Canterbury, which was destroyed by fire in 1067. He was buried in his new church.[14] The new church was located on the west side of the cathedral, and was used as a baptistery.[15][16] The church also became a burial site for many of the archbishops, and later was used for trials by ordeal. There is no explicit contemporary reference that states that these uses were intended by Cuthbert, but the fact that the church was dedicated to St. John the Baptist argues strongly that Cuthbert at least intended the new building as a baptistery.[17]


The burial practices of the archbishops did change after Cuthbert, but it is not clear whether this was intended by Cuthbert, as a Post-Conquest Canterbury cartulary has it, or due to other reasons, unconnected with Cuthbert. Although Sonia Hawkes argues that the change in burial customs, which extended over most of Britain, resulted from Cuthbert's mandating burial in church yards, instead of outside the city limits as had been the custom previously. However, the main evidence for this theory is a 16th-century tradition at Canterbury and the archaeological evidence of a change in burial patterns. Although a change did occur, the archaeological evidence does not give a reason why this change happened, and given the late date of the Canterbury tradition, the theory cannot be considered proven.[3]


Death and legacy

Cuthbert died on 26 October 760,[4] and was later considered a saint with a feast day of 26 October.[18] He was buried in his church of St. John, and was the first Archbishop of Canterbury that was not buried in St Augustine's Abbey.[19] His letters to the Anglo-Saxon missionaries on the European continent show him to have been highly educated.[20]

St. Cedd October 26

St. Cedd


Feastday: October 26

Patron: of Essex; Lastingham; interpreters

Birth: 620

Death: 664



Cedd A disciple of St. Aidan of Lindisfarne, St. Cedd was the brother of St. Chad, Cynebill, and Cćlin, all of whom became monks. Cedd, whom Peada of Mercia invited to preach among the Middle Angles, was ordained in 653. A year later, the priest was sent as a missionary to Essex, when the East Anglian king Sigbert converted to Christianity. Finan of Lindisfarne made Cedd bishop because of his success. Cedd founded several monasteries, including Tilbury and Lastingham. In 664, Cedd was an interpreter at the Synod of Whitby and accepted Oswiu's adoption of Roman usage. Cedd died that year at Lastingham of the plague.


For the Hong Kong government department, see Civil Engineering and Development Department.

Cedd (Latin: Cedda, Ceddus; c. 620 – 26 October 664) was an Anglo-Saxon monk and bishop from the Kingdom of Northumbria. He was an evangelist of the Middle Angles and East Saxons in England and a significant participant in the Synod of Whitby, a meeting which resolved important differences within the Church in England. He is venerated in the Catholic Church, Anglicanism, and the Eastern Orthodox Church.



The little that is known about Cedd comes to us mainly from the writing of Bede in his Ecclesiastical History of the English People. The following account is based entirely on Book 3 of Bede's History.


Cedd was born in the kingdom of Northumbria and brought up on the island of Lindisfarne by Aidan of the Irish Church. He had three brothers: Chad of Mercia (transcribed into Bede's Latin text as Ceadda), Cynibil and Cælin).[1] All four were priests and both Cedd and Chad became bishops. The first datable reference to Cedd by Bede makes clear that he was a priest by the year 653.[2] This probably pushes his birth date back to the early 620s. It is likely that Cedd was oldest of the brothers and was acknowledged the head of the family. He seems to have taken the lead, while Chad was his chosen successor.


Aidan had come to Northumbria from Iona, bringing with him a set of practices that are known as the Celtic Rite. As well as superficial differences over the Computus (calculation of the date of Easter), and the cut of the tonsure, these involved a pattern of Church organization fundamentally different from the diocesan structure that was evolving on the continent of Europe. Activity was based in monasteries, which supported peripatetic missionary bishops. There was a strong emphasis on personal asceticism, on Biblical exegesis, and on eschatology. Aidan was well known for his personal austerity and disregard for the trappings of wealth and power. Bede several times stresses that Cedd and Chad absorbed his example and traditions. Bede tells us that Chad and many other Northumbrians went to study with the Irish after the death of Aidan[3] (651).


Cedd is not mentioned as one of the wandering scholars. He is portrayed by Bede as very close to Aidan's successor, Finan. So it is highly likely that he owed his entire formation as a priest and scholar to Aidan and to Lindisfarne.


Mission to Mercia

In 653, Cedd was sent by Oswiu of Northumberland with three other priests to evangelise the Middle Angles,[2] who were one of the core ethnic groups of Mercia, based on the mid-Trent Valley. Peada of Mercia, son of Penda, was sub-king of the Middle Angles. Peada had agreed to become a Christian in return for the hand of Oswiu's daughter, Alchflaed (c.635-c.714) in marriage. This was a time of growing Northumbrian power, as Oswiu reunited and consolidated the Northumbrian kingdom after its earlier (641/2) defeat by Penda. Peada travelled to Northumbria to negotiate his marriage and baptism.


Cedd, together with the priests, Adda, Betti and Diuma, accompanied Peada back to Middle Anglia, where they won numerous converts of all classes. Bede relates that the pagan Penda did not obstruct preaching even among his subjects in Mercia proper, and portrays him as generally sympathetic to Christianity at this point – a very different view from the general estimate of Penda as a devoted pagan. But, the mission apparently made little headway in the wider Mercian polity. Bede credits Cedd's brother Chad with the effective evangelization of Mercia more than a decade later. To make progress among the general population, Christianity appeared to need positive royal backing, including grants of land for monasteries, rather than a benign attitude from leaders.


Bishop of the East Saxons

Cedd was soon recalled from the mission to Mercia by Oswiu, who sent him on a mission with one other priest to the East Saxon kingdom. The priests had been requested by Sigeberht the Good to reconvert his people.[4]


The East Saxon kingdom was originally converted by missionaries from Canterbury, where Augustine of Canterbury had established a Roman mission in 597. The first bishop of the Roman Rite was Mellitus, who arrived in Essex in 604. After a decade, he was driven out of the area. The religious destiny of the kingdom was constantly in the balance, with the royal family itself divided among Christians, pagans, and some wanting to tolerate both.


Bede tells us that Sigeberht's decision to be baptized and to reconvert his kingdom was at the initiative of Oswiu. Sigeberht travelled to Northumbria to accept baptism from Bishop Finan of Lindisfarne. Cedd went to the East Saxons partly as an emissary of the Northumbrian monarchy. Certainly his prospects were helped by the continuing military and political success of Northumbria, especially the final defeat of Penda in 655. Practically, Northumbria gained hegemony among the Anglo-Saxon kingdoms.


After making some conversions, Cedd returned to Lindisfarne to report to Finan. In recognition of his success, Finan ordained him bishop, calling in two other Irish bishops to assist at the rite. Cedd was appointed bishop of the East Saxons. As a result, he is generally listed among the bishops of London, a part of the East Saxon kingdom. Bede, however, generally uses ethnic descriptions for episcopal responsibilities when dealing with the generation of Cedd and Chad.


Bede's record makes clear that Cedd demanded personal commitment and that he was unafraid to confront the powerful. He excommunicated a thegn who was in an unlawful marriage and forbade Christians to accept the man's hospitality. According to Bede, when Sigeberht continued to visit the man's home, Cedd went to the house to denounce the king, foretelling that he would die in that house. Bede asserts that the King's subsequent murder (660) was his penance for defying Cedd's injunction.


After the death of Sigeberht, there were signs that Cedd had a more precarious position. The new king, Swithhelm of Essex, who had assassinated Sigeberht, was a pagan. He had long been a client of Æthelwold of East Anglia, who was increasingly dependent on Wulfhere of Mercia, the Christian king of a newly resurgent Mercia. After some persuasion from Ethelwald, Swithelm accepted baptism from Cedd. The bishop traveled into East Anglia to baptize the king at Ethelwald's home. For a time, the East Saxon kingdom remained Christian.


Bede presents Cedd's work as decisive in the conversion of the East Saxons, although it was preceded by other missionaries, and eventually followed by a revival of paganism. Despite the substantial work, the future suggested that all could be undone.


Monastic foundations

Cedd founded many churches. He also founded monasteries at Tilaburg (probably East Tilbury, but possibly West Tilbury) and Ithancester (almost certainly Bradwell-on-Sea).


Cedd was appointed as abbot of the monastery of Lastingham in his native Northumbria at the request of the sub-king Œthelwald of Deira. Bede records the foundation of this monastery in some detail,[1] showing that Ethelwald was put in contact with Cedd through Caelin, one of the bishop's brothers, who was on the king's staff. Cedd undertook a 40-day fast to purify the site, although urgent royal business took him away after 30 days, and Cynibil took over the fast for him.


Cedd occupied the position of abbot of Lastingham to the end of his life, while maintaining his position as missionary bishop and diplomat. He often traveled far from the monastery in fulfillment of these other duties. His brother Chad, who succeeded him as abbot, did the same. Cedd and his brothers regarded Lastingham as a monastic base,[5] providing intellectual and spiritual support, and a place of retreat. Cedd delegated daily care of Lastingham to other priests, and it is likely that Chad operated similarly.


Final years

Cedd had been brought up in the Celtic Rite, which differed from the Roman Rite in the dating of the religious calendar and other practices, including the tonsure of monks. Supporters of each rite met at a council within the Northumbrian kingdom known as the Synod of Whitby. The proceedings of the council were hampered by the participants' mutual incomprehension of each other's languages, which probably included Old Irish, Old English, Frankish and Old Welsh, as well as Latin. Bede recounted that Cedd interpreted for both sides.[6] Cedd's facility with the languages, together with his status as a trusted royal emissary, likely made him a key figure in the negotiations. His skills were seen as an eschatological sign of the presence of the Holy Spirit, in contrast to the Biblical account of the Tower of Babel.[7] When the council ended, Cedd returned to Essex.


According to Bede, Cedd accepted the Roman dating of the observance of Easter.[8] He returned to his work as bishop, abandoning the practices of the Irish of Dál Riata.


A short time later, he returned to Northumbria and the monastery at Lastingham. He fell ill with the plague and died on 26 October 664.[1][9] Bede records that immediately after Cedd's death a party of thirty monks travelled up from Essex to Lastingham to do homage.[10] All but one small boy died there, also of the plague. Cedd was initially buried at Lastingham in a grave. Later, when a stone church was built, his body was moved and re-interred in a shrine inside the church of the monastery. Chad succeeded his brother as abbot at Lastingham.


King Swithhelm of Essex died at about the same time as Cedd. He was succeeded by the joint kings Sighere and Sæbbi. Some people reverted to paganism, which Bede said was due to the effects of the plague. Mercia under King Wulfhere was the dominant force south of the Humber, so it fell to Wulfhere to take prompt action. He dispatched Bishop Jaruman to take over Cedd's work among the East Saxons. Jaruman, working (according to Bede) with great discretion, toured Essex, negotiated with local magnates, and soon restored Christianity.[11]

St. Albinus October 26

 St. Albinus


Feastday: October 26

Death: 760



Bishop and missionary companion of St. Boniface, originally called Witta. An Anglo-Saxon by birth, he became a Benedictine monk, probably at the monastery of Pereum, Germany. There he was chosen to be one of the missionaries accompanying St. Boniface. Albinus became bishop of Buraburg in Hesse, Germany, in 741. He remained the head of that see until his death.