St. Albert of Jerusalem
புனித ஜியோன்னா ஆல்பர்ட் St. Albert of Geona
பிறப்பு
1149,
பார்மா (Parma), இத்தாலி
இறப்பு
1215,
பாலஸ்தீனா
பாதுகாவல்: கார்மேல் சபை
ஆல்பர்ட் ஓர் உன்னத குடும்பத்தில் பிறந்தார். திருச்சிலுவை(Holy Cross) என்ற சபையில் குருவானார். 1184 ஆம் ஆண்டில் இத்தாலி நாட்டிலுள்ள பிப்பியோ (Bibbio) என்ற மறைமாவட்டத்திற்கு ஆயராக தேர்ந்தெடுக்கப்பட்டார். பின்னர் 1205 ஆம் ஆண்டு எருசலேமில் உள்ள கிறிஸ்துவ மக்களின் பொறுப்பாளராகத் தேர்ந்தெடுக்கப்பட்டார். அங்கு அம்மக்களின் நலன்களுக்காக அயராது உழைத்தார். அந்நாட்டில் கிறிஸ்துவ மக்கள் அரசரின் கீழ் அடிமைகளாக அமர்த்தப்பட்டிருந்தனர். 1187 ஆம் ஆண்டு பேரரசரிடமிருந்து அம்மக்களை விடுவித்து, விடுதலை வாழ்வை வழங்கினார். அன்றிலிருந்து எருசலேம் கிறிஸ்துவர்கள் அமைதியாக வாழ்ந்தனர். சில ஆண்டுகளில் மீண்டும் அம்மக்கள் முஸ்லீம்களின் கையில் அகப்பட்டனர். ஆல்பர்ட் அம்மக்களை மீண்டும் முஸ்லீம்களிடமிருந்து விடுவித்து சுதந்திரத்துடன் அமைதியாக வாழ வழிவகுத்தார்.
பேரரசர் பிரடெரிக் பர்ப்ரோச்சா (Frederick Babbarossa) என்பவர் திருச்சபையில் கலகம் ஏற்படுத்தினார். அப்போதிலிருந்து ஆல்பர்ட், அரசனிடம் தொடர்பு கொண்டார். பேரரசருக்கும் திருத்தந்தை 2 ஆம் கிளமெண்ட்டிற்கும் இடையே தகராறு ஏற்பட்டது. இதனால் இவர்கள் இருவரின் நடுவிலும் சமாதானப் புறாவாக ஆல்பர்ட் இருந்தார். பேரரசரை அன்பான, அமைதியான மனிதனாக மாற்றினார்.
ஆல்பர்ட் பிறகு தன் இருப்பிடத்தை அக்கோ Akko என்ற இடத்திற்கு மாற்றினார். அங்கு கார்மேல் என்றழைக்கப்பட்ட மலை ஒன்று இருந்தது. அம்மலையில் துறவற மடங்களைக் கட்டினார். துறவிகள் தனித்தனி குகைகளிலும், செல்களிலும் தங்கி செப வாழ்வில் ஈடுபட ஏற்பாடு செய்தார். 1209 ஆம் ஆண்டு துறவியர்கள் கடைபிடிக்க ஒழுங்குகளை எழுதினார்.
அவ்விதங்களின்படி, துறவிகளை வாழ ஊக்கமூட்டினார். கடுமையான விரதமிருந்து செபிக்க தூண்டினார். இறைச்சி உண்பதை குறைத்தார். அமைதியை கடைபிடித்து வாழ வற்புறுத்தினார். மிக மிகக் கடுமையான ஒழுங்குகளை கடைபிடிக்க துறவிகளை தூண்டினார்.
1254 ஆம் ஆண்டு திருத்தந்தை 4 ஆம் இன்னொசெண்ட் அவர்கள், இவர் எழுதிய ஒழுங்குகளை, கார்மேல் சபைத்துறவிகள் கடைபிடித்து வாழ, அதிகாரப்பூர்வமாக அனுமதி அளித்தார். பின்னர் ஆல்பர்ட் பாலஸ்தீனாவில் நடைபெற்ற லேடெரன் என்றழைக்கப்பட்ட பொது சங்கக் கூட்டத்தில் கலந்துகொள்ள அழைக்கப்பட்டார். அப்போது அங்கிருந்தவர்களில் சிலர், இவருக்கெதிராக சதித்திட்டங்களை தீட்டினர். அவர்களின் சதித்திட்டத்தால் அக்கூட்டத்திலேயே கொலை செய்யப்பட்டார். உயிருக்கு போராடியபோது மருத்துவமனையில் அனுமதிக்கப்பட்டார். அங்கிருந்து வெளியேறியபின் புனித திருச்சிலுவை திருநாளன்று இறைவனடி சேர்ந்தார்.
Feastday: September 25
Death: 1215
Patriarch of Jerusalem and patron of the Carmelite Order. He was an outstanding ecclesiastical figure in the era in which the Holy See faced opposition from Emperor Frederick I Barbarossa. Serving as a mediator in the dispute between the emperor and Pope Clement III, Albert was made an imperial prince, a sign of favor from Barbarossa. Albert was born in Parma, Italy, about 1149, probably to a noble family. He became a canon at the Holy Cross Abbey in Mortoba. In 1184 he was appointed as the bishop of Bobbio, Italy, and soon after he was named to the see of Vercelli. It was during this period of service as the bishop of Vereelli that he served as mediator between the pope and emperor. In 1205, Albert was appointed the patriarch of Jerusalem, a post established in 1099 when Jerusalem became a Latin kingdom in the control of Christian crusaders. Jerusalem, however, was no longer in Christian hands, as the Saracens recaptured the city in 1187. The Christians needed a patriarch, but the position was open not only to persecution but to martyrdom at the hands of the Muslims. Albert accepted and he proved himself not only diplomatic but winning in his ways. The Muslims of the area respected him for his sanctity and his intelligence. Because of teh Muslim presence in Jerusalem, Albert took up residence in Acre (now called Akko), a northern port. There he became involved in a concern that assured his place in religious history. Overlooking the city and bay of Acre is the holy mountain called Carmel. At the time, a group of holy hermits lived on Mount Carmel in separate caves and cells. Albert was approached by St. Brocard, who was the prior or superior of the group of hermits. In 1209, the hermits asked Albert to draw up a rule of life for them, a rule that would constitute the beginning of the Carmelite Order. Albert's rule regulating the monastic life of these men included severe fasts, a perpetual abstinence from meat, silence, and seclusions. Pope Innocent IV mitigated the rule in 1254, allowing that it was too rigorous. Albert mediated the dispute among various groups in Palestine and conducted Church affairs. He was called to the general council of the Lateran in 1215 but was assassinated before leaving Palestine. A madman that he had discharged from a local hospital stabbed him during the procession on the feast of the Exaltation of the Holy Cross.
Bl. Augustine Ota
Feastday: September 25
Death: 1622
A martyr of Japan. Augustine was a native Japanese. He aided the Catholic missions as a catechist and was caught up in the persecution. Imprisoned at Iki, Augustine was received into the Jesuits before his death by beheading. His beatification was declared in 1867.
St. Austindus
Feastday: September 25
Death: 1068
Archbishop and Benedictine. Austindus was a native of Bordeaux, France. lie entered the Benedictines at St. Oren's Abbey, in Auch. When elected abbot, he instituted the Cluniac reform in the abbey. Austindus became the archbishop of Auch, France, in 1041.
Bl. Mancius Shisisoiemon
Feastday: September 25
Martyr of Japan. He was an Augustinian tertiary, native born. Mancius was beheaded at Nagasaki, Japan. He was beatified in 1867.
St. Paul and Tatta
Feastday: September 25
Death: unknown
Martyred husband and wife. Paul and Tatta were a married couple in Damascus who, with their sons were put to death by Roman authorities during the persecution of the Church. The died under torture.
St. Vincent Strambi
Feastday: September 25
Patron: Diocese of Macerata-Tolentino
Birth: 1745
Death: 1824
Vincent Strambi was the son of a druggist, and was born on January 1 at Civitavecchia, Italy. He resisted his parents' wish that he become a diocesan priest, and though he studied at the diocesan seminary and was ordained in 1767, he joined the Passionists in 1768 after attending a retreat given by St. Paul of the Cross. Vincent became a professor of theology, was made provincial in 1781, and in 1801, was appointed bishop of Macera and Tolentino. He was expelled from his See when he refused to take an oath of alliance to Napoleon in 1808, but returned in 1813 with the downfall of Napoleon. When Napoleon escaped from Elba, Murat made Macerta his headquarters, and when his troops were defeated by the Austrians, Vincent dissuaded him from sacking and destroying the town. He imposed reform in his See that caused threats to his life, labored for his people during a typhus epidemic, and resigned his See on the death of Pope Pius VII to become one of the advisers of his old friend Pope Leo XII in Rome. Vincent died on January 1, and was canonized by Pope Pius XII in 1950. His feast day is September 25.
Vincenzo Strambi (1 January 1745 - 1 January 1824) - in religious Vincenzo Maria di San Paolo - was an Italian Roman Catholic prelate who was a professed member from the Passionists and served as the Bishop of Macerata-Tolentino from 1801 until his resignation in 1823. Strambi became a Passionist despite its founder Saint Paul of the Cross refusing him several times due to Strambi's frail constitution. But he practiced Passionist austerities which continued after his appointment as a bishop that saw him favor his religious habit rather than the usual episcopal garb. Strambi was known for his charitable projects that included the care of the poor and the reduction of diocesan expenditures in order to provide for them; he took special interests in the education and ongoing formation of priests.[2]
Strambi was exiled from his diocese 1808 after he refused to take an oath of allegiance to the First French Empire under Napoleon who had annexed Macerata as part of his empire. He spent that time in Novara and Milan before he managed to return to his see in a triumphant return in 1814.[3] He served as bishop for the remainder of the pontificate of Pope Pius VII before his successor Pope Leo XII accepted Strambi's resignation and summoned him to Rome as his advisor. But the sudden illness of the pope - which seemed to prove fatal - prompted Strambi to offer his own life to God so that the pope could live. Leo XII rallied to great surprise but Strambi died of a stroke within the week.[4]
His canonization cause opened after his death on 25 June 1845 and he was named as Venerable on 1 April 1894. Pope Pius XI beatified Bishop Strambi in 1925 while Pope Pius XII later canonized him a couple of decades later in 1950.[3]
Life
Education and priesthood
Vincenzo Strambi was born in 1745 in Civitavecchia[5] as the last of four children to Giuseppe Strambi and Eleonora Gori; his three elder siblings all died in childhood. His father served as a pharmacist known for his charitable works and his mother was noted for her piety.
He was often a troublesome child who excelled in athletics and became more devout in his adolescence. The Friars Minor oversaw his education and he taught his fellow students the catechism. His desire to become a priest was met encouragement from his parents and he commenced his ecclesial studies in November 1762. It was at this time that he became quite attracted to the notion of the religious life though his frail health saw him refused admission into the Order of Friars Minor Capuchin and the Vincentians. Strambi was noted for his oratorical gifts and so was sent to Rome for studies in Sacred Eloquence and thereafter continued his theological studies with the Dominicans at Viterbo. While still a student he was appointed prefect of the seminarians in Montefiascone and thereafter acting-rector of seminarians at Bagnorea.
Before his ordination to the priesthood he made a retreat at the convent in Vetralla which belonged to the Passionists; it was here that he met the founder St Paul of the Cross. Strambi became impressed and enthralled with what he had seen and admired their ardent devotion. This made him ask the founder to be admitted into the order. But he was refused since Paul of the Cross believed that Strambi did not have the stamina for the Passionist life. Strambi left the convent on 18 December 1767 since he was to be ordained.[4]
He was received into the diaconate in Bagnoregio on 14 March 1767.[3] Strambi was ordained to the priesthood on 19 December 1767 and then returned to Rome to further his theological studies. Here he was noted for his studies of the life and works of Saint Thomas Aquinas. He still felt called to the Passionists and made several trips to see Paul of the Cross to beg to be admitted into the order. In September 1768 the founder relented and Strambi commenced his novitiate assuming the name in secolo Vincenzo Maria di San Paolo. His parents were not too pleased with this and his father objected to the decision citing his son's frail health as a sign that Strambi would die due to the rigid penances. He made his profession on 24 September 1769 and continued his studies with a particular emphasis on the Church Fathers and on Sacred Scripture.
Strambi preached missions - a focal point of the Passionist charism - and drew large crowds due to the effectiveness of his preaching. There were even several occasions where he preached before bishops and cardinals. In 1773 he was made a professor of theological studies at the order's house in Rome - at Santi Giovanni e Paolo - and it was here that he was present at the death of Paul of the Cross. The founder said to Strambi on his deathbed: "You will do great things! You will do great good!"[2] It was after this that he occupied several high offices in the order such as the rector of the Roman house and the provincial for the Roman province. In 1784 he was relieved of these duties in order to write a biographical account of Paul of the Cross[5] which was later published in London (Blessed Dominic Barberi wrote the preface). The Napoleonic invasion in the Papal States and the anti-religious decrees forced Strambi to flee Rome in 1798, though it was in vain as the French forces in May 1799 took him prisoner. He managed to return to Rome not long after this.
Episcopate
The death of Pope Pius VI saw his friend Cardinal Leonardo Antonelli nominate him for the papal see and he even received five votes in the conclave. The new Pope Pius VII - in mid-1801 - appointed Strambi as the Bishop of Macerata-Tolentino[5] and he became the first bishop to come from the Passionists. This news - before it was made public - surprised and frightened him and he rushed to Rome in an effort to get the appointment cancelled before it was publicized. Even his good friend Cardinal Antonelli counselled him to accept the nomination for the welfare of the Church. Strambi took his case to the pope who listened and told Strambi the decision to name him a bishop was "a divine inspiration" he was firm on. Cardinal Antonelli presided over his episcopal consecration at Santi Giovanni e Paolo. But he continued to wear his Passionist habit in private despite his higher office. His episcopate was marked with a concern for the poor and he even begged on their behalf on occasion. He took great care in the education of diocesan priests and paid close attention to the teaching standards in the diocesan seminaries. His charitable works included the establishment of orphanages and homes for the aged. He still practiced the frugalities the Passionists advocated and this applied to his living and eating habits: he never did permit more than two dishes for his meals.[2]
Napoleon - in 1809 - issued a decree that annexed Macerata as part of the French Empire. The French ordered that this decree be read in all churches but Strambi refused to do so. He also refused to provide the French with a list of all the men in his diocese who would be suitable for service in the armed forces. The French arrested him in September 1808 for refusing to take the oath of allegiance to the French invaders and was then exiled and cut off from his diocese. He was first sent to Novara but was sent in October 1809 to Milan where he spent the remainder of his exile as a guest of the Barnabites.[4][3] He returned to his see in 1814 with vast crowds lining the route of his return. Pius VII had returned from his own exile and remarked:
"This holy man overwhelms me".[6]
The invaders had left much damage in their wake - not just destruction to infrastructure - but a lax sense of morals and values which Strambi worked hard to rebuild. He instituted strict reforms that ended corruption to the point where he received some death threats. Strambi was also the spiritual director of Blessed Anna Maria Taigi - a friend - as well as Saint Gaspare del Bufalo and Saint Vincenzo Pallotti.[3]
But the French returned to Macerata in 1817, to set up their headquarters aiming to use that location to attack the Austrian forces. The people turned to Bishop Strambi for fear of what the French would do. His response was to gather priests and seminarians in his private chapel to beg for God's intercession and after one and a half hours he rose and declared that Macerata would be saved through the intercession of the Mother of God. The French were indeed defeated though the local people feared what would happen during their retreat. Strambi met with the leader of the French forces and begged him not to enter the town to which General Murat agreed. Strambi then secured the assurances of the Austrian generals that the French soldiers would not be slaughtered.
He was a close friend of Carlo Odescalchi and was pleased to learn that the pope named him as a cardinal on 10 March 1823. Strambi tried several times to secure his resignation from Pius VII but on one occasion the pope reprimanded him for using ill health as a vain excuse and dismissed him. Strambi tried once again in 1823 in a letter to Cardinal Ercole Consalvi to the pope but the letter arrived in Rome when the pontiff broke his thigh in a fall and died soon after.[4]
Declining health and death
In 1823 his health started to decline and Pope Leo XII gave him his permission to retire. He was then appointed as Leo XII's personal advisor and took up residence at the Quirinal Palace in Rome. It was during his time in this office that Napoleon's sister Pauline returned to the faith with Strambi's guidance. Strambi's last private aide around this stage was Monsignor Catervo Serrani.[2] When the pope fell ill he asked God that his life should be taken rather than that of the pope. The pope recovered on 24 December 1823 and Strambi died in 1824 within the week due to a stroke he had suffered on the previous 27 December.[3] His remains were placed at the Quirinal Palace for mourners to see and was then buried in the Santi Giovanni e Paolo church. Mourners who viewed his mortal remains included Cardinal Bartolomeo Alberto Cappellari - future pope - who took Strambi's right hand in his own and formed it with the greatest of ease into the sign of the cross.[4] His remains were later transferred on 12 November 1957 to the Chiesa di San Filippo in Macerata.
Sainthood
The cause for Strambi's canonization opened on a diocesan level for the collection of testimonies and documents in relation to his life and his episcopal works. The formal introduction did not come until 25 June 1845 when he was named as a Servant of God. The recognition of his life of heroic virtue led Pope Leo XIII to name him as Venerable on 1 April 1894.[4]
Pope Pius XI presided over the beatification rites on 26 April 1925 and signed a decree on 25 November that allowed the cause to continue. Pope Pius XII canonized Strambi in Saint Peter's Basilica on 11 June 1950.
St. Abadir
Feastday: September 25
and my sister Iraya [Herais] with other martyrs, Abadir with his sister, Iraja (Herais). We are children martyrs of St. Basilides' sister. Basilides' is called the Father of Kings.
We were brought under arrest to Antinoe, Kemet, beheaded with Cluthus, a physician and priest, 3685 companions, and other martyrs.
Also martyred with us were Apa Paphnutius of Tentyra, priest; Apa Isaac of Tiphre, priest; Apa Shamul of Taraphia, priest; Apa Simeon of Tapcho, priest; Sissinius of Tantatho, priest; Theodore of Chotep, priest; Moses of Psammanius, priest; Philotheus of Pemdje, priest; Macarius of Fayum, priest; Maximus of Vuchim, priest; Macroni of Thoni, priest; Senuthius of Buasti, priest; Simeon of Thou, priest; priest Ptolemaeus, son of the Eparch, priest; Thomas of Tanphot, priest. Coptic calendar
Abadir and Iraja are saints in the Coptic Church and the Roman Catholic Church.
They are reported to have been children of the sister of Basilides, the father of kings. According to their legendstory, Abadir and Iraja fled from Antioch to Alexandria, were arrested there, brought to Antinoe, Kemet (the Ancient African name of Egypt) and beheaded there with Cluthus, a physician and priest, and other 3,685 companions.[1] These included the following priests:
Apa Paphnutius of Tentyra
Apa Isaac of Tiphre
Apa Shamul of Taraphia
Apa Simon of Tapcho
Sissinus of Tantatho
Theodore of Shotep
Moses of Psammaniu
Philotheus of Pemdje
Macarius of Fayum
Maximus of Vuchim
Macroni of Thoni
Senuthius of Buasti
Simeon of Thou
Ptolemaeus, son of the Eparch, and
Thomas of Tanphot.
Abadir and Iraja had a church dedicated to them in Asyut in Egypt. Their feast day is on September 25 (Gregorian Calendar) and October 8 (Julian Calendar). The text of their Passion exists in both Sahidic and Bohairic Coptic and fragments can be found at the National Library, Vienna, Wiener Papyrussammlung, K2563 a-l, ed. Orlandi, 1974, the National Library, Paris, Copte 129.16.104 and the Vatican Library, Rome, Copti 63, fols. 1-65, ed. Hyvernat, 1886–1887.[2]
A summary of their lives, commemorated on Tout 28 (October 8), can be found in the Copto-Arabic Synaxarion.
St. Cadoc
Feastday: September 25
Patron: of Glamorgan; Llancarfan; famine victims; deafness; glandular disorders
Birth: 497
Death: 580
A Welsh bishop and martyr, a companion of St. Gildas. Cadoc is also called Docus, Cathmael, and Cadvael. He founded Llancarfan Monastery near Cardiff, Wales, before becoming a missionary on the coast of Brittany, in France. Returning to Britain, Cadoc was involved in the Saxon occupation of the British lands. H e was martyred by the Saxons near Weedon, England.
For other uses, see Cadoc (disambiguation).
Saint Cadoc or Cadog (Medieval Latin: Cadocus; also Welsh: Cattwg; born c. 497[1] or before) was a 5th–6th-century Abbot of Llancarfan, near Cowbridge in Glamorgan, Wales, a monastery famous from the era of the British church as a centre of learning, where Illtud spent the first period of his religious life under Cadoc's tutelage. Cadoc is credited with the establishment of many churches in Cornwall, Brittany,[2] Dyfed and Scotland. He is known as Cattwg Ddoeth, "the Wise", and a large collection of his maxims and moral sayings were included in Volume III of the Myvyrian Archaiology. He is listed in the 2004 edition of the Roman Martyrology under 21 September. His Norman-era "Life" is a hagiography of importance to the case for the historicity of Arthur as one of seven saints' lives that mention Arthur independently of Geoffrey of Monmouth's Historia Regum Britanniae.[3]
Biography
Cadoc's story appears in a Vita Cadoci written shortly before 1086 by Lifris of Llancarfan;[4] "it was clearly written at Llancarfan with the purpose of honouring the house and confirming its endowments".[3] Consequently, it is of limited historical merit though some details are of interest. Llancarfan did not survive the intrusion of Norman power into South Wales, being dissolved about 1086.[5]
Cadoc began life under a cloud of violence. His father, Gwynllyw the Bearded, was one of the lesser kings of Wales, a brother of Saint Petroc, and a robber chieftain. He wanted to propose to Princess Gwladys, daughter of King Brychan of Brycheiniog, a neighboring chieftain, but Brychan turned away the envoys asking for Gwladys' hand. Wildly in love, Gwynllyw and Gwladys eloped from her father’s court at Brecon and escaped over the mountains[6] in a raid in which 200 of Gwynllyw's 300 followers perished.[7]
Born into the royal families of Gwynllwg and Brycheiniog, it is said, he worked miracles even before his birth. Strange lights shone in his parents’ house and the cellars were miraculously filled with food.[6]
Cadoc was born in Monmouthshire[8] around the year 497. An angel announced his birth and summoned the hermit Meuthi to baptise and teach him. A holy well sprang up for his baptism and afterwards flowed with wine and milk.[6] It is thought that he was baptised as Cathmail (Cadfael).[9] After the birth of his son, Gwynllyw went on a wild celebratory raid with a new band of fearless warriors. Among other livestock, he stole the cow of an Irish monk, St. Tathyw of Caerwent. This is probably Tathan, a reputed early abbot of nearby Caerwent whose dedications appear around Llantwit Major.[10] Tathyw was not afraid of Gwynllyw and boldly went to confront him, demanding the return of the cow. On a sudden impulse, or perhaps guided by divine inspiration, Gwynllyw decided Cadoc would go to live under the monk's care, and he was sent away to be educated at Tathyw's monastery in Caerwent. Cadoc picked up a basic knowledge of Latin and received a rudimentary education that prepared him for further studies in Ireland and Wales. Most important, Cadoc learned to appreciate the life of a monk and a priest.[7]
One day while in the Cardiff district of Glamorgan, Cadoc was being chased by an armed swineherd from an enemy tribe. As he ran through the woods looking for a place to hide, he came upon a wild boar, white with age. Disturbed by his presence, the boar made three fierce bounds in his direction, but Cadoc's life was spared when the boar miraculously disappeared. Cadoc took this as a heavenly sign, and marked the spot with three tree branches. The valley was owned by his uncle, King Pawl of Penychen, who made a present of the land to his nephew. The location later became the site of the great church college and monastery at Llancarvan.[7]
Maches (Latin: Machuta), the sister of Cadoc according to tradition, was killed by robbers who were stealing her finest ram. Tathan, to whom the murderers confessed their crime, built a church on the spot.[11]
In adulthood Cadoc refused to take charge of his father's army, "preferring to fight for Christ". He founded his first monastery at Llancarfan in the Vale of Glamorgan, and from there he went to Ireland to study for three years. Returning to Wales, he studied with Bachan or Pachan, a teacher of rhetoric from Italy.[12] He then travelled to Scotland where he founded a monastery at Cambuslang. Back at Llancarfan, his influence helped it to grow into one of the chief monasteries in South Wales.[9]
One tradition has it that he went on pilgrimage to Rome, but more certain is the knowledge of time spent in Brittany. He settled there on an island in the Etel river, now called L'Ile de Cado, where he built an oratory, founded a monastery and devoted himself to spreading the Gospel.[9] There are chapels dedicated to him at Belz and Locoal-Mendon in Morbihan and at Gouesnac'h in Finistère, where he is called upon to cure the deaf. His name is also the basis of some thirty Breton place-names.
Llancarfan
St Catwg window in Caerphilly
According to Huddleston, most Welsh writers assign the founding of Llancarfan to the period of St. Germanus's visit to Britain in A.D. 447, stating further that the first principal was St. Dubric, or Dubricius, on whose elevation to the episcopate St. Cadoc, or Cattwg, succeeded. On the other hand, he notes that the Life of St. Germanus, written by Constantius, a priest of Lyons, about fifty years after the death of the saint, says nothing at all of any school founded by him or under his auspices, in Britain, nor is mention made of his presence in Wales.[13]
An alternate tradition holds that Llancarvan monastery or "Church of the Stags", in Glamorgan, and not far from the Bristol Channel, was founded in the latter part of the fifth century by Cadoc. Here he established a monastery and college, which became the seminary of many great and holy men. The spot at first seemed an impossible one, an almost inaccessible marsh, but he and his monks drained and cultivated it, transforming it into one of the most famous and attractive religious homes in South Wales. The plan of the building included a monastery, a college, and a hospital.[14] Having got the community established, he went off to Ireland to study and teach. When he returned three years later, he found the monastery in ruins. Furious, he forced the monks back to manual labour, dragging timber from the woods to begin the work of reconstruction. Two stags came out of the forest to help them, which is said to be why the stream running past the monastery is called the Nant Carfan, the Stag Brook.[6]
Rev. Rees suggests that although the monastery was said to have been situated at Llancarfan, the particular spot on which it stood was called Llanfeithin.[15]
Scotland
About 528, after his father's death, Cadoc is said to have built a stone monastery in Scotland probably at Kilmadock, which was named for the saint, north-west of Stirling,[16] where the Annant Burn enters the River Teith about 2 miles upstream from Doune. Near the ruins of the old Kilmadock church and graveyard is Hermit's Croft, thought to be where he lived for seven years. Seven local churches that were built in his name came under the authority of Inchmahome Priory. It is also said that Cadoc's monastery was "below Mount Bannauc" (generally taken to be the hill southwest of Stirling down which the Bannockburn flows). It has been suggested that the monastery was where the town of St Ninians now stands, two kilometers south of Stirling. Scottish followers were known as "Gille Dog", the servants of Cadog, which appears as a surname, first as Dog, and later as Doig, Dock, and Doak.
Legends
Cadoc and Arthur
St Cadoc's Church, Caerleon
Cadoc came into conflict with Arthur: the Vita depicts Arthur as great and bold, but willful. Lifris writes that Cadoc gave protection to a man who had killed three of Arthur's soldiers and Arthur was awarded a herd of cattle from Cadoc as compensation. Cadoc delivered them, but when Arthur took possession of them they were transformed into bundles of ferns. Similar incidents are often described in mediaeval biographies such as those of Carannog, Padern and Goeznovius: miracles in dealings with temporal authority bolster the case for church freedom.[17] In later Arthurian Welsh Triads Cadoc, with Illtud and Peredur, is one of three knights said to have become keepers of the Holy Grail.[18]
The kings Maelgwn of Gwynedd and Rhain Dremrudd of Brycheiniog also feature in the Vita. Though Saint Cadoc's Church at Caerleon, which, though of Norman origin and much rebuilt, stands on the foundations of the Roman legion headquarters, may memorialize an early cell of Cadoc's. Caerleon was also associated with Arthur.
Other legends
A certain miraculous spot associated with Cadoc had a reputed healing effect until the time of king Hiuguel (Hywel vab weyn, who died in his old age ca. 1041–44) when, due to a malevolent influence, the spot was lost.[19]
This Cadoc, grandson of Brychan Brycheiniog, to whose offspring a large number of south-west British cult sites are dedicated, may be identical to or confused with Cadoc son of Brychan, for whom the churches at Llanspyddid near Brecon and at Llangadog, Carmarthenshire, are said to be named along with a former chapel in the parish of Kidwelly.[15] According to Serenus de Cressy this Cadoc died AD 490, is buried in France, and is commemorated in the Calendar on 24 January.
The epithet of Doeth (Welsh for wise) induced some writers to confound him with St. Sophias (Greek for wisdom), bishop of Beneventum in Italy.[15] Hence he is said sometimes to have died at Bannaventa (Weedon, five kilometres east of Daventry in Northamptonshire).[20] In an episode towards the end of his vita Cadoc is carried off in a cloud from Britannia (de terra Britannie) to Beneventum, where a certain prior is warned of the coming of a "western Briton" who is to be renamed Sophias; as Sophias Cadoc becomes abbot, bishop and martyr. A magna basilica was erected over his shrine, which visiting Britons were not allowed to enter. A fictitious "Pope Alexander" is made to figure in the narrative.
Legendary genealogy
The parish church of St Cadoc, Llancarfan
In Lives of the Cambro British saints (1853), Rev W. J Rees wrote:
The genealogy of the blessed Cadoc arises from the most noble emperors of Rome, from the time of the incarnation of Jesus Christ, Augustus Cesar, in whose time Christ was born, begat Octavianus, Octavianus begat Tiberius, Tiberius begat Caius, Caius begat Claudius, Claudius begat Vespasian, Vespasian begat Titus, Titus begat Domitian, Domitian begat Nero, under whom the apostles Peter and Paul suffered, Nero begat Trajan, Trajan begat Adrian, Adrian begat Antonius, Antonius begat Commodus, Commodus begat Meobus, Meobus begat Severus, Severus begat Antonius, Antonius begat Aucanus, Aucanus begat Aurelian, Aurelian begat Alexander, Alexander begat Maximus, Maximus begat Gordian, Gordian begat Philip, Philip begat Decius, Decius begat Gallus, Callus begat Valerian, Valerian begat Cleopatra, Cleopatra begat Aurelian, Aurelian begat Titus, Titus begat Probus, Probus begat Carosius, Carosius begat Dioclesian, who persecuted the Christians throughout the whole world; for in his time the blessed martyrs Alban, that is Julian, Aaron, and many others suffered. Dioclesian begat Galerius, Galerius begat Constantine the Great the son of Helen, Constantine begat Constantius, Constantius begat Maximianus, with whom the British soldiers went from Britain, and he slew Gratian the Roman emperor, and held the government of all Europe; and he did not dismiss the soldiers, which he brought with him from Britain to return to their country on account of their bravery, but gave them many provinces and countries, that is from the pool which is on the top of the mountain of Jupiter to the city named Cantguic, and until the western mound that is Cruc Ochideint; and from those soldiers arose a nation which is called Lettau. Maximianus therefore begat Owain, Owain begat Nor, Nor begat Solor, Solor begat Glywys, Glywys begat Gwynlliw, Gwynlliw begat the most blessed Cadoc of whom we are speaking.[21]
Liturgical celebration
In the 2004 edition of the Roman Martyrology, Cadoc is listed among saints thought to have died on 21 September, with the Latin name Cadóci. He is mentioned as follows: 'In the monastery at Llancarfan in South Wales, Saint Cadoc the Abbot, under whose name many monasteries in Cornwall and Brittany were established.'[2] He does not appear in the current Roman Catholic liturgical calendar of saints celebrated annually in Wales.[22]
21 September is, however, the feast day of the Apostle Saint Matthew, and in Cardiff, St Cadoc's Day has traditionally been kept on 25 September; on the French Île de Saint-Cado [fr], a major pardon is traditionally celebrated on the third Sunday in September. Elsewhere his traditional feast day is 24 January.
St. Euphrosyne of Alexandria
✠ அலெக்ஸாந்திரியா நாட்டு புனிதர் யூப்ரோசைன் ✠
(St. Euphrosyne of Alexandria)
கன்னியர்:
(Virgin)
பிறப்பு: ----
அலெக்ஸாண்ட்ரியா, எகிப்து
(Alexandria, Egypt)
இறப்பு: கி.பி. 5ம் நூற்றாண்டு
ஏற்கும் சபை:
கத்தோலிக்க திருச்சபை
(Catholic Church)
கிழக்கு மரபுவழி திருச்சபை
(Eastern Orthodox Church)
நினைவுத் திருநாள்: செப்டம்பர் 25
அலெக்ஸாந்திரியா நாட்டு புனிதர் யூப்ரோசைன், ஆண் உடையை அணிந்துகொண்டு உள்ளூர் துறவு மடத்தில் சந்நியாசியாக வாழ்ந்த ஒரு பெண் துறவி ஆவார். அவரது நினைவுத் திருநாள், கத்தோலிக்கம், மற்றும் கிழக்கு மரபுவழி திருச்சபைகளில் செப்டம்பர் மாதம், 25ம் நாளன்று, கொண்டாடப்படுகிறது.
யூப்ரோசைன், அலெக்ஸாந்திரியா நாட்டின் செல்வந்தர்களும் ஒருவரான "பாப்னூஷியஸ்" (Paphnutius) என்பவரது மகள் ஆவார். பெற்றோரின் முதுமை காலத்தில், துறவி ஒருவரது செபத்தின் மூலம் அற்புதமான முறையில் பிறந்தவர் ஆவார். இவரது அன்பான தந்தை பாப்னூஷியஸ், இவரை ஒரு பணக்கார இளைஞனுடன் திருமணம் செய்துவைக்க விரும்பினார்.
ஆனால் ஏற்கனவே தனது வாழ்க்கையை கடவுளிடம் அர்ப்பணிப்பதாக சபதம் ஏற்றிருந்த இவர், தனது சபதத்தை மீறுவதற்கான அழுத்தத்திலும், அவள் ஒரு ஆணின் உடையணிந்து "ஸ்மராக்டஸ்" (Smaragdus) ("மரகதம்") ("Emerald") என்ற அடையாளத்தை ஏற்றுக்கொண்டார்.
பின்னர் அவர் அருகிலுள்ள ஆண்கள் மடாலயத்திற்கு தப்பிச் சென்றார். அங்கு அவர் ஒரு முழுமையான சந்நியாச வாழ்க்கையை நோக்கி வேகமாக முன்னேறினார். அவருடைய பிறப்புக்காக ஜெபித்த அதே துறவியே அங்கே மடாதிபதியாக இருந்தார். அந்த மடாதிபதியின் வழிகாட்டுதலின் கீழ் இருந்தார்.
சில வருடங்கள் கழித்து, பாப்னூஷியஸ் தனது மரணத்தில் ஆறுதலுக்காக மடாதிபதியிடம் முறையிட்டபோது, மடாதிபதி அவரை ஸ்மராக்டஸ் என்ற போர்வையில் யூப்ரோசைனின் பராமரிப்பில் அவரை ஈடுபடுத்தினார். பயனுள்ள ஆலோசனைகள் பலவற்றையும், ஆறுதலான அறிவுரைகளையும் தனது சொந்த மகளிடமிருந்தே பெற்ற அவர், தமது மகளை அடையாளம் காணத் தவறிவிட்டார். தாம் இறக்கும்வரை தாம்தான் அவரது காணாமல் போன அவரது சொந்த மக்கள் என்று, யூப்ரோசின் தன்னை அவருக்கு வெளிப்படுத்தவேயில்லை.
யூப்ரோசைனை அடக்கம் செய்தபின், பாப்னூஷியஸ் தனது உலகப் பொருட்கள் அனைத்தையும் விட்டுவிட்டு, அதே மடத்தில் ஒரு துறவியாக ஆனார். அங்கு, பத்து ஆண்டுகளுக்குப் பிறகு அவர் இறக்கும் வரை தனது மகள் தங்கியிருந்த அதே பழைய அறையை பயன்படுத்தினார்.
Feastday: September 25
Death: 5th Century
A Kemetian in the A 5th century Kemetian, I was the daughter of a wealthy man. On my wedding day, I left my parents' house in secrecy, cutting my hair short, dressed as a man. I went to a monastery, worshipping God in prayer and penance. 25 Sept.
Euphrosyne of Alexandria (Greek: Ἁγία Εὐφροσύνη tr. "good cheer", 410–470),[1][2] also called Euphrosynē,[3] was a saint who disguised herself as a male to enter a monastery and live, for 38 years, as an ascetic. Her feast day is celebrated on September 25 by the Greek Orthodox Church and January 16 by the Roman Catholic Church. Euphrosyne was born to a wealthy family in Alexandria; her father Paphnutius was a devout Christian and her mother died when Euphrosyne was twelve. When she was 18, her father wanted her to marry, so she escaped, disguised as a man, and entered the same monastery he often visited for spiritual counsel. She spent most of her years as a monk in seclusion because her beauty tempted the other monks. During the final year of her life, Euphrosyne became her father's spiritual director, comforting his grief over losing his only daughter. Eventually, she revealed her identity to him and they reconciled. After she died, he entered her monastery and became an ascetic himself, living in her cell until he died ten years later. There has been discussion about how Euphrosyne's story fits into issues of homosexuality, gender identity, and gender reversal in same-sex communities in monastic times.
Life
Euphrosyne was born in 410,[4] into a "rich and illustrious"[5] family in Alexandria, the only daughter of Paphnutius, "a deeply believing and pious Christian".[6] According to Johann Peter Kirsch in the Catholic Encyclopedia, "Her story belongs to that group of legends which relate how Christian virgins, in order to more successfully to lead the life of celibacy and asceticism to which they had dedicated themselves, put on male attire and passed for men".[7] Paphnutius and his wife were having difficulty having children, so he went to a local monastery, which he visited often, and requested that the abbot, who was his spiritual advisor, and monks pray for them; Euphrosyne was born shortly afterwards.[6][8] She was baptized at the age of seven, educated in the scriptures, and was well known for her wisdom and love of learning.[4][8]
When Euphrosyne was twelve, her mother died and her father raised her alone. When she was 18, she had many suitors, so her father chose the most noble and wealthiest for her to marry. They visited the monastery together to receive a blessing from the abbot for her marriage, which he did, but the visit inspired Euphrosyne to enter the monastic life.[4][5][8][9] As writer David Clark put it, she was "unwilling to allow her gender to be a barrier to adopting this lifestyle for herself".[9] A year later, the abbot sent a monk to Paphnutius' home to invite him to the anniversary celebration of the abbot's ordination; she met with the monk, and admitted to him her wish to become an ascetic, despite her fears of disobeying her father.[9] The monk advised her to disguise herself as a man "to escape her impending marriage".[10] She sent a servant to bring another monk to her, a hermit from Scete, who gave her the same advice. At her request, the monk shaved her head and invested her as a monk.[10] When her father left home for another spiritual retreat, Euphrosyne took advantage of his absence and decided to join a monastery, the same one her father visited, instead of a convent, because she was afraid that her father would find her. She disguised herself as a man, claiming to be a eunuch; the abbot did not recognize her, and welcomed her into the monastery. Euphrosyne took the name Smaragdus, and lived there as a monk for 38 years, until her death in about 470.[4][7][6][10]
Euphrosyne, as Smaragdus, impressed the abbot with "the rapid strides which she made toward a perfect ascetic life",[7] but as writer Laura Swan put it, "Dissension arose in the community over Euphrosyne's beauty, and the same abbot ordered her into seclusion".[4] Smaragdus moved deeper into the desert to a solitary cell, reciting his prayers alone, without the rest of the community, and as Swan also said, grew to love "the intense solitude",[11] eventually only seeing his spiritual director and the abbot.[8][12] Clark, in his chapter about Euphrosyne in his book Between Medieval Men: Male Friendship and Desire in Early Medieval English Literature, compares her story with the story of Joseph in the Old Testament, which also includes themes of disguise and secret identities.[13] Clark, who considered Smaragdus' fellow monks' discomfort with him another "interesting gender dynamic"[14] and discusses "the complex and contradictory gender dynamic"[14] in Euphrosyne's story, also compares Euphrosyne with Eugenia of Rome, a 3rd century saint who also disguised herself as a man, because they share a "similar dynamic".[14] Clark also says that Eugenia and Euphrosyne's stories, which both include the aid of servants and the use of disguise to escape into a life of religious seclusion, "are typical of tales of lovers thwarting unwanted marriages. However, here the lover is Christ, and the aim is not conjugal bliss but the celibate life".[14][note 1]
Death and legacy
A dying Euphrosyne reveals herself to her father, miniature from the Menologion of Basil II
Euphrosyne's father Paphnutius went to the monastery "for solace for his grief"[11] over the loss of his only daughter; the abbot sent Euphrosyne to provide him with spiritual direction and comfort, but Paphnutius did not recognize her because she covered her face with a veil and never revealed her identity.[11] He received "helpful advice and comforting exhortation"[7] from her anyway and returned to meet with her several times, becoming, as Clark put it, "the spiritual father to her own biological father",[9] Eventually, in the last year before her death, she revealed to Paphnutius her secret; they reconciled, and she requested that he tell no one and that he prepare her body for burial. After she died, Paphnutius distributed all his wealth to the poor and to the monastery, and became a monk himself, living in his daughter's cell for ten years, until he died and was buried beside Eurphosyne.[7][6][11] Clark stated that Paphutius' actions was another instance of the theme of gender reversal in Euphrosyne's story, and a reworking and complication of the issues of physical and spiritual fatherhood[9] revealed in the "reversal of the father-daughter relationship".[13]
Euphrosyne's tomb "became a place of prayer with miracles attributed to her".[11] Her feast day is celebrated on September 25 by the Greek Orthodox Church and January 16 by the Roman Catholic Church.[7][5] According to Swan, an early version of Euphrosyne's life was written in iambic pentameter and another one was written in prose form.[11] According to Clark, an account of her life, written in Old English, also exists
St. Lupus of Lyons
Feastday: September 25
Death: 542
Archbishop of Lyons, France, who suffered considerably from the political upheavals in the region following the death of Sigismund, King of Burgundy.
The Archdiocese of Lyon (Latin: Archidiœcesis Lugdunensis; French: Archidiocèse de Lyon), formerly the Archdiocese of Lyon–Vienne–Embrun, is a Latin Church metropolitan archdiocese of the Catholic Church in France. The Archbishops of Lyon serve as successors to Saint Pothinus and Saint Irenaeus, the first and second bishops of Lyon, respectively,[2] and are also called Primate of the Gauls.[3] He is usually elevated to the rank of cardinal. Bishop Olivier de Germay was appointed Archbishop of Lyon on 22 October 2020.
History
Persecution
The "Deacon of Vienne", who was martyred at Lyon during the persecution of 177, was probably a deacon installed at Vienne by the ecclesiastical authority of Lyon. The confluence of the Rhône and the Saône, where sixty Gallic tribes had erected the famous altar to Rome and Augustus, was also the centre from which Christianity was gradually propagated throughout Gaul. The presence at Lyon of numerous Asiatic Christians and their almost daily communications with the Orient were likely to arouse the susceptibilities of the Gallo-Romans. A persecution arose under Marcus Aurelius. Its victims at Lyon numbered forty-eight, half of them of Greek origin, half Gallo-Roman, among others Saint Blandina, and Saint Pothinus, first Bishop of Lyon, sent to Gaul by Saint Polycarp about the middle of the 2nd century. The legend according to which he was sent by Saint Clement dates from the 12th century and is without foundation. The letter addressed to the Christians of Asia and Phrygia in the name of the faithful of Vienne and Lyon, and relating the persecution of 177, is considered by Ernest Renan as one of the most extraordinary documents possessed by any literature; it is the baptismal certificate of Christianity in France. The successor of Saint Pothinus was the illustrious Saint Irenaeus (177-202).[2]
The discovery on the Hill of Saint Sebastian of ruins of a naumachia capable of being transformed into an amphitheatre, and of some fragments of inscriptions apparently belonging to an altar of Augustus, has led several archæologists to believe that the martyrs of Lyon suffered death on this hill. Very ancient tradition, however, represents the church of Ainay as erected at the place of their martyrdom. The crypt of Saint Pothinus, under the choir of the church of St. Nizier, was destroyed in 1884. But there are still revered at Lyon the prison cell of Saint Pothinus, where Anne of Austria, Louis XIV, and Pius VII came to pray, and the crypt of Saint Irenaeus built at the end of the 5th century by Saint Patiens, which contains the body of Saint Irenaeus. There are numerous funerary inscriptions of primitive Christianity in Lyon; the earliest dates from the year 334. In the 2nd and 3rd centuries, the See of Lyon enjoyed great renown throughout Gaul: witness the local legends of Besançon and of several other cities relative to the missionaries sent out by Saint Irenaeus. Faustinus, bishop in the second half of the 3rd century, wrote to Saint Cyprian and Pope Stephen I, in 254, regarding the Novatian tendencies of Marcian, Bishop of Arles. But when Diocletian's new provincial organization (tetrarchy) had taken away from Lyon its position as metropolis of the three Gauls, the prestige of Lyon diminished for a time.[2]
Merovingian period
At the end of the empire and during the Merovingian period several saints, as follows, are counted among the Bishops of Lyon. Saint Justus (374-381) who died in a monastery in the Thebaid (Egypt) and was renowned for the orthodoxy of his doctrine in the struggle against Arianism (the church of the Maccabees, whither his body was brought, was as early as the 5th century a place of pilgrimage under the name of the collegiate church of Saint Justus). Saint Alpinus and Saint Martin (disciple of Saint Martin of Tours; end of 4th century); Saint Antiochus (400-410); Saint Elpidius (410-422); Saint Sicarius (422-33); Saint Eucherius (c. 433-50), a monk of Lérins and the author of homilies, from whom doubtless dates the foundation at Lyon of the "hermitages" of which more will be said below; Saint Patiens (456-98) who successfully combated the famine and Arianism, and whom Sidonius Apollinaris praised in a poem; Saint Lupicinus (491-94); Saint Rusticus (494-501); Saint Stephanus (d. before 515), who with Saint Avitus of Vienne convoked a council at Lyon for the conversion of the Arians; Saint Viventiolus (515-523), who in 517 presided with Saint Avitus at the Council of Epaone; Saint Lupus, a monk, afterwards bishop (535-42), probably the first archbishop, who when signing in 438 the Council of Orléans added the title of "metropolitanus"; Saint Sardot or Sacerdos (549-542), who presided in 549 at the Council of Orléans, and who obtained from King Childebert the foundation of the general hospital; Saint Nicetius or Nizier (552-73), who received from the pope the title of patriarch, and whose tomb was honoured by miracles. The prestige of Saint Nicetius was lasting; his successor Saint Priseus (573-588) bore the title of patriarch, and brought the council of 585 to decide that national synods should be convened every three years at the instance of the patriarch and of the king; Saint Ætherius (588-603), who was a correspondent of Saint Gregory the Great and who perhaps consecrated Saint Augustine, the Apostle of England; Saint Aredius (603-615); Saint Annemundus or Chamond (c. 650), friend of Saint Wilfrid, godfather of Clotaire III, put to death by Ebroin together with his brother, and patron of the town of Saint-Chamond, Loire; Saint Genesius or Genes (660-679 or 680), Benedictine abbot of Fontenelle, grand almoner and minister of Queen Bathilde; Saint Lambertus (c. 680-690), also abbot of Fontenelle.[2]
At the end of the 5th century Lyon was the capital of the Kingdom of Burgundy, but after 534 it passed under the domination of the kings of France. Ravaged by the Saracens in 725, the city was restored through the liberality of Charlemagne who established a rich library in the monastery of Ile Barbe. In the time of Saint Patiens and the priest Constans (d. 488) the school of Lyon was famous; Sidonius Apollinaris was educated there. The letter of Leidrade to Charlemagne (807) shows the care taken by the emperor for the restoration of learning in Lyon. With the aid of the deacon Florus he made the school so prosperous that in the 10th century Englishmen went there to study.[2]
Carolingian period
Under Charlemagne and his immediate successors, the Bishops of Lyon, whose ascendancy was attested by the number of councils over which they were called to preside, played an important theological part. Adoptionism had no more active enemies than Leidrade (798-814) and Agobard (814-840). When Felix of Urgel continued rebellious to the condemnations pronounced against adoptionism from 791-799 by the Councils of Ciutad, Friuli, Ratisbon, Frankfort, and Rome, Charlemagne conceived the idea of sending to Urgel with Nebridius, Bishop of Narbonne, Benedict of Aniane, and Archbishop Leidrade, a native of Nuremberg and Charlemagne's librarian. They preached against Adoptionism in Spain, conducted Felix in 799 to the Council of Aachen where he seemed to submit to the arguments of Alcuin, and then brought him back to his diocese. But the submission of Felix was not complete; Agobard, "Chorepiscopus" of Lyon, convicted him anew of adoptionism in a secret conference, and when Felix died in 815 there was found among his papers a treatise in which he professed adoptionism. Then Agobard, who had become Archbishop of Lyon in 814 after Leidrade's retirement to the Abbey of St. Medard, Soissons, composed a long treatise against that heresy.[2]
Agobard
Agobard displayed great activity as a pastor and a publicist in his opposition to the Jews and to various superstitions. His rooted hatred for all superstition led him in his treatise on images into certain expressions which savoured of Iconoclasm. The five historical treatises which he wrote in 833 to justify the deposition of Louis the Pious, who had been his benefactor, are a stain on his life. Louis the Pious, having been restored to power, caused Agobard to be deposed in 835 by the Council of Thionville, but three years later gave him back his see, in which he died in 840. During the exile of Agobard the See of Lyon had been for a short time administered by Amalarius of Metz, whom the deacon Florus charged with heretical opinions regarding the "triforme corpus Christi", and who took part in the controversies with Gottschalk on the subject of predestination.[2]
Amolon (841-852) and Saint Remy (852-75) continued the struggle against the heresy of Valence, which condemned this heresy, and also was engaged in strife with Hincmar. From 879-1032 Lyon formed part of the Kingdom of Provence and afterwards of the second Kingdom of Burgundy.[2] In 1032 Rudolph III of Burgundy died and his kingdom eventually went to Conrad II.[4] The portion of Lyon situated on the left bank of the Saône became, at least nominally, an imperial city. Finally Archbishop Burchard II, brother of Rudolph,[5][2] claimed rights of sovereignty over Lyon as inherited from his mother, Matilda, daughter of Louis IV of France; in this way the government of Lyon, instead of being exercised by the distant emperor, became a matter of dispute between the counts who claimed the inheritance and the successive archbishops.[2]
Lyon attracted the attention of Cardinal Hildebrand, who held a council there in 1055 against the simoniacal bishops. In 1076, as Gregory VII, he deposed Archbishop Humbert (1063–76) for simony.[2]
Saint Gebuin (Jubinus), who succeeded Humbert, was the confidant of Gregory VII and contributed to the reform of the Church by the two councils of 1080 and 1082, at which were excommunicated Manasses of Reims, Fulk of Anjou, and the monks of Marmoutiers.[2]
It was under the episcopate of Saint Gebuin that Gregory VII (20 April 1079) established the primacy of the Church of Lyon over the Provinces of Rouen, Tours, and Sens, which primacy was specially confirmed by Callistus II, despite the letter written to him in 1126 by Louis VI in favour of the church of Sens. As far as it regarded the Province of Rouen this letter was later suppressed by a decree of the king's council in 1702, at the request of Jacques-Nicolas Colbert, Archbishop of Rouen.[2]
Hugh of Die (1081–1106), the successor of Saint Gebuin, friend of Saint Anselm, and for a while legate of Gregory VII in France and Burgundy, had differences later on with Victor III, who excommunicated him for a time. The latter pope came to Lyon in 1106, consecrated the church of Ainay Abbey, and dedicated one of its altars in honour of the Immaculate Conception. The Feast of the Immaculate Conception was solemnized at Lyon about 1128, perhaps at the instance of Saint Anselm of Canterbury, and Saint Bernard wrote to the canons of Lyon to complain that they should not have instituted a feast without consulting the pope.[2]
Sovereignty
As soon as Thomas Becket, Archbishop of Canterbury, had been proclaimed Blessed (1173), his cult was instituted at Lyon. Lyon of the 12th century thus has a glorious place in the history of Catholic liturgy and even of dogma, but the 12th century was also marked by the heresy of Peter Waldo and the Waldenses, the Poor Men of Lyon, who were opposed by John of Canterbury (1181–1193), and by an important change in the political situation of the archbishops.[2]
In 1157 Emperor Frederick Barbarossa confirmed the sovereignty of the Archbishops of Lyon; thenceforth there was a lively contest between them and the counts. An arbitration effected by the pope in 1167 had no result, but by the treaty of 1173, Guy, Count of Forez, ceded to the canons of the primatial church of St. John his title of count of Lyon and his temporal authority.[2]
Then came the growth of the Commune, more belated in Lyon than in many other cities, but in 1193 the archbishop had to make some concession to the citizens. The 13th century was a period of conflict. Three times, in 1207, 1269, and 1290, grave troubles broke out between the partisans of the archbishop who dwelt in the château of Pierre Seize, those of the count-canons who lived in a separate quarter near the cathedral, and partisans of the townsfolk. Gregory X attempted without success to restore peace by two Acts, 2 April 1273 and 11 November 1274. The kings of France were always inclined to side with the commune; after the siege of Lyon by Louis X (1310), the treaty of 10 April 1312 definitively attached Lyon to the Kingdom of France, but until the beginning of the 15th century the Church of Lyon was allowed to coin its own money.[2]
If the 13th century had imperiled the political sovereignty of the archbishops, it had on the other hand made Lyon a kind of second Rome. Gregory X was a former canon of Lyon, while the future Innocent V was Archbishop of Lyon from 1272 to 1273. Innocent IV and Gregory X sought refuge at Lyon from the Hohenstaufen, and held there two general councils of Lyon. Local tradition relates that it was on seeing the red hat of the canons of Lyon that the courtiers of Innocent IV conceived the idea of obtaining from the Council of Lyon its decree that the cardinals should henceforth wear red hats. The sojourn of Innocent IV at Lyon was marked by numerous works of public utility, to which the pope gave vigorous encouragement. He granted indulgences to the faithful who should assist in the construction of the bridge over the Rhône, replacing that destroyed about 1190 by the passage of the troops of Richard Cœur de Lion on their way to the Crusade. The building of the churches of St. John and St. Justus was pushed forward with activity; he sent delegates even to England to solicit alms for this purpose and he consecrated the high altar in both churches.[2]
At Lyon were crowned Clement V (1305) and Pope John XXII (1310); at Lyon in 1449 the antipope Felix V renounced the tiara; there, too, was held in 1512, without any definite conclusion, the last session of the schismatical Council of Pisa against Julius II. In 1560 the Calvinists took Lyon by surprise, but they were driven out by Antoine d'Albon, Abbot of Savigny and later Archbishop of Lyon. Again masters of Lyon in 1562, they were driven thence by the Maréchal de Vieuville. At the command of the famous Baron des Adrets they committed numerous acts of violence in the region of Montbrison. It was at Lyon that Henry IV of France, the converted Calvinist king, married Marie de' Medici (9 December 1600).[2]
Later Middle Ages
Gerson, whose old age was spent at Lyon in the abbey of St. Paul, where he instructed poor children, died there in 1429. Saint Francis de Sales died at Lyon on 28 December 1622. The Curé Colombet de St. Amour was celebrated at St. Etienne in the 17th century for the generosity with which he founded the Hôtel-Dieu (the charity hospital) and free schools, and also fed the workmen during the famine of 1693.[2]
M. Guigue has catalogued the eleven "hermitages" (eight of them for men and three for women) which were distinctive of the ascetical life of Christian Lyon in the Middle Ages; these were cells in which persons shut themselves up for life after four years of trial. The system of hermitages along the lines described by Grimalaius and Olbredus in the 9th century flourished especially from the 11th to the 13th century, and disappeared completely in the 16th. These hermitages were the private property of a neighbouring church or monastery, which installed therein for life a male or female recluse. The general almshouse of Lyon, or charity hospital, was founded in 1532 after the great famine of 1531, under the supervision of eight administrators chosen from among the more important citizens.[2]
The institution of the jubilee of Saint Nizier dates beyond a doubt to the stay of Innocent IV at Lyon. This jubilee, which had all the privileges of the secular jubilees of Rome, was celebrated each time that Low Thursday, the feast of Saint Nizier, coincided with 2 April, i.e. whenever the feast of Easter itself was on the earliest day allowed by the paschal cycle, namely 22 March. In 1818, when this coincidence occurred, the feast of Saint Nizier was not celebrated. But the cathedral of St. John also enjoys a great jubilee each time that the feast of Saint John the Baptist coincides with Corpus Christi, that is, whenever the feast of Corpus Christi falls on 24 June. It is certain that in 1451 the coincidence of these two feasts was celebrated with special splendour by the population of Lyon, then emerging from the troubles of the Hundred Years' War, but there is no document to prove that the jubilee indulgence existed at that date. However, Lyonnese tradition places the first great jubilee in 1451; subsequent jubilees took place in 1546, 1666, 1734 and 1886.[2]
"Among the Churches of France", wrote Saint Bernard to the canons of Lyon, "that of Lyon has hitherto had ascendancy over all the others, as much for the dignity of its see as for its praiseworthy institutions. It is especially in the Divine Office that this judicious Church has never readily acquiesced in unexpected and sudden novelties, and has never submitted to be tarnished by innovations which are becoming only to youth."[2]
Montazet controversy
In the 18th century Archbishop Antoine de Montazet, contrary to the Bull of Pius V on the breviary, changed the text of the breviary and the missal, from which there resulted a century of conflict for the Church of Lyon. The efforts of Pope Pius IX and Cardinal Bonald to suppress the innovations of Montazet provoked resistance on the part of the canons, who feared an attempt against the traditional Lyonnese ceremonies. This culminated in 1861 in a protest on the part of the clergy and the laity, as much with regard to the civil power as to the Vatican. Finally, on 4 February 1864, at a reception of the parish priests of Lyon, Pius IX declared his displeasure at this agitation and assured them that nothing should be changed in the ancient Lyonnese ceremonies; by a Brief of 17 March 1864, he ordered the progressive introduction of the Roman breviary and missal in the diocese. The primatial church of Lyon adopted them for public services on 8 December 1869. One of the rites of the ancient Gallican liturgy, retained by the Church of Lyon, is the blessing of the people by the bishop at the moment of Communion.[2]
1800s
The Concordat of 1801 assigned as the boundaries of the Archdiocese of Lyon the Departments of the Rhône and Loire and the Ain and as suffragans the Dioceses of Mende, Grenoble, and Chambéry. The Archdiocese of Lyon was authorized by Letters Apostolic of 29 November 1801, to unite with his title the titles of the suppressed metropolitan Sees of Vienne and Embrun.[2] Thus the dioceses of Belley and Mâcon, were suppressed on November 29, 1801 with all of Belley's and some of Mâcon's territory added to the Archdiocese. The Diocese of Belley was restored on October 6, 1822, while the Archdiocese's name changed to Lyon-Vienne,[1] with the title of Embrun passing to the Archbishop of Aix (from whence, 2008, to the Bishop of Gap).
1900s
A new diocese of Saint-Étienne was erected on December 26, 1970, from the Archdiocese's territory. The Archdiocese's name returned to Lyon on December 15, 2006[1] (with the title of Vienne passing to its suffragan Grenoble).
Saints
The Diocese of Lyon honours as saints: Saint Epipodius and his companion Saint Alexander, probably martyrs under Marcus Aurelius; the priest Saint Peregrinus (3rd century); Saint Baldonor (Galmier), a native of Aveizieux, at first a locksmith, whose piety was remarked by the bishop, Saint Viventiolus: he became a cleric at the Abbey of St. Justus, then subdeacon, and died about 760; the thermal resort of "Aquæ Segestæ", in whose church Viventiolus met him, has taken the name of Saint Galmier; Saint Viator (d. about 390), who followed the Bishop Saint Justus to the Thebaid; Saints Romanus and Lupicinus (5th century), natives of the Diocese of Lyon, who lived as solitaries within the present territory of the Diocese of Saint-Claude; Saint Consortia, d. about 578, who, according to a legend criticized by Tillemont, was a daughter of Saint Eucherius; Saint Rambert, soldier and martyr in the 7th century, patron of the town of the same name; Blessed Jean Pierre Néel, b. in 1832 at Ste. Catherine sur Riviere, martyred at Kay-Tcheou in 1862
Saint Cleopas
Also known as
Cleofa, Cleophas
Profile
One of the two disciples of the Way to Emmaus. Martyr.
Readings
Now that very day two of them were going to a village seven miles from Jerusalem called Emmaus, and they were conversing about all the things that had occurred. And it happened that while they were conversing and debating, Jesus himself drew near and walked with them, but their eyes were prevented from recognizing him.
He asked them, "What are you discussing as you walk along?"
They stopped, looking downcast. One of them, named Cleopas, said to him in reply, "Are you the only visitor to Jerusalem who does not know of the things that have taken place there in these days?"
And he replied to them, "What sort of things?"
They said to him, "The things that happened to Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people, how our chief priests and rulers both handed him over to a sentence of death and crucified him. But we were hoping that he would be the one to redeem Israel; and besides all this, it is now the third day since this took place. Some women from our group, however, have astounded us: they were at the tomb early in the morning and did not find his body; they came back and reported that they had indeed seen a vision of angels who announced that he was alive. Then some of those with us went to the tomb and found things just as the women had described, but him they did not see."
And he said to them, "Oh, how foolish you are! How slow of heart to believe all that the prophets spoke! Was it not necessary that the Messiah should suffer these things and enter into his glory?" Then beginning with Moses and all the prophets, he interpreted to them what referred to him in all the scriptures.
As they approached the village to which they were going, he gave the impression that he was going on farther. But they urged him, "Stay with us, for it is nearly evening and the day is almost over." So he went in to stay with them. And it happened that, while he was with them at table, he took bread, said the blessing, broke it, and gave it to them. With that their eyes were opened and they recognized him, but he vanished from their sight.
Then they said to each other, "Were not our hearts burning [within us] while he spoke to us on the way and opened the scriptures to us?" So they set out at once and returned to Jerusalem where they found gathered together the eleven and those with them who were saying, "The Lord has truly been raised and has appeared to Simon!" Then the two recounted what had taken place on the way and how he was made known to them in the breaking of the bread. - Luke 24:13-35
Saint Sergius of Moscow
ரெடோநெழ் நகர தூய செர்ஜியுஸ்
இன்று நாம் நினைவுகூரும் செர்ஜியுஸ், 1315 ஆம் ஆண்டு, ரஷ்யாவில் உள்ள ரோஸ்டவ் வெளிகி என்ற இடத்தில் இருந்த ஒரு செல்வச் செழிப்பான குடும்பத்தில் பிறந்தார். நாட்டில் அவ்வப்போது ஏற்பட்ட உள்நாட்டுப் போர்களின் காரணமாக இவரது குடும்பம் அங்கு இங்கு என்று அலைகழிக்கப்பட்டது, அதனாலேயே குடும்பம் வறுமையில் வாடத் தொடங்கியது. கடைசியில் இவரது குடும்பம் ரெடோநெழ் என்ற இடத்தில் குடியேறி அங்கேயே வாழத் தொடங்கியது.
இப்படி செர்ஜியுசின் குடும்பம் அங்கு இங்கு என்று அலைகழிக்கப்பட்டதால், அவரால் சரியான கல்வியறிவு பெறமுடியவில்லை. இதற்கிடையில் செர்ஜியுசின் பெற்றோர் திடிரென இறந்துபோனார்கள். இதனால் அவரும் அவருடைய சகோதரரும் மாஸ்கோவிற்கு அருகில் இருந்த ஒரு காட்டிற்குச் சென்று, அங்கு துறவிகளைப் போன்று வாழத் தொடங்கினார்கள். சிறுதுகாலம் செர்ஜியசோடு இருந்த அவருடைய சகோதரர், அதன்பிறகு மாஸ்கோவில் இருந்த வேறொரு துறவுமடத்திற்குச் சென்று, அங்கு துறவியாக வாழத் தொடங்கினார்.
இந்நிலையில் செர்ஜியுஸ் காட்டில் தனியாக இருந்துகொண்டு, ஜெப தவ வாழ்க்கை வாழ்வதைக் கேள்விப்பட்ட பல இளைஞர்கள் அவரிடத்தில் வந்து, தங்களை அவருடைய சீடர்களாக ஏற்றுக்கொள்ளக் கேட்டார்கள். அவரும் அதற்கு முழு சம்மதம் தெரிவித்ததால், அவர்கள் அவரோடு இருந்துகொண்டு ஜெப தவ வாழ்க்கை வாழ்ந்துவந்தார்கள்.
காட்டில் ஜெர்சியுசும் அவரோடு சேர்ந்து பல இளைஞர்களும் ஜெப தவ வாழ்க்கை வாழ்கிறார்கள் என்பதைக் கேள்விப்பட்ட பொதுமக்கள், அப்படிப்பட்டவர்கள் வாழ்கின்ற புண்ணிய மண்ணில் நாமும் வாழ்ந்தால் நமக்கு நிறைய ஆசிர்வாதம் கிடைக்கும் என்று நம்பி, அவர்கள் துறவுமடம் இருந்த இடத்தில் வீடுகளைக் கட்டி அங்கு வாழத் தொடங்கினார்கள். அந்த இடத்திற்கு SERGIEV POSAD என்றும் பெயரிட்டு மகிழ்ந்தார்கள்.
இப்படியே நாட்கள் போய்க்கொண்டிருக்க செர்ஜியுசைப் பற்றிய செய்தி, மாஸ்கோவில் இருந்த மன்னருக்குத் தெரியவந்தது. அவர் செர்ஜியுசை வந்து சந்தித்து, தனக்குப் பின் தன்னுடைய பதவியை ஏற்குமாறு கேட்டுக்கொண்டார். ஆனால், செர்ஜியுசோ தனக்கு எந்தவொரு பதவியும் வேண்டாம் என்று மறுப்புத் தெரிவித்து விட்டார். அதேநேரத்தில் அவருக்கு அவ்வப்போது ஆலோசனைகள் சொல்லிவந்தார்.
ஒருசமயம் மாஸ்கோவின் மன்னர் டர்டர் என்பவரோடு போர்தொடுக்கச் சென்றபோது, செர்ஜியுஸ் அவரிடம், “மன்னா! நீ எதற்கும் அஞ்சாதே! ஆண்டவராகிய கடவுள் உன்னோடு இருக்கின்றார், அவர் உன்னை முன்னின்று ஆசிர்வதித்து வழிநடத்துகிறார்” என்று சொல்லி அனுப்பிவைத்தார். போரில் மாஸ்கோவின் மன்னருக்கே வெற்றி கிடைத்தது. இதனால் அவர் செர்ஜியுசை மிக உயர்வாக மதிக்கத் தொடங்கினார், அவருக்கு வேண்டியமட்டும் ஏதாவது செய்ய நினைத்தார். ஆனால் செர்ஜியுசோ தனக்கு எதுவும் வேண்டாம் என்று மிக எளிமையாக வாழ்ந்து வந்தார். செர்ஜியுஸ் தன்னுடைய வாழ்வின் பெரும்பகுதியை ஜெபத்திலேதான் செலவழித்தார். அவருடைய ஜெபத்திற்கு வல்லமை இருக்கின்றது என்ற நம்பி, நிறையப் பேர் அவருடைய ஜெப உதவியை நாடிவந்தர்கள். அவரும் அவர்களுக்காக ஜெபித்தார். இப்படி ஜெப மனிதராகவே வாழ்ந்துவந்த ஜெர்ஜியுஸ் 1392 ஆம் ஆண்டு இறையடி சேர்ந்தார். இவருக்கு 1452 ஆம் ஆண்டு புனிதர் பட்டம் கொடுக்கப்பட்டது.
Also known as
• Sergius of Radonezh
• Bartholomew of...
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Born to the nobility, his family moved to Radonezh to escape attack against the city of Rostov, losing their fortune and becoming peasants in the process. Following the deaths of his parents, Sergius and his brother Stephen became hermits at Makovka in 1335, then each left separately to become a monk. As Sergius's reputation for holiness spread, he attracted so many students that he founded the Holy Trinity monastery for them; following his ordination at Pereyaslav Zalesky, he served as its first abbot. His brother joined the monastery, but when he opposed Sergius's strict rule, Sergius left the community to live again as a hermit. However, the monastery began to decline, causing the metropolitan of Moscow to order Sergius to return as abbot. Advisor to the Prince of Moscow, he encourged the campaign that ended with the Battle of Kulikovo in 1380 which ended the Mongol domination of Russia. In the Russia that followed he founded forty monasteries. Late in life he resigned his position and retired to live his last few months as a prayerful monk. He is venerated as the foremost saint of Russia.
Born
c.1314 near Rostov, Yaroslavl Oblast, Russia as Bartholomew of Radonezh
Died
25 September 1392 at the Trinity Lavra of Saint Sergius of natural causes
Canonized
1449 by Pope Nicholas V
Blessed Herman the Cripple
Also known as
• Herman Contractus
• Herman of Reichenau
• Herman the Lame
• Ermanno...
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Born with a cleft palate, cerebral palsy, and spina bifida to a farm family. His parents cared for him until the age of seven, but in 1020 they gave him over to the abbey of Reichenau Island in Lake Constance in southern Germany; he spent the rest of his life there. He became a Benedictine monk at age twenty. A genius, he studied and wrote on astronomy, theology, math, history, poetry, Arabic, Greek, and Latin. He built musical instruments, and astronomical equipment. In later life he became blind, and had to give up his academic writing. The most famous religious poet of his day, he is the author of Salve Regina and Alma Redemptoris Mater.
Born
18 February 1013 at Altshausen, Swabia (in modern Germany)
Died
21 September 1054 at Reichenau abbey, Germany of natural causes
Beatified
1863 by Pope Pius IX (cultus confirmed)
Saint Ceolfrid
✠ புனிதர் சியோல்ஃப்ரித் ✠
(St. Ceolfrith)
ஆங்கிலோ-சாக்சன் கிறிஸ்தவ மடாதிபதி:
(Anglo-Saxon Christian Abbot)
பிறப்பு: கி.பி. 642
இறப்பு: கி.பி. 716
பர்கண்டி நகரிலுள்ள லாங்ரேஸ் மடாலயம்
(Monastery of Langres in Burgundy)
ஏற்கும் சபை:
ரோமன் கத்தோலிக்க திருச்சபை
(Roman Catholic Church)
மரபுவழி திருச்சபை
(Orthodox Church)
நினைவுத் திருநாள்: செப்டம்பர் 25
புனிதர் சியோல்ஃப்ரித், ஒரு ஆங்கிலோ-சாக்சன் கிறிஸ்தவ மடாதிபதியும், துறவியும் ஆவார். ஏழு வயதிலிருந்து, கி.பி. 716ம் ஆண்டு, இறக்கும்வரை அவர், "வணக்கத்திற்குரிய புனிதர் பீட்" (Saint Bede the Venerable) அவர்களுடைய பாதுகாவலர் என்று நன்கு அறியப்பட்டவர். அவர் "மாங்க்வேர்மவுத்-ஜாரோ" (Monkwearmouth-Jarrow Abbey) துறவு மடத்தின் மடாதிபதியாகவும், "கோடெக்ஸ் அமியாட்டினஸ்" (Codex Amiatinus Bible) விவிலியத்தை தயாரிக்கும் திட்டத்தில் முக்கிய பங்களிப்பாளராகவும் இருந்தார். கோடெக்ஸின் நகல் ஒன்றினை திருத்தந்தை இரண்டாம் கிரகோரி (Pope Gregory I) அவர்களிடம் வழங்குவதற்காக ரோம் (Rome) நகர் செல்லும் வழியில், அவர் பர்கண்டி (Burgundy) நகரில் இறந்தார்.
ஆரம்ப கால வாழ்க்கை:
சியோல்ஃப்ரித்தின் வாழ்க்கையின் முந்தைய காலத்தைப் பற்றி அதிகம் அறியப்படவில்லை. கிறிஸ்தவ துறவற மரபுகள் மீது அவரது சொந்த சகோதரர் சினெஃப்ரிட் (Cynefrid) கொண்டிருந்த பக்தியின் காரணமாக துறவற சமூகத்தில் சேர அவருக்கு விருப்பம் இருந்திருக்கலாம். கி.பி. சுமார் 660ம் ஆண்டு, சினெஃப்ரிட் இறந்த தேதியின் காலத்திலேயே சியோல்ஃப்ரித் துறவற மரபில் நுழைந்ததாக வரலாற்றாசிரியர்கள் குறிப்பிடுகின்றனர். சியோல்ஃப்ரித், துறவற மரபுடன் ஒரு வலுவான குடும்ப தொடர்பைக் கொண்டிருப்பதாக அறியப்படுகிறது. அவரது சகோதரர் மட்டுமல்லாது, கூடுதலாக, "டன்பர்ட்" (Tunbert) எனும் அவரது உறவினர் ஒருவர் "ஹெக்சாம் மடாலயத்தின்" (Monastery of Hexham) முதல் மடாதிபதி (Abbot) ஆவார்.
கன்னி மட பயிற்சிக்கான அவரது முதல் நான்கு ஆண்டுகள், "கில்லிங்" (Gilling Abbey) துறவுமடத்தில் நடந்தது. இது, இப்போது வடக்கு யார்க்ஷயர் (North Yorkshire) என அறியப்படுகிறது. அயர்லாந்திற்கு (Ireland) புறப்படுவதற்கு முன்னர், சினெஃப்ரிட் (Cynefrid) இதில் கலந்து கொண்டார். சியோல்ஃப்ரித், வாசிப்பு, உழைப்பு மற்றும் துறவற ஒழுக்கம் ஆகியவற்றிற்கு தொடர்ந்து தனது மனதைக் கொடுத்தபடியால், அதிக பக்தியுடன் நடந்து கொண்டார் என்று விவரிக்கப்படுகிறார். இந்த நான்கு ஆண்டுகளுக்குப் பிறகு, ஒரு கடுமையான ஒழுங்கு நடவடிக்கைகளை கொண்ட ஒரு மடத்தை நாடி, சியோல்பிரித் கில்லிங் (Gilling Abbey) துறவுமடத்தை விட்டு வெளியேறினார். பிற்காலத்தில் புனிதர் வில்ஃப்ரிட் (Saint Wilfrid) என்று நியமனம் செய்யப்பட்ட வில்ப்ரிட் தலைமையிலான ஒரு குழுவினருடன் அவர் விரைவில் இணைந்தார். இந்த துறவிகள் அதே பெயரில் ரிப்பன் நகர மடத்தின் (Ripon monastery) பெனடிக்டைன் துறவியர் (Benedictines) என்று போட்ஃப்ளவர் (Boutflower) அடையாளம் காண்கிறார். இந்த நேரத்தில், அவர் சரியான துறவறக் கொள்கைகளைப் பற்றிய தனது சொந்த புரிதலைச் செம்மைப்படுத்த வந்தார். தனது 27 வயதில், குருத்துவம் பெற்ற சியோல்ஃப்ரிட், மேலும் துறவற வாழ்க்கையின் நடைமுறைகளுடன் தன்னை நன்கு அறிமுகப்படுத்தத் தொடங்கினார்.
ரிப்பன் துறவு மடத்தில் (Ripon) அவரது நாட்கள் முடிவடைவதற்கும், பெனடிக்ட் பிஸ்காப்பின் (Benedict Biscop) கீழ் அவர் நியமிக்கப்பட்டதற்கும் இடையிலான காலம் பற்றி மிகக் குறைவாகவே வெளிப்படுத்தப்பட்டுள்ளது. தவிர அவர் போடோல்ப் மடாதிபதியின் (Abbot Botolph) நிறுவனங்களில் சிறிது காலம் செலவிட்ட அவர் "பரிசுத்த ஆவியின் கிருபையால்" ("The Grace of Spirit") நிரப்பப்பட்டதாக விவரிக்கப்படுகிறார்.
இறுதி நாட்கள்:
சியோல்ஃப்ரித், தனது வாழ்க்கையின் இறுதிகாலம் சமீபிப்பதனை அறிந்திருந்தார். எனவே அவர் தனது பதவியை ராஜினாமா செய்தார். அவருக்குப் பின் ஹ்வெட்பெர்ட் (Hwaetberht) மடாதிபதியாக பொறுப்பேற்றார். பின்னர், கோடெக்ஸ் திருவிவிலிய (Codex Amiatinus Bible) நகலை திருத்தந்தை இரண்டாம் கிரிகோரிக்கு (Pope Gregory II) வழங்குவதற்கான நோக்கத்துடன் அவர் ரோம் நகர் பயணம் செய்தார். பர்கண்டி (Burgundy) பிராந்தியத்தில் உள்ள லாங்ரேஸ் (Langres) நகர் வரை பயணித்த இவர், அங்கு கி.பி. 716ம் ஆண்டு, செப்டம்பர் மாதம், 29ம் நாளன்று, மரித்தார். அவர், அங்கேயே அடக்கம் செய்யப்பட்டார்.
Also known as
Ceolfrith, Ceufrey, Gaufrid, Geoffrey, Geoffroy, Geofroi, Gioffredo, Godefrid, Godefridus, Godfrey, Goffredo, Goffrey, Gofrido, Gotfrid, Gottfried, Jeffrey
Profile
Saxon Northumbrian noble. Benedictine monk at Gilling, North Yorkshire, then at Ripon, England where he served as cook. Ordained at age 27 at Ripon. He was well-educated, but had trouble with practical matters of administration. Prior at Wearmouth, but was too strict, and was removed for the good of the house. Accompanied Saint Benedict Biscop to Rome, Italy in 678. Deputy abbot of Saint Paul's monastery, Wearmouth-Jarrow, England in 685. He and a single student were the only survivors in his house during a regional plague outbreak. Abbot in 690. Turned the monasteries into a cultural center. Ordered the production of the Codex Amatianus, the oldest known single-volume copy of the entire Vulgate Bible, and was taking it to Rome when he died. Trained the Venerable Bede.
Born
642 in Northumbria, England
Died
• 25 September 716 at Longres, Champagne, France of natural causes while en route to Rome, Italy
• relics later returned to Jarrow
Saint Finbar
Also known as
Bairre, Barr, Barrocus, Finbarr, Findbar, Finnbarr, Fionnbharr, Lochan, Finbarro
Profile
Son of an artisan named Amergin and a lady of the Irish royal court. Educated at Kilmacahil monastery, Kilkenny, Ireland. He had very light hair, which led to the nickname Fionnbharr, "white hair". Made multiple pilgrimages to Rome, Italy, visiting Saint David of Wales on one trip. Preached throughout southern Ireland, and possibly in Scotland. Hermit on a small island at Lough Eiroe and at Gougane Barra. Founded a school at Eirce, Ireland. Founded a monastery on the river Lee; it developed into the city of Cork, Ireland. First bishop of Cork. Extravagant miracles were attributed to him. Legend says that the sun did not set for two weeks after his death.
Born
c.550 at Connaught, Ireland as Lochan
Died
• 25 September 623 at Cloyne, Ireland of natural causes
• interred in the cathedral at Cork, Ireland
Patronage
• Cork, Ireland, diocese of
• Barra, Scotland
• Cork, Ireland, city of
Saint Firminus of Amiens
புனித ஃபெர்மினுஸ் (272-303)
செப்டம்பர் 25
இவர் ஸ்பெயின் நாட்டைச் சார்ந்தவர். இவரது தந்தை உரோமை அரசாங்கத்தில் ஓர் உயரதிகாரியாகப் பணிபுரிந்து வந்தவர். அவர் ஆயர் ஹானஸ்டஸ் என்பவரின் போதனையால் தொடப்பட்டு, கிறிஸ்துவை ஏற்றுக்கொண்டார். அதன் பிறகு அவர் தன் மகனாக ஃபெர்மினுஸையும் கிறிஸ்துவ நெறியின் படி வளர்த்து வந்தார்.
ஃபெர்மினுசுக்கு முப்பத்து ஒன்றாம் வயது நடக்கும்பொழுது, பிரான்ஸ் நாட்டிற்கு நற்செய்தி அறிவிக்கப் புறப்பட்டுச் சென்றார். அங்கு இவர் அமியன்ஸ் என்ற நகரின் ஆயராகத் திருநிலைப்படுத்தப்பட்டார்.
ஆயராகத் திருநிலைப்படுத்தப்பட்ட பின்பு இவர், கடவுளின் வார்த்தையை மிகத் துணிச்சலாக அறிவித்து வந்தார். இந்நிலையில்தான் உரோமை மன்னன் தியோகிளசியனின் ஆள்கள் இவரை கி.பி 303 ஆம் ஆண்டு தலைவெட்டிக் கொன்று போட்டார்கள்.
Also known as
Farmin, Firmin, Firmins, Firmino, Fermin
Profile
Son of a Roman senator. Converted to Christianity by Saint Saturninus. Ordained by Saint Honestus at Toulouse, France. Missionary to France. First bishop of Amiens at age 24. Martyred at age 31.
Born
c.272 at Pamplona, Spain
Died
• beheaded 25 September 303 in Amiens, France
• most relics still in Amiens, France
• some relics translated to Pamplona, Spain in 1196
Saint Anacharius of Auxerre
Also known as
Aunacharius, Aunachaire, Aunaire, Aunarius, Aunacary, Anacario
Profile
Born to the 6th-century nobility. Educated at the court of King Guntram of Burgundy. Spiritual student of Saint Syagrius of Autun. Bishop of Auxerre, France in 572. Attended the Council of Paris in 573 and the Council of Macon in 583. Supported the praying of the Breviary and the Litany of the Saints.
Born
573 near Orleans, France
Died
• 603 of natural causes
• buried at Auxerre, France
• relics enshrined in a gold chest
• most relics destroyed by Huguenots in 1567, but a small portion were saved, having been hidden in the hollow pillar of a crypt
Blessed Marco Criado
Profile
Known as a clever and intelligent youth. Joined the Trinitarians in 1536. Studied in Andujar, Spain. Priest. Preacher in the areas of Almeria and Granada, both to Christian and Muslims. Martyred by Moors.
Born
25 April 1522 in Andujar, Spain
Died
stoned to death on 25 September 1569 in near La Peza, Spain
Beatified
24 July 1899 by Pope Leo XIII (cultus confirmation)
Saint Neomisia of Mecerata
Profile
Pilgrim to Palestine and then to Rome, Italy. Abused for her faith by pagans in Capua, Italy, but managed to escape under cover of a thunderstorm.
Died
Macerata, Italy
Saint Aurelia of Macerata
Profile
Pilgrim to Palestine and then to Rome, Italy. Abused for her faith by pagans in Capua, Italy, but managed to escape under cover of a thunderstorm.
Died
Macerata, Italy
Saint Principius of Soissons
Profile
Born to the Gallo-Roman nobility, the son of Emilius, count of Laon, and of Saint Celina; elder brother of Saint Remigius of Rheims. Bishop of Soissons, France.
Died
c.505
Saint Solemnis of Chartres
Also known as
Soleine of Chartres
Profile
Brother of Saint Aventinus of Chartres. Bishop of Chartres, France from c.490.
Died
c.511 of natural causes
Saint Ermenfridus of Luxeuil
Also known as
Ermenfridus of Cusance
Profile
Monk of Luxeuil Abbey in France. Founded a monastery in Cusance, France.
Died
c.670
Saint Paphnutius of Alexandria
Profile
Father of Saint Euphrosyne of Alexandria. Later in life he became a monk and then abbot.
Died
480 of natural causes
Saint Caian of Tregaian
Also known as
Gaian, Cajan
Profile
Fifth-century son or grandson of King Brychan of Brecknock. A church at Tregaian, Wales is dedicated to him.
Saint Herculanus the Soldier
Profile
Second century imperial Roman soldier. Converted by Pope Saint Alexander I, and martyred soon after.
Saint Egelred of Crowland
Profile
Monk at Crowland Abbey in England. Martyred by pagan Danish invaders.
Died
c.869
Saint Fymbert
Profile
Seventh-century bishop in western Scotland, consecrated by Saint Gregory the Great. Noted for his care of the poor and oppressed in his flock.
Saint Mewrog
Profile
A saint in Wales.
Martyrs of Damascus
Profile
A Christian family of six who were tortured to death in a persecution by Roman authorities. They were: Eugenia, Maximus, Paul, Rufus, Sabinian and Tatta.
Died
tortured to death in Damascus, Syria, date unknown
Holy Bishops of Milan
About
Commemorates all the holy men who have served as this bishop the ancient diocese, and sometimes city-state, of Milan, Italy. They include
• Blessed Alfredo Ildefonso Schuster
• Blessed Andrea Carlo Ferrari
• Pope Pius XI
• Saint Ambrose of Milan
• Saint Ampelius of Milan
• Saint Anathalon of Milan
• Saint Antoninus of Milan
• Saint Auxanus of Milan
• Saint Benedict Crispus of Milan
• Saint Benignus of Milan
• Saint Calimerius of Milan
• Saint Castritian of Milan
• Saint Charles Borromeo
• Saint Datius of Milan
• Saint Dionysius of Milan
• Saint Eugene of Milan
• Saint Eusebius of Milan
• Saint Eustorgius II of Milan
• Saint Eustorgius of Milan
• Saint Gaius of Milan
• Saint Galdinus of Milan
• Saint Geruntius of Milan
• Saint Glycerius of Milan
• Saint Honoratus of Milan
• Saint John Camillus the Good
• Saint Lazarus of Milan
• Saint Magnus of Milan
• Saint Mansuetus of Milan
• Saint Marolus of Milan
• Saint Martinian of Milan
• Saint Mirocles of Milan
• Saint Mona of Milan
• Saint Natalis of Milan
• Saint Protasius of Milan
• Saint Senator of Milan
• Saint Simplician of Milan
• Saint Venerius of Milan
Martyred in the Spanish Civil War
Thousands of people were murdered in the anti-Catholic persecutions of the Spanish Civil War from 1934 to 1939. I have pages on each of them, but in most cases I have only found very minimal information. They are available on the CatholicSaints.Info site through these links:
• Blessed Jose María Bengoa Aranguren
• Blessed Josep Maria Vidal Segú
• Blessed Juan Agustín Codera Marqués
• Blessed Julio Esteve Flors
• Blessed Pedro Leoz Portillo
• Blessed Rafael Pardo Molina
• Blessed Tomás Gil de La Cal
புனிதர்கள் லூயிஸ் மார்ட்டின் மற்றும் மேரி செலின் குரின்
(Saints Louis Martin and Marie-Zélie Guérin)
✠பொதுநிலையினர் : (Laypeople)
புனிதர்கள் "லூயிஸ் மார்ட்டின்" (Louis Martin) மற்றும் "மேரி செலின் குரின்" (Marie-Azélie Guérin) ஆகிய இருவரும் திருமணமான ரோமன் கத்தோலிக்க ஃபிரெஞ்ச் பொதுநிலையினரும், "கார்மேல்" (Carmelite nun) சபையின் அருட்சகோதரியான "புனிதர் லிசியே நகரின் தெரெசா" (St. Thérèse of Lisieux) உள்ளிட்ட ஐந்து அருட்சகோதரியினரின் பெற்றோருமாவர். 2015ம் ஆண்டு, அக்டோபர் மாதம் 18ம் தேதி, இவர்களிருவரும் திருத்தந்தை ஃபிரான்சிஸ் அவர்களால் புனிதர்களாக அருட்பொழிவு செய்விக்கப்பட்டனர். கத்தோலிக்க திருச்சபையின் சரித்திரத்தில், முதன்முறையாக புனிதர்களான திருமணமான இணை இவர்களாவர்.
✠புனிதர் லூயிஸ் மார்ட்டின்:
✠பிறப்பு : ஆகஸ்ட் 22, 1823
போர்டியூக்ஸ், கிரோன்ட், ஃபிரான்ஸ்
(Bordeaux, Gironde, France)
✠இறப்பு : ஜூலை 29, 1894 (வயது 70)
அர்நீர்ஸ்-சுர்-இடன், யூர், ஃபிரான்ஸ்
(Arnières-sur-Iton, Eure, France)
✠முக்திபேறு பட்டம் : அக்டோபர் 19, 2008
திருத்தந்தை 16ம் பெனடிட்
(Pope Benedict XVI)
புனிதர் பட்டம் : அக்டோபர் 18, 2015
திருத்தந்தை ஃபிரான்சிஸ்
(Pope Francis)
✠நினைவுத் திருவிழா : செப்டம்பர் 25
✠பாதுகாவல் : குடும்பம், தந்தை
"லூயிஸ் ஜோசஃப் அலாய்ஸ் ஸ்டனிஸ்லாஸ் மார்ட்டின்" (Louis Joseph Aloys Stanislaus Martin) எனும் இயற்பெயர் கொண்ட இவர், கி.பி. 1823ம் ஆண்டு, ஃபிரான்ஸ் நாட்டின் "போர்டியூக்ஸ்" (Bordeaux) எனுமிடத்தில் பிறந்தவர் ஆவார். "பியர்ரெ-ஃபிரான்காய்ஸ் மார்ட்டின்" (Pierre-François Martin) மற்றும் மேரி-ஆன்-ஃபன்னி போரியு" (Marie-Anne-Fanny Boureau) ஆகியோர் இவரது பெற்றோர் ஆவர். இவர், தமது பெற்றோருக்குப் பிறந்த ஐந்து குழந்தைகளில் மூன்றாவதாகப் பிறந்தவர் ஆவார். இவருடன் பிறந்த சகோதரர்கள் அனைவரும் முப்பது வயதாவதற்கு முன்னமே மரித்துப் போயினர்.
லூயிஸ், "அகுஸ்தீனிய பெரிய புனிதர் பெர்னார்ட்" (Augustinian Great St. Bernard Monastery) துறவு மடத்தில் இணைந்து ஒரு துறவி ஆக விரும்பினார் என்றாலும், இலத்தீன் மொழி கற்று தேற இயலவில்லையாதலால் இவர் நிராகரிக்கப்பட்டார். பின்னர் அவர், கடிகாரம் செய்பவராக ஆனார். அதற்காக "ரென்ஸ்" (Rennes) மற்றும் "ஸ்ட்ராஸ்பேர்க்" (Strasbourg) ஆகிய நகர்களில் கற்று தேறினார்.
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புனிதர் மேரி செலின் குரின்:
✠பிறப்பு : டிசம்பர் 23, 1831
செயின்ட்-டெனிஸ்-சுர்-சர்தொன், ஒர்ன், ஃபிரான்ஸ்
(Saint-Denis-sur-Sarthon, Orne, France)
✠இறப்பு : ஆகஸ்ட் 28, 1877 (aged 45)
அலென்கான், ஒர்ன், ஃபிரான்ஸ்
(Alençon, Orne, France)
✠முக்திபேறு பட்டம் : அக்டோபர் 19, 2008
திருத்தந்தை 16ம் பெனடிட்
(Pope Benedict XVI)
✠புனிதர் பட்டம் : அக்டோபர் 18, 2015
திருத்தந்தை பிரான்சிஸ்
(Pope Francis)
✠நினைவுத் திருவிழா : செப்டம்பர் 25
இவர், "செயின்ட்-டெனிஸ்-சுர்-சர்தொன்" (Saint-Denis-sur-Sarthon) எனும் இடத்திற்கு அருகிலுள்ள "கண்டலெய்ன்" (Gandelain) என்னும் இடத்தில் பிறந்தவர் ஆவார். "இசிதோர் குரின்" (Isidore Guérin) மற்றும் லூயிஸ் ஜீன் மேஸ்" (Louise-Jeanne Macé) ஆகியோர் இவரது பெற்றோர் ஆவர். இவர் தமது பெற்றோரின் மூன்று குழந்தைகளில் இரண்டாவதாகப் பிறந்தவர் ஆவார். இவரது தமக்கை "மேரி லூயிஸ்" (Marie-Louise) பின்னாளில் "விசிடேஷன்" சபையின் (Visitandine nun) அருட்சகோதரியானார். இவரது இளைய சகோதரரான "இசிடோர்" (Isidore), ஒரு மருந்தாளுனரானார். தாமும் ஒரு அருட்சகோதரியாக துறவறம் பெற முயன்ற செலின், தமக்கிருந்த சுவாசக்கோளாறுகள் மற்றும் அடிக்கடி தொல்லை தந்த தலைவலி காரணமாக துறவறம் பெற இயலவில்லை. ஆகவே, தமக்கு நிறைய குழந்தை பாக்கியம் வேண்டி இறைவனை செபித்தார். ஆக, தமது குழந்தைகளை இறை சேவையில் அர்ப்பணிக்க விரும்பினார். பின்னர், பின்னலாடைகளுக்கான நூல் தயாரிக்கும் தொழில் தொடங்கிய செலின், கி.பி. 1858ம் ஆண்டு மார்ட்டினை சந்தித்து அவருடன் காதலில் வீழ்ந்தார். பின்னர் இருவரும் திருமணம் செய்துகொண்டனர்.
திருமண வாழ்க்கை:
அன்பில் இணைந்த இத்தம்பதியினர், ஒன்பது குழந்தைகளை பெற்றெடுத்தனர். அவர்களில் நால்வர் சிறுவயதிலேயே இறந்துவிட்டனர். மீதமுள்ள ஐந்து குழந்தைகளும் பிற்காலத்தில் அருட்சகோதரிகளாக மாறினர். இந்த தம்பதியரின் கடைசி குழந்தையாக (ஒன்பதாவது) பிறந்தவர்தான் "புனிதர் லிசியே நகரின் தெரெசா" (St. Thérèse of Lisieux).
இவர்களின் குழந்தைகள் :
1. மேரி லூயிஸ் (Marie Louise) (ஃபெப்ரவரி 22, 1860 - ஜனவரி 19, 1940), அருட்சகோதரி, "லிசியே நகர கார்மல்சபை" (Carmelite at Lisieux)
2. மேரி பவுலின் (Marie Pauline) (செப்டம்பர் 7, 1861 - ஜூலை 28, 1951), அருட்சகோதரி, "லிசியே நகர கார்மல்சபை" (Carmelite at Lisieux)
3. மேரி லியோனி (Marie Léonie) (ஜூன் 3, 1863 - ஜூன் 16, 1941), அருட்சகோதரி, "சேன்" நகர விசிடேஷன் சபை" (Visitandine at Caen)
4. மேரி ஹெலன் (Marie Hélène) (அக்டோபர் 3, 1864 - ஃபெப்ரவரி 22, 1870);
5. ஜோசப் லூயிஸ் (Joseph Louis) (செப்டம்பர் 20, 1866 - ஃபெப்ரவரி 14, 1867);
6. ஜோசப் ஜீன்-பேப்ஸ்ட் (Joseph Jean-Baptiste) (டிசம்பர் 19, 1867 - ஆகஸ்ட் 24, 1868);
7. மேரி செலின் (Marie Céline) (ஏப்ரல் 28, 1869 - ஃபெப்ரவரி 25, 1959), அருட்சகோதரி, "லிசியே நகர கார்மல்சபை" (Carmelite at Lisieux)
8. மேரி மெலனி தெரஸ் (Marie Mélanie-Thérèse) (ஆகஸ்ட் 16, 1870 - அக்டோபர் 8, 1870);
9. மேரி பிரான்கோய்ஸ் தெரஸ் (Marie Françoise-Thérèse) (ஜனவரி 2, 1873 - செப்டம்பர் 30, 1897), அருட்சகோதரி, "லிசியே நகர கார்மல்சபை" (Carmelite at Lisieux), 1925ஆண்டு, புனிதர் பட்டம்.
மரணம் :
செலின், மார்பக புற்றுநோய் காரணமாக, கி.பி. 1877ம் ஆண்டு, ஆகஸ்ட் மாதம், 28ம் தேதி, தமது நாற்பத்தைந்து வயதில், தமது கணவரையும் குழந்தைகளையும் விட்டுவிட்டு மரித்துப்போனார். அவர் லூயிஸை மணந்த அதே பேராலயத்தில் அவரது இறுதிச் சடங்கும் நடந்தது. செலின் மறைந்த சில வாரங்களின் பின்னர், லூயிஸ் தமது பின்னலாடை நூல் உற்பத்தி செய்யும் தொழிலையும் வீட்டையும் விற்றுவிட்டு, செலினின் சகோதரன் "இசிடோர் குரின்" (Isidore Guérin) வசித்த "நோர்மண்டி" (Normandy) அருகேயுள்ள "லிசியேக்ஸ்" (Lisieux) நகர் சென்று வசித்தார்.
கி.பி. 1889ம் ஆண்டு, இரண்டு முறை பக்கவாத நோயினால் பாதிக்கப்பட்ட லூயிஸ், இருதய தமனி நாள சுவர்களில் ஏற்பட்ட தடிமன், அடைப்புகள் காரணமாக மூன்று வருடங்கள் மருத்துவமனையில் அனுமதிக்கப்பட்டிருந்தார். 1892ம் ஆண்டு வீடு திரும்பிய இவர், கி.பி. 1894ம் ஆண்டு, ஜூலை மாதம், 29ம் தேதி, தமது 70 வயதில் மரித்தார்.
