Bl. Robert Widmerpool
Feastday: October 1
Death: 1588
English martyr. Originally from Nottingham, England, he studied at Oxford and worked as a tutor for the sons of the earl of Northumberland. He was arrested for giving aid to a Catholic priest. Robert was executed by being hanged, drawn, and quartered at Canterbury with Blessed Robert Wilcox, and they share the same feast day.
Bl. Robert Wilcox
Feastday: October 1
Death: 1588
English martyr. Born at Chester, England, in 1558, he studied for the priesthood at Reims, France, and received ordination in 1585. Sent to England the following year, he worked in Kent. Robert was arrested in Marshsea. He was hanged, drawn, and quartered with Blessed Robert Widmerpool at Canterbury. with whom he shares a feast day.
St. Romanus the Melodist
Feastday: October 1
Patron: of church singers
Birth: 490
Death: 556
Image of St. Romanus the Melodist
The foremost Greek hymnographer, known as "the Melodist" because of the thousand compositions which are attributed to him. A native of Syria, he was of Jewish descent and became a deacon in the church at Berytus and then a priest in Constantinople. He soon acquired a reputation for his brilliant and eloquent compositions, although only about eighty hymns sermons, some of which may not even be are extant. Some of the kontakia are considered genuine master works of religious literature, including On the Nativity, On the Presentation in the Temple, and On the Resurrection.
For other people with the same name, see Romanus (disambiguation).
"Saint Roman" redirects here. For the French commune, see Saint-Roman.
Saint Romanos the Melodist or the Hymnographer (Greek: Ῥωμανὸς ὁ Μελωδός, often Latinized as Romanus or Anglicized as Roman) was a notable Syrio-Greek hymnographer, called "the Pindar of rhythmic poetry".[3] He flourished during the sixth century, which is considered to be the "Golden Age" of Byzantine hymnography.
Life
The main source of information about the life of Romanos comes from the Menaion for October. Beyond this, his name is mentioned by only two other ancient sources. once in the eighth-century poet St. Germanos and once in the Souda (s. v. anaklomenon) where he is called "Romanos the melodist". From this scanty evidence we learn that he was born to a Jewish family in either Emesa (modern-day Homs) or Damascus in Syria. He was baptized as a young boy (though whether or not his parents also converted is uncertain). Having moved to Berytus (Beirut), he was ordained a deacon in the Church of the Resurrection there.
He later moved to Constantinople during the reign of the emperor Anastasius—on the question whether Anastasius I (491-518) or Anastasius II (713-716) is meant, the renowned Byzantinologist Prof. Karl Krumbacher favours the earlier date.[4] There he served as sacristan in the "Great Church" (Hagia Sophia), residing to the end of his life at the Monastery of Kyros, where he was buried along with his disciple St. Ananias.
If those scholars who believe that he lived during the reign of the earlier Anastasius are correct, then he may have continued writing during the reign of Emperor Justinian (527-65), who was himself a hymn-writer; this would make him a contemporary of two other famous Byzantine hymnographers, Anastasios and Kyriakos.
Legend
According to legend, Romanus was not at first considered to be either a talented reader or singer. He was, however, loved by the Patriarch of Constantinople because of his great humility. Once, around the year 518, while serving in the Church of the Panagia at Blachernae, during the All-Night Vigil for the Feast of the Nativity of Christ, he was assigned to read the kathisma verses from the Psalter. He read so poorly that another reader had to take his place. Some of the lesser clergy ridiculed Romanus for this, and being humiliated he sat down in one of the choir stalls. Overcome by weariness and sorrow, he soon fell asleep. As he slept, the Theotokos (Mother of God) appeared to him with a scroll in her hand. She commanded him to eat the scroll, and as soon as he did so, he awoke. He immediately received a blessing from the Patriarch, mounted the ambo (pulpit), and chanted extemporaneously his famous Kontakion of the Nativity, "Today the Virgin gives birth to Him Who is above all being…." The emperor, the patriarch, the clergy, and the entire congregation were amazed at both the profound theology of the hymn and Romanos' clear, sonorous voice as he sang. According to tradition, this was the very first kontakion ever sung. The Greek word "kontakion" (κοντάκιον) refers to the shaft on which a scroll is wound, hence the significance of the Theotokos' command for him to swallow a scroll, indicating that his compositions were by divine inspiration. The scene of Romanos's first performance is often shown in the lower register of Pokrov icons (example above).[5]
Works
Romanos and Virgin Mary, Miniature from the Menologion of Basil II
Romanos wrote in an Atticized literary koine—i.e., he had a popular, but elevated style—and abundant Semiticisms support the view that he was of Jewish origin. Arresting imagery, sharp metaphors and similes, bold comparisons, antitheses, coining of successful maxims, and vivid dramatization characterize his style.
He is said to have composed more than 1,000 hymns or kontakia celebrating various festivals of the ecclesiastical year, the lives of the saints and other sacred subjects,[3] some 60 to 80 of which survive (though not all those attributed to him may be genuine).
Today, usually only the first strophe of each kontakion is chanted during the divine services, the full hymn having been replaced by the canon. A full kontakion was a poetic sermon composed of from 18 to 30 verses or ikoi, each with a refrain, and united by an acrostic. When it was sung to an original melody, it was called an idiomelon. Originally, Saint Romanos' works were known simply as "psalms", "odes", or "poems". It was only in the ninth century that the term kontakion came into use.
Among his known works are kontakia on:
The Nativity of Christ
The Martyrdom of St Stephen
The Death of a Monk
The Last Judgment
The Prodigal Son
The Raising of Lazarus (for Lazarus Saturday, the day before Palm Sunday)
Adam's Lament (for Palm Sunday)
The Treachery of Judas
His Kontakion of the Nativity is still considered to be his masterpiece, and up until the twelfth century it was sung every year at the imperial banquet on that feast by the joint choirs of Hagia Sophia and of the Church of the Holy Apostles in Constantinople. Most of the poem takes the form of a dialogue between the Mother of God and the Magi, whose visit to the newborn Christ Child is celebrated in the Byzantine rite on 25 December, rather than on the 6th of January when Western Christians celebrate the visit (in the Orthodox Church, January 6, the Feast of the Theophany, celebrates the Baptism of Christ).
Of his other Kontakia, one of the most well-known is the hymn, "My soul, my soul, why sleepest thou..."[6] which is chanted as part of the service of the "Great Canon" of St. Andrew of Crete on the fifth Thursday of Great Lent.
Romanos is one of many persons who have been credited with composing the famous Akathist Hymn to the Theotokos, which is still sung during Great Lent. Most recent scholarship has asserted that he is not the author of the hymn, although there is significant dissent among scholars.[7]
Prof Krumbacher published in Munich several previously unpublished chants of Romanos and other hymnographers, from manuscripts discovered in the library of the Monastery of St John the Theologian in Patmos. There exists in the library of Moscow a Greek manuscript which contains kontakia and oikoi for the whole year, but does not include all compositions of Romanos.
St. Verissimus, Maxima, and Julia
Feastday: October 1
Death: 302
Image of St. Verissimus, Maxima, and Julia
Three martyrs executed at Lisbon, Portugal, during the persecutions of the Church under Emperor Diocletian (r. 305).
St. Virila
Feastday: October 1
Death: 1000
Benedictine abbot. Although known largely through legend, he was definitely abbot of the monastery of St. Saviour, Leyre, in Navarre, France. He was a miracle worker, and his life has been the subject of many traditions.
St. Victor and Ursus
Feastday: September 30
Death: 286
Two martyrs who were associated with the Theban Legion
St. Midan
Feastday: September 30
Death: 610
Saint of Anglesey, sometimes called Nidan. He was an evangelist of that region of Wales. Other details of his life no longer exist.
St. Leopardus
Feastday: September 30
Death: 362
Martyred slave or servant of Julian the Apostate. He is believed to have been martyred in Rome
St. Laurus
Feastday: September 30
Death: 7th century
Welsh abbot, also listed as Lery. He left Wales to go to Brittany, France, and founded an abbey on the river Doneff, now called Saint Lery
St. Honorius of Canterbury
Feastday: September 30
Death: 653
Archbishop of Canterbury, England, a native of Rome, sent to the British Isles by Pope St. Gregory I the Great. Honorius was a Benedictine who went to England at the request of St. Augustine of Canterbury. He succeeded to the see in 627. Honorius was consecrated by St. Paulinus, and he consecrated Sts. Felix and Ithamar, the first English born bishops. Honorius gave St. Paulinus refuge when he fled Caedwalla of Wales after the death of King Edwin.
For the French patron saint of bakers, see Honorius of Amiens.
For other uses, see Honorius.
Honorius (died 30 September 653) was a member of the Gregorian mission to Christianize the Anglo-Saxons from their native Anglo-Saxon paganism in 597 AD who later became Archbishop of Canterbury. During his archiepiscopate, he consecrated the first native English bishop of Rochester as well as helping the missionary efforts of Felix among the East Anglians. Honorius was the last to die among the Gregorian missionaries.
Early life
A Roman by birth, Honorius may have been one of those chosen by Pope Gregory the Great for the Gregorian mission to England, although it seems more likely that he was a member of the second party of missionaries, sent in 601.[2][3] It is not known if his name was given to him at birth or if he chose it when he became archbishop.[4]
Archbishop
In 627, Honorius was consecrated as archbishop by Paulinus of York at Lincoln.[5] Honorius wrote to Pope Honorius I asking the pope to raise the see of York to an archbishopric, so that when one archbishop in England died, the other would be able to consecrate the deceased bishop's successor. The pope agreed, and sent a pallium for Paulinus, but by this time, Paulinus had already been forced to flee from Northumbria.[6] When Paulinus, after the death of King Edwin of Northumbria in October 633, fled Northumbria, he was received by Honorius and appointed to the bishopric of Rochester.[5] The papal letter is dated to June 634, and implies that news of Edwin's death had not reached the pope. This evidence may mean that the traditional date of Edwin's death may need to be moved to October 634.[7] The papal letter may also mean that the traditional date of consecration for Honorius may need re-dating, as the long gap between 627, when he is said to have been consecrated, and 634, when he finally received a pallium, is much longer than usually found. It may be that Honorius was consecrated closer to 634.[8] The papal letter to Honorius is given in the Ecclesiastical History of the medieval writer Bede.[9]
Honorius consolidated the work of converting the English by sending Felix, a Burgundian, to Dunwich[10] after Felix came to the archbishop and made known his desire to go to East Anglia as a missionary.[2] Honorius may have consecrated Felix as the first bishop of East Anglia[11] or Felix may have already been consecrated on the continent.[10][12] The dating of this episode is unclear, but it is probably close to 631.[8] It is possible that King Sigeberht of East Anglia, who converted to Christianity while he was in exile on the continent, had already met Felix and was behind Felix's journey to Honorius. As well as his help to Felix, Honorius consecrated the first Anglo-Saxon bishop, Ithamar of Rochester,[10] and his successor was also a native of England.[2]
Honorius had few conflicts with the Irish missionary efforts, and admired Aidan, one of the leading Irish clergy.[13]
Death and legacy
Honorius died on 30 September 653,[14] the last of the Gregorian missionaries.[4] He was buried at the Church of St Augustine in Canterbury.[6] He was later revered as a saint, with his feast day being 30 September.[11] His relics were translated to a new tomb in 1091, and around that same time a hagiography of his life was written by Goscelin.[15] In the 1120s his relics were still being venerated at St Augustine's.[16]
St. Gregory the Enlightener
Feastday: September 30
Gregory the Enlightener was also surnamed the Illuminator. He is of unknown origins, but unreliable tradition has him the son of Anak, a Parthian who murdered King Khosrov I of Armenia when Gregory was a baby. The infant Gregory was smuggled to Caesarea to escape the dying Khosrov's order to murder the entire family, was baptized, married, and had two sons. When King Khosrov's son, Tiridates, regained his father's throne, Gregory was permitted to return, but he incurred the King's displeasure by his support of the Armenian Christians and his conversion activities. In time, Tiridates was converted to Christianity by Gregory and proclaimed Christianity the official religion of Armenia. Gregory was consecrated bishop of Ashtishat, set about organizing the Church in Armenia and building a native clergy, and worked untiringly to evangelize the Armenians. Curiously enough, he set into motion the process that was to make his See a hereditary episcopate when he consecrated his son Aristakes to succeed him. He then retired to a hermitage on Mount Manyea in Taron and remained there until his death. Many extravagant legends and miracles were attributed to him, many of which are celebrated as feasts by the Armenians. He is considered the apostle of Armenia. His feast day is September 30t
St. Enghenedl
Feastday: September 30
Death: 7th century
Welsh saint venerated in a church in Anglesey, Wales.
St. Jerome
Feastday: September 30
Patron: of archaeologists, Biblical scholars, librarians, students and translators
Birth: 342
Death: 420
Before he was known as Saint Jerome, he was named Eusebius Sophronius Hieronymus. He was born around 342 AD, in Stridon, Dalmatia. Today, the town, which ceased to exist in Jerome's time, would likely be in Croatia or Slovenia.
The young Jerome was educated by Aelius Donatus, who was a famous Roman grammarian. From him, the young Jerome learned Latin and Greek. Little else is known of his childhood other than his parents were probably well-to-do and Christian. Despite their efforts to raise Jerome properly, the young man behaved as he chose.
Around the age of 12 or so, Jerome traveled to Rome to study grammar, philosophy and rhetoric. It is likely that due to his training in rhetoric, he may have considered a career in law. By his own admission, he quickly forgot his morals. While he was not studying, Jerome pursued pleasure. In particular, he pursued women, even though he knew his behavior was wrong.
To alleviate the feelings of guilt he often felt afterwards, Jerome would visit the crypts in Rome and imagine himself in hell. He did so every Sunday, even though he was not a Christian. Jerome succeeded in frightening himself, but not in changing his ways.
Fortunately, Jerome had as a companion, Bonosus, who was a Christian influence. His influence is part of what persuaded Jerome to become a Christian and change his ways for the better.
In or around the year 366, Jerome decided to become a Christian and was baptized by Pope Liberius.
Now interested in theological matters, Jerome set aside secular matters to pursue matters of the faith. He traveled with Bonosus to Trier where there were schools for him to gain ecclesiastical training.
In 370, he traveled close to home, ending up in a monastery at Aquileia. The monastery was overseen by Bishop St. Valerian, who had attracted some of the greatest minds in Christendom. While in Aquileia, Jerome met Rufinus and the two men became friends. Rufinis was a monk who became renown for his translations of Greek works into Latin. Jerome himself was developing his skills as a translator, a skill he developed during his time in the Roman catacombs, translating the inscriptions on the tombs.
Following his time in Aquileia, Jerome traveled next to Treves, Gaul where he began to translate books for his own use. His goal was to build a personal library.
After a time in Gaul, he returned to Aquileia in 373. While there, Jerome and his friend Bonosus had a falling out and decided to part ways. Bonosus departed for an island in the Adriatic where he would live as a hermit for a time.
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Jerome traveled to the east, bound for Antioch by way of Athens.
In 374, Jerome finally reached Antioch, after making several lengthy stops along the way. While in that city, Jerome began writing his first work, "Concerning the Seven Beatings."
During that same year, disease made Jerome ill while taking the lives of some of his companions. It is unclear what disease was responsible, or if different illnesses had taken his friends. During his illness, Jerome had visions which made him even more religious.
Jerome went into the desert to live for four years, living as a hermit southwest of Antioch. He was frequently ill during this time.
After he emerged from his hermitage, Jerome was quickly embroiled in conflicts within the Church at Antioch. This was not something Jerome wanted to be associated with. Jerome made clear that he did not want to become a priest, preferring instead to be a monk or a hermit. But Church officials in Antioch as well as Pope Damasus wanted him to be ordained. Jerome relented on the condition he would not be expected to serve in any ministry and would still be allowed to pursue his monastic life. He was subsequently ordained.
Making the most of his freedom as a priest, Jerome traveled to Constantinople where he studied under St. Gregory of Nazianzus, who was renown as a great theologian.
After St. Gregory left Constantinople in 382, Jerome traveled to Rome for a council of the Church and met Pope Damasus. Following the council, Pope Damsus kept Jerome in Rome and made him his secretary.
While serving as secretary to the pope, Jerome also promoted the ideal of asceticism to everyone around him. Included in this group were women of the city of Rome who wanted to live saintly lives.
Pope Damasus died in 384, and this exposed Jerome to criticism and controversy. Jerome was a sarcastic man of great wit. He became unpopular because of his attitude and made a number of enemies. While Pope Damasus was alive, he could shield Jerome from criticism, but now Jerome faced the vengeance of the enemies he made. Both prominent pagans who resented his promotion of the faith and fellow Christians who lacked his wit attacked him with vicious rumors. Among the rumors were accusations that he was behaving inappropriately with the woman we now know as Paula. At that time, she was one of his students in asceticism.
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Paula was a widow with four children who deeply mourned the loss of her husband. Jerome provided counseling and instruction to her and she became a lifelong friend and follower of Jerome, assisting him in his work.
Eventually, Jerome decided to return to the Holy Land to escape the calumny in Rome. He headed east and arrived in Antioch in 386. Shortly after, Jerome was met by Paula, her daughter, and several other followers. The group went first to Jerusalem, then on to Alexandria, Egypt. They settled in Bethlehem and had a monastery built there which included dormitories for women.
Jerome was a hard worker and he wrote extensively defending the virginity of Mary, which some clerics dared to question. He also engaged in several debates against various other heresies including a lengthy battle with his old friend Rufinus. Jerome was easily upset, and even the venerable St. Augustine exchanged words with him. Eventually, Jerome and Augustine repaired their relationship and were able to correspond as friends and colleagues.
Of all the things that made Jerome famous, nothing was so legendary as his translation of the Bible. Jerome began work while he was still in Rome under Pope Damasus. He spent his entire life translating the scriptures from Hebrew and Old Latin.
In the year 404 Paula died, later to become a saint of the Church. Rome was sacked by Alarc the Barbarian in 410. These events distressed Jerome greatly. Violence eventually found its way to Bethlehem disrupting Jerome's work in his final years.
Jerome died on September 30, 420. His death was peaceful and he was laid to rest under the Church of the Nativity. His remains were later transferred to Rome.
Saint Jerome is the patron saint of archaeologists, Biblical scholars, librarians, students and translators.
His feast day is September 30.
This article is about the priest and Bible translator. For other uses, see Jerome (disambiguation) and Saint Jerome (disambiguation).
Jerome (/dʒəˈroʊm/; Latin: Eusebius Sophronius Hieronymus; Greek: Εὐσέβιος Σωφρόνιος Ἱερώνυμος; c. 347 – 30 September 420), also known as Jerome of Stridon, was a Latin priest, confessor, theologian, and historian; he is commonly known as Saint Jerome.
Jerome was born at Stridon, a village near Emona on the border of Dalmatia and Pannonia.[3][4][5] He is best known for his translation of most of the Bible into Latin (the translation that became known as the Vulgate) and his commentaries on the Gospels. His list of writings is extensive.[6]
The protégé of Pope Damasus I who died in December of 384, Jerome was known for his teachings on Christian moral life, especially to those living in cosmopolitan centers such as Rome. In many cases, he focused his attention on the lives of women and identified how a woman devoted to Jesus should live her life. This focus stemmed from his close patron relationships with several prominent female ascetics who were members of affluent senatorial families.[7]
Jerome is recognised as a saint and Doctor of the Church by the Catholic Church, the Eastern Orthodox Church, the Lutheran Church, and the Anglican Communion.[8] His feast day is 30 September.
