There are many important Saints in August. Just a few are Molua, St. Justin Martyr, the Dormition of the Blessed Virgin Mary, St. Irenaeus of Lyons, and the Beheading of St. John the Baptist. Notice that the ascension of St. Elijah according to the Celtic Rite is the same date as the Beheading of St. John the Baptist. St. Bartholomew, St. Aiden of Lindisfarne, and many others are also in August, but there is not enough room to include them in this issue.
 
 
 

4 August / 17 August Blithe will he be after arriving (in heaven), great is my confidence in him,

the holy royal champion, Molua Mac ochae.

Blithe will he be etc. Molua, son of ochae [Molua Mac ochae]. i.e. 'armpit,' from Cluain ferta Molua, and from Sliab Bladma and rom Druim Snechta in Fernmag, and in other places. 'Molua son of ochae,' thus did he get his name. Comgall of Bennchor [Bangor] once chanced to be wending his way with his household. It happened that they heard somewhat, the cries of the infant in the tussock of rushes or Comgall was walking one day with his fellows and lifting his eyes up to heaven, he beheld an angel ascending from earth to heaven not far from the road and he sent one of the brethren so that he might see the vision but after he came there he found nothing remarkable. He (one of Comgall's monks) gives his kick to the rush-brake, and sees a babe in the midst of it, and brings it in his armpit. Comgall asked him: "what hast thou found?" He answered, "I have found a babe." "What didst thou with it?" says Comgall. "I gave my kick to it," says the monk, "and I have brought it in my armpit." "This shall be its name," says Comgall, "My-kick son of armpit," i.e. for its being found in the rushry, or for the kick which the monk gave to the brake of rushes in which it was. (Mac oche, i.e. son of armpit, for apud uteres 'armpit' is called ochae.) Thereafter then it was fostered by Comgall.

'Son of ochae,' i.e. son of armpit, for this is the story: when Cmgall of Bennchor was travelling his road he saw a service of angels (coming) to a bank of rushes which was a little distance from the road. So he said to one of his community: "Go and see what is in yon bank of rushes." The man went and gave a kick at the bank, and beholds a babe in the midst of it, and brings it in his armpit. Then Comgall asked him: "What didst thou fund? The man said: "I found a little babe." Said Comgall: "What hast thou done to it?" He replied, "I gave my kick at it, and I have brought it under my armpit," etc.

Now it came to pass, when Molua wa a student, Comgall and he came with the rest to the church. It is manifested to Comgall that all who were therein were without a head on anyone of them. "So Comgall sained their eyes, and they see the same thing. They marvel greatly. "Hence is this," says Comgall: "my soulfriend has died, and I am headless [without a "soulfriend" - anamchara - a monastic elder or Father Confessor to guide him], and ye, too, are headless, for a man without a soulfriend is a body without a head." "And what are your counsels besides?" "Here is mine for thee," says Molua: "take Christ's gospel to thee, and let someone uplift it before thee, and kneel to it till thou gettest a soulfriend out of it." "Go thou for it," says Comgall, "for thou art the youngest." So he goes and fetches a gospel. Comgall looked at him and said: "Since in thy hand it happens to be, 'tis thou shalt be my soulfriend." So that it is his fosterling, who was soulfriend to him; and Comgall saw a head on everyone within, and they saw the same thing.

Now 'tis Molua that was soulfriend to David of Cell Muine, and to Coemoc and to Maedoc and to Comgall, as he said:

Molua was soulfriend to David over the slow... sea,

and to Coemoc and to Maedoc and to Comgall.
 

Now this is that Molua who never killed a bird or any other living thing, and Mael-anfaid saw the bird bewailing him. Of him too Mithiden, my-Ita's angel, gave the testimony when my-Ita was reproaching him for his forgetfulness (during) three days in not bringing her food; for her portion used to be brought to her from heaven every noon. So the angel said:

The men of heaven, the men of earth - mighty the gloom -

it seemed to them that Lugaid's death was Doomsday.
 

Never came, never will come, never will reach (heaven)

another Saint whose honor is vaster with God.

Or

Never came, never will come - course of valor -

another Saint to whom the welcome of the men of heaven will be greater.

[Similar lines in MT for Sinchell on March 26^th.]
 

From The Martyrology of Tallaght: Justus; Crescentionis; Sacinthus; Justinus; Heremetus; Florianus; Eraclus; Iseus; Philistina; Mimus Bishop; Zefanus; Laurentus. Also: Moluae son of Ochae of Cluain Ferta; Berchan of Cluain Sasta; Midnat of Cell Lucinni.

[St. Justin, Martyr, is probably included in this group. (See December 5^th, a Bishop Justin, not with this group, probably a different Justin.) Justin Martyr died A.D. 165, and is venerated on the Roman calendar April 14^th, and in the Byzantine calendar June 1^st. (See note January 26^th about St. Polycarp, who some supposed died in 167 A.D., perhaps confusing him with Justin.) Justin is noted for his long Apologies proving Christianity by philosophical means, and his dialog with Trypho. The content of the First Apology indicates that he may have been one of the philosophers attracted to the teaching of St. Paul on Mars hill in Athens to the philosophers (Acts chapter 17). He explains that Christians are not atheists even though they do not worship idols made of stones and metals, because Christians worship the one true God who created the universe. Although not the first writer of an Apology for the Christians, his Apologies are the earliest that have survived, although most of his writings have not survived. At his Martyrdom, Justin said, "I have endeavored to learn all doctrines; but I have acquiesced at last in the true doctrines, those namely of the Christians, even though they do not please those who hold false opinions." He also said he adhered to Christian doctrine with "right dogma" ("meta dogmatos orthou," or orthodox dogma). The dogma he describes: "That according to which we worship the God of the Christians, whom we reckon to be one from the beginning, the maker and fashioner of the whole creation, visible and invisible; and the Lord Jesus Christ, the Son of God, who had also been preached beforehand by the prophets as about to be present with the race of men, the herald of salvation and teacher of good disciples. And I, being a man, think that what I can say is insignificant in comparison with His boundless divinity, acknowledging a certain prophetic power" [to be able to speak about God], "since it was prophesied concerning Him of whom now I say that He is the Son of God. For I know that of old the prophets foretold His appearance among men."

Justin was born in A.D. 110-114, a Gentile (Roman?) who lived in Samaria near Jacob's well, at Flavia Neapolis, now Nablous. He studied philosophy, especially Socrates and Plato becoming a follower of the philosophy of Plato, and finally left these philosophies for Christ. Justin Martyr also studied the philosophies of Aristotle, Pythagorus and the Stoics, among many others, and refutes them in both his second Apology and his dialog with Trypho. Justin writes about his own conversion by a holy man on the Mediterranean. Justin addressed the philosophers, bringing the "Light of the world" to the intellectuals. He told them how false and hollow is wisdom that is not meant for all humanity, and the impotency of the philosophy of Socrates. He probably traveled much, including Ephesus and Rome, teaching wherever he went. He was said to wear his philosopher's gown, as having attained the true philosophy of Christianity. He also refuted Jewish opinions in the dialog with Trypho. (Of course, the Prophets agreed with Christianity, but those who had forgotten them at the time of Christ fought against Christianity. Justin explains the Old Testament prophecy concerning Christ, worthy to read for a seminary student studying the Old Testament.)

(The modern church historian Poulos confuses Justin's Apology given to Marcus Aurelius with tolerance from the emperor; that did not come from the Roman emperors yet. Although the emperors Adrian, Antoninus, and Marcus Aurelius did write letters that allowed Christians to believe in God, as recorded after the first Apology of Justin, these letters were written because of mercy from God on Roman military troops brought on by Christian prayer. These letters did not prevent these same emperors from persecuting Christians at other times. Justin quotes Adrian. The Celtic Christians were most familiar with the persecutions of Marcus Aurelius, because many Christians had escaped these persecutions and were among the first on the Aran Islands and other areas of "Scotia." In spite of these letters from these emperors, Christians found a need to escape persecutions in their reigns, as well in the reigns of those emperors famous in Gaul for killing thousands. In fact, the letters from these emperors, if they were real, showed a policy that on the one hand pretended religious tolerance while actually committing horrifying murders of Christians. Note that St. Gregory of Tours listed Roman emperors and Senate who were especially noted for the Martyrdom of Christians after the Resurrection of Christ in his "History of the Franks," Book I, sections 24 to 35, that is, before the invasion of barbarian tribes, and then the persecution of Diocletian. St. Gregory of Tours also notes the problems the Christians faced from the barbarian invaders. In section 36 St. Gregory mentions the reign of the emperor Constantine who stopped the persecution of Christians, and also the birth of the great St. Martin of Tours. The worst of the emperors listed by St. Gregory were Nero, Domitian, Trajan, Antoninus who is said by St. Gregory to have caused the Martyrdom of Justin, Decius, Valerianus and Gallienus, Chroc king of the Alamanni or Germans, then Diocletian. Then after the Christians had reprieve from Constantine, some later emperors again persecuted Christians. These included Valens and Maximus. Valens believed in the Arian heresy, and persecuted St. Basil the Great, see January 1^st, going so far as dividing the country of Cappadocia to make it less powerful because Cappadocia was entirely Orthodox, and had been Orthodox since the earlier third century "St. Gregory the Great," also called St. Gregory the Wonderworker of Neocaesarea in Cappadocia, see November 17^th. Later, that entire region was defeated by the Turks, became Turkey. Although St. Gregory of Tours does not mention the emperor Julian the Apostate, he also caused great persecution of Christians, until his life was cut short by a Saint who returned to stop him.)

(For those who go to the movies, remember that Hollywood usually portrays history erroneously. In the movie "Gladiator," the emperor Marcus Aurelius is portrayed as wise, while his son is portrayed as a demon, leaving out any reference to the crimes of Marcus Aurelius. In fact, Christians had less persecution under Commodus than they had under Marcus Aurelius, but more because Commodus was lazy. The gory spectacles of Commodus also caused many to examine the Roman culture, and reject it in favor of the love and peace of the Christians.)

Justin was Martyred in a group, according to a short fragment, "Justin, Chariton, Charites, Paeon, and Liberianus, who suffered at Rome." (The list also includes Euelpistus and Hierax.) This list may be the same as some of the names on the list in the Martyrology of Tallaght, but giving their Christian names instead of their Roman names. Justin and his friends were Martyred by Rusticus, the prefect of Rome, in A.D. 165, under Marcus Aurelius, who persecuted and killed thousands of Christians. It is said that the cynics and philosophers stirred up trouble for the Christians, which may be true because the emperor Marcus Aurelius thought of himself as a philosopher and would have been persuaded by his pompous vanity to kill those his "fellow" philosophers did not like. Justin was beheaded together with his friends, although the Greeks said that he died by hemlock poisoning, perhaps because he was a philosopher. It was said that Crescens, a cynic, stirred up the persecution which caused the Martyrdom of Justin and his friends, and yet, the Martyrology of Tallaght mentions Crescentionis as one of the Martyrs, as though he himself was a convert to Christianity. See note about St. Christopher, April 28^th, also called Reprobus, meaning "dog-faced," which could also mean "cynic;" perhaps a convert from the philosophy of the cynics. Also, Saints "Faith, Hope, and Charity with their mother Wisdom," obviously Christian names given at Baptism, were venerated in the Roman Martyrology in the sixth century on August 1^st, with a vague history involving beheading.

The Christian names in "The Martyrdom of Justin Martyr" should be translated. The name Chariton means charity and love. The name Charites means charity and love. The name Paeon means a song. The name Liberianus means either somebody who makes and offering, or perhaps someone who is free. Since there is no "t" in the name, it is more likely someone who makes an offering. The names may be further explained by their confessions. When about to be Martyred by Rusticus the prefect: Chariton said, "I am a Christian by the command of God." Charito said, "I am a Christian by the grace of God." Euelpistus a servant of Caesar said, "I too am a Christian, having been freed by Christ; and by the grace of Christ I partake of the same hope." Hierax said, "Yes, I am a Christian, for I revere and worship the same God... I was a Christian, and will be a Christian." Paeon said, "I too am a Christian.... From our parents we received this good confession." Euelpistus said, "I willingly heard the words of Justin. But from my parents also I learned to be a Christian." Rusticus asked where their parents were. Euelpistus said, "In Cappadocia." Hierax said, "Christ is our true father, and faith in Him is our mother; and my earthly parents died; and I, when I was driven from Iconium in Phrygia, came here." Liberianus said, "I too am a Christian, for I worship and reverence the only true God." In discussing the Martyrdom with the prefect Rusticus, Justin said about believing he would go to heaven, "I hope that, if I endure these things, I shall have His gifts. (Some translations say, "I shall have what He teaches.") Rusticus asked if Justin thought he would ascend into heaven and receive some recompense. Justin replied, "I do not suppose it, but I know and am fully persuaded of it." In response to a command to worship idols, Justin said, "No right-thinking person falls away from piety to impiety... Through prayer we can be saved on account of our Lord Jesus Christ, even when we have been punished, because this shall become to us salvation and confidence at the more fearful and universal judgment seat of our Lord and Savior." Then all the Christians said, "Do what you will, for we are Christians, and do not sacrifice to idols." (This was refuting of the pagans, who through their will worshiped themselves and their desires as idols of the mind, but the Christians realized that this "will" was meaningless and would have no effect on the Christians' true path in eternity.) The prefect Rusticus ordered them to be scourged and beheaded, and afterwards some of the faithful secretly removed their bodies and laid them in a suitable place.]
 

Marginal notes from The Martyrology of Tallaght:

Molua was soul-friend to David

across the tranquil sea

and to Maedoc and to Mochoemoc

and to Comgall.

The Angel sang:

The men of Heaven, the men of earth, a mighty inheritance,

they thought it was Doomsday, Lugaid's death.
 

There has not come, there will not come, a bright course,

another Saint more welcome to the men of Heaven.

[Similar lines in MT for Sinchell on March 26^th.]
 

Nine hundred of Bennchor [Bangor], six hundred of Oentreb,

five hundred of Condere of the combats,

the son of Carthach the just, was soul-friend to them after Comgall.
 

August 14^th, 15^th, and 16^th / or August 27^th, 28^th, and 29^th:

These are dates for the Dormition of the Blessed Virgin Mary, Deigenetrix on the Celtic calendar. Although much may be said here, there is more in the history of the Apostle Thomas, and in the very early book, The Protevangelium of James. One note should be made. Some groups who call themselves Christians do not honor the Blessed Virgin Mary, and do not understand her importance in the Church. St. Joseph had other children such as St. James the Righteous, one of the Seventy Apostles but not of the Twelve, and St. Jude the brother of James, one of the Twelve Apostles. (See the histories of St. James and St. Jude.) However, the Blessed Virgin Mary, the daughter of Saints Joachim and Anna, was always a virgin, and was betrothed to St. Joseph to help him with his family. This was predicted by the Prophet Isaiah. Her death is not recorded in the Bible. The Gospels focused on the life, death and Resurrection of our Lord Jesus Christ. The Acts of the Apostles focused on the spread of the church in the earliest times. The other books of the New Testament focus on our faith and works as Christians. These do not leave out the lives of Saints, but they include very few events in the early Church. The number of books of the New Testament are few because the Saints who chose those books to be included may have decided to focus on the teachings of the church rather than the personalities. These Saints sought inspired books, therefore books which would reveal God the Father, Son and Holy Spirit. And indeed, the point of veneration of any Saint is not to have a "personality cult," but to ask them for prayer, and learn by their examples.

When the Virgin Mary reposed, she also gave us hope of the Resurrection for all people, not only our Lord. We say the word "reposed" rather than "died," because her body slept only briefly before being taken to heaven. All who die in Christ are said to repose, because they still live eternally in Him. In traditional Byzantine icons, her shoulders and cloth above her forehead are adorned with an eight- pointed star, meaning that the "eighth day" creation, the day of the resurrection of the dead has been fulfilled in her on the date of the Dormition. This does not mean that the time of Resurrection is past, but that she is the first after Jesus to be taken bodily to heaven. The "eighth day" of the Resurrection is described by early Saints such as St. Justin Martyr, and also is the number of the Confraction for the Blessed Virgin Mary and all Martyrs in the Celtic Church. Early icons of her painted by St. Luke always showed her as Mother of God, holding Jesus as an infant or child on her lap. She is not simply called "mother of Jesus," because Jesus as man had the full divinity when He was conceived of the Holy Spirit and the Blessed Virgin Mary, as recorded in the Gospel of St. Luke, chapter 1:26-38. (See St. John Cassian, November 25^th, in his book, On the Incarnation against Nestorius.) Her virginity and childbearing is also predicted in Exodus 3:2, where Moses sees a bush that is on fire but is not burned. Jesus is the Son of God, and while we do not worship those who were closest to Him, we still may wonder at the miracle that they could see Him, touch Him, and be with Him without being burned. Even so, the Blessed Virgin Mary kept all the words and works of Jesus in her heart, as it says in St. Luke 2:51. Therefore, Jesus directs us to venerate her as she who "hears the Word of God and keeps it," St. Luke 11:27-28. Jesus tells us that near the end of days, people will bless the barren, but that will be a terrible time (St. Luke 23:29-31). Therefore, the Christian church does not ignore the motherhood of the Blessed Virgin Mary, but the Church always emphasizes the teachings of her Son, and the words she has kept in her heart.
 

26 August / 8^th September The triumph of Abundius the Martyr, to celebrate it arise!

to heaven with a very pious host he has passed after hardship.

At Rome: The Feast of the Holy Martyrs Irenaeus and Abundius, who recieved the crowns of Martyrdom under the emperor Decius, Mart. Rom.. [Note: The translator has a type-setter's error on page 191: the top of the page has no 26^th of August on the Latin and Irish side of the page, and the right side has only a few words in the Latin to indicate the contents.]

From The Martyrology of Tallaght: Quintus; Zefanus; Quartus; Maximianus; Anastasius; Severus; Cintus; Mercurius; Victoris; Colocerus; Basus; Meronus; Primus; Celsus; Elevtherus Bishop with his (... some letters illegible, perhaps 'rel' for 'reliquiis'); Rufinus; Basilla. Also: Faelan of Cluain Moescna; Comgall descendant of Saran.

Marginal notes from The Martyrology of Tallaght: Faelan of Cluain Moescna, i.e., in Fir Mide, i.e., in Fir Tulach. The same and Crundmael son of Ronan in Berrech in Fotharta, as others say.

St. Irenaeus of Lyons. See his teacher, St. Polycarp, on January 26^th. It is also possible that the Celtic Church did not use his Greek name, but another name for St. Irenaeus. St. Irenaeus may or may not have been a Martyr, but he confessed Jesus Christ in his book, Against the Heresies, and managed to both describe and overcome many errors concerning the Lord God which had spread in the area. Modern scholars accuse another Saint - Gregory of Nyssa, of writing works which he attributes to the earlier St. Gregory the Wonderworker, see November 17^th, because St. Gregory the Wonderworker predicts so many heresies that occurred after his repose one or two centuries later. But St. Irenaeus of Lyons predicted these problems also, because he pointed out the problems in any heresy. Heresy means a reduction in belief in God, and such a reduction breaks the first Commandment of God because any reduction in belief separates us from God. St. Gregory Nazianzus, see March 29^th, explains the importance of understanding more than Greek philosophy. His explanation of the Holy Trinity, the Father unbegotten, the Son only-begotten, and the Holy Spirit from Father proceeding, completes the work of St. Irenaeus.

St. Irenaeus grew up in the city of Smyrna, and was a student of St. Polycarp from his youth. He was born a Greek or Syrian, but when he lived in Lyons in southern France, it is said that he learned the Celtic language. His writings have been a favorite in the Church, especially in the Byzantine Rite. More quotations of St. Irenaeus are found in the life of St. Polycarp, on January 26^th, and elsewhere. The work of St. Irenaeus overturning major early false doctrines in the Christian Church saved the Church from breaking apart in chaos. Later, St. Gregory Nazianzus (see March 29^th) turned Constantinople away from the Arian heresy, and is given the title of "Theologian" for his writings, but St. Irenaeus carefully demolished many early "gnostic" heresies, a "legion" which were drowned as swine in the ocean of the Truth of our Lord Jesus Christ. St. Irenaeus died in the year 202 or 203 A.D., at the time of a great persecution of Christians, although there is no record of his particular Martyrdom. St. Irenaeus made very few mistakes; among them, he thought that Christ was crucified as an old man, and taught for at least ten years. The Irish looked to St. Martin of Tours (November 11^th), St. Hilary of Poitiers (January 13^th), and St. Ambrose of Milan (April 1^st) as the teachers of their teachers, but St. Irenaeus taught, Ordained, and founded many churches in Gaul and greater France, and although he wrote in Greek, also learned and spoke the "P" Celtic language known as Gaulish, related to the languages of Breton, Galatia, and modern Welsh. The ability of St. Irenaeus to hold to the Orthodox truth, and also to have an interest in learning and exposing false doctrines in his book Against the Heresies, was inherited by the Irish monks later. The wisdom of St. Irenaeus which was in the very early French churches is found passed down to the Irish. See St. John Cassian, November 25^th: the Irish traced some of their spiritual lineage to St. John the Apostle, St. Polycarp, and St. Irenaeus of Lyons. Many of the Irish monks such as St. Patrick, studied in the early monastic schools of France. The Irish returned the missionary favor some centuries later when the French had been overrun with complacency and some Arian attitudes. Irish monasteries in France such as those founded by St. Columbanus, St. Fursey, St. Fiacre, and many others, were responsible for returning fervent Christianity to France. Perhaps because of the influence of St. Irenaeus, the Irish monastics believed that education in Christian doctrine was very important, and developed their great monastic schools. The Irish were also influenced by the early Egyptian monastics, who since the time of St. Mark the Evangelist founding the first Christian seminary in Alexandria, had also promoted monastic schools. See June 28^th the Roman Rite date, August 23^rd the Byzantine Rite date, and January 26^th the Feast of St. Polycarp. See St. John Cassian, November 25^th, and St. Vincent of Lerins, May 24^th.)
 

29 August / September 11^th Announce the suffering of John the Baptist, a world with piety,

with nine virginal hundreds, on Elijah's ascension.

(Same date as the beheading of St. John the Baptist, but not the same of Elijah in the Byzantine Rite.)

Passion of St. John the Baptist. (August 29th/ September 11^th.)

Declare the passion of St. John the Baptist. [Ioain in Irish.]

Therefore he is called this because he baptized first or because he baptized Christ. This is not his beheading but the finding of his body for the second time: before Pascha in Edisa [Emisma LL. 362a] the city of Fenicas. It was then interred again in Sebaste the following Pascha. Christ suffered.

Dear John's decapitation in great Macerunda, [translator's note: Macheruntha, Tigernach, Rev. Celt. Xvi. 408. As to the death of John the Baptist and the miracles wrought by his head, see the Yellow Book of Lecan, p. 159b.]

Sebaste - the course is written - the name of the village wherein he was buried.

If he has been struck, if he has been slain, if he has been axed - mighty the cause -

his like - pleasant the jewel - will never be on Banba's shore.

The world's women, save a few of them, burn in the fire of Doom:

to speak to them is unmeet after the murder of John.

In vengeance for the killing of John comes the Besom out of Fanait [translator's note: See as to this O'Curry's Lectures, pp. 421,423,426,428, and cf. Surely as I have thought, so have I purposed, Proph. Isaiae xiv. 23.] to expurgate Ireland at the end of the world, as Aileran of the Wisdom foretold, and Colum cille, i.e. at terce precisely will come the Besom out of Fanait, as Colum cille said: "Like the grazing of two horses in a yoke will be the diligence with which it will cleanse Erin."

Of the Besom Aileran said: "Two alehouses shall be in one garth side by side. He who shall go out of one house into the other will find no one before him alive in the house he will enter, and no one alive in the house from which he will go. Such will be the swiftness with which the Besom shall go out of Fanait."

Riagail said: "Three days and three nights and a year will this plague be in Ireland. When a boat on Loch Rudraigi shall be clearly seen from the door of the refectory, then comes the Besom out of Fanait."

A Tuesday in spring, now, is the day of the week on which the Besom will come in vengeance for John's passion, as Moling said:

On John's festival will come the onslaught, which will search Ireland from the south-east,

a fierce dragon that will burn every one it can, without communion, without sacrifice, etc. [translator's note: see another coy from a Brussels MS in Celt Zeitschr. i. 455.]

From The Martyrology of Tallaght: The Passion of Johannis Baptista in Emisma the city of Fenicas. The Dormition of ElishaProphet. The receiving of Heli. Paulus; Felicis; Zefanus; Natalis and nine hundred others; Gemillina; Concordia; Maria; Elizabeth; Corona; Basilla.
 

[See June 24^th, the Nativity of St. John the Baptist, for some of his history.]

See note after New Fruits, September 1^st, and after September 30^th.
 

Old Testament: Is. 43:1-44: 5 (The Lord reminds people that He brought them through troubles, through the wilderness, and the people will respond.)

Epistle: Hebrews 11:33-12:7 (All of old who had wonders done because of faith did not receive the promise; all the Lord loves He chastises.)

Psalm 142 entire:

Hear, O Lord, my prayer: give ear to my supplication in Thy truth: hear me in Thy justice. And enter not into judgment with Thy servant: for in Thy sight no man living shall be justified. For the enemy hath persecuted my soul: he hath brought down my life to the earth. He hath made me to dwell in darkness as those that have been dead of old: and my spirit is in anguish within me; my heart within me is troubled.

I remembered the days of old: I meditated on all Thy works: I meditated upon the works of Thy hands. I stretched forth my hands to Thee: my soul is as earth without water unto Thee. Hear me speedily, O Lord: my spirit hath fainted away. Turn not away Thy face from me: lest I be like unto them that go down into the pit. Cause me to hear Thy mercy in the morning: for in Thee have I hoped.

Make the way known to me, wherein I should walk: for I have lifted up my soul to Thee. Deliver me from my enemies, O Lord; to Thee have I fled: teach me to do Thy will, for Thou art my God. Thy good spirit shall lead me into the right land: for Thy Name's sake, O Lord, Thou wilt quicken me in Thy justice. Thou wilt bring my soul out of trouble: and in Thy mercy Thou wilt destroy my enemies. And Thou wilt cut off all them that afflict my soul: for I am thy servant.

Gospel: St. Matthew 14:1-14 (The Beheading of St. John the Baptist.)

Christians have been told that they must resist the world and hold to proper expressions of the Faith.  Yet there is a dilemma since worldly interests have seized upon some Christian expressions and attempted to present them as something else. To cite a few examples:

• Halloween, which used to be a Vigil and Fast for the Feast of All Souls is now a commercialized freak show.
• Saint Patrick's Day, which used to commemorate the Apostle to the Irish and occurs every year during the Pre Paschal Fast has become an excuse in some places for consumption of adulterated (green) beer and drunkenness.
• Advent and Christmas have become a mandated exercise in consumerism.
• The Feast of the Presentation has been supplanted in the United States by oracular rodents (ground hogs).
• May Day which signaled the beginning of the month dedicated to Mary, the Birthgiver of God, and the Holy Cross became a celebration of militant atheism.
• Feasts of Thanksgiving became days of sitting about watching  men in padding attempting to move non kosher products from one end of a field to another.
• The Feast of the Annunciation for new calendarists is Greek Independence day.
• The images of the Lamb made out of cake or butter for Easter has become bunny rabbit symbolic of springtime.
• The Feast of the Resurrection has become a day of dress up.
• Sundays are the days for sports and not salvation.
• Various forms of the Cross have been used as symbols of ethnicity and even of hatred of different ethnic groups.  For example, The Ku Klux Klan attempted to trademark the Celtic Cross as the symbol of their hate organization.

Living Christians are called the Militant Church.   That means we are engaged in the struggle.  Do not let the devil presume to rob us of all that is supposed to encourage us to salvation.

• Take back Halloween, fast, give out prayer or icon cards with a piece of candy to the children who come to the door.
• Take back Saint Patrick's Day with a Litany procession.  Eat food appropriate to Lent such as colcannon (potatoes mashed together with cabbage or kale (it tastes great)).
• Avoid  buying gifts during Advent and limit gift giving on Christmas. Give gifts on Epiphany and  Patron Saint days (name days): Christ is our gift on Christmas.
• Remember the Feast of the Presentation of the Lord on the Old Calendar. Ignore the groundhog.  There are many groundhogs where I live and no one asks them about anything.
• Remember to be thankful to God  on Thanksgiving for whatever you have and share with those who have less.
• Celebrate the Annunciation and the Commemoration of  Christ's Crucifixion on April 7, the date used by the Undivided church and avoid nationalism of the world, because our citizenship in Heaven became possible on that day.
• Have images of the Lamb at Easter to remember that Christ is the eternal sacrifice, once and for all.
• Attend church on Easter. Do not be concerned for your clothing "Consider the lilies of the field, how they grow: they labour not, neither do they spin, but I say to you, that not even Solomon in all his glory was arrayed as one of these."
• Attend church on Sundays and leave the TV and radio at home.  This may sound odd, but I have even seen portable televisions brought to church so that a game might not be missed.
• Never,  ever,  let representations of  Cross of Christ become a symbol of anything other than Salvation to you or anyone else.

My God's Grace sustain you.
Abbot-Bishop +Maelrúain, Céle Dé

"Thou shalt not kill."

We apply the Commandment to human beings.  But is a clone human?

Let us start with:
Is a human embryo human?  The Church has always answered "yes" and forbade any destruction of human embryos.
Let us proceed to:
Are identical twins each endowed with their own immortal soul?   Again the Church has answered, "yes."
Consider:
Identical twins are derived from identical DNA from the same cellular material which has subdivided.
A clone is also derived from identical DNA and from the same cellular material as the original. Other than the matter of age of the original, there is no difference between a clone and an identical twin.  Method of conception is irrelevant.  Life has produced life.

Therefore true humanity is present from the moment of the creation of the first cell of a human clone.

It is the position of our synod, as is the position of the entire Church, that the willful destruction of human embryos is murder.
Therefore it is the position of our synod that cloning of humans for the purpose of destroying the clone constitutes the sin of murder. Furthermore,  the creation of human embryos by cloning represents an immoral interference in the matter of human reproduction in that it makes human beings arbiters of genetics.

Abbot-Bishop Maelrúain, Céle Dé
Bishop Timothy, Céle Dé
Bishop Photius, Cara nCéle Dé

There is a definite reason behind the apparent parochialism.  What is needed  in these sad times is pre-Schism Christianity with an historical precedent to establish Orthodoxy anywhere necessary.  That is the historical Celtic activity.

To do this there needs to be an historical Liturgy which contains both Eastern and Western elements to embody the ideals of the Undivided Church.   That is the Liturgy of the Lorrha-Stowe Missal.   An historical rule which followed canons is also necessary.  The Cele De rule sets spiritual and intellectual standards and a practice based on obedience to Doctrinally sound hierarchs, and  not to  whichever ethnic church has set up a diocese.  Per the canons related to those under a rule, that is canonical. That the Liturgy and the Rule came from the same community is either a curious coincidence or a sign from God.

It is ironic that all of this just fell on us.  None of us sought such an apostolate..  Afterward there came extensive research and massive translation work.

It is necessary to treat these times as the Fathers treated their unbelieving era.   The Celts never respect the diocese of a questionable bishop and will set up missions there.  Hence the explicit  breaking away from the ethnics who have compromised the Faith.  We are no more interested in bagpipe liturgies than guitar masses or all male Byzantine choruses. We are interested in what the ancient Celtic churches, and the Undivided Church of which they were part, wanted:  The fulness of the uncompromised Christian Faith.

The bottom line, is that this apparently parochial definition directs us to that fulness and it tells the apostate ethnics that we will not compromise.

"If the world hate you, know ye, that it hath hated me before you." [John 15:18]

Persecution of the Church still occurs in our time. The Celtic Orthodox Christian Church has made a few enemies by holding to Christ's Faith. Some confused people lie about us just because because we follow Christ and the Holy Spirit.   We are surprised that the devil considers our feeble efforts a threat.

We are very concerned for the spiritual peril of our detractors because  like those who lied about Christ and crucified Him,  our detractors' reason for lying about us is their rejection of the Christian Faith. Their statements against us are lies just like the lies they uphold in place of God’s teachings. We are very concerned about the confusion they cause about Christ and the Church. We are sorry and appalled that we have to state this in such a harsh fashion, but they are a danger to all who look to them for guidance.

"If I had not done among them the works that no other man hath done, they would not have sin; but now they have both seen and hated both me and my Father. But that the word may be fulfilled which is written in their law: They hated me without cause." {John 15:24-25]

Email is convenient, but is also can be risky to use. As in the case of your mailbox at home, someone can send a malicious package.  This can vary from a nasty letter, to a virus which will damage data on your computer.

One should always run anti virus program that checks email attachments.   They are not infallible, but they generally will protect you from malicious email which is designed to destroy data.  Make backup copies of data.

Along with this, it is wise to block questionable mail from even getting to the  system.   A filter blocks email according to user-defined rules.  A filter can be set to delete messages from known malicious addresses.  A filter can block most junk mail by  deleting any message which does not contain your email address.

True, one does not know what the cranks are doing, but then again since they can be healed only by their acceptance of Christ, there is little one can do to end their dementia save pray for them.   Reading and reacting to their malicious mail only keeps them ill and is not good for the recipient.

If we follow Christ we must always forgive the repentent sinner.

Our Synod is considering blessing mission work in France.   We ask your prayers for this effort.

Those living near where occasional travel takes our clergy are encouraged to meet with them so that Christ's Work may be  established in their parts of the the world.  Please let us know if you are interested in knowing when our clergy will be in your area.    It is our calling to establish the Faith of the Undivided Church anywhere mankind dwells.

This is a partial calendar intended primarily to show the dates of moveable observances and primary feast days. Dates are as on the secular calendar except for dates where Orthodox date is followed by the secular calendar date. For convenience, entries for Fast Seasons and Feasts observed with a Fast are shown indented.
 

Aug 5 Ninth Sunday after Pentecost [P] (MatinsGospel IX, Sunday III)
Jul 25/Aug 7 Apostle James the Greater, the Brother of John, son of Zebedee [W]
Jul 26/Aug 8 Feast of the Transfiguration[W] (Matins Gospel: Transfiguration)

Aug 12 Tenth Sunday after Pentecost  [P](Matins Gospel X, Sunday IV )

Aug 19 Eleventh Sunday after Pentecost  [P](Matins Gospel I, Sunday V)

Aug 26  Twelfth Sunday after Pentecost  [P] (Matins Gospel II, Sunday VI)
Aug 15/28 Dormition of the Birthgiver of God (No Fasting) [W]

Sep 2 Thirteenth Sunday after Pentecost  [P] (Matins Gospel III, Sunday I)
Aug 25/Sep 7 - Apostle Bartholomew [W]

Sep 9  Forteenth Sunday after Pentecost [P](Matins Gospel IV, Sunday II)

          Aug 29/Sep 11 Beheading of Saint John the Baptist
 

Sep 16 Fifteenth Sunday after Pentecost [P](Matins Gospel V, Sunday III)
Sep 8/21 Nativity of the Mother of God [W]

Sep 23 Sixteenth Sunday after Pentecost [P] (MatinsGospel VI, Sunday IV)

          Sep 15/28 Feast of the Dedication (Comm. Recovery of the True Cross) [W]
 

Sep 30 Seventeenth Sunday after Pentecost[P] (Matins Gospel VII, Sunday V)

Sept 24/Oct 7 Conception of Saint John the Baptist [W] (Eighteenth Sunday after Pentecost)
Sept 29/Oct 12 Feast of Saint Michael the Archangel [W]
Sept 30/Oct 13 Saint Jerome [W]