We are God's Family. God the Son, who is eternally one with the Triune Godhead, became like us.  He was born.  He grew up.  He died.    He did this to reunite God's family.  Humanity has wandered.  We like sheep have gone astray.  The Shepherd came into this world as the least of us to gather us to Himself.   Regardless of what one accepts or denies; does right or does wrong; Jesus entered the world for you and lived and died for you.   Turn to Him and accept Him, receive Him in the Sacraments and you are reunited to God.   God considers all humanity so important that the door to redemption is open to all.  God is more accepting of the repentant than we are.  While I fear the last judgment, I am thankful that God will be my judge and not one as limited in capacity to love  as I.

God loves us unconditionally.  Only we can turn from Him.  All of us are important to Him.  Why can we not be so important to one another?  Love. Love unconditionally.  Love without expectation of return of Love.   That is the message of Christ's Birth.

May the Light of Christ's Nativity be upon and manifest in your life.
+Maelruain, Cele De

The Calendar - January

How does one edit a list of January's Saints? It is more difficult and time-consuming to omit some Saints than to include the entire calendar dates so far. (It is also nice to see an entire month of verses from Oengus, and Saints from the Martyrology of Tallaght.) This month's newsletter will be sent in a few parts. It is suggested for those with little time to at least read the most important dates; these include St. Basil the Great of Caesarea in Cappadocia, St. Polycarp the immediate successor of St. John the Apostle and the teacher of St. Irenaeus of Lyons, St. Antony the Great of the Desert Fathers, St. Fursa and St. Ita (Deirdre), Irish Saints who taught many other Saints who sent missions to many lands, and of greatest importance of the Saints in January, Saints Peter and Paul. The great Feasts of the Circumcision, Holy Epiphany and the Baptism of our Lord, are also in January. The ancient fast that occurred immediately after Epiphany is included, and also the return out of Egypt of Jesus after the death of Herod. Often the Irish repeated commemorations that usually took place in summer months during the month of January, because a farmer who would be too busy to attend special Liturgies in the summer would naturally attend church in the winter, if only to escape the damp and cold of his home. ("Damp" could mean inches of standing water, and attendance at "all-night vigils" could save a family from disease and death in a cold and wet home.) These commemorations were part of the ancient church: although there is the major commemoration of the Feast of Saints Peter and Paul in June, in January there is the conversion of St. Paul, and the conversion of the emperor Constantine by St. Peter by curing Constantine of leprosy which became the celebration of the Throne of St. Peter in Rome. Also, there is the announcement in Rome of the Dormition of the Blessed Virgin Mary, and a further meditation on the Transfiguration as well. It is probable that St. Peter was the author of the "Epiklesis" prayer; this special prayer is mentioned as a Proper on his feast day January 18^th. All these feasts in January should not be looked at as extra and unnecessary, because in this era, outside activities also distract many people from summer attendance in church. Winter is also the time when a greater number of Psalms may be said in a day, and also when there may be more time to read lives of Saints, etc. Winter is the "terror time" for the poor, and our alms-giving to food banks, and for coats, blankets, heat, and housing, should increase. Often the poor work and live among us; those who are sick might not be able to work, and might need help for their families. Those who are able to give should do so, in the Name of our Lord Jesus Christ. The poor should also ask for help. Our Lord Jesus Christ says, in the holy Gospel of St. John, 21:15-17 (three times) "...do you love me?... Feed my sheep."

1 Jan / 14 Jan

Circumcision of our Lord (Psalm 13 also celebrates the Feast of Fools.)
Before men's multitudinous race let the pre-eminent King lead!
Christ on January's calends underwent the Law, high the requirement!

From The Martyrology of Tallaght: The Circumcision of the Lord; Zephanus; Effrosenus Bishop; Priminianus and eight others; Evantius; Hermetis; Victoris; Felicis; Bononus; Agacus; Actus; Eraclus; Narcisius; Argirus and seven others; Papatis; Primianus; Saturninus; Victoris; Honoratus; Levsius; Hermetis; Corona; Priscus and a soldier and forty three others; Severus; Augustus Duno with his companions Agripinus and Natalis. Also, Broccanus son of Enna; Fintain son of Toichthig; Scetha virgin i.e. from Fert Sceithe; Aedanus descendant of Fiachna; Euchaid; Tobia; Ossine of Cluain Mor; Comnatan the chaste; Fintan son of Echdach from Belach; Findchi of Loch Ri; Colman of Mulenn or of the Mill; Crone of Galam; Ernan son of Eogain; Aed of Loch Geirg; Airmedach Abbot of Craeb Laisre; Son of Deicill descendant of Echdach Usnig; Colman son of Echdach.

TSI lists Colman Muilinn (Colman of the Mill), grandson of Miluic who had enslaved St. Patrick as a youth, on this day. Colman Muilinn is a son of Miluic's daughter Bronach. Miluic himself unfortunately would not meet with his former slave, instead locking himself inside his house and setting fire to it, but his son and daughters and grandsons are all Saints of the church. See December 11^th, January 24^th, and June 23^rd.

TSI lists Dabeoc on this day. He came from Wales to Donegal in the 5t or 6^th century. He was a founder of a monastery on the bare island of Lough Derg, now known as "St. Patrick's Purgatory." Dabeoc was of the family of Brecan is listed in the Welsh Triads as one of the "three holy families of Wales." (The name Breknockshire in Wales comes from that family). A stone preserved on Lough Derg records a pilgrimage by MacNessi first Bishop of Connor (see September 3^rd). There is a tradition that St. Patrick fasted and saw visions of torments on the island of Lough Derg, and it has been a place of pilgrimage ever since. There is mention of it as a place of lay-pilgrimage beginning with Dervorgilla, the wife of Tiernan O'Rourke prince of Brefny, who asked Dermot MacMurrough king of Leinster in 1151 to come and take her away while her husband was on pilgrimage to St. Patrick's Purgatory, and this soon caused the Norman invasion of Ireland and eventually Ireland's loss of independence. Many people have recorded visions of torments of the dead at Lough Derg in the "cave of St. Patrick's Purgatory."

The Orthodox Church believes in heaven or hell, not purgatory, but there is not a permanent judgement until the final Judgement and Resurrection of the Dead. Orthodox Christians have had visions of the torments of souls in hell, and through prayer and fasting of the living some relief to the suffering of the dead has been granted. The terms "hell" and "purgatory" should not be confused, although more people suffer torments than many modern people would care to admit. (Some of the torments of hell shown in visions to penitents "St. Patrick's Purgatory" were for relatively minor offenses such as too much care for the face or hair. Any sin that allows us to falter from keeping God in mind all the time is a terrible sin, and may be punished. The later concept "venial" versus "mortal" sins mistakes the act of sinning with the fact that any sin turns us away from God.) It is possible that a legalistic definition of sins of kings or leaders might lead to the theory of purgatory: if a person lives in a country where an anointed leader has sinned, do they participate in that sin, especially in later European Medieval ages where an entire community could be excommunicated for the sins of a duke or baron who had fallen from the faith? Although Orthodoxy does not believe that we participate in such punishments that are due to others, still, we must be responsible for our country and participate in charity to try to help the poor, care for the sick, elderly, children, etc. Orthodox Christianity does believe in sin of neglect, and it is neglectful to allow sinful laws to remain the law of the land in a country, if we have any say in the writing of the laws. The pilgrimage to Lough Derg takes place for three days in the summer, no shoes are to be worn, and fasting is broken only with dry bread and black tea once a day. The contemplation of torments of those who have not completely kept the Faith is appropriate for the Feast of Fools, the overcoming of atheism, even in animals that cannot learn.

TSI says that Fanchea, A.D. 520, was a daughter of Conall Derg, king of Oriel, and became the Abbess-founder of the convent Rossory in Fermanagh. She was an older sister of Enda and persuaded him to study for the Priesthood. Enda helped with his own hands to erect a convent wall. She died at Killeany in a convent she founded close to a monastery Enda built after obtaining the grant of the Aran Islands. In his Confession St. Patrick speaks of "the sons and daughters of the kings of the Irish who became virgins of Christ."

St. Basil the Great, Bishop of Caesarea in Cappadocia (now the area of Turkey in Asia Minor), died on January 1^st, 379 A.D. The name "Basil" means sweetness, the herb basil, and also king, although Basil the Great was not born a king. (The Roman date of his commemoration, June 14^th, is the date of his Consecration as Bishop.) Neither the Martyrology of Jerome nor the Martyrology of Bede include St. Basil. Also, there is no paragraph of praise on the Celtic calendar, although there are a few dates that list a Basilius in the Martyrology of Tallaght , although none of these is January 1^st.

Since St. Basil the Great, Bishop of Caesarea in Cappadocia, fought heresies such as Arianism, and protected the Orthodox faith in the East from becoming merely a political movement, he should be commemorated. He continuously stood for the Orthodox faith, even in person before the Arian emperor Valens and the apostate emperor Julian whom he knew when they were students together in Athens. St. Basil often risked Martyrdom. There may have been some peculiar reasons why the West did not commemorate St. Basil: he asked for help again and again from Rome in combating heresies, but for some reason Rome did not respond. At the same time, Rome and the West were also in the middle of combating Arianism themselves, and they also were busy with barbarian invasions of Goths. Arianism was difficult to combat because many powerful supporters, including some of the Roman emperors of the East and West supported Arianism. Later, several Western Saints such as St. Martin of Tours and St. Hilary of Poitiers were banished from their Sees for a while because of the power of the Arians, and most of Spain was held by Arians, except for a small Celtic region in the north (see St. James, July 25^th). St. Basil defended the Divinity our Lord Jesus Christ and the Holy Spirit; together with his brilliant friend St. Gregory Nazianzus the Theologian, he defended Christianity against Arianism.

Arianism was a fusion of paganism with Christianity. When we think of paganism today, we think of simple heathenism, or idol worship. However, in the time of the Greeks, paganism also meant the complex philosophies of Aristotle, Plato, the cynics, stoics, the "Neo-Platonists," and others. Unfortunately, some pagan philosophers already had a doctrine of a trinity of causing forces, but not a holy trinity, and for them God was unknown, as St. Paul said to them in Acts chapter 17. (See St. Dionysius the Areopagite, October 9^th.) It is not that grouping any three ideas together is erroneous; a triad of ideas may be useful, for example: faith, hope, and charity; word, thought, and deed, etc., but the pagans and heretics sought to force-fit their concepts of causing forces into the Holy Trinity, without any understanding of the all-holy, all-intelligent, all-powerful God they blasphemed. The "Neo-Platonists" believed in emanations: first the one, then subordinate to that the mind or ideas, and then subordinate to that the world soul. Arianism took this pagan trinity and extended it to say that the Only- Begotten Son of God was subordinate, not of one Essence, or in the Latin language one Substance, with God the Father; and furthermore the Holy Spirit was subordinate to the Father and the Son, as if the Holy Spirit did not share the Essential nature of the Father and the Son. At best, Christ would only be a "superman" who could do some great feats, but only as far as a comic book hero, and not in being the Son of God, the perfect Sacrifice for our sins, Resurrecting from the dead, ascending into heaven, and sitting as the just Judge at the right hand of God the Father. The pagans then could point to their emperors, who they falsely said were gods, and the pagans and Arians could say that the Christians worshiped no better than these (which is why, after the true-believing emperor Constantine, a few emperors found it convenient to become Arian and leave Christianity).

Many people forgot that the Arians blasphemed the Holy Spirit, which, according to our Lord Jesus Christ, is the greatest of sins (St. Mark 3:28-29). St. Basil wrote a book defending the Holy Spirit from these pagan concepts, both refuting these errors by use of the pagan's own logic, and also explaining all Scriptural references that the Arian heretics used to support their errors. More than two centuries later, Arianism pretended defeat, while again attempting to make a change in the Christian Creed. Because any subordination of the Holy Spirit is a remnant of the Arian heresy which divides the Holy Trinity and profanes sacred worship of our one true God, the Orthodox Church never adopted the Spanish addition to the Creed at the Council of Toledo in 589 A.D. saying that the Holy Spirit proceeds from the Father "and the Son." The newly converted Christians in Spain, that is, the former Arians who were the majority in Spain except in the Celtic north, added these words, they said, because they now understood the importance of the Son as so great that the Holy Spirit might proceed from Him. But often people forget that this subordination of the Holy Spirit, often equating Him with the "world soul," is actually part of the heresy of Arianism, and as such has been condemned in the First and all other Ecumenical Councils, which were ratified by the Popes, Patriarchs, and laity until the Great Schism of 1054 A.D. The Orthodox Church, and the Celtic Missal, kept the original Nicene Creed that has no later additions. St. Basil was one of the Fathers who pointed out that erroneous ideas lessening the importance of the Holy Spirit are actually dangerous, because errors may lead us to break the First Commandment, to love God with our whole heart and with our whole soul and with our whole mind. [St. Matthew 22:37] St. Basil's warning is especially appropriate on the first day of January, the "Feast of Fools," remembering that it is so easy to fall into ignorance. And, furthermore, it reminds us that Arians and others in error did shed the blood of true believing Christians. The Psalm today tells this story, but also reminds us that great Bishops such as St. Basil lead Christians out of the captivity of such errors. After his chatty (or windy) prefaces in the first chapters, the books written by St. Basil open the eyes of the blind.

The West may have been suspicious of anybody they did not know; not all Western Bishops read Greek. St. Ambrose of Milan spoke Greek, but was sometimes accused of plagiarism of St. Basil and others in his writings, as St. Ambrose studied as much as he could of other Orthodox writers. St. Ambrose of Milan used a Liturgy that resembles the Celtic Rite, and much of it may have been a Liturgical use older than the fourth century; but St. Basil the Great wrote a Byzantine Divine Liturgy, shortly after that condensed by St. John Chrysostom who was one of the Patriarchs of Constantinople (see November 25^th), and the Liturgies are in use today in reduced form in Byzantine Orthodox Churches. The Divine Liturgy of St. Basil in use today by the Byzantine Rite does not have a prayer of the Fraction, although it breaks the Eucharist in the same place in the Liturgy as the Celtic Rite, and uses a similar Epiklesis to the one used on Feasts of St. Peter in the Celtic Rite (used all year in the Celtic Orthodox Christian Church). There may have been plagiarism of writings in both directions. In the Byzantine Rite, certain prayers used around Easter and Christmas seem to be lifted from the Celtic Liturgy and Hours, because they are in the order found in Milan and in the Celtic Hours, but are not found in that order in the rest of the Byzantine year. It is possible that before the Gospel of St. Maelruain which is also known as the Lorrha or Stowe Missal, much of the Celtic Liturgics were in use in Gaul and other places in the earliest Christian Churches. The Byzantine Rite Orthodox today are suspicious of "new" Liturgies; it is possible that there may have been some suspicion of St. Basil's Liturgy in his day by those outside of the Eastern Patriarchates. Some criticism of St. Basil about his Liturgy from Neocaesarea said that he had written something not seen before, which might have been a complaint against St. Basil in the West. St. Basil reminded them that St. Gregory the Wonderworker (see November 17^th) had been Bishop from 240 to about 265 or 270 A.D., but not much of the teachings and liturgics of St. Gregory the Wonderworker were left, because not all of the people kept the Orthodox faith (from a letter by St. Basil - Epistle 207). St. Basil was not Ordained a Priest until about 363 A.D., a century after St. Gregory the Wonderworker lived. At least the Liturgy of St. Basil is Orthodox in theology, right worship, humility, and in the true holy Eucharist. The Byzantine calendar celebrates the feast day of St. Basil on January 1 ^st with great veneration, on the same date as the Circumcision of our Lord. The church and homes are blessed less than a week later at Epiphany using holy water sprinkled using bundles of the herb basil, in the same way the hyssop is sometimes used as an aspergillus (see Psalm 50, "Purge me with hyssop that I may be cleansed..."). On Christmas Eve the Bobbio Missal has a hymn dedicated to St. Eugenia, so it is acceptable to commemorate a great Saint on a Feast day of our Lord. As January 1^st is the actual anniversary of the repose of St. Basil, this date is the best choice for his commemoration. See Saints John Chrysostom and John Cassian, November 25^th. (A history of St. Basil follows the readings for today.)

[Some Byzantine Saints today: St. Basil the Great of Caesaria in Cappadocia (no Celtic date), M. Basil of Ancyra (no Celtic date), St. Gregory Bishop of Nazianzus, not the Theologian, but the father of St. Gregory the Theologian, Celtic date for St. Gregory Nazianzus March 29^th ]

Today is the Feast of the public Naming of Jesus Christ. Christians are not circumcised in the flesh as a covenant with the law, but lack of faith is overcome through humility, as the Beatitudes say, "Blessed are the poor in spirit." Also, Christians are given "one Baptism for the remission of sins" as it says in the Creed. The Feast of the Circumcision is also the Octave of Christmas, and in much later Medieval times was the day the dumb animals were honored, at the end of one late Medieval Mass, "The Mass is ended hee-haw hee-haw. Thanks be to God hee-haw hee-haw." In early Roman times, March 1^st or April 1 ^st was New Year's day, and was the feast of fools, but at the time of Christ and among the Gallican people, the Roman New Year was January 1st, and that was also a feast of fools. The Psalm of the day defines what is a fool in the eyes of God, acting like a dumb beast that does not believe in God, and that has poison words instead of mercy. Today animals should be blessed, and they may eat a little blessed bread, because it was the animals who first saw our Lord as a baby and worshiped Him. (Also see the notes of the Sunday of Great Lent V one week before Palm Sunday, for Psalm 52, very similar to this, and Psalm 93:8-12 which answers it. If the Irish had practiced an early Equinox and Pascha, one week before Palm Sunday could be as early as March 3^rd, which may have been the date of early Roman New Year before July and August were each extended a day. See also IX Pentecost Sunday and Thursday, about foolishness and circumcision. Also Psalm 75, and notes on Greek numbering found in the Breviary at the Beginning of Night.) Some say that according to Hebrew numbering, the fool is before or after the alphabet, still, that is saying that an animal sees the beginning, and the animals did witness Christ coming into the world. Faith is never achieved all at once, but no matter when we are Baptized, we must continue to learn about God and increase our prayer life, vigilance, and our faith throughout our lives.

Matins:Isaiah 44:24-45:7 ("Thus saith the Lord thy redeemer, and thy maker, from the womb: I am the Lord, that make all things, that alone stretch out the heavens, that establish the earth, and there is none with me... Who say to Jerusalem: Thou shalt be built: and to the temple: Thy foundations shall be laid... I will break in pieces the gates of brass, and will burst the bars of iron..." Again reminding us that the Lord only is God, One God in Three Persons, Who could speak from the womb as Jesus Christ.)

Liturgy: Old Testament: Isaiah 1:10-18 (God speaks to the rulers of Sodom and Gomorrha, asking what purpose do they make offerings in vain. God says instead, "Wash yourselves, be clean, take away the evil of your devices from my eyes: cease to do perversely, learn to do well: seek judgment, relieve the oppressed, judge for the fatherless, defend the widow." Do not do as unbelievers do who make great show, but in fact do nothing to help others or truly worship God.)

Epistle: I Corinthians 10:14-31 ("Fly from the service of idols." St. Paul reminds us again that we truly worship Christ as truly present in the Eucharist, so we should truly believe. "The chalice of benediction, which we bless, is it not the communion of the blood of Christ? and the bread, which we break, is it not the partaking of the body of the Lord?" In all things, "...do all to the glory of God." All means all the time as well.)

Gradual:  Psalm 13:1-5
The fool hath said in his heart: There is no God.
They are corrupt, and are become abominable in their ways: there is none that doth good, no, not one.  The Lord hath looked down from heaven upon the children of men, to see if there be any that understand and seek God.  They are all gone aside, they are become unprofitable together: there is  none that doth good, no not one.  Their throat is an open sepulchre: with their tongues they acted deceitfully: the poison of asps is under their lips.  Their mouth is full of cursing and bitterness: their feet are swift to shed blood.  Destruction and unhappiness in their ways: and the way of peace they have not known: there is no fear of God before their eyes.  Shall not all they know that work iniquity, who devour my people as they eat bread?  They have not called upon the Lord; there have they trembled for fear where there was no fear.
The fool hath said in his heart: There is no God.

Alleluia:  Psalm 13:6-7
Alleluia, Alleluia.  For the Lord is in the just generation; you have confounded the counsel of the poor man: but the Lord is his help.  Who shall give out of Sion the salvation of Israel?  When the Lord shall have turned away the captivity of his people, Jacob shall rejoice and Israel shall be glad.  Alleluia.

Gospel: St. Luke 2:21-40 (The Circumcision of Jesus. "And after eight days were accomplished, that the child should be circumcised, His Name was called Jesus, which was called by the angel, before He was conceived in the womb..." This is both the Circumcision and the Naming of Jesus, which means that it ties this day both with the fulfillment and eventual overcoming of the law, and also the need for belief in the Name of Jesus as our Lord Jesus Christ.)

St. Basil the Great
St. Basil was born at Caesarea in Cappadocia in Asia Minor around 329 A.D.  (Caesarea is now called Kaisari, and the area that was once Cappadocia is now Turkey.  Many lands in the middle of Asia along the "silk route" became deserts when glaciers dried up, and entire populations such as the Turks moved into the Middle East and eastern Europe so they would not starve.)  Many in St. Basil's family of ten were also Canonized as Saints, including St. Gregory Bishop of Nyssa, St. Macrina the Younger, and St. Peter Bishop of Sebaste in Armenia.  Both his grandmother St. Macrina and grandfather suffered as Christians under emperor Maximinus II, but they managed to keep some of their property and wealth.  His father was St. Basil (Basilius) the Elder, and his mother was St. Emmelia.  St. Emmelia was herself an orphan, whose father had been Martyred and had his property taken away.  St. Basil grew up in the country with his grandmother, St. Macrina at her estate at Annesi, on the river Iris (Jekil-Irmak).  St. Emmelia built a chapel at Annesi dedicated to the forty Martyrs of Sebaste, and brought their relics to that chapel.  St. Gregory of Nyssa states that the all night dedication service which took place when he was a child made him go to sleep.  St. Emmelia and St. Basil the elder who was himself a teacher of rhetoric, began the Christian education of their children, following the teaching of St. Gregory the Wonder-worker of Caesarea.  St. Basil also met other students at Caesarea, including St. Gregory Nazianzus the Theologian (see March 29^th).  According to St. Amphilochius (November 23^rd), St. Basil was Baptized in infancy, or when he was young, in the city of Jerusalem.  The devotion of his grandmother and the childhood he led, together with his avoidance of the party life at school, might indicate an early Baptism.

St. Basil continued his studies at Constantinople and then Athens, and met as a fellow student the future emperor Julian who became an apostate against the Christians and persecuted them. Athens was a "party town," full of college fun, and this may have influenced Julian to abandon the faith later. Julian arrived at Athens after the middle of 355 A.D., and was a close friend of St. Basil. However, St. Gregory Nazianzus and St. Basil both kept away from rough initiations of the kind seen in fraternities today, and they spent their time in study. Their teachers included the pagan Himerius, and the Armenian Christian Prohaeresius, both well known professors. The church historians Socrates and Sozomen say that he also went to Antioch and attended lectures of Libanius, where he met St. John Chrysostom; but St. Basil could have met Libanius in Constantinople in 347. St. John Chrysostom was not born until about 347, and by the time St. John was ready to study with Libanius, St. Basil probably would have been finished with his studies in rhetoric. It is possible that St. Basil studied in Constantinople, then Athens, and then Antioch, and intended to continue studying forever (even though Rufinus says that St. Basil taught rhetoric at Caesarea after graduating from Athens, and a group from the city of Neocaesarea could not persuade him to come there to teach). However, if he was the close friend of St. John Chrysostom, then the travels of St. Basil to visit the monasteries in Egypt, Palestine, Syria, and Mesopotamia would have occurred before his Ordination to the Deaconate, and Consecration as Bishop. Both St. Gregory Nazianzus and St. Basil the Great were very serious students, knowing only the streets to schools and church. After his education was complete, leaving his friend St. Gregory Nazianzus at Athens, St. Basil returned to Caesarea, at first teaching rhetoric (speaking and poetics). Although he could have held a prominent position, his oldest sister St. Macrina the younger convinced him to abandon the world. She had helped to educate and raise her sisters and youngest brother, and then had retired with her widowed mother to form a monastic community for women on one of the family estates at Annesi on the river Iris.

Some sources other than St. Amphilochius say that St. Basil was Baptized and was Ordained Reader around 357 A.D. He lived in relative poverty, although his foster brother Dorotheus lived in one of Basil's houses on his family estate, and helped support St. Basil with the profits. St. Basil then visited the monasteries of Egypt, Palestine, Syria, and Mesopotamia to study the religious life. (See St. John Cassian, November 25^th, who visited monasteries in Egypt. The training these monks freely gave was thorough, and would have completed the religious education of St. Basil, which was called by St. John Chrysostom the "True Philosophy," also helping him to form his monastic Rule. At some point he wrote a book about what a Christian could learn from a pagan education: he was referring to learning the communication skills perfected in the teachers of rhetoric; in the same way, he was able to write about some of the views of Origen that were Orthodox in the book the Philocalia, while rejecting those portions of Origen's teachings that were not Orthodox.) St. Basil then returned to Caesaria, to Ibora in Pontus, on the other side of the Iris from his family home at Annesi, and devoted himself to ascetic discipline, eating sparsely, and wearing only one under and one over garment, and at night a haircloth. His friend St. Gregory Nazianzus declined to stay there. St. Basil admired Eustathius of Sebaste, who was very ascetic and seemed faithful at the time, but in later years Eustathius did not keep the faith, signing any creed he saw. (St. Basil is credited with the founding of monasticism at Pontus, because his monasticism, unlike that of Eustathius, was faithful in faith and spirit as well as in physical labors and self-denial.) Soon St. Basil had disciples around him including his brother St. Peter of Sebaste, formed the first coenobite community in Asia Minor, and wrote a Rule which is followed in Eastern Orthodox churches to this day. Coenobite communities for men and women were established all over Pontus. St. Basil's retirement from the world lasted only five years, although he lived his entire life in prayer and as an ascetic, never eating meat. (His liver condition, which made his life short, probably required a vegetarian diet, although he followed this diet out of the love of God, not as a medical prescription.)

While St. Basil was practicing monasticism in Pontus, an Arian emperor and Arian Bishops became very powerful. As a Deacon, St. Basil went to a council at Constantinople, and supported his elders, including Basil of Ancyra, Eustathius of Sebaste, and the elder Basil the Bishop, who turned out to be unfaithful. Many Bishops signed Arian creeds, which distressed St. Basil. In 360, Dianius, who had been the Bishop of St. Basil, signed the creed of Ariminum, which had been brought to Caesarea by George of Laodicea, and St. Basil declined communion with his Bishop. St. Basil went to Nazianzus to stay with his friend St. Gregory, and retreated to monasticism for a few years. During this time, Arianism combined with the followers of Macedonius to blaspheme the Holy Spirit; those who followed Macedonius believed that the Holy Spirit was less in importance than the Father and the Son. In 362 St. Basil went to Dianius on his deathbed, who now confessed that he had been true to the Catholic creed in his heart, and St. Basil again communicated with him. In 360 St. Basil's old school friend Julian became emperor, known as the apostate, and he persecuted Christians. However, Julian included in his persecutions the Arians, and St. Athanasius of Alexandria among others was able to return to his See after a third exile. At this point, St. Athanasius was able to hold a Synod condemning Arians and Macedonians (the heretics following Macedonius, not people from the country of Macedonia). Julian ridiculed Christians, and did not forget to persecute the area where his former friend St. Basil lived: Julian was very hard on Cappadocia and Caesarea, although this persecution might have been caused by the Martyrs Eupsychius and Damas who destroyed the temple of fortune. Also, after the death of Bishop Dianius, Bishop Eusebius was elected with violence. Eusebius was a layman before his election, and even the emperor Julian thought the violent election should be annulled by the elder Gregory, Bishop of Nazianzus, but Bishop Gregory thought that accepting the Consecration would cause less violence in the long run than canceling it. St. Gregory of Nazianzus (the younger) said that the emperor Julian was "justly" offended, but St. Gregory did not say why.

Being persuaded to take a more active role, in 363 or 364 A.D. St. Basil was Ordained a Deacon and Priest at Caesarea by Bishop Eusebius. St. Basil did not like the responsibility, but he accepted. St. Basil supported Bishop Eusebius in the work of the See, but St. Gregory Nazianzus says that there was some problems, perhaps jealousy, on the part of Eusebius. It did not help that some were willing to Consecrate St. Basil in place of Bishop Eusebius, so St. Basil again retired to Pontus to help build new monasteries to avoid any conflict. While he was gone, new Arian aggression against Cappadocia by the new emperor Valens caused St. Gregory Nazianzus to help heal the conflict between St. Basil and Bishoop Eusebius. In 365 St. Gregory Nazianzus brought St. Basil back to Caesarea to help defend the Orthodox faith, clergy, and churches. St. Basil built a hospital to house travelers and the poor in the suburbs of Caesarea, known as New City (Kaini Polis), or later the "Basileiad." (A hospital was not only for the sick, but also a place to stay for any person.) This large residence was built with the money St. Basil had inherited and dedicated to helping the poor. He built several places like this in Cappadocia, and personally saved the lives of the starving in the drought and famine of 368 which hit Cappadocia with more force than an emperor's persecution. It is said that St. Basil fed the hungry, girt with an apron. (See some of the Irish Saints who were known for feeding great numbers of families and children after a famine or epidemic.) St. Basil also persuaded those who had stores of grain to sell at reasonable prices, and not make themselves rich at the expense of others' misery. Around 368 or so, St. Basil's mother died, and St. Basil went to Eusebius of Samosata to find cheer. On his return, St. Basil found out that an Arian now held the See of Tarsus, according to St. Gregory Nazianzus. Also, in the middle of 370 A.D. Bishop Eusebius died, and St. Basil was present at his deathbed.

The Bishop's throne was vacant, and St. Basil campaigned, even feigning illness so that his friend St. Gregory Nazianzus would come to support him. On the road to see St. Basil, St. Gregory saw other Bishops hurrying to voice their opinion in the election of a new Bishop to fill the vacancy, and St. Gregory returned to Nazianzus and wrote a letter which is often quoted, to not put himself forward. However, the father of St. Gregory Nazianzus who was a Bishop, and also St. Gregory himself, did campaign for St. Basil, saying that his leadership was important to keep the Orthodox Catholic faith; that "The Holy Spirit must win." St. Basil's poor health was mentioned, but St. Gregory said that they should elect not a gladiator, but a primate. They also notified many Orthodox Bishops to come to Caesarea, and gave the excuse that if they were not present the election would already be concluded, but if present they would not be able to say that they were not invited. Bishop Eusebius of Samosata was very feeble, but traveled to Caesarea on a litter so that he could attend and vote in the close election. St. Basil was elected, and Consecrated as Archbishop of Caesarea the capital of Cappadocia.

Factions of Arians, both in the church, and by the Arian emperor Valens, continued to trouble St. Basil and Caesarea. Valens went so far as to divide Cappadocia into two provinces in 370 A.D., also making another capital and Archepiscopal See at Tyana. This created squabbles between Orthodox friends, and the disputes caused a break in friendship of St. Basil with St. Gregory Nazianzus. St. Basil placed St. Gregory Nazianzus in a See on the border between the two provinces of Cappadocia, at the small village of Sasima, but in vain, because the small town where St. Gregory was placed became a part of the other province anyway. St. Gregory resented being placed in such an out-of-the-way place, especially as a cousin of St. Gregory of Nazianzus, St. Amphilochius, became Bishop of Iconium. Even in spite of this, St. Basil was not totally unfriendly towards those in the other province of Cappadocia, especially Bishop Anthimus, who was not an Arian. St. Basil still was very well liked by many for his energy and work for the Orthodox faith. St. Athanasius the Patriarch of Alexandria wrote to congratulate St. Basil on his enthronement, and also St. Basil wrote St. Athanasius to ask for help in winning support in the West for the Orthodox faith. St. Basil also wrote to the Roman Pope Damasus. St. Basil concerned himself directly with the instruction and Ordination of candidates for Holy Orders; he occupied himself with the Liturgical life, giving daily sermons early in the morning for the working public, and he traveled far, further than most modern Bishops. He also still managed his charitable houses and educational institutions. Still, he managed to write many letters and treatises.

In 371 the Arian emperor Valens visited various places, including Caesarea in Cappadocia, and St. Basil confronted him directly, daring Martyrdom. When Modestus, a servant of the emperor who dealt out punishments, threatened St. Basil if he would not submit to the emperor, St. Basil refused in the Name of God. Modestus threatened St. Basil with taking his property away, with exile, torture, and death. St. Basil replied that he was not frightened, that he only had a few rags and a few books; banishment would not send him beyond the lands of God; torture could not terrify a body that was already dead with self-denial; and death would hasten his journey home. Modestus said he had never been spoken to this way before. St. Basil said, "Perhaps you never met a Bishop before." St. Basil's dignity standing in the church during the Liturgy caused the emperor Valens to almost faint, staggering in the church. St. Basil did allow him to make an offering at the Altar, and the next day he allowed the emperor into the Altar area to discuss sacred subjects, but St. Basil would not compromise his faith. The chef of the emperor's kitchen, Demosthenes, tried to join in the discussion, but did not understand much Greek. St. Basil joked that he was illiterate, and should go back to his soups. Instead of punishing St. Basil for standing up to the emperor, Valens gave St. Basil some more lands to help support St. Basil's hospital, the low-income housing for travelers and poor. This friendliness was superficial, because St. Basil continued to refuse to give Holy Communion to the Arians, and the emperor was furious. The emperor wished to write a decree of exile, but the pens would not write. A magistrate tried to force a marriage on a widow who did not wish to marry again, and she asked St. Basil's protection in the church. After saying insulting things, the magistrate tore the ragged garment from the shoulder of St. Basil, and threatened torture. St. Basil said that to take out his liver would relieve him of a great deal of pain. The son of emperor Valens, an infant named Galates, had been baptized by the Arians, and could not be healed. At the prayers of St. Basil he got a little better, and then worsened and died. Valens did not convert to the Orthodox faith, but he left Caesarea in peace after that, even though Cappadocia remained two provinces.

A few days after September 7 ^th, the feast of St. Eupsychius, probably in 371, a dinner at Nazianzus had a religious visitor with some very harsh words against St. Basil. At the festival, St. Basil had defended the Son of God against the attacks of the Arians, but this visitor said that St. Basil did not say much of anything about the Holy Spirit (Who the Arians also attacked). St. Gregory Nazianzus tells about this in his Epistle 58 (lviii). St. Gregory tried to defend St. Basil. A few years later, St. Basil's book On the Spirit cleared up this misjudgment. Unfortunately, St. Basil was often criticized; on the one hand by all sorts of heretics, and on the other hand by some Orthodox who were terrified that an Orthodox Bishop might compromise the faith. St. Gregory Nazianzus himself was concerned about the friendship of St. Basil with Eustathius of Sebaste, who was an old friend of St. Basil's and an ascetic, but who was, according to notes by Rev. Bloomfield Jackson, the patristic "Proteus."

Around this time, Eustathius of Sebaste also became a great problem. Not only did he sign every form of creed, heretical or Orthodox, that came his way, but he defamed the character of St. Basil to win influence with rich Arian friends. Eustathius had an old letter from St. Basil written when St. Basil was in school in Athens, which was to Apollonarius, from "layman to layman." Apollinarius was a heretic, and some of Apollinarius' heresies were added to the letter by Eustathius, and made to seem as if they were St. Basil's. Eustathius was helped in this deception by Demosthenes, who was the prefect's vicar, an Arian, and at the same time Eustathius renounced communion with St. Basil. At the same time, St. Basil had to defend Orthodoxy from Sabellianism, a heresy that said that One God has three aspects, or modes, which appear at different times, but not three Persons. Therefore, the entire life, death, and Resurrection of Christ would have no meaning, and the works of the Holy Spirit also would not be apparent. (St. Basil's Epistle 210, or "CCX," complains of some in Neocaesarea who believe in this heresy of Sabellianism, and he complains that St. Gregory the Great: meaning St. Gregory the Wonderworker, or Thaumaturgis in Greek, of Neocaesarea (see November 17^th), who converted the entire city from paganism, would be very upset to find such a heresy among some of the people there.) At the same time, Bishop Atarbius of Neocaesarea who was suspected of Sabellianism, was concerned with St. Basil's new usages of Psalms and music which varied from the older tradition, and also that St. Basil encouraged monasteries. (See St. Basil's Epistle 207 explaining how his church used the Psalms, with study of the Gospels, and his introduction to the Psalms below. Also note that he mentions that Litanies were a new part of the worship service; therefore the Litanies appear in different places in the Celtic Liturgics than in the Byzantine Liturgy of St. Basil. At the same time, St. Basil reminds the people of Neocaesarea that they have kept none of the traditions of St. Gregory the Wonderworker, and therefore do not know what ought to be practiced.) Although St. Basil was able to win back the people of Pisidia and Pontus where Eustathius had been trying to persuade against St. Basil, the people of Neocaesarea were in a panic when St. Basil visited his family in the nearby country home at Annesi. St. Peter of Sebaste, St. Basil's brother, now lived at Annesi, but the Neocaesareans accused St. Basil of traveling into their neighborhood uninvited.

St. Basil had other close friends who remained close, such as Eusebius of Samosata, and Amphilochius of Iconium. He visited and wrote to both. When Eusebius was banished in 374 to Thrace, St. Basil wrote many letters to him. Amphilochius (November 23^rd ) was elected to the See of Iconium, Ordained and Consecrated. On one visit to Caesarea, St. Amphilochius asked St. Basil to write the treatise, On the Spirit. Three Canonical Epistles to Amphilochius followed. St. Basil also wrote to other Bishops: Abramius (Abraham) of Batnae in Osrhoene; St. Athanasius the great; St. Ambrose of Milan, Athanasius of Ancyra, Barses of Edessa who died in exile in Egypt; Elpidius who supported St. Basil against Eustathius; Epiphanius of Salamis; Meletius exiled from Antioch; Patrophilus of Aegae; Petrus of Alexandria; Theodotus of Nicopolis; and Ascholius of Thessalonica. He also wrote letters to laymen, not only those who were powerful, but also ordinary people. It is amazing that he wrote so much; writing materials were expensive, but also that so many letters survive. Sadly, St. Athanasius died in 373, but no longer Athanasius against the world, but the world follows Athanasius. Other sad events took place such as the banishment of Eusebius of Samosata, St. Gregory of Nyssa the brother of St. Basil, and more persecutions and councils by Arians. St. Basil appealed to the Roman Pope, who was not an Arian, but there was no response. It is possible that the Arian emperors had made the church at Rome weak for a while. St. Basil had appealed to many Bishops and Patriarchs for help against the Arians. St. Basil said, in his Epistles 266 (cclxvi) and 214 (ccxiv) that the Romans were probably suspicious of his Orthodoxy, and also unfamiliar with the exact meaning of some Greek terms used in describing the Holy Trinity. (St. Basil notes that some Romans suspected him of going over to the Marcellians, which he refutes. He also defends Meletius and Eusebius from Arianism, saying that they had suffered injuries from the Arians, and were never part of that heresy, and that these men proclaimed Orthodoxy with boldness.) There is a suggestion in Epistle 266 that there may have been some political intrigues which caused the Bishops of Rome and Alexandria at that time to try to discredit the Bishops of Antioch and Caesarea. The Goths were also approaching Rome in 378, which occupied many. Emperor Valens was defeated and killed at Adrianople, and the young emperor Gratian restored the Orthodox Bishops who had been exiled.

Although St. Basil was only fifty, and had not been exiled or tortured, his body had been used up with his energetic work and ascetic practices. His liver had been troubling him for years. In 373 he almost died, and regained a little strength with hot baths, but in the winter of 378-379 he became very ill. On his deathbed he Ordained some who were present, and he reposed on January 1, 379. Caesarea went into mourning. His many works of charity had made the people love him. The "New City" that he built out of his own fortune: what we would call "low-income housing," was so successful and well run that the center of Caesarea had moved; the district of the New City was called the Basileiad. Christians, pagans, and Jews crowded the streets and every window and gallery near the funeral procession. The cries and groans were louder than the hymns, and unfortunately some fatal accidents occurred caused by the press of people. St. Basil was buried in the "sepulchre of his fathers," which probably contained the relics of other Saintly family members. Other Saints writing about St. Basil called him "great," "light not only of Cappadocia, but of the world," "glory of the Church," "one inspired," "a minister of grace," and "a layer of the foundations of Orthodoxy." Some said that he was not easy to get along with, and did not have incidents of banishment or Martyrdom, or a simple life to commemorate him, but his constant defense of the Orthodox faith against all kinds of heresy, and in the middle of the controversies of the Bishops and emperors, doctrines and countries, helped to bring the Orthodox faith to the world.

The Celtic Saints used the Psalms daily and weekly. The Psalms are found about half way through the Bible, in the Old Testament. They should be sung in order, and all of them every day or at least every week. In the Celtic Rite, the Graduals in the Liturgy also uses the Psalms in sequential order through the year (beginning Psalm 1 at the beginning of Advent, six weeks before Christmas). In later Liturgies, the Lectionaries (calendars) and Rites were changed, the Psalms no longer had a character of prophesy, because they became separated from the other readings. (Sometimes the "Psalter" is confused with the "Hail Mary" prayers of the Rosary, which was introduced after the calendar was changed in the West.) See St. Basil's Epistle 207 about Psalm use, including that Gospels are studied with the Psalms. St. Basil the Great wrote a commentary on the Psalms, and gave reasons why we use the Psalms. Congreve plagiarized or paraphrased St. Basil the Great who described the Psalms as music charming the savage beast.

St. Basil also clears up a musical argument. Some modern music scholars claim that plucked harps were considered holy in Medieval times, and therefore these were often used in Celtic churches, while bowed psaltery were not holy for some reason. These scholars extend this theory to 18^th and 19^th century violinists such as Paganini who were considered to be of the devil because of the difficulty of their technique. However, St. Basil says that the instrument called the Psaltery is the highest of instruments. It was shaped as the Greek letter Delta, which is shaped like a triangle. St. Basil says it is played from above. A bowed Psaltery is played with a bow across an open string, near the top of the string. A Psaltery uses at least one octave of strings, although early tunings were likely pentatonic or chromatic (which then meant modal, of various tunings). Among the Cappadocians and Greeks, the psaltery was higher than the harp; if later Medievals did not agree, it was their loss. St. Basil gives this short preface to the Psalms before his commentary on Psalm 1:

"The prophets, the historians, the law, give each a special kind of teaching, and the exhortation of the proverbs furnishes yet another. But the use and profit of all are included in the book of Psalms. There is prediction of things to come. There our memories are reminded of the past. There laws are laid down for the guidance of life. There are directions as to conduct. The book, in a word, is a treasury of sound teaching, and provides for every individual need. It heals the old hurts of souls, and brings about recovery where the wound is fresh. It wins the part that is sick and preserves that which is sound. As far as lies within its power, it destroys the passions which lord it in this life in the souls of men. And all this it effects with a musical persuasiveness and with a gratification that induces wise and wholesome reflection. The Holy Spirit saw that mankind was hard to draw to goodness, that our life's scale inclined to pleasure, and that so we were neglectful of the right. What plan did He adopt? He combined the delight of melody with His teaching, to the end that by the sweetness and softness of what we heard we might, all unawares, drink the blessing of the words. He acted like wise medical doctors, who, when they would give sour drinks to sickly patients, put honey round about the cup. So the melodious music of the Psalms has been designed for us, that those who are boys in years, or at least but lads in ways of life, while they seem to be singing, may in reality be carrying on the education of the soul. It is not easy for the inattentive to retain in their memory, when they go home, an injunction of an apostle or prophet; but the sayings of the Psalms are sung in our houses and travel with us through the streets. Let a man begin even to grow savage as some wild beast, and no sooner is he soothed by psalm-singing than straightway he goes home with passions lulled to calm and quiet by the music of the song.

"A psalm is souls' calm, herald of peace, hushing the swell and agitation of thoughts. It soothes the passions of the soul; it brings her license under law. A psalm is welder of friendship, atonement of adversaries, reconciliation of haters. Who can regard a man as his enemy, when they have lifted up one voice to God together? So Psalmody gives us the best of all boons, love. Psalmody has bethought her of concerted singing as a mighty bond of union, and links the people together in a symphony of one song. A psalm puts fiends to flight, and brings the aid of angels to our side; it is armor in the terrors of the night; in the toils of the day it is refreshment; to infants it is a protection, to men in life's prime a pride, to elders a consolation, to women an adornment. It turns wastes into homes. It brings wisdom into marts and meetings. To beginners it is an alphabet, to all who are advancing an improvement, to the perfect a confirmation. It is the voice of the church. It gladdens feasts. It produces godly sorrow. It brings a tear even from the heart of stone. A psalm is angels' work, the heavenly conversation, the spiritual sacrifice. Oh, the thoughtful wisdom of the Instructor Who designed that we should at one and the same time sing and learn to our profit! It is thus that His precepts are imprinted on our souls. A lesson that is learned unwillingly is not likely to last, but all that is learned with pleasure and delight effects a permanent settlement in our souls. What can you not learn from this source? You may learn magnificent manliness, scrupulous righteousness, dignified self-control, perfect wisdom. You may learn how to repent, and how far to endure. What good thing can you not learn? There is a complete theology; a foretelling of the advent of Christ in the flesh; threatening of judgment; hope of resurrection; fear of chastisement; promise of glory; revelation of mysteries. Everything is stored in the book of the Psalms as in some vast treasury open to all the world. There are many instruments of music, but the prophet has fitted it to the instrument called Psaltery. I think the reason is that he wished to indicate the grace sounding in him from on high by the gift of the Spirit, because of all instruments, the Psaltery is the only one which has the source of its sounds above. In the case of the cithara and the lyre the metal gives forth its sound at the stroke of the plectrum from below. The Psaltery has the source of its melodious strains above. So are we taught to be diligent in seeking the things which are above, and not to allow ourselves to be degraded by our pleasure in the music to the lusts of the flesh. And what I think the word of the Prophet profoundly and wisely teaches by means of the fashion of the instrument is this, - that those whose souls are musical and harmonious find their road to the things that are above most easy."

2 Jan /15 Jan

  Isidorus the Bishop, Abbot of a high church:
  splendid Manchene of Airec, Scothine, the diadem of Marge.

Isidore, (Essodir) of Aspala (Seville) a city in Spain in which he held the episcopacy. [Aspala ciuitate Hispaniae in qua episcopatum tenuit.] Bishop and Abbot

Manchene of Airce, i.e. a river in Leix in the west of Leinster, and Airec a river after which he is named, because near it his church, named Disert meicc Cuilinn, was situated. (Disert meicc Ciluirn)

Scothine. Scothine of Tech Scothini in Sliab Mairge. It is worth knowing why he was called Scothine. Easy (to say), for the shortening (scothad) of the journey which he used to make, to wit, to go to Rome in one day and to come from it in another day. Or it is called Scothine, i.e. Once he met St. Barre (of Cork), he walking on the sea and Barre in a vessel. "What is the cause of thy walking on the sea?" says Barre. "It is not sea at all, but a plain full of clover-blossom," says Scothin, and his hand touches a flower, and he throws it to Barre in the ship, and said: "What is the cause of a vessel swimming on the plain?" At that word Barre stretches his hand into the sea, takes a salmon thereout, and flings it to Scothin. So that from that flower (scoth) he is named Scothin.

Now two maidens with pointed breasts used to lie with him every night that the battle with the Devil might be the greater for him. And it was proposed to accuse him on that account. So Brenainn came to test him, and Scothin said: "Let the cleric lie in my bed to-night," saith he. So when he reached the hour of resting the girls came into the house wherein was Brenainn, with their lapfuls of glowing embers in their chasubles; and the fire burnt them not, and they spill (the embers) in front of Brenainn, and go into the bed to him. "What is this?" asks Brenainn. "Thus it is that we do every night," say the girls. The lie down with Brenainn, and no-wise could he sleep with longing. "That is imperfect, O cleric," say the girls: "he who is here every night feels nothing at all. Why goest thou not, O cleric, into the tub (of cold water) if it be easier for thee? 'Tis often that the cleric, even Scothin, visits it." "Well," says Brenainn, "it is wrong for us to make this test, for he is better than we are." Thereafter they make their union and their covenant, and they part happily.

From The Martyrology of Tallaght: Esiridonus Bishop; Stratonicus; Saturus; Sircionus; Anteclutus; Possessoris; Acutionis; Timotheus; Herisus; Artaxis; Vitalis; Acuta; Tobia; Eugenda; Rutula; Claudia; Auriga; Zephanus; Vitalis; Abbanus; Macarus; Marcianus; Firmus; Maximianus; Siritionus; Amphitina virgin. Also, Scothinus; Manchene the wise; Ingena the daughters of Baeth in Mag Liphi; Lochait Abbot of Mag Bile (Movilla).

[Byzantine commemoration: Repose of St. Seraphim of Sarov wonderworker (recent Saint)]

TSI lists Munchin (Manchene) Abbot of Mungret had 1500 monks living at his monastery. St. Patrick founded Mungret for the youth Nesson whom he Ordained a Deacon. The saying, "wise as the women of Mungret" refers to a stunt pulled by the monks. Facing a test of erudition, some young monks dressed as women and were washing cloths in a stream on the way to the monastery. These "ladies" conversed only in Latin and some Greek. When the opposing team approached and found even the "women" to be so learned, they went away, leaving the victory to "the women of Mungret." Munchin was Abbot many years, and in old age retired to a cell called Kill-Munchin near what became the city of Limerick. Two of Munchin's sisters had convents adjoining his: Rose of Kilrush, and Lelia or Liadhain of Killely commemorated August 11^th. Cormac MacCullinan gave Mungret three ounces of gold, and embroidered vestment and his blessing in 908. (Later, St. Munchin's church in Limerick lost cathedral status and was replaced in 1180by Donal O'Brien king of Thomond with St. Mary's cathedral.) The Mungret school declined under Viking raids and came to an end when the Anglo-Normans came to Ireland. In 1884 it was "revived" by the Jesuits. Now there are two churches of St. Munchin in Limerick, one Roman and one Protestant. The Protestant church on Castle Street was the Cathedral of Limerick before the foundation of St. Mary's Church, and has the original stone Bishop's Throne.

3 Jan /16 Jan

  Rhodon's great Martyrdom, with his train, a fair moon:
  Fintan with a long life of nobleness; Findlug the sure of Dun Blesce.

Martyrdom of Rhodon and companions

Fintan, long life of nobleness

Findlug i.e., Lugaid the Fair, a disciple and brother of Finntan, and therefore is named with him, and went forth in in mission to aquilonem, [et ideo cum eo nominatur, et in peregrinationem exiit in aquilonem,] so that he is a Saint in Tamlachta Findlogain in Ciannachta of Glenn Gemin. (of Dun Blesce i.e. Flesc)

From The Martyrology of Tallaght: Ciriacius; Primus; Caudionus; Eugenius; Rodius and three brothers; Argeus; Argennus; Prima; Narcisus; Marcialis; Marcellus; Scatulianus; Puerus; Constantius; Christianus; Possessoris; Filius Bishop; Hilarius; Teogenis; Firmus; Eugetius; Candidus; Rodonis; Rogatianus; Eugenia; Lucida; A(c)uta; Peonus; Parisilis; Florentus Bishop; Genovefa virgin. Also, Fintan; Cilline great grandson of Colla; Findlugo of Dun Blesci, i.e. Blesc the name of the king of Ui Cuanach's swineherd, 'tis he who was in that encampment first of all, as is said. [A swineherd was a pre-Christian shaman, and the place where Findlugo lived had been named after the swineherd Blesc. "Ui" means of, and "Cuanach" is Connaght. The king and his swineherd are in the great epic The Cattle-Raid of Cooley, which records as great or as useless a war as the Greeks against the Trojans.]

4 Jan /17 Jan

The pure death of Aquilinus with a troop that was strongest:
in Christ's blood by means of their (Martyrised) bodies they had washed (their) robes.

Martyrdom of Aquilinus and companions "they have washed beautifully their garments, i.e. their bodies."

They have washed, i.e. they washed beautifully their tlachtu, i.e. their garments, i.e. their bodies .

From The Martyrology of Tallaght: Aquilinus; Argentus; Geminus; Marcianus; Eugetius; Hermetis; Gugus; (H)Aggeus. Quintus; Teothotus; Trifina. Also, Aedini Bishop; Mochomma of Druim Ailche; Maelan of Enach; Fiadnatan virgin.

[In the Byzantine Rite, today is the Synaxis of the Seventy Apostles. These were not the Twelve Apostles, but the 70 closest disciples of Jesus Christ other than the Twelve. Although the Celtic Rite honors many Martyrs today but not the Seventy, it is still a good idea to name these great Saints. These "70" Saints are: James the brother of the Lord (son of St. Joseph the Betrothed, by his first wife Salome who died when their children were still young), Mark the Evangelist, Luke the Evangelist, Cleopas the brother of Joseph the Betrothed, Symeon the son of Cleopas, Barnabas, Justus, Thaddaeus, Ananias, Stephen the Archdeacon; Philip, Prochorus, Nicanor, Timon, and Parmenas of the seven deacons; Timothy, Titus, Philemon, Onesimus, Epaphras, Archippus, Silas, Silvanus, Crescens, Crispus, Epenetus, Andronicus, Stachys, Amplias, Urban, Narcissus,, Apelles, Aristobulus, Herodion, Agabus, Rufus, Asyncritus, Phlegon, Hermes, Patrobus, Hermas, Linus, Gaius, Philogogus, Lucius, Jason, Sosipater, Olympas, Tertius, Erastus, Quartus, Euodias, Onesiphorus, Clement, Sosthenes, Apollos, Tychicus, Epaphroditus, Carpus, Quadratus, Mark called John, Zenas, Aristarchus, Pudens, Trophimus, Mark, Artemas, Aquila, Fortunatus and Achaicus.]

5 Jan /18 Jan

  The calling unto Christ of Simeon the sage - a form that may purify us:
  a fair sun, a fresh champion, was Ciar, daughter of Duib-re.

Simeon the Sage, the Priest who accepted Christ into the temple in his arms, who prophesied concerning Christ. Simeon is entombed in the valley of Josaphath in a basillica with Joseph the husband of Mary. (See "Septuagint" and his history under the Purification, February 2^nd.) Semoin the Priest who borne Christ in his arms in the Temple and prophecied concerning Him and is buried in the the valley of Josaphat in a basilica with Joseph the husband of Mary. [Semoin i. sacardos. I. sacerdos qui Christum in templo inter ulnas suscepit, quique de illo profetauit, qui sepultus est in ualle Iosaphath in una basilica cum Ioseph sponso Marie.] (Note: see May 24^th, St. Vincent of Lerins, who wrote about the Mother of God, and Jesus as God from the womb, last paragraph.)

The calling of Simeon i.e. a monk in Antioch reposed in peace. [monachi in Antiochia quieuit in pace.]

Ciar daughter of Duib-rea. Ciar, i.e. in Muscraige Tire she is, and of Conaire's race is she, i.e. in Mag Escat she is. [Translator's note, Conaire is the hero of the Bruden Da Derga, Rev. Celt. xxii.]

Also, Simeon the monk who rests in peace in Antioch. (Simeon the Stylite, according to Roman date of commemoration. See note at end of September, celebrated by the Byzantines September 1 ^st, reposed either September 2^nd or July 24^th . His body was carried to Antioch after repose in 459 A.D. This St. Simeon is not the same as the Presentation of Christ Feb 2/15, because it is a different and much later St. Simeon.)

Also the Vigil of Epiphany, which is a strict Fast in the Byzantine Rite, but NOT A FAST for those practicing Jesus's fast after Epiphany, according to the Celtic Rite. Jesus's fast after Epiphany is the older practice in the undivided Church before the Great Schism. If doing a Mass, Propers are standard with commemorations, and Lections are for the week, either Circumcision or Sunday after Circumcision.

From The Martyrology of Tallaght: Semionis; Marcus; Felicis; Serenus; Floria; Secundus; Honorus; Lucianus; Candacius; Anastasia virgin; Januaria; Januarius; Acutus; Petrus; Anastasius; Iocundus; Telefinus. Also, Ciaran son of Aeda; Airendani; son of Oge son of Echdach from Loch Meilge; Ciar daughter of Dub Rea (also October 16th); Joseph Bishop of Tamlachta (Tallaght).

6 Jan /19 Jan

  Ran to his King, right noble choice! Julian, rock with purity:
  the great Baptism of Mary's Son - perfect gladness! deserves not outrage.

Baptism of our Lord

Julian, Virgin, the rock with purity, ran to his King

Epiphany (January 6^th / 19^th) This is also the date of the visitation of our Lord Jesus Christ by the three wise kings bearing gold, frankincense, and myrrh, commonly called "Twelfth Night" or the twelfth day of Christmas. On this day are celebrated the visitation of the wise kings, the Baptism of the Lord Jesus Christ, and the miracle at the marriage at Cana when Jesus turned water into wine. [See June 24^th for some of the history of St. John the Baptist.]

From The Martyrology of Tallaght: The Epiphany of the Lord. Julianus; Antonus; Celsus and eight others; Telisforus; Anastasius and ten others; Sinforus; Maelanus Bishop with his companions; Eulia; Acutus; Petrus; Julius; Honorius; Redontius; Antoninus; Jocundus; Anastasia; Marcus; Marcianilla; Januaria; Basilla; Sabastianus. Also: Diarmait son of Echdach from Aired Indaich; Lassar of Achad Fota; Digdi the circular and the daughters of Nad Fraech in Enach Ard; Tulilatha Abbot; Lugidon son of Declain (?); Caurnan the Little; Dianach Bishop; Dimmae the Black.

Old Testament: Isaiah 60:1-16 ("Arise, be enlightened, O Jerusalem: for thy light is come, and the glory of the Lord is risen upon thee... And the Gentiles shall walk in thy light, and kings in the brightness of thy rising... ...bringing gold and frankincense ...and thou shalt know that I am the Lord thy Saviour, and thy Redeemer, the Mighty One of Jacob." Isaiah is saying that Jerusalem will be a place that all people will honor. Christ is seen as the One Who is honored. This has reference to the three kings. There is a slight reference to the Baptism of the Lord in "for behold darkness shall cover the earth, and a mist the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee." This and the Epistle also imply that we look for the coming of Christ: see Thursday after XIII Pentecost.)

Epistle: Titus 2:11-13 ("For the grace of God our Saviour hath appeared to all men: Instructing us, that, denying ungodliness and worldly desires, we should live soberly, and justly, and godly in this world, Looking for the blessed hope and coming of the glory of the great God and our Saviour Jesus Christ.")

Gradual:  Psalm 15:1-10
I set the Lord always in my sight: for He is at my right hand, that I be not moved.
Preserve me, O Lord, for I have put my trust in Thee.  I have said to the Lord: Thou art my God, for Thou hast no need of my goods.  To the Saints, who are in His land, He hath made wonderful all my desires in them.  Their infirmities were multiplied: afterwards they made haste.  I will not gather together their meetings for blood-offerings: nor will I be mindful of their names by my lips.
The Lord is the portion of my inheritance and of my cup: it is Thou that wilt restore my inheritance to me.  The lines are fallen unto me in goodly places: for my inheritance is goodly to me.  I will bless the Lord Who hath given me understanding: moreover, my reins also have corrected me even till night.  I set the Lord always in my sight: for He is at my right hand, that I be not moved.  Therefore my heart hath been glad, and my tongue hath rejoiced: moreover, my flesh also shall rest in hope.  Because Thou wilt not leave my soul in hell: nor wilt Thou give Thy holy one to see corruption.
I set the Lord always in my sight: for He is at my right hand, that I be not moved.

Alleluia:  Psalm 15:11
Alleluia, Alleluia.  Thou hast made known to me the ways of life: Thou shalt fill me with joy with Thy countenance: at Thy right hand are delights even to the end.  Alleluia.

All of the following: Matthew 2:1-12,3:13-17; Luke 3:23; John 2:1-11

(The wise men adore the infant Christ; Jesus is Baptized in the Jordan River by St. John the Baptist. The age of Jesus at His Baptism. The Marriage feast at Cana, and Jesus turns water into wine.)

7 Jan /20 Jan

  The Martyrdom of Lucianus with a great host that was higher:
  I have commemorated what is nobler, the beginning of Jesu's Lent.

Jesus' Lent. (Corgais Issu) (January 7^th / 20^th )

Martydom of Lucianus, Priest of Antioch and many companions. Suffered under Maximianus the emperor . [(Sub) Maximiano imperatore passus est.]

"Another Lent in the winter, hand to every food is proper then,

Jesu's Lent in vast springtime, Moses' Lent in summer there."

From The Martyrology of Tallaght: Lucianus Priest; Luceus Deacon; Poliucatus; Clericus; Felicis; Jeiunarius; Deoclatus; Policostinus; Palladius; Corcanus; Candida; Poliartus; Philoronis; Candidus; Sion; Eudutus; Luceus; Antichinus; Spolicastus and ten others. Also: Cronani Bishop; Modici; Corcani; Donnani of Inis Aingin; Daloe of Tech Bretan; the daughters of Fergna; Molocae of Liphechar; Ailithri Abbot ; Brig of Coirpre and Dimae (?); Emeni the holy; Cormaic Bishop.

TSI lists Kentigerna, daughter of Ceallach (Kelly) king of Leinster, mother of Fillan (January 9^th) and sister of Comgan (October 13^th) today. She was the wife of Feredath. A feast day for her daughters, the "Daughters of Feredach is on March 23^rd. She had another son Mundus besides Fillan. She died in 734 A.D., and is called "Loch Lomond's Lady of Grace." She went with Comgan after her husband's death to the monastery in Scotland (see Fillan or Comgan). She spent most of her time as a recluse on a little island in Loch Lomond called Nun's Island, Inchelroide or Royal Island, and Tuch Cailleach. A church on that island was named for her.

[If doing a Mass, Propers are a standard Mass with a commemoration, Lections may be of Epiphany or the Sunday after Circumcision if this is NOT a Sunday. If this IS a Sunday, do I Epiphany with a commemoration of Jesus' Lent.]

Any forty day fast may be called "Moses' lent," but Jesus' "vast" lent at that time stretched from January 7^th after His Baptism, and continued through the period we call "Lent," which could be a time almost as long or longer than 80 days. This is why that time is considered vast, not that the other fasts were shorter than 40 days, as became the practice among the Byzantines during the Apostles' fast, and the Romans during Advent. The Celtic Christians, and the entire early Christian Church, practiced a full forty day fast in Advent, and also forty days in Pentecost beginning the Sunday a week after Pentecost. The January fast commemorated the trial of the persecution by Herod, and also the time of Jesus going into the desert after His Baptism (see the Gospel readings for Epiphany on January 6^th, and the coming out of the first forty days of the spring fast on February 15^th).

It was a practice among Celtic Christians to fast for forty days beginning the day after Epiphany, and then, if Easter was early, to continue during Lent. If Easter was late, a short break could occur in the fasting, although the focus on "pre-Lent" usually did not include much heavy food. This also was the cause of the early Church practicing only a fast during the last week or two of lent before Easter, because they had already fasted for 40 days during the Jesus fast after Epiphany. The Jesus fast is recommended, also depending on climate and availability of fasting foods. At least try to fast until Jan 11/24, the coming out of Egypt of Jesus Christ. At least 40 days must be fast days before Easter, and as many as 80 or more days may be fast days, according to preference and availability of food. Fasting consists of no meat, plenty of greens, whole grain bread, fruit, etc. Meat is allowed during a fast if all other food has spoiled or unavailable, that is, if there is a real emergency, or if there is a real medical need. The number of meals a day should also be reduced. The Irish had a rule against making a visible fuss. If a person is offered various foods at a gathering, choose those that do not contain meat. However, if a stew is offered, take the stew, but eat only the vegetables in it, even if they have been simmered in the meat broth. There were no rules against sweets or sweet bread, as these were offered for the dead, but anything with oil, butter, or milk should be avoided or reduced. Milk is allowed in a fast to children, the sick, and the elderly. See St. Luke 4:1-2, Jesus fasts 40 days in the desert.

8 Jan /21 Jan

  The departure of Egemonius, a Bishop of high penance:
  Ercnait a virgin, splended (her) heritage, noble Nechtan, from Alba.

Egemonius, Bishop and Penitent

Ercnait, i.e. of Dun da en in the Fidbad in Dal Araidi. Or Ercnat a virginal nun, who was cook and robe-maker to Colum cille, and this is her church, Cell Chuaca, i.e. Choca in Cairbre Hui Ciardai. Her name, however, in truth was Ercnat, i.e. embroideress, for ercad in the Old Gaelic is now rinnaigecht 'drawing;' for it was that virgin who was embroideress, cutter and sewer of raiment to Columcille with his disciples.

Nechtan of Alba, i.e., from the east, from Scotland is his kindred, i.e. of Dun Geimin in Ciannachta of Glenn Geimin. Or in Scotland is Nechtain.

From The Martyrology of Tallaght: Euchtus; Rusticus; Phisseus; Timotheus; Jocundidus; Ratidis; Petrus; Lucus; Florius; Anastacia; Floritidis; Satheus; Agustus; Egemonus Bishop; Vitalis; Jeiunarius; Felicis; Anastasius; Euticius. Also: Finani Bishop; Cuaca virgin; Cilleni Abbot; Ercnat (?); Saranni of Cuil Crema; Nechtan ner de Albae; Mosacra son of Bennain; Molibae son of Colmodha brother Dagain in Glenn da Locha (Glendalough).

TSI mentions an Erhard, Erard, or Herhardus, from "Scotia" (Ireland), a missionary Bishop to Bavaria. When Odila, who was born blind, was being Baptized by Erhard, she received her sight. Nuns kept continuous prayer at the crypt of Erhard. His companion Hildulf in the solitary Vosges mountains also created a missionary center.

9 Jan /22 Jan

  Beautiful hostages with purity, before the King Whom thou hast mentioned:
  Faelan the godly, excellent, Felix the fair, Vitalis.

Faelan the Godly, of Cluain Moescna in Fir Tulach, Calne if Hui Tortain is his church.

Faelan, i.e. in Cluain Moescna in Fir Tulach. Calne in Hui Tortain is his church.

Felix the Excellent, Vitalis, the Fair, two Saints.

From The Martyrology of Tallaght: (At least six Saints for today are obscured in the manuscript.) Martialis; Reuocatus; Possessoris; Januarius; Quintus; Furtunatus; Saturninus; Saturus. Also: Faelan of Cluain Moescna; Lomchon the holy; Finan the Saxon; Suaibsigi (or Suaibsech) virgin; Ciaran of Ros Cumulca; Brendin and Baetini; Guaire the Little.

TSI says that Fillan, Foillan, or Faelan was gransdon of Ceallach (Kelly) king of Leinster, and son of Kentigerna "Loch Lomond's Lady of Grace" (January 7^th) the sister of Comgan (October 13^th) He became a monk in Ireland in Fintan Munnu's monastery, and spent time in a hermitage cell near St. Andrew's in Scotland (see note at October 11^th under Cainnech and under November 30^th under St. Andrew). Comgan came with his sister and seven other missionaries into western Ross at Lochalsh in Scotland. When Comgan established himself there, Fillan joined his community there. Kilchoan and Killelan in Lochalsh are named after Comgan and Fillan. He is buried at Strathfillan. Fillan's Well or Holy Pool at Strathfillan was a place of pilgrimage until the beginning of the 19^th century, where the insane would be dipped in the water and in many cases cured. Fillan's Cave at Pittenween in Fifeshire was demolished in the 17^th century, and a local minister filled up Fillan's Well at Killellan in Renfrewshire at the end of the 18^th century to end devotions there. Fillan's crozier and bell are still in existence.

Fillan gives his name to many churches: Killen in uplands of Perthshire, Killphillane in Wigtown, St. Phillane chapel within the castle of Down and another St. Phillane chapel near there on the river Teith, a fair at srowan called Feile Fhaolain, Fillan's Fair on Fillan's Day in the parish of Killellan in Renfrewshire.

Robert Bruce brought the relic of Fillan with him, spending the eve of the battle of Bannockburn in 1314 in prayer. His victory the next day over Edward II of England who had destroyed so much of Scotland Robert the Bruce attributed to the intercession of Fillan, according to historians such as Hector Boece.
 

10 Jan /23 Jan

  We pray a prayer to them that an evil lot may not happen to us,
  chaste Miletus, a fair helmet, Diarmait of Inis Clothrann.

Intercessors against misfortune:

Miletus (Milid) the chaste, 'soldier'

Diarmait (also soldier) of Inis Clothrann a fair helmet, Ciaran's Priest.

May prayers to them preserve us from Drochrann i.e.: the evil place in hell [Drochrann i. mala pars apud inferos.] such a bad place in hell.

Milid i.e.: Meilitia from Roma. Milito Bishop of Laudacia in Asia Minor, Milid [Milid i. Meilitia i. ab Roma. No Milito episcopus Laudaciae in Assia Minore No Milid.] Or Milid 'soldier' as Oengus said, and this may have been said of Diarmait. Now Diarmait was Ciaran's Priest.

From The Martyrology of Tallaght: Firmus; Militiadis Bishop and Confessor; Reuocatus; Clistus (or Calistus); Mirtus; Possessoris and five others; Saturus; Vitalianus; Felicitatis; Qunitus; Melciadis. Also: Dermoto of Inis Clothrann; Dimman of Inis Cain; Mosenoc; Tommine (comarbae ? Arda Macha); Maelodran.

11 Jan / 24 Jan

The cross of Peter Martyr, with his host full of valor:
out of Egypt - splendid gladness! came Mary's great Son.

The Cross of Peter Martyr and Apostle and companions (January 11^th / 24^th )

Coming out of Egypt of Mary's Great Son at four or five years of age, Christ was in Egypt. It is said that when He entered the city all the idols quickly broke upon the ground. Affrodius is the name of the Prince of that city were Christ and his parents safely dwelt. [.iiii. Vel v. annis Christus in Egipto [fuit], ubi ut dicunt in die aduentus eius in urbem omnia illius sunt comminuta idula, tam cito in terram. Affrodius autem nomen principis illius urbis qui Christum et eius parentes benigne suscepit.] The glossator says, "What is the cause that Christ's coming out of Egypt is a festival and His going into it is not a festival? Easy to say, for Egyptus is the same as tenebrae, and fitter is happiness at one's coming out of them than at going into them." [Although today is a few days after Epiphany, the event did not occur until our Lord was about two years old according to some tradition, and according to this glossator, when Christ was "4 or 5 years."]

From The Martyrology of Tallaght: Eductio Christ from Egypt; Petrus; (?); Philoromus; Felicis; Filorus; Severus; Lucius; Zeminus (or Zei: Zeus); Filoronus; Ingenui; Januarius; Saturninus; Augentus; Donatus; Eugenus; (?); Quintus; Vincentius and Felicitatis; (?); Pausalinus; Sefa (?); Hortensus; Er(?); Ciriacus; Arab(?); Ebicianus; (?); Castolus; (? c ?); Modestus; (?); Castolinus. Also Ernine of Cluain Deochra; Ernine son of Coemain; Anfudain Bishop of Glenn da Locha (Glendalough); Subni Abbot of Iae; Ronani; Alteni; Carthinisii Bishop; Feidelma virgin.

[Note: Vincentius, Deacon and Martyr, is mentioned by St. Gregory of Tours on the 12^th Kalends of the eleventh month, in other words, on January 21^st according to our calendar. St. Gregory of Tours probably made a mistake when recording the Feast of St. Vincentius among Saints in December, but it is possible that there were different dates according to different calendars; a calendar controversy is mentioned in one miracle. After all, in the Celtic calendar, the Saint name Vincentius appears a few times in both December and January. See January 21^st for some of the history of St. Vincentius.]

TSI lists Ethna and Fidelma on this day, and says that they were daughters of king Laoghaire converted to Christianity. They met St. Patrick in the woods near Rath Crogan, the ancient seat of kings before Tara, and according to Muirchu, they asked to see the one true God face to face, and they were Baptized, "and they received the Eucharist of God and they slept in death." This angered their protectors who were considered the wisest druids in Erin, Maol and Coplait, but eventually St. Patrick converted them as well.

[For a history of the Apostle Peter, see January 18^th.]

Two Feasts of St. Peter: his throne at Antioch and at Rome, are celebrated in January and February. The Feast of the Throne of St. Peter in Rome celebrates a miracle that happened after his death: a cure from leprosy that he gave to the Emperor Constantine, which also eased the persecution of Christians. Some people in the Byzantine Rite shy from honoring St. Peter, as Rome has made so many claims based on their "Throne of St. Peter," but in fact, St. Peter is an Orthodox Saint, and a great Saint to pray for intercessions, especially for upholding Orthodox Doctrine among Christians. (See the history of St. Peter January 18^th). From the Bobbio Apostle's Creed, he said, 'I believe in God the Father Almighty.' Roman dates of celebration: June 29 (Peter and Paul), Chair at Rome Jan 18, Chair at Antioch Feb 22, church ad Vincula Aug 1. Celtic Rite dates: Cross of Peter Jan 11, Throne of Peter for curing Constantine Jan 18, Throne at Antioch Feb 22, June 29 the Apostles Peter and Paul. (Some the Celtic dates for St. Peter have specific Lections and Psalms on those days.) See "Theologian:" St. Peter is faithful, but not a "Theologian."

Romans 5:1-9 (For the Apostles, or the Epistle of I Epiphany if it is after that Sunday.)

Sequence: Psalm 136 entire: (Remembering the sorrow of having escaped terrors of persecution, Christ as a child returns from Egypt. We also remember the sorrow of the martyrdom of the Apostles and Disciples of Christ, such as St. Peter today. However, Jesus Christ answers the plea for revenge in this Psalm with mercy. This Psalm is mostly for Christ coming out of Egypt, which was a major festival to the Celtic Church.)

Upon the rivers of Babylon, there we sat and wept: when we remembered Sion. On the willows in the midst thereof we hung up our instruments. For there they that led us into captivity required of us the words of songs. And they that carried us away said: Sing ye to us a hymn of the songs of Sion.

How shall we sing the song of the Lord in a strange land? If I forget Thee, O Jerusalem, let my right hand be forgotten. Let my tongue cleave to my jaws, if I do not remember thee: If I make not Jerusalem the beginning of my joy. Remember, O Lord, the children of Edom, in the day of Jerusalem: Who say: Rase it, rase it, even to the foundation thereof. O daughter of Babylon, miserable: blessed shall he be who shall repay thee thy payment which thou hast paid us. Blessed be he that shall take and dash thy little ones against the rock.

Psalm for St. Peter: Gradual Canticle: 122.

To Thee have I lifted up my eyes; Who dwellest in heaven. Behold, as the eyes of servants are on the hands of their masters; As the eyes of the handmaid are on the hands of her mistress: so are our eyes unto the Lord our God, until He have mercy on us. Have mercy on us, O Lord, have mercy on us: for we are greatly filled with contempt. For our soul is greatly filled: we are a reproach to the rich, and contempt to the proud.

Gospel: St. Matthew 4:18-20; John 21:15-19 or Luke 6:6-19 (For the Apostles, or the Gospel of I Epiphany, if it is after that Sunday.) For coming out of Egypt: St. Matthew 2:19-23.
 

12 Jan /25 Jan

  The great Martyrdom of Moscentius, with his fair prolific train;
  Laidcenn, son of Baeth Bannach, declared the mysteries of Christ.

Martyrdom of Moscentius and companions

Laidgenn macc Baeth Bannach who proclaimed the Mysteries of Christ (Laidgenn son of Baith). Baith Bannach Buadach ('victorious') is his father's name. Of Cluain ferta Molua was Laidgenn, and there is his grave.

From The Martyrology of Tallaght: Muscentus; Saturus; Zoticus; Ciriacus; Castulus; (?); Rogatus; Valentiana; Modestus; Ebicianus; Petrus; Coroticus; (? bicus); and ten others and eight; Castulinus (or Cassulinus); Filorinus. Also: Laigne son of Garbain; Faelani the holy; Conain of Eig; Cummini son of Duib from Druim Druith; Baitheni Abbot i.e. son of Brenaind; Laidcend son of Baith; Sinilli from Cell Airis and Locheni.

13 Jan /26 Jan

  We shall have their blessing! A strong prayer without importunity:
  Sulpicius (Severus) famous, delightful, (and) Hillary Abbot of Poitou.

Sulpicius (Serverus), writer of the books about Martin of Tours. (Not of Antioch, but the Saint Severus.)

Hilary of Poitiers (Pictauis) (see also May 5^th).

Here Mochonna of Inis Patraic (is commemorated).

From The Martyrology of Tallaght: Ingenui; Satius; Vincentius; Saturus; Felicitatis; Cymminus; Zoticius; Ciriacius; Erisinus; Glicerius; Felicis; Januarius; Corona; Secundus and twenty five others. Also: Hilarius Bishop of Pictavis; Colmain; Manchin son of Collain; Ronani and Colmain Chirr from Dergderc (see March 8^th for Colman Cerr or Colmain Chirr); Mochonae Bishop of Lemchailli; Supplicius; Ailello Bishop; Saraini Bishop; Teochonnae of Cuairne and Deuraith.

St. Hilary of Poitiers (Pictava, the city of the Pictones or Pictavi) is one of the great Saints venerated in the Church. The Hymn attributed to St. Hilary in the Antiphonary of Bangor, AB 2, is in the Celtic Prayer Book. He was also one of the teachers of St. Martin of Tours (see November 11^th). He also was exiled because of the Arian heresy. He wrote the book, On the Trinity , and the Hymn mentioned above. Another feast date for St. Hilary is November 3^rd. The Byzantine calendar also venerates him on January 13 ^th, while the Roman Rite venerates him on January 14^th. (His history is not yet listed... the calendar is not finished.)

Sulpitius Severus (or Sulpicius Severus) was born in Aquitania (now part of France) A.D. 363, and died A.D. 420, a contemporary of St. Jerome (September 30^th), Augustine, and Paulinus Bishop of Nola, who mention him favorably in their writings. After his wife died in 392 A.D., he left his practice of law and went into seclusion, practicing the Christian faith. He became a Priest and disciple of St. Martin of Tours (see November 11^th). Some said that he had some Pelagian opinions (see the history of St. Germanus of Auxerre, who overthrew Pelagianism in Britain, May 28^th), but this has no foundation in any writings. (The Germanus who accompanied St. John Cassian, November 25^th, was not the same person as St. Germanus of Auxerre the teacher of St. Patrick, see May 28^th, even though they lived around the same time. St. John Cassian traveled to Palestine, Egypt, Constantinople, and then lived in Marseilles in southern France. However, St. Patrick said that he did visit southern France. Also, see St. Vincent of Lerins, May 24^th. As with others in southern Gaul, he was accused of Semi-Pelagianism, but he probably only inherited monastic views from his stay in Egypt among the desert fathers. The Desert Fathers tended to reject extreme views, such as those of Augustine of Hippo.)

The writings of Sulpicius Severus reflect the greatest loyalty to the Orthodox Catholic Faith and Saints. He did not believe in severe punishment for heretics, but he had no thought of communion with them. His sincerity in his writings is famous, and he emphatically states that all the miracles of St. Martin truly happened. As a student of St. Martin, he probably witnessed many miracles. He says in the end of Chapter 1of his Life of St. Martin, "...I cannot hope to set forth all that he was or did... And even of those which had become known to us, we have omitted a great number, because we have judged it enough if only the more striking and eminent should be recorded... But I implore those who are to read what follows to give full faith to the things narrated, and to believe that I have written nothing of which I had not certain knowledge and evidence. I should, in fact, have preferred to be silent rather than to narrate things which are false." Sulpitius Severus writes in a mostly classical Latin style, although he sometimes incorporates words that had recently entered the Latin vocabulary, and whose meaning today is unknown. St. Paulinus of Nola (see August 31^st) writes: "It certainly would not have been given to thee to draw up an account of Martin, unless by a pure heart thou hadst rendered thy mouth worthy of uttering his sacred praises. Thou art blessed, therefore, of the Lord, inasmuch as thou hast been able, in worthy style, and with proper feeling, to complete the history of so great a priest, and so illustrious a confessor. Blessed, too, is he, in accordance with his merits, who has obtained a historian worthy of his faith and of his life; and who has become consecrated to the Divine glory by his own virtues, and to human memory by thy narrative regarding him." Sulpitius Severus is commemorated on the 13^th of January in the Celtic calendar, but on the 29^th of January on the Roman calendar.

[Note: Vincentius, Deacon and Martyr, is mentioned by St. Gregory of Tours on the 12^th Kalends of the eleventh month, in other words, on January 21^st according to our calendar. St. Gregory of Tours probably made a mistake when recording the Feast of St. Vincentius among Saints in December, but it is possible that there were different dates according to different calendars; a calendar controversy is mentioned in one miracle. After all, in the Celtic calendar, the Saint name Vincentius appears a few times in both December and January. See January 21^st for some of the history of St. Vincentius.]
 

14 Jan /27 Jan

  The passion of Deacon Glycerus; to our Lord he was loving:
  Felix the elder of Nola: Fland fair (and) happy.

Passion of Glycerus, disciple and Deacon and scribe of Felix of Nola

Or sage of Nola, Felix elder, sage of Nola, of Indber Noile in the border of Tyrconnell and Tyrone, and he was a sage who dwelt on the bank of the river, i.e. Noile..

Fland fair and happy of Cullenn near Cork

From The Martyrology of Tallaght: Glicerus disciple and Deacon; Felicis Martyr who made the book of Felicis; Clericus; Deacon; Paulus; Successus; Victorinus; Saturus; Missoris; Gerontius; Lucretus; Januarius; Agapitus; Crucessius; Eufra; Florida; Tueus; Casia and eight others. Also: Saint Lugei of Inis Mor (see notes) and Baetain Meic Lugei Bishop; Diblini the holy; Fland Find in Cullenn near Corcach; Latharnis and Itharnais in Achad Ferta.

TSI lists Kentigern or Mungo today, who died A.D. 603, Bishop who restored the church in Glasgow Scotland. The name "Mungo" is a name of affection. His mother, Thenog, was Irish. She was carried in a little boat to the shore of Fifeshire, and after giving birth to Kentigern, was under the protection and instruction of St. Servan or Serf. St. Enoch's Square in Glasgow was named for Thenog and the church dedicated to her, destroyed in the Reformation. St. Ninian, a very early Church Saint who had come north to flee Roman persecution of Christians, had founded a church in Glasgow, but St. Kentigern is counted the first Bishop because he restored the church and monastery which was in ruins in his time. In the cemetary of St. Ninian, Kentigern planted trees, and due to his work to restore the place, the king asked that he be consecrated a Bishop. (The trees lasted until the Reformation.) Later on because of disturbances Kentigern was sent into exile. He stayed at St. Asaph's in North Wales and visited St. David's in Menevia Wales, and returned to southwestern Scotland and Glasgow. There is a story that Kentigern and Colm cille exchanged croziers as a pledge of friendship. The coat of arms of the city of Glasgow has Kentigern in mitre and staff with bell and a tree. (Oengus lists very few Irish Saints who missionized Scotland, and does not mention Kentigern, but he does mention Donan April 17^th.)

15 Jan /28 Jan

  She succored many grievous diseases: she loved many severe fastings,
  the white sun of Munster's women, Ite the devout of Cluain.

Mur, i.e. monk and disciple of Benedict the abbot. [monachus et discipulus Benedicti abbatis.] Mur ("mouse"), monk and disciple of Benedict of Nursia.

Ita (Deidre), Virgin and healer, devout and ascetic of Cell Ite in Hui Conaill Gabra in Munster, which was called The Desert. She had great grievous disease, i.e God helped her, or much of disease ran (to her), i.e. for great was her disease, a stag-beetle as big as a lap-dog a-sucking her destroyed the whole of one of her sides. [See tomorrow's note on illness.] No one knew of that upon her. Once she went out, and the stag-beetle comes out if its den after her. The nuns see it and then kill it. Then she came, and since the stag-beetle did not come to her she asked, "Where is my fosterling gone?" she says, "and who has visited it?" "Do not rob us of heaven!" say the nuns: "'tis we that have killed it, for we knew that he was hurtful." "However that may be," saith Ite, "for that deed no nun shall ever take my succession. And I will not take (aught) from my Lord until He give me His Son out of heaven in the shape of a babe to be fostered by me." Then came towards her the angel who used to attend her. "'Tis time indeed," quoth she to him. Whereupon he said to her: "What thou askest will be given to thee." So Christ came to her in the form of a babe, and then she said:

"Jesukin who is nursed by me in my little hermitage:
though it be a cleric with a number of treasures, all is a lie save Jesukin.

The nursing that is nursed by me in my house is not the nursing of a base clown:
Jesus with the men of heaven (the angels) before my heart every single night!

Young Jesukin, my eternal good! for heed of Him He is not slack:
The King who controls all things, not to beseech him will cause repentance.

It is Jesu, noble, angelic, not a ... (?) cleric,   [nocho chleirech dergnaide  - backward?]
who is fostered by me in my little hermitage, Jesu, son of the Hebrew woman.

The sons of the princes, the sons of the kings, though they should come into my country,
not from them do I expect profit, likelier I deem Jesukin.

Sing ye a chorus, O maidens, to Him that has a right to your little tribute.
He is in His place above, though Jesukin is in my bosom."

Mide (My-Ite) daughter of Cenn-faelad, son of Cormac, son of Cucorp, son of Conchobar, son of Conall, son of Oengus, son of Art-corp, son of Coirbre Rigfota, son of Fiachra Suigde, son of Fedlimid Rechtmar.

From The Martyrology of Tallaght: Supplicius Bishop and Confessor; Crisconus (or Prisconus); Tirsus; Menelauus; Laucus; Gaunitius; Mauricius disciple of Benedict the Abbot; Cellestus; Lucertus; (?)mi and five others; Ambucuc and Michia Prophets. Also: Airechtaig and Robartaig in Inis Mor; seven Bishops of Druim Airbelaig; the Dormition of Ita and the daughters of Cairpre; Brecc Fele from Belach Fele; Diarmait Priest; Darerca virgin; Findchritan of Craibech. (Note: when Ita died, Killeedy closed, because she did not will anyone as her successor, and in fact asked that the convent close. See above. Therefore, when Ita died, her "daughters," i.e., her nuns, were no longer in the convent she founded.)

TSI says that Ita (Deirdre) of Killeedy (Cell of Ita) in County Limerick. sang a lullaby to the Infant Jesus Who appeared to her. (TSI does not mention the stag-beetle first.) Ita's intercession is very great. Churches were built in Cornwall in her honor. She is called the "Brigid of Munster," "Foster Mother of the Saints of Erin" and the name Ita is said to mean thirst for Divine Love. She enrolled very young boys in her convent to care for, and many later were Saints, including Brendan the Navigator (of Clonfert). TSI mentions that her convent for women did not continue, but unlike Oengus' glossator does not explain why. The place where her convent was became a monastery for men. St. Ita's milking place (Boolaveeda) is a few miles away.
 

16 Jan /29 Jan

On the Feast of Fursa the Pious there ascended to the Kingdom (of heaven),
three thousands - greatness of victories - and a score of great thousands.

Fursa the Pious (A.D. 648), of the Conailli Murthemni (visions of demons that accuse each person of sins at their death and of angels that come to refute their arguments; sources: Bede and Butler, Soul after Death by Seraphim Rose.)

29,000 religious ascended to heaven in Paronne in Gaul (France). (Relics of Fursa kept in Peronne.)

Pious ones on Fursu-s feast of On the feast of Fursa the Pious. Or other religious went to heaven on his feast [in feria eius], i.e. twenty-nine thousand in Peronne in France. Of the Conailli Murthemni was Fursa.

Mellan, great-grandson of Conn, of Inis maccu-Lhuinn on Loch Corrib in Connaught, was Fursa's soul-friend. Fursa once happened to visit Maignenn of Kilmainham, and they make their union and exchange their troubles in token of their union, to wit, the headache or piles from which Fursa suffered to be on Maignenn, and the reptile that was in Maignenn to enter Fursa. So that it became Fursa's practice every morning always to eat three bits of bacon that he might abate the reptile's violence. It came to pass that Fursa crosed the sea and came to a certain city. Therein he practices his usual custom and he is brought before the Bishop (of that city) to be censured. "Not devoutly dost thou spend thy life," says the Bishop. "Thou hast permission, O cleric," says Fursa, "to prove that which inflicts this on me." Forthwith then the reptile leaps into the Bishop's throat. So when everyone knew that, Fursa calls the reptile back to him; and God's name and Fursa's are magnified by that miracle, and the whole city with its service-land is conveyed to God and Fursa.

[Note: Although it seems strange that a Christian should wish affliction on themselves when Jesus Christ is the healer of all ills, in some cases the Saints took on ills in order to have burdens to overcome, to train themselves away from pride. It is especially true that the community that Fursa visited should not have been judgmental toward him, because that is worse than eating meat, and meat is strictly forbidden to a monk under the Rule. St. Basil the Beatified is said to have done a similar thing many centuries later in Moscow on the cathedral steps, on Holy and Great Friday. He would gently admonish those who judged him for eating the meat. This is also a kind of inside-out tale, because it also says that if one eats meat during a fasting season they had better be feeding a reptile inside, or something similar. The Saints of January 15 ^th and 16^th also remind us that in January in Ireland there is much cold and damp, which means standing water, and many people are afflicted with various kinds of illnesses. Sometimes a church is the only dry place. Today we think it is barbaric that the Medievals took afflictions upon themselves to overcome evil, but we think nothing of inoculations, which may bring pain and fever for a couple of weeks afterwards, and we also will undergo surgery which brings pain that lasts longer than that. Christians never advocate suicide or deliberate disfigurement, but if there is disease, as our Lord said, "if thy right hand offends thee, cut it off." Prayer and fasting, the offering of a "humble and contrite heart" (Psalm 50) is the least we can give.]

From The Martyrology of Tallaght: Marcellus Bishop and Confessor; Saturninus; Faustinus and seven others; Calestus; Priscilla; Ememrianus and sixteen others; Fabianus; Honoratus and twenty nine other Martyrs; Honorius and fourteen other Martyrs. Also: Holy Faelani; Cilleni; Ninnida Laebdercc (Ninnid Squint-eyed); Dianach Bishop of Druim Mor; Iarloga of Less Mor; Holy Lithgein of Cluain Mor in Ui Failgi; the Dormition of Furseus; Diarmait son of Mechair; Monua of Mag Niad; Ailill's sons, of Druim Bairr.

TSI says that Fursey or Fursa died in 648. Fursey was a contemporary of Aidan in England, but he was not connected with Lindisfarne. Born around 575 in the west of Ireland, he was of Irish nobility, more noble in mind than in birth. Brendan the Navigator (May 16^th) was his uncle. Fursey trained for the religious life under Meldan on the island of Inchiquin, St. Brendan's island. (Meldan later appeared in some of Fursey's visions.) King Sigebert who had been exiled to Gaul in youth returned to England in 631 after an education and Baptism as a Christian under St. Columban of Luxeuil (November 23^rd ). He brought back with him Bishop Felix from Burgundy. Soon after that, Fursey came to East Anglia with Foillan, Ultan, Gobain, Dicuil and others who were all welcomed by king Sigebert. The king gave a tract of land to Fursey at Cnobbersburg, now Burgh-Castle near Yarmouth, and built a "noble monastery" there according to Bede. (Sigebert later abandoned the throne and lived at Cnobbersburg as a monk, not because he was forced to, but because he wanted to prepare himself for life hereafter.) Fursey worked in East Anglia for twelve years, and was loved by good men. He refused to receive any gifts from the wicked, and they feared him. Some time after 640, Fursey made Foillan in charge of Cnobbersburg, and then left for a pilgrimage to Rome. His pilgrimage became a second mission in France, and he never returned to England. He died at Mezeroles as he was traveling to the coast intending to visit East Anglia again.

Fursey became one of the most famous Saints on the continent of Europe and in England. Some said that the conversion of East Anglia was due to his mission work, and his Feast day is kept in churches in Northampton. Oengus gives some of the life of St. Fursey in his Martyrology. Bede recommends reading the life of St. Fursey. Fursey was holy, had missionary zeal, and had other-worldly visions, told in all monasteries in the west. Bede had an account of Fursey's visions from a truthful East Anglia monk who had heard Fursey describe his visions. Fursey wore thin clothing in the hard winter of the coast of England frozen by east winds, but he was known to perspire from the memory of his terrifying visions, which he kept in mind as long as he lived. His cheeks and shoulders were scarred when the demons in his visions threw a lost soul at him who had given him goods in the lost soul's lifetime. (In Fursey's time many great wonder-working Saints were alive, or their intercessions could also work miracles, yet, many Saints also had visions of the reality of hell for those who do not keep the faith and try with all their heart to love God and do good to others. Today, when miracles are rare, many people think that death is simply a crossing-over, and some do not even believe in hell, even among clergy or Bishops in some churches. We should note that Saints such as Fursey were not insane or full of delusions or deceptions, but instead were in their right mind and could work miracles, but every day warned the faithful not to fall from the true faith in Christ or hell would be the result.)

A disciple of Fursey named Dicuil (he has no calendar date, so he may be commemorated with Fursey) founded the monastery at Bosham three miles from Chichester on the south eastern coast of England around 645. (The Roman monks in Kent had not missionized that area). They had few converts, but a disciple of Dicuil became Bishop of Rochester in Kent in 656, and in 661 the king of Sussex was Baptized by Bishop Jaruman who was from Lindisfarne. Later the See of Dicuil, when Sussex was finally converted by Wilfred, became a more important center. (Wilfred of York took refuge in Sussex after he had alienated not only the Irish, but most English kings who knew the Irish monks were a free gold-mine of workers, and also were close to the monks as their own teachers.)

Fursey had two brothers, Foillan (see October 31^st) and another Irish Saint named Ultan (see May 2^nd) who were important Saints and disciples of Fursey. Eloquius (see December 3^rd ) was also a disciple of Fursey. Algise (see June 2^nd) with his brothers Gobain (see June 30^th) and Etto (see July 10^th) were all disciples of Fursey.

17 Jan /30 Jan

  We often praise them, beause they are not hard,
  the crimeless folk that suffered on the Feast of Anthony the Monk.

Antony the Monk (Antony the Great, one of the greatest Desert Fathers of Egypt. See Desert Fathers, and St. John Cassian November 25^th who wrote many of their teachings.)

Crimeless folk who suffered on his day?

Ultan macc Etechtach of Cuil Corra, and Ernan of Tch Ernain and the Table-face (Clairinech) of Duimbidg, and Molaisse of Cell Molaissi in the islands of Munster are commemorated on this day.

From The Martyrology of Tallaght: Of the three Germans i. e. Speusepi. [Germanorum trium id est Speusepi.] Helapus; Municus; Victorus; Fortunatus; Muccus; Teucisius; Martinus and forty two others; Micca; Mistrianus; Marcellus; Saluus; Sulpicius; Mesalanus; Teusa; Victoricius; Veneria; Sata; Leonilla; Junilla; Ingenula; Victoria; Saturninus; Alba; Hortisianus; Vincentia; Leucius; Rubentus; Misurianus; Timoseus. Also: Ernan from Tech Ernain; Ultan son of Ethechtach in Cuil Corra; In Clarenech (the Table-faced) of Druim Bidg. Also: Antonius Monk at Thebaid in Egypt deposition (it does not say whether the deposition is the writing by Saint Anthony the Great, or the taking down of relics); Molasse of Cell Molassi; Saint Mica.

The history of St. Anthony the Great is recorded by St. Athanasius. There were many important monks in the deserts of Egypt (see St. John Cassian, November 25^th, who records the teachings of some of them who lived in his day). Egyptian monks were known as far back as the first conversion of some of the Egyptians by St. Mark (see April 25^th for his history). St. Mark founded a Christian school in Alexandria, and also encouraged asceticism. Some Christians who wished to avoid persecution by the pagans went to the swamps near the mouth of the Nile and also the deserts to find a retreat, and soon these places of retreat became famous centers of Christian monasticism. Even though there were many monks who lived in those places, some of the desert monks were especially remembered for their wisdom and piety, and also for the earliest Christian monastic life, dating back to the time of the Apostles. Many Christians visited these deserts, seeking to learn how to follow the faith. Before founding monsteries in Pontus of Cappadocia, St. Basil spent time visiting Egypt.

Some Christians escaped persecution by traveling the north; the Irish monks trace their practices to monks who came from the deserts of Egypt, and refer to a monastic retreat as a "disert." (St. John Climacus who was a much later desert monk from the retreat of Thola, is remembered the same day as an Irish monk of the same era named "Tola" who founded a "Disert Tola" - see March 30^th. As there are no firm dates of Climacus being Abbot at Sinai, there might have been a confusion with an Irish monk named Tola who followed an Egyptian desert father life, and who may have written a book based upon earlier writings of other desert fathers.)
 

18 Jan /31 Jan

  The magnifying in Rome of the Apostle Peter - a saying that is higher -
  at the festival that is nobler, the great death of Jesu's Mother.

Great news of Mary: on this day, the announcement in Rome of the death of Mary, Mother of God, Deigenitrix. (See August 15^th and 16^th.)

Magnification of Peter, etc, i.e. his burial in Rome, for thitherto his relics were outside, and it was after that that Rome was conveyed to him [on return for the curing of Constantine from leprosy].

The Throne of St. Peter in Rome (for the great healing of Constantine) (January 18^th / 31 ^st ) (Use the Hymn about St. Peter curing Constantine of leprosy.)
 

A history of the Apostle St. Peter

St. Peter was formerly called Simon before Jesus Christ called him Cephas or Peter. Ss. Peter and Andrew were brothers, sons of Jonah who was of the tribe of Simeon. They were born in the town of Bethsaida on the shore of lake Galilee. St. Peter was married to the daughter of Aristobulus, the brother of the Apostle Barnabas, and had a son and a daughter by her. St. Peter was a fisherman, not schooled in doctrine, but he had fear of God and obeyed all the commandments. Although not schooled in doctrine at first, he learned much more patience through the Lord, and much more knowledge, including the Psalms (Psalm 89:4, Greek numbering), as he quoted in his second Epistle, 3:8-9, "But of this one thing be not ignorant, my beloved, that one day with the Lord is as a thousand years, and a thousand years as one day. The Lord delayeth not His promise, as some imagine, but dealeth patiently for your sake, not willing that any should perish, but that all should return to penance..." Through his work as a fisherman, he supported his family including his mother-in-law and his elderly father Jonah. (This is not the Jonah of the Old Testament: that Jonah lived long before Christ.) St. Peter continued to care for his family, although sometimes a miraculously large haul of fish might have cared for them for awhile, allowing St. Peter to study with Jesus Christ, and to be the Lord's Apostle.

Andrew remained celibate, and became a disciple of St. John the Baptist by the Jordan river (Matthew chapter 3). According to the Gospel of St. John, Andrew left John the Baptist when he pointed out the Messiah saying, "Behold, the Lamb of God!" Andrew followed Jesus after that, first asking him "Rabbi! Where dwellest Thou?" and Christ replied, "Come and see." Although Andrew is known as the first called among the Apostles in the Gospels of Ss. Matthew, Mark, and John, St. Peter was the first called of the Apostles according to the Gospel of St. Luke. [St. Matthew 4:18-20, St. Mark 1:16-18, St. Luke 5:8-11, 6:14, St. John 1:38-42]. In the Gospel of St. John, Andrew tells Peter the next morning "We have found the Messiah, the Christ!" and Andrew brought Peter to Jesus, who said, "Thou art Simon, the son of Jonah; thou shalt be called Cephas, which is, by interpretation, a stone." The name "Peter" in Greek or "Cephas" in Hebrew means rock, and refers to his faith.

The Gospel of St. Luke's version of St. Peter becoming a disciple must be mentioned, because this again is another instance of ships being filled with fish, as recorded after the Resurrection in the Gospel of St. John, chapter 21. First, Christ asks Simon to use his boat to give a sermon for a multitude of people, holding the boat a little back from the land (St. Luke 5:3). Then, after the sermon, Christ tells Simon to go out further to fish, and so many fish were taken in that the nets were broken and the other boat by the lake (the Sea of Galilee, also called the Lake of Genesaret or the Sea of Tiberias) had to help (St. Luke 5:4-7). St. Peter then fell down at the Lord's knees, and said, "Depart from me, for I am a sinful man, O Lord." St. Luke also mentions that James and John, the sons of Zebedee were the partners of St. Peter, and they also were astonished (St. Luke 5:10). But the Lord said to St. Peter, "Fear not, from henceforth thou shalt catch men." (St. Luke 5:10). "And having brought their ships to land, leaving all things, they followed Him." (St. Luke 5:11). In this we see the humility of St. Peter, who did not consider himself worthy of the Lord, but for whom the Lord said he and the others would be fishers of men. Some say that the incident recorded in St. Luke occurred after Andrew brought Peter to Jesus, when John the Baptist had been cast into prison by Herod.

Jesus Christ visited St. Peter's home in Bethsaida, and healed his mother-in-law of a fever, with many others who were ill (St. Mark 1:30-37). St. Peter also went to Jesus as He prayed in a desert place, saying "All seek for Thee!"

St. Peter believed in Jesus that "He is the Christ, the Son of the living God." This showed great faith, and Jesus told St. Peter, "Blessed art thou, Simon Bar-jona; for flesh and blood hath not revealed this unto thee, but My Father, Who is in heaven." Jesus also said, "upon this rock I will build my church." [St. Matthew 16:13-19] The "rock" is the faith revealed by the Father in heaven, and also symbolizes Jesus Christ Himself. St. John's Gospel explains at length how such faith must be revealed by the Father Himself. Although the Apostle and Evangelist John is called "Theologian" because he understood enough to write, "In the beginning was the Word...," still St. Peter had the ability to understand that Jesus is Christ (the Messiah), th