Only by the Grace of and only to the Glory of the Holy Trinity: God the Father, Unbegotten; God the Son, Onlybegotten; and God the Holy Spirit from the Father Proceeding: Celtic Orthodox Christian Monthly "If I yet pleased men, I should not be the servant of Christ." [Galatians 1:10]

Earlier today I was standing at a site where trees and plants of European origin have been growing naturally for over 1100 years. This turned to the contemplation of those American Christian communities that were cut off from home when raiders began attacking coastal settlements.

Some were obviously absorbed as is shown by Christian ideas still held by Native Americans.

Some were Martyred. I began to pray, intending as is my personal practice, to unite my prayer with those Orthodox communities that lived here long ago..

The following prayer began to take form and the following meditation. At the end of it, a white eagle was seen circling overhead, approaching her nest.

Glory to the Father and the Son and Holy Spirit, as it was in the beginning is now and ever shall be unto ages of ages Amen.
Glory Be to God, the Trinity.
Glory to the Father, the eternal Creator of all: without beginning.
Thanks be to the Father for Creation and Salvation through His Only begotten Son Christ Jesus.
Thanks be to the Father for Life and Truth through the Holy Spirit.

Truth is infinite and eternal. None possess it save God who is Truth. We receive Truth, but we do not own it. We can express what we have been told, but know that no matter how much we think we know, God knows more.

It is not that other Faiths who worship the Creator worship other gods, but that they do not know the Creator in the portions of the full, infinite and eternal Truth that have been given to humanity. Therefore they deny Him because they reject the Truth about Him. We can encourage right beliefs, but we must never affirm such denials of God.

We must be cautious. Failure to view God and Truth as eternal and infinite is to turn away from the eternal and perfect, toward the present and imperfect: to see what is, rather than what can be. God in His eternity sees every one of us as redeemable, but we in our limited, finite view turn away from healing and restoration as children of God. We live in the moment and accept limitation. We deny that the Creator can or will repair His handiwork that has been damaged by the world. Turn to God and realize that He will heal your life.

Seeing Truth as possessable by man is as dangerous as denying what has been shown to us. It is to treat Truth as finite. That is another way of turning one's back upon God and His Grace which is intended to heal us. That is one reason why miracles are few and far between: a belief in a finite, possessable Truth is to set a false limit upon the Infinity, Omnipotence and Omnipresence of God.

Perhaps the Theologian, John, said it best: God is Love. In that one word: Love, is both the Truth of God and His action and attitude toward all that exists.

Moreover, Love is beyond the individual; beyond the moment. Love is infinite and eternal. It is more that any limited expression because Love is God and the ultimate expressions of God's Love is the basis of His Creation of you and the sending of His Son to heal you.

That is the Truth: that is unchanging: that is eternal: that gives you the power to heal your life by accepting Christ and cooperating with Him and accepting His healing Grace. In such love one accepts and unites with Truth which is of God.

Amen.

+Ep. Maelruain

In the calendar for the month of February, there are two important Feasts of our Lord Jesus Christ. Both focus on His Divinity. The first Feast occurs on February 2^nd / 15^th, the Presentation of our Lord Jesus Christ in the Temple. In this Feast, an ancient man, St. Symeon, and an ancient woman, St. Anna, both declare that they behold the Christ, saying that this child would redeem Israel and also be a "light to lighten the Gentiles." There is more to this story: both of these ancient people were kept from death until they could behold the Lord (see February 2^nd / 15^th). Then, on February 15^th / 28^th, another very important Feast of the Lord occurs. After the Baptism of the thirty-year-old Jesus Christ, He went into the desert to pray and fast, and forty days later was tempted by the devil. On February 15^th/ 28^th, we celebrate His overcoming the devil's three temptations (in the Gospel of St. Matthew, 4:1-11). This concludes the ancient winter fast, although some people continued this "Jesus's fast" through Lent, not concluding the fast until the Resurrection of our Lord. The Irish say on February 15^th / 28^th "Sing a Sunday's Celebration," in other words, there is a mandatory Divine Liturgy appointed for this day. February 14^th / 27^th, "St. Valentine's Day," honors the Priest Martyr St. Valentine, but the date's popularity goes back to a pagan Roman date of purification by water. Notice that February 15^th is more important, and is a continuation of Christmas, a blessing of Light. Those who are sad in the dark months due to a lack of light should realize that the light found in prayer also will help them, more than physically turning on more light. See the note February 14^th; and on overcoming temptations below: Christ blessing the world in His Baptism of light is much better than the pagan emphasis on the flesh.
 

Also in the month of February there are some very important Saints, such as St. Bridget on February 1^st, St. Peter in Antioch February 22^nd/ March 7^th or March 6^th leap year, and St. Matthias (in Irish, "Madian," one of their favorites) the twelfth Apostle appointed by lot after the Resurrection February 23^rd/ March 8^th or March 7^th leap year. Also, St. Blaise is on February 3^rd / 16^th, and due to his Martyrdom, throats were blessed using candles in many places the day after the Presentation of Christ in the Temple. St. Agatha, another early Martyr, is on February 5^th / 18^th, and it was also tradition to call on her for protection against fire, volcanic eruptions especially in Sicily, and for the proper making of bells. She would also be an appropriate intercessor Saint for those who suffer breast cancer or pain, due to the tortures she endured and her victory. On February 11^th / 24^th and February 13^th / 26^th are references to Saints who were bee keepers. In the Divine Liturgy of the Resurrection of our Lord Jesus Christ, we hear that the bee is a symbol of the most holy Virgin Mary, and the bee is considered holy itself. A modern therapy for multiple sclerosis would suggest that the bee is very important as a healer. On February 12^th / 25^th is the celebration of Siatal or Siadal the Bishop, epigrapher, perhaps the same as "Sedulius" in Latin. His epic poem, Carmina Pascale, is considered better than the writing of Virgil and Milton; it is said that Milton plagiarized. This epic history of the life and teachings of our Lord Jesus Christ has never been completely translated or well translated into English, although it has been translated into many other languages throughout the centuries, and copied many times. In strict Classical Latin with some interspersed Greek puns, it is considered among the greatest poems ever written.
 

On February 17^th/ March 2^nd (March 1^st in leap year) is an explanation of the four objections of the English Wilfred of York against the Irish missions in England, in the history of St. Finan of Lindisfarne. Many English later than Wilfred continued to welcome Irish missionary help and support of the mission church in England. On February 18^th / March 3^rd (March 2^nd in leap year) is the Feast of St. Colman, third Bishop of Lindisfarne near the city of York, who, because of the controversy caused by Wilfred of York left his mission in England for Ireland. There was sorrow at Lindisfarne, and not only did many Irish monks leave, but many English monks left England at that time to go to Ireland. The Irish mission at Lindisfarne did continue after that, but was much reduced in numbers of missionaries. Also on February 17^th/ March 2^nd (March 1^st in leap year) is St. Finntan the prayerful of Clonenagh, or Fintan, who taught many other great Saints. The school of St. Fintan produced St. Columbanus of Luxeuil and Bobbio, and also Oengus the Cele De, who also studied with St. Maelruain of Tallaght. (The verses of Oengus are included for every date, and the comments of the glassator of Oengus often have more of the history of the Saints than other sources.)
 

Although many Saints are listed in February, most of their histories here are short. For further details, refer to more complete references.
 

Overcoming the temptation of the devil is an on-going struggle, even today...

During the winter fast, continue to pray and do alms for the poor. The cold months are the "terror time" according to Irish tradition; lack of food and lack of heat can kill. In the winter fast, if meat is the only food available, then it is acceptable to eat meat. "Flesh" is avoided partly so that it is possible to reflect on the words that Christ used to overcome His temptations through this entire fast season, "Man does not live by bread alone, but by every word that proceedeth out of the mouth of God." We also must not test the Lord God, and we must only worship God.

In any good book, the story captures the imagination not from the number of activities, or the anxiety of the participants, but their growth through all the events. The activities play out the struggles of people to find truth or to overcome evil. The participants come a little closer to God, because they follow His words, consiously or not. An example of a very good fiction book is War in Heaven by Charles Williams, one of the friends of J.R.R. Tolkein. This is a story set in modern times although written in 1930, but what seems like a minor work of fiction has caused some people to convert to Christianity. Williams' insight into modern behavior is startling. Pages 16-17, "His usual sense of the fantastic and dangerous possibilities of life, a sense which dwelled persistently in a remote corner of his mind, never showing itself in full, but stirring in the absurd alarm which shook him if his wife were ever late for an appointment - this sense now escaped from his keeping, and, instead of being too hidden, became too universal to be seized..." Any work by Charles Williams is worthy to read, much more worthy than many novels which only use violence for cheap thrills.

A poorly written story praises evil. The plot goes in circles, reaching no conclusion, and ultimately becomes boring. Sometimes worse and worse crimes will be added just to try to keep the interest, but these only frustrate and sicken. According to religious law, some things are private within marriage at the very least. According to secular law, writing about or showing these acts is forbidden if the community says that these acts violate their standards. "The community," in other words, all people in a society, therefore must state that. It is not a side-issue to make a complaint; at the very least, attitudes which praise a woman or man only for physical beauty will tend to ignore spiritual beauty, and lead to a lack of communication and dysfunctional realtionships. Violence has been added to many videos, in a quest to overcome boredom, and the "community standards" are more and more violated.

Why does our society persecute those who wish to put religious icons in public places, but allow images of violence or devil worship? Some have made jokes about the current Attorney General of the United States of America because he objects to any nudity, but he is trying to begin to prosecute the worst abuses, and such industries who have made money will try to make him look silly in order to defend their activities. (The previous Attorney General was famous for her anti-religious views, culminating in an image of the little boy Elian being forced at gunpoint to return to Cuba just before the celebration of Easter, returning to a country and family where he could not attend church.)

It is not wrong to emphasize prayer and fasting from flesh during months spent mostly indoors. Those who miss the light of the sun will find more light in prayer and reading Scripture and writings of Saints, or at least in reading good books, than they will in looking for a quick thrill in some violence, which will not lead to peace but to more darkness. Concerning the Feasts of our Lord Jesus Christ in February: there is a conflict between the earlier Roman pagan party of February 14^th / 27^th emphasizing lesser love, and the Christian celebration of Jesus overcoming through His Light on February 15^th / 28^th. Our need for light overcoming sadness tells which event should be celebrated: the overcoming of the devil and the return of longer days of sunlight. St. John 3:19-21, "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For everyone that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.")

Although many people think that violent crime occurs in the summer, it seems that headlines about crimes are more common in the winter. I was a crime victim on February 1, 1985, and I still struggle with the trauma. Images of peace and light help to overcome fear. On February 15^th/ 28^th we hear that Christ did not argue with the devil, but commanded him to leave, and then angels ministered to our Lord Jesus Christ. This can be the season we command evil to leave this world, and replace images of evil with images of light; and replace destructive buying of products which promote violence, with the buying of products of honest farming or industry, and giving charity to the poor. Every day in this season we remember that Christ was Baptized so that He could bless the world and improve it. Deaconess Elizabeth
 
 
 

The Calendar - February
 

1 Feb /14 Feb

They magnify February's calends, a shower of great, pure-colored Martyrs:

Brigit the fair, strong, praiseworthy, chaste head of Erin's nuns.

Brigit the fair, Virgin, Abbess, daughter of Dubthach son of Demre, son of Bresal, son of Connla, son of Art Corp, son of Cairbre Nia, son of Cormac, son of Oengus the Dumb, son of Eochaid Find Fuathnairt, son of Feidlimid Rechtmad. Brigit's three eights: birth on the 8th, veil on the 18th, death on the 28th of the month. Also, eight Bishops came to her out of Hui Briuin Cualann.

The white-one from Liffey of the slopes, daughter of Dubthach of Druim derg:

tomorrow she goes quickly, so that from her hand is Patrick's bequest.
 

Brigit. Brigit daughter of Dubtach son of Demre, son of Bresal, son of Connla, son of Art Corp, son of Cairbre Nia, son of Cormac, son of Oengus the Dumb, son of Eochaid Find Fuathnairt, son of Feidlimid Rechtmad.

Brigit's three eighths, to wit, her birth on the eighth (of the month), her veil on the eighteenth, her death on the twenty-eighth.

The white-one from Liffey of the slopes, daughter of Dubthach of Druim derg:

tomorrow she goes quickly, so that from her hand is Patrick's bequest.

Eight Bishops came to Brigit out of Hui Briuin Cualann, i.e. from Telach na n-epscop to Loch Lemnachta beside Kildare on the north. Brigit asked her cook, Blathnait, whether she had food for the Bishops. She said not. Brigit was ashamed: so the angel told her to milk the cows again. The cows were milked and they filled the tubs, and they would have filled all the vessels in Leinster, so that the milk went over the vessels and made a lake thereof, which is how Loch Lemnachta came to be called 'New-milk Lough'.

A robber came to Dubthach, who took a joint out of the caldron for him, and he made five pieces thereof, and gave them to Brigit to keep. But a wretched hound came to her, and she gave it the five pieces out of the caldron,and the five pieces were then found in the caldron. That was told to Dubthach, and then he gave to her and to God the land, to wit, the site of an oratory in Tuath da Maige.

A young cleric of the community of Ferns, a foster-son of Brigit's, used to come to her with wishes. He was with her in the refectory, to partake of food. Once after coming to Communion she strikes a clapper. "Well, young cleric there," says Brigit, "hast thou a soulfriend?" "I have," replied the young cleric. "Let us sing his requiem," says Brigit, "for he has died. I saw when half thy portion had gone, that thy quota was put into thy trunk, and tho without any head on thee, for thy soulfriend died, and anyone without a soulfriend is a body without a head; and eat no more till thou gettest a soulfriend."

Amra Plea etc. a convent of Brigit's which is on the brink of the sea of Wight, or the Tyrrhene (sea), and its Rule is that of Brigit's community. It came to be in this manner: Brigit despatched seven persons to learn the Rule of Peter and Paul, for God did not determine that she should go. And they brought not the Rule. So she sent eastward a third time, together with her blind boy, for everything he used to hear he remembered. When they reached the sea of Wight, a storm fell upon them, so they let down their anchor, which stuck on the peak of the oratory. They cast a lot among them as to going down, and it fell to the blind (boy). He loosed the anchor, and abode there to the end of a year, learning the Rule, till the rest of the party came to him from Rome, and a storm fell upon them again in the same place, so they let down an anchor,and the blind boy came up from below with the Rule of Plea and with a beautiful bell, and it is the Rule of Plea that abides today.

Now Brigit was fain to have the orders of penitence conferred upon her; so she went to Bri Eile, accompanied by seven nuns, since she had heard that Bishop Mel was there. When they arrived, Bishop Mel was not there, but had gone into the district of the Hui Neill. So she fared forth on the morrow with Mac caille before her as a guide to Moin Faithnig. Brigit wrought so that the bog became a smooth flowery plain for them. When they drew nigh the place wherein Bishop Mel was biding Brigit told Mac caille that she would take a veil on her head so that she might not come unveiled to the clerics; and that may be the veil that is commemorated here. Now after reaching the clerics a fiery column flamed from her head to the ridge of the church. Said Mac caille: "This is the famous nun of Leinster, even Brigit." "My welcome to her," quoth Bishop Mel: "'Tis I," quoth he, "that prophesied her in her mother's womb, and 'tis I that will confer the orders upon her."

Once upon a time Bishop Mel came to Dubthach's house and saw Dubthach's wife in grief. So the Bishop asked, "What is the matter with the woman?" "Cause of grief I have," she says, "for dearer than I am to Dubthach is the bondmaid who is washing you." "Thou hast good reason, " says Bishop Mel, "for thy seed will serve the seed of the bondmaid."

"Why have the nuns come?" asked Bishop Mel. "To have the orders of penitence conferred on Brigit," says Mac caille. Thereafter the orders were read out over Brigit, and Bishop Mel bewtowed Episcopal orders upon her, and it is then that Mac caille set a veil on (her) head. Hence Brigit's successor is entitled to have Episcopal orders conferred upon her. [These are the orders of Abbess, with the power of jurisdiction over her own nuns and also over her churches and lands, but not Sacramental which would allow her to give Communion.]

So long as he was reading out the Orders, thus was Brigit, with the foot of the Altar in her hand; and seven churches were burnt with that foot (in one of them); and it was not burnt but it is server throught the grace of Brigit [sed seruata est per gratiam brigitae.] Others say [Dicunt alii] that in Fir tulach that church was, as Bishop Mel declared:

Beloved and little the month of dear February, which comprises for us those festivals,

Brigit's festival... Finntains's festival which I have chosen.

Save great Mary, good her fame, Mother of the Lord Jesus,

no... under heaven has been found more wondrous than bright-white Brigit.

[Her pedigree in LL.347a. See the Liber Hymnorum in Thes. Pal. Hib. II 328, 239. For names of churches subject to Brigit, see LL. 353b and Lives of Saints from the Book of Lismore, p. 336.]

[It is easy for us today to dismiss some of the pagan practices that St. Brigid continued during her lifetime, and that continued for centuries after that, but these practices were all given Christian meaning, and helped the people make a true conversion to the Christian Faith. The people of Ireland were very grateful that they did not have to destroy all their knowledge and tradition, but instead could show that it was prophetic about the coming of Christ, just as the Greeks could show that their philosophers were seeking the "unknown God," as recorded in Acts 17 where St. Paul uses their honest search for truth in his sermon to the Athenians. The God who is the only God of the universe, the source of All Good and all power, certainly could be adored by a perpetual fire at Kildare and the strength of the oak which was in the old Irish alphabet letters described by trees, the letter "D" which stands for "Deus" - God. The symbols had been transformed, and to the Irish, just as St. Demetrius's oil meant a great deal to the Greeks, these symbols helped them to accept the Christian Faith not only intellectually, but very personally. This note is necessary because often people who look at another culture find objectionable practices, but they do not understand that these things have acted as a bridge to bring thousands to Christ.]

From The Martyrology of Tallaght: The Dormition of Saint Brigita at fifty two years of age. Derlugach; Beonni virgin; Cinni sac; Airennan moccu (m.h.) Foduibh.

According to TSI, St. Brigid of Kildare, or St. Bride, is one of the favorite Saints of Ireland, after the Blessed Virgin Mary and St. Patrick. The name "Bride" was carried by Irish missionaries everywhere. The word "bride" came into the English language because those "Knights of Chivalry" for whom St. Brigid was patron began the custom of calling the girl they married their "bride," and this term passed into usage in English. Cogitosus (April 18^th) and Ultan (Sept 4^th) wrote the earliest biographies of her more than 100 years after her death. Dubthach her father was a powerful pagan nobleman of Leinster. One says her mother Brocessa daughter of Dalbronach was of noble parentage, and the other says she was a slave girl in Dubthach's household banished to Raughart near Dundalk in County Louth before Brigid's birth. Brigid's early years in the home of a druid may have been as a foster child, the Irish system of education. When she was of age, Dubthath sought a husband for her, "a man of chaste life, a poet." (Poets at that time were of highest rank next to the king.) However, Brigid chose a religious life as a Christian with seven other girls. They wore white home-spun wool ('bainin' tweed), the garment for Irish nuns for centuries, and made their vows before the Bishops Mel and Macaille as the first formal community of nuns in Ireland. St. Brigid was not a solitary nor cloistered, but traveled constantly on the Curragh of Kildare where the kings raced their horses, organizing convents everywhere. February 1^st was an old pagan holiday, Imbolc, [and February 2^nd, Candlemas or the Presentation of Christ in the temple, as a Roman pagan holiday called the Februarian Lustrations, a day of cleansing.] The fact that St. Brigid took over that day and drew all attention to Christian prayer in itself is a feat among a people who were so conscious of their history and culture as the Irish. The name Brigid had been the name of a pagan goddess of fire and song, and some such as the archeologist Macalister and the writer J.F. Kenney speculate that Brigid and her seven girls were vestal virgins who transformed their entire group into a Christian convent, with Brigid retaining her former name. The term "Kildare" means "Church of the Oak." Brigid gave everything she could to the poor. When she gave her father's best sword to a leper, her father was enraged, but she said that it was fitting that his best sword be given to God. The pagan Dubthach threatened to sell her to the king of Leinster, but the king was already Baptized and he said, "Leave her alone, her merit before God is greater than ours." The king of Leinster gave her the site for her convent at Kildare. Brigid also gave the rich vestments of Bishop Conleth she had brought from Rome to a poor church that had no vestments. Another time a feast for visiting Bishops was given away to some poor who came begging, and the Bishops ate bread and bacon instead. Blathe (January 29^th) was in charge of Brigid's kitchen. St. Brigid was trained in letters from childhood, according to Cogitosus, and is said to have composed a prayer in the Irish language now in the Burgundian Library at Brussels.

Kildare was a great monastic center, with two cloisters, one for nuns and one for monks. Conleth was the Abbot-Bishop of the monastery, although Brigid herself had the rights of Abbess-Bishop over her lands, although not the Sacramental duties of a Bishop. The Kildare Gospels was inscribed, according to legend, with designs given by an angel. (This is now lost, but was seen in the 12^th century by Gerald Cambrensis who usually maligned Ireland but declared that this book could only be the work of angels.)

St. Brigid reposed in A.D. 525, and was enthroned in a casket of precious metals under a golden crown to the right of the high altar, but tradition says that in 835 her remains were translated to Downpatrick with Ss. Patrick and Colm cille for safety from the Danes, but there is no proof of this. Three Irish knights in 1283 who intended to go to the holy land died instead in Lumiar in Portugal three miles from Lisbon, and they were carrying the head of St. Brigid. A chapel to St. Brigid is now there.

Brigid was also popular in Scotland in the sixth century: Nechtan-Mor made Brigid the patroness of the Abernathy territory, which continued in Brechan. She was also patroness of many places in the Orkneys, and the Douglas family. There are many later instances of dedications to St. Brigid, including in England, where king John had his parliament at St. Bride's, the Parish where Thomas-a-Becket was born. Strange to say, St. Bride's became the center of printing in London at Fleet Street. An office of nine lessons in her honor is found in some breviaries in Europe. Some European chapels confuse her with Brigid of Sweden, but have art dating before Brigid of Sweden was alive, so they were originally dedicated to St. Brigid of Kildare. These later events demonstrate her continuing popularity, but also the fact that those who on the one hand may cause persecutions will often on the other hand ask for intercessions from a Patron of those they persecute.

TSI lists Ursus of Aosta today, who battled Arianism in Italy in the sixth century. He was an Archdeacon at Aosta under Bishop Jucundus, but withdrew when the Arian Bishop Plocean succeeded Jucundus. Ursus left with a few Canons (Archpriest in a cathedral) of the cathedral to the church of St. Peter, later called the collegiate church of Ss. Peter and Ursus. (An Archdeacon to a Bishop was a Deacon, but of an administrative high rank, and often would have been promoted to the rank of Bishop, and therefore Priests would have looked upon Ursus as a leader.) Arianism never again came to that valley, and not even Calvinism made any impression there in the 16^th century (although the heresies that lead to the Great Schism in 1054 were adopted everywhere the Roman church had authority). The St. Ursus lime tree in the valley was present at meetings of the council. The church at Aosta holds Missals and also relics of St. Ursus and others. The original church is in the crypt of the present church. Many churches and hospitals in the area, and also into France and Switzerland are named after Ursus, including an altar at Turin. Near Aosta in Ivrea, a church was once dedicated to Ursus and Brigit of Kildare.
 

2 Feb /15 Feb

The reception of Mary's Son in the Temple, sure, inestimable:

a great host of gentle Martyrs with Findech of Dorn the excellent.

Reception of Mary's Son in the Temple (February 2^nd / 15^th )

Great host of martyrs with Findech of Dorn the excellent

Reception etc. i.e. on Simeon's forearms, i.e. on the 48^th day Christ was brought to the Temple, to Simeon, according to the custom of the Law [secundum morem Legis.] (See note after the Lections below.)

Finnech Duirn, of Cell Finche in Ossory, i.e. of Ath Duirn buidi, i.e. Dorn called "Big Neck" in Mag Raigni. Or in Hui Scellain of Sliab Mairge Finnech Duirn is, as others think. Or Dorn Dinaisc was her father's name, i.e. whatever was bound upon him he used to fulfill. Finnig daughter of Dorn is on Ossory.

From The Martyrology of Tallaght: Mothrianoc son of Aengasa; Colmani; Illadhon from the Desert; Aithmet of clochar; Finnech of Dorn; Colmani.
 

Old Testament: Isaiah 8:13-18 (The Lord of Hosts Himself.. a rock of stumbling, refers to Christ.)
 

Epistle: Hebrews 7:7-26 (Even Levi paid tithes to Melchisedech through Abraham, so our Lord coming from Judah is not without tradition. Christ is "not according to the law of a carnal commandment, but according to the power of an indissoluble life." St. Paul quotes Psalm 109. Other priests were many because of death, but Christ's Priesthood is everlasting. "For it was fitting that we should have such a high Priest, holy, innocent, undefiled, separated from sinners, and made higher than the heavens." Also, see note on the Thursday after XI Pentecost: concerning Galatians 4:21-31, and also Galatians 4:4-6. "...God sent His Son, made of a woman, made under the law..." This does not imply an immaculate conception, but a woman who is chosen, "That He might redeem them who were under the law: that we might receive the adoption of sons. And because you are sons, God hath sent the Spirit of His Son into your hearts, crying: Abba, Father.")
 

(Following the Jewish law, praising God, reminding us of the Septuagint, and the Presentation). Psalm 135 entire:

Praise the Lord, for He is good: for His mercy endureth for ever. Praise ye the God of gods: for His mercy endureth for ever. Praise ye the Lord of lords: for His mercy endureth for ever.

Who alone doth great wonders: for His mercy endureth for ever. Who made the heavens in understanding: for His mercy endureth for ever. Who established the earth above the waters: for His mercy endureth for ever.

Who made the great lights: for His mercy endureth for ever. The sun to rule the day: for His mercy endureth for ever. The moon and the stars to rule the night: for His mercy endureth for ever.

Who brought out Israel from among them: for His mercy endureth for ever. With a mighty hand and with a stretched-out arm: for His mercy endureth for ever. Who divided the Red Sea into parts: for His mercy endureth for ever. And brought out Israel through the midst thereof: for His mercy endureth for ever. And overthrew Pharao and his host in the Red Sea: for His mercy endureth for ever.

Who led His people through the desert: for His mercy endureth for ever. Who smote great kings: for His mercy endureth for ever. And slew strong kings: for His mercy endureth for ever. Sehon king of the Amorhites: for His mercy endureth for ever. And Og king of Basan: for His mercy endureth for ever. And He gave their land for an inheritance: for His mercy endureth for ever. For an inheritance to His servant Israel: for His mercy endureth for ever.

For He was mindful of us in our affliction: for His mercy endureth for ever. And He redeemed us from our enemies: for His mercy endureth for ever. Who giveth food to all flesh: for His mercy endureth for ever. Give glory to the Lord of lords: for His mercy endureth for ever.
 

Gospel: St. Luke 2:22-40 (The Presentation in the Temple of our Lord Jesus Christ. St. Simeon says, "Now thou dost dismiss thy servant, O Lord, according to thy word in peace; because my eyes have seen thy salvation, which Thou hast prepared before the face of all peoples: a light to the revelation of the Gentiles, and the glory of thy people Israel." And to St. Mary, "Behold this child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted, and thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed." See March 25^th which is both the Annunciation and the original date of the Crucifixion, certainly a sword piercing the heart of the most Holy Virgin Mary. See "Septuagint" about St. Simeon below, who was one of the translators of the Septuagint but was allowed to live until Christ was born, also January 5^th another date for him.) [Dates where any person called Simeon appears: Jan 5^th, Feb. 2^nd, July 27^th (the monk).]
 

From The Life of the Virgin Mary, the Theotokos, the role of the elder Symeon (also spelled Simeon) who was present in the temple when Jesus was brought is discussed, including the miracle that he was still alive when Christ was born, even though he had been one of the translators of the Septuagint. (See May 24^th, St. Vincent of Lerins, who wrote about the Mother of God being the Mother of Christ even when He was in the womb. St. Simeon accepted Christ as his Lord and God, even though at the time Christ was only an infant. He also recognized the importance of the Ever-Virgin Mary: as is related in the history of the translation of the Septuagint.)

The Septuagint - "The Book of the Seventy" is the Old Testament translation of the Bible into Greek from Hebrew that was accurate to the unchanged Hebrew before Christ. (See Douay numbering and translation). When the translation was being done, St. Symeon was not sure about the verse in Isaiah, "Behold a Virgin shall conceive," [Isaiah 7:14], and an unseen hand smote him and said, "Thou wilt behold Christ and will also hold Him in thy hands! Thou wilt not die till this has come to pass." When the group came to a river, St. Symeon took a ring from his finger and said "If the verse of Isaias is true, then I will receive my ring again!" Of course, the ring reappeared in a fish that they purchased for that evening's meal, and he believed the prophecy.

The translation called the Septuagint was made in the third century B.C. during the reign of Macedonian Ptolemy II "Philadelphus" in Alexandria (286-246 B.C.) for those Jews who understood Greek but no longer understood Hebrew. Demetrios Phalerios, the librarian of the great library of Alexandria asked the monarch Ptolemy to add a translation of the "Jewish laws." Ptolemy sent an embassy to Jerusalem with a letter to Eleazar the high priest, requesting that six elders from each of the twelve tribes should be sent to Alexandria. Eleazar was one of these translators, and was also the teacher of the seven Maccabean sons of Solomonia. In 167 B.C. Eleazar, Solomonia and her sons were martyred by King Antiochus Epiphanes (died 164 B.C.). They not only translated the first five books of Scripture (the "Law) but also the Psalms and Prophets.

St. Irenaeus of Lyons (130-236 A.D.) wrote about Ptolemy, "wishing to test them [the seventy elders] individually, and fearing lest they might perchance, by taking counsel together, conceal the truth in the Scriptures by their interpretation, separated them from each other, and commanded them all to make their own translation. He did this with respect to all the books. However, when they came together in the same place before Ptolemy, and they compared their translations among themselves, God was indeed glorified. The Scriptures were acknowledged as truly divine, because all of them read out the same translation, in the very same words and the very same names, from beginning to end, so that even the Gentiles present perceived that the Scriptures had been interpreted by the inspiration of God... Thus the Scriptures had been interpreted with fidelity." St. Justin Martyr (died 165 A.D., see August 4^th) said that a special building was built one mile away from the city, with separate rooms and attendants to insure that each translator did not communicate with the others. Even king Ptolemy concluded that the translation which agreed word for word was done with divine power, and he gave many gifts to the seventy, according to the historians Philo, Josephus and many others. In Egypt and most places in the world, except in Palestine, the Septuagint was given the same honor as the original Hebrew text, because of the miracle of its exact writing. The Apostles and all the Christian Church referred to the Septuagint translation.

Unfortunately, after Christ came into the world, scribes changed some of the wording of the Hebrew (not the Septuagint) so that it would obscure direct prophecy about the coming of the Messiah. Jesus Christ is the Messiah, but even if He had delayed His coming until now, the obscuring of the prophecy of the Old Testament was a terrible disservice to any who might be waiting for the Messiah. It not only confused the prophecies, but also the kinds of numerical research that help some to talk about the symbolism of the prophecies, because when words change, so do the positions and significance of the entire rest of the text, not only obscuring one small portion, but the entire message of the Old Testament. The Dead Sea Scrolls prove that the Hebrew was changed in Isaiah 7:14; while the modern Hebrew reads, "a young girl shall conceive," the original Hebrew in the Dead Sea Scrolls, earlier than the modern Hebrew, said "a virgin shall conceive."

Therefore, the Greek Septuagint, the Latin translation of the Septuagint, and English translations of the Septuagint which seek to be exact, are the best books to read when studying Old Testament Scripture and using the Psalms in prayer.
 

3 Feb /16 Feb

May they always protect us fully against every misery,

the fair modest host of Felix, of Symphronius!

Blasius (Blaise), Bishop Martyr, [throat blessings were done in many places, using candles]

Felix and Symphronius

Of Blasius Bishop and Martyr, and Caelfind a virgin and Cuanan Abbot of Mag bile, and Colman son of Dua, and Laurentinus a Martyr on this day.

From The Martyrology of Tallaght: Colman son of Duach; Duana i.e. of Glenn, Abbot of Mag Bile (Movilla).

TSI lists St. Ives, Hia or Iia in Cornwall today from the fifth century. She came from Ireland in the company of Fingar, Piala and others. She lived a life of prayer and austerity in her cell near the mouth of the Hayle river. Her name is on the promontory there. (Fingar and others were put to death. See December 14^th.)
 

4 Feb /17 Feb

Sempronius and Magnus, Gelasius thou shouldst know:

German a noble Martyr, Cuanna pious, holy.

Sempronius and Magnus

Gelasius, Pope

German, noble Martyr

Cuanna of Lismore, pious, holy [Translator's note: Perhaps the Cuanu mac Cailchin, whose pedigree is in LL. 347b.]

From The Martyrology of Tallaght: Lomman and Colman from Tamlachta (Tallaght) Gliadh; Corc and Cota from Druinn; Duanna of Less Mor; Fuidbech son of Illadan.
 

5 Feb / 18 Feb

Crucified was the body of Agatha, the pure champion.

With bright Jesus she hath much good therefore.

Agatha, Martyr Virgin (crucified)

From The Martyrology of Tallaght: Liadnan Abbot of Fobar; Caerae from Raith Moentich; Baetain son of Colmain; Fingin son of Odrain Febla [Febla precedes Fingin in Br. MS.]; Dubt[h]ach sac; Hechtach virgo.

TSI places Buo on this day, perhaps not mentioned here because he died around 900 A.D. The Norwegians "discovered" Iceland in 860, but found Irish books, bells and staffs already on the island. There are Irish place names on Iceland. St. Brendan the Navigator describes Iceland in the Navigatio, and in 825 the geographer Dicuil in his De Mensura Orbis Terrae says about the summer solstice that "certain clerics who remained on the Iceland Island from the first of February until the first of August." Buo and Ernulph Christianized the Norse when they came to Iceland. Arngrim Jonas, an Icelandic writer, says that Helgo, a Northman in the 9^th century, allowed an Irish exile Ernulph to build a church with his religious family at Esinberg, dedicating the church to St. Colm cille. Helgo also mentions Buo as another missionary in the same province.

TSI lists Indract today, an Irish prince and 21^st Abbot of Iona who was Martyred near Glastonbury in England in 854 A.D. Indract ruled Iona at a time when Norse pirates were a great danger. Blathmac or Blaithmac (January 19^th) had already been Martyred on the altar steps in 825. The "minda" which were things connected with St. Colm cille had moved back and forth from Ireland a several times. Kenneth McAlpin had taken relics of St. Colm cille to Dunkeld in Scotland and made that the chief church there. The Iona brethren had mostly gone to Kells in Ireland. Indract, his sister Drusa and other religious made a pilgrimage to Rome. (Tradition connects their names to Cornwall or Somerset, possibly where they began.) When they were returning, they were murdered near Glastonbury by pagan Saxons. Glastonbury added the relics of Indract and his companions to its great spiritual heritage. Irish who settled the western area of Britain had stayed at Glastonbury in the fourth century. Glastonbury was a church and monastery dedicated to the Mother of God, where St. Joseph of Aramathea had come in the first century. Some said that the Holy Grail was brought to Glastonbury. It was said to be visited by Ss. Patrick, Benignus, and Brigid. Irish churches were built there, such as "Beokery, or Little Ireland," and a church dedicated to the Blessed Virgin and St. Patrick. Lives of Saints were collected there.

(See Cuthbert, March 20^th: although Bede complains that the Britons made no effort to convert the Saxons, it is certain that the Irish did make the effort, but the event of the Martyrdom of Indract and companions shows that it is quite possible that the Saxons might have been difficult to reach. By the time of Augustine of Canterbury and the Irish who were invited to stay at Lindisfarne and all over England, most Saxons were not hostile to Christianity, but even so, pagan Saxons still were capable of murdering Christians returning from pilgrimage.)

TSI mentions a Vodoaldus today, an Irish missionary recluse near Soissans in France.

St. Agatha is an example of a woman who was Martyred by crucifixion. She came from Sicily, either from Palermo or Catania, and was Martyred in Catania. According to the Irish she was crucified, but according to other sources she was severely tortured with many horrible tortures. Her prayers to the Lord Jesus Christ kept her alive and healed her after each torture, until finally she prayed that the Lord receive her soul and then breathed her last. (Her ability to stop lava may have been due to the last torture: which was that her body was "rolled naked over live coals mixed with broken potsherds." Among some people from lands where lava flows, some are able to walk upon live coals or hot lava without harm. St. Agatha was healed after each torture, but after the last one, she decided to ask the Lord to receive her soul.) Her name appears on calendars other than the calendar of Oengus. Butler's Lives of the Saints says, "Her name occurs in the Calendar of Carthage (c. 530), and in the "Hieronymianum," and her praises were sung by Venantius Fortunatus (Carmina, viii, 4)... She is depicted in the procession of the Saints at Sant' Apollinare Nuovo at Ravenna [an ancient church built by the emperor Justinian]. As an attribute in art her breasts, which were cut off [in torture], are often shown on a dish. These in the middle ages were often mistaken for loaves, and from this a practice seems to have arisen of blessing bread on St. Agatha's feast which is brought on a dish to the altar. As in Sicily she was credited with the power of arresting the eruptions of Mount Etna, so she is invoked against any outbreak of fire. Whether because warning of a fire was given by a bell, or because the molten metal in the casting of a bell resembles a stream of lava, the guilds of bell-founders took St. Agatha for their patroness. Two sixth-century churches in Rome were dedicated in her honor, and she is named in the canon of the Mass." [She is in the canon of the Mass in both Celtic and later Roman Rites]. The name "Agatha" is Greek and means good, kind, or simple; (a large number of people of Greek descent has been in Sicily from ancient times). (Also see St. Lucy tomorrow.)
 

6 Feb /19 Feb

Andreas, high his rank! Bishop Mel, a diadem of the Kingdom.

Lucia with splendor, whom thousands moved not.

Andreas (Bishop), high his ordination, i.e. in Patras, where he suffered, i.e. ordination of Andrew in Achaia.

Bishop Mel, of Ardachad in Tethba,

Bishop Mel, then, Darerca, one of Patrick's five sisters, was Bishop Mel's mother, as a poet said:

Lupait and Tigris the severe, as thou hast recounted, and Richell,

Darerca and Liamain of the mantles, took a secret place without neglect:

those (are the) names at ranges of...(?), of the sisters of Patrick of the chief churches.

Seventeen Bishops were born of Darerca, including Bishop Mac carthinn of Clochar and Bishop Mel, and two virgins, as (the poet) said:

Gifted (was) Darerca's family for tendance;

seventeen Bishops of them over main-sea, two perfect virgins.

These are the virgins: Aiche and Lalloc, as hath been said:

Devout Aiche who loved triduans: she raises the dead:

Lalloc from Sen-lis behind Badbgna magnifies lepers.

Lucia whom thousands moved not: many thousands were unable to move her.
 

Lucy was in Sicily in the city of Syracuse, and she was promised in marriage. It happened that before they finalized the marriage that she went with her mother Eutichia to the city of Catinensius to the relics of Saint Agatha to entreat her for her mother who was fatigued for seven years by an issue of blood, and her mother was freed of her malady as predicted, and Agatha appeared to Lucia in her sleep and she forswore the bed of her husband. Therefore her husband went to Paschasius the proconsul who want in Syracuse and told him everything and the proconsul said: "carry her off violently", but he was unable to move her by himself, but others with him sought to move her but the added numbers were still unable to move her even up to a hundred. Therefore a thousand were called even to many thousand and even many yoke of bulls were brought and they could not move her from her place, so she was slain by a sword.

[Lucia enim in Sicili[a] fuit in ciuitate Siracusanorum, et ipsa uiro disponsata est, contigit quidem antequam conuenirent ut ueniret cum matre Euticia in ciuitatem Catinensium ad [A]gatham, ut rogaret eam pro matre, quae per septim annos fatigata est in fluxu sanguinis, et mater liberata est peste predicta, et apparuit Agatha Luciae in somnis et ipsa spreuit talamum sponsi. Deinde abiit sponsus ad Paschasium proconsulem qui in urbe Siracusana erat, et narrauit ei omnia, et proconsul dixit: tolle eam uiolenter, et ille solus non potuit mouere eam, sed alios secum duxit ut eam moueret, et additus est numerus trahentium ad centum, sed non mouerunt eam. Deinde ad mille et postea ad multa milia, et multa paria boum ducta sunt, et non potuerunt eam mouere de loco suo, sed illic gladio percussa est.]

Lucia whom thousands moved not: many thousands were unable to move her. Lucy was in Sicily in the city of Syracuse and she was promised in marriageto a man it happened that before they finalized the marriage that she went with her mother Eutichia to the city of Catinensius to Saint Agatha to entreat her for her mother who was fatigued for seven years by an issue of blood and her mother was freed of her malady as predicted and Agatha appeared to her in her sleep and she forswore the bed of her husband. Therefore her husband went to Paschasius the proconsul who want in Syracuse and told him everything and the proconsul said: "carry her off violently", but he was unable to move her by himself, but others with him sought to move her but the added numbers were still unable to move her even up to a hundred. Therefore a thousand were called even to many thousand and even many yoke of bulls were brought and they could not move her from her place, so she was slain by a sword. [A wife who would not submit to her husband was not only subject to divorce, but often was carried off to a brothel. St. Lucy did not move, and instead of being carried off, was Martyred.] A St. Lucia is celebrated in the Roman Rite on December 13^th, and in the Celtic Rite another St. Lucia is mentioned on that date, who was put in boiling oil, but who did not die, but was Martyred by the sword under the emperor Diocletian.

From The Martyrology of Tallaght: Duran son of Colaim from Druim Crema; Colman and Brandubh from Loch Munremair; Meli Bishop.

TSI says that Mel was one of 17 sons and daughters of Conis and Darerca. Mel was first Abbot-Bishop of Ardagh in Longford. By mistake he read the Episcopal Consecration over Brigid (see Feb. 1^st), but insisted that it must be the will of God and it should stand. St. Mel's Crozier was covered with a bronze reliquary in the 9^th century, with an oaken core which is the original Crozier, and is now in St. Mel's College at Longford.
 

7 Feb /20 Feb

Mellan of noble Inis maccu Cuinn, thou shouldst beseech him:

Lomman, a vigorous lamp, Loch Uair's lofty pillar.

Mellan of noble Inis maccu Cuinn

Mellan, from Inis maic hui Cuinn on Loch Corrib in the west of Connaught.

Lomman, vigorous lamp, Loch Uair's lofty pillar, in Meath

Lomman, from Inis mor of Loch Uair is Lomman of Tech Lommain at Loch Uair: of Inis Mor of Loch Uair in Meath.

Lomman of Loch Uair in Meath, and Lomman of Loch Gile, son of Dallan, son of Bresal, son of Maine, son of Domnall, son of Eochaid, son of Fiachra, son of Cairbre Lifechar.

From The Martyrology of Tallaght: Daire's three sons: Lonan, Critan, and Maelan of Moin Maelain; Mellan of Inis, i.e. moccu Cuin; Fintan of Cluain Cain; Maenucan of Ath Liacc; Lomman of Loch Uair; Colmani Bishop; Brigit daughter of Droma [or Domma]; Aidi Bishop Slebti; Colmani Bishop. Also, note on March 9^th: Brigit daughter of Doma in Mag Liphi cp. Feb. 7^th.

TSI lists sixth century Tressan today, who with his brother Gibrian (May 8^th) missionized with the permission of Archbishop Remigius in the area around Rheims in the forest near the Marne in France. The family of brothers and sisters were all missionaries, including the brothers Gibrian (May 8^th), Tressan of Avenay (Feb. 7^th), Helan, Germanus (not the earlier Germanus of Auxerre), Veron, Abramus, Petron and the sisters Franchia, Promptia, and Possena. There are parishes of St. Gibrian, St. Helan, St. Vran, Abraham, Strand and a grotto of Petron.
 

8 Feb / 21 Feb

(Onchu), the splendid descendant of the sage, his speech was concerning Christ.

Fiachra was a manly man, the wondrous Abbot of Clonard.

Onchu (Haue), splendid descendant of the sage, i.e. Onchu: or 'Ternoc strong his profit' (is another reading). To the east of the Barrow he is, i.e. from Congbail of Glenn Suaide, the name of the river.

Descendant of the sage, etc., i.e. Onchu his name: in the oratory of Relic na n-aingel (the Angels' Graveyard) in Cluain mor Maedoc he is. A good poet was he, and to this he gave heed, to collect the relics of Ireland's Saints. He used not to stay in any church without some of (the Saint's) relics being given to him. So that he had a great shrine of the Saints' relics which he had collected. Now he went to Cluain mo Maedoc - i.e. Maedoc hua Dunlaing of Leinster, and not Maedoc of Ferns. Maedoc happened to be alive before him. "Somewhat of thy relics (cut) off the for me, O cleric, that they may be along with these relics." "That is hard," says the cleric. "It is to be done, however," says the poet. So the cleric cuts off his little-finger and gives it to the poet. Then the cleric is pained thereby, and he declared: "What thou hast collected," says he, "will be here, and thine own relics also." And this has been fulfilled. [This is similar to the story of Cormac and Colum cille - see June 21^st, although Cormac had a more difficult punishment.]

Splendid descendant of the sage, i.e. in Cluain mor Maedoic he is, i.e. of Connaught is he. 'Tis he that collected the Saints' relics inthe oratory of the grave-yard of Cluain mor Maedoic.

Fiachra, Abbot of Iraird (Clonard ?), i.e. from Iraird in Hui Drona in Leinster he is, and my Colmoc of Cluain Iraird, i.e. in Ard na sruithe in Hui Drona.

Fiachra son of Colman, son of Eogan, son of Baetan, son of Ailill, son of Buibne, son of Mael-duin, son of Finan, son of Ailill, son of Muredach, son of Imchad, son of Colla fochri, son of Eochaid Doimlen.

From The Martyrology of Tallaght: Colman moccu Telduib; Fiachra Abbot of Irard; Mac Liac Bishop of Liathdruim; Cere holy virgin; Hua ind the grandson of the poet i.e. Onchu 'who brought the holy relics;' Ruidchi virgin; Airdoni; Falbe i.e. Falbe of Erdam (or Erdoim, or Erdaim); Ternoc Anchorite.
 

9 Feb / 22 Feb

My Cuaroc of the wisdom, a Saint that endured not reproach,

Cairech Dergan the godly, Bishop Ronan the royal.

Mo Chuaroc (My Cuaroc) the wise of Desi of Munster.

My Cuaroc, i.e. in the Desi of Munster he is, and in Leix beside Tech Mochua. This is why he is called "Mo-Chuaroc of the None" because he was the first to divide the celebration of None, which was served with ceremonies and prayers among the ancients.

In the Desi of Munster is he, who (is also called) Cronan mac Nethsemon.

Cairech Dergain the godly of Cluain Bairenn in Hui Maine on the brink of the Shannon (river). She was a sister of Enda of Aran.

Cairech Dergain and Nes Ernaigthe (?) and Caurcan and Duthrach: four daughters of Cormac, son of Enda, son of Cormac, son of Fergus, son of Crimthann.

Or Cairech Dergain, daughter of Conall the Red, son of Damine Daim-argait (and) a sister of Enda of Aran was she. It was that Conall the Red who severed Lough Erne from Connaught, and Dubthar from Leinster, and hunted the Ulaid over Glenn Rige eastwards; and those are Conall's three manly deeds. Now a daughter of this Conall was Cairech Dergain, and an own-brother of hers was enda of Aran, one of the three athlaechs of Erin (laymen who became monks in their old age - see April 5^th).

Dairech Dergain was said of her (because) she was once searching the head of her brother Enda, and it happened that an accusation was made against the brother. That is told her, so thereat she blushes, so that from the blame and the blushing (imdergad) she is called Cairech Dergain.

Ronan, Bishop, the royal, i.e. of Les mor Mochutu.

Ronan Find, son of Saran, son of Colgan, son of Tuathal, son of Feidlimid, son of Feichine, son of Fiachra, son of Colla Fochri.

From The Martyrology of Tallaght: from Caurnani the wise and Cronan son of Nath Seman spoke or son of Netha; Dairech Dertain; Saint Ronani of Less Mor; Moc[h]olmoc of Cluain Iraird; Priest Finne of Druim Licce.

TSI lists the Saint Odran today, in The Saints of Ireland. St. Odran was St. Patrick's charioteer, and warned of danger, pretended to be tired so that St. Patrick could take the reins. Odran was killed by a lance while riding in the place of honor, a lance meant for St. Patrick.

TSI lists Alto today, an Irish missionary whose Irish name is unknown, who founded a monastery in Bavaria, and died in A.D. 760. There were many Irish still missionizing in the later times listed in TSI, but most of them are not mentioned on this calendar at all. Mostly, Saints from about 750 on were forced to use Benedictine Rule, and after 800, Charlomagne and factions in the Roman church imposed the "Filioque" in the Creed. A few of the Irish missionaries from the later era are mentioned because of their influence, but the commemoration as Saints should not be given because of the ad-mixture of other rules and theology. The "Filioque" is considered a serious heresy according to the Seven Ecumenical Councils, and led to the Great Schism between the East and West. Alto was a missionary hermit in the woods when king Pepin gave him a grant of land, and Alto founded the monastery and church Altomunster there. Boniface at the dedication in 750 tried to prohibit women from the church and monastery, but Alto insisted that they be allowed to stay there, prohibited only from the monk's enclosure. (TSI insists that the Celtic Rule forbids women, but almost every monastery founded by Irish monks has a convent as part of it. Probably Boniface himself did not want the women in the monastery.) TSI does not say whether or not the Celtic Rule was practiced there, or if Boniface imposed Benedictine rule.
 

10 Feb / 23 Feb

Fair star, offspring of victory, mass of gold, lustrous pillar,

Cronan the chaste, without reproach, bright sun of Glass Mar!

Cronan, Martyr, the chaste, fair star, offspring of victory, mass of gold, lustrous pillar, without reproach, bright sun of Glasse Mare!

Cronan. Cronan, son of Mellan, of Glas mor in the Desi of Munster, or of Glas mor, a church that was beside Swords on the south. Foreigners of Inber Domnann came to it and killed the whole of its community in one night. Or in Cluain cain in Bretach Ulad near Mor-glas is Cronan, and he is a brother of Molaisse of Devenish.

of Glas mor, i.e. a desolate church to the south of Swords.

From The Martyrology of Tallaght: Cronani son of Mellani in the Dessi [Muman] and in Less Mor. Darluga virgo from Lemmag; supply simplex (?) 'i.e. Moduit from Cell Moduit in Ui Maine; Sillani Bishoop of Glenn da Locha (Glendalough); Becga daughter of Gabrain; Airendani Bishop of Tamlachta (Tallaght).
 

11 Feb / 24 Feb

My Gopnat with pure goodness, as to God's love was opulent:

Bishop Ethchen the loveable likes to be cried to continually.

Mo Gopnat (My Gopnat), Virgin, pure goodness, nun from Muscraige Mitaine, and Ernaide.

My Gobnat from Muscraige Mitaine, i.e. a sharp-beaked nun, Ernaide is the name of the place in which she is. Or Gobnat of Bairnech in Moin Mor in the south of Ireland, of the race of Conaire is she: a virgin of Conaire's race.

Etchen, i.e. in Cluain fota Baetain in Fir bile.

Ethchen, Bishop the lovable, from Cluain fota Baetain aba in Fir bili, is in the south of Meath, and of the Dal Mescorp of Leinster is he. It is Colum cille that went to him to have Episcopal orders conferred upon him. [Translator's note: "As to making Bishops out of Deaconsby jumping [over the grade of Priest] see Wb. 28c 8, on I Tim 3:13.] Then Colum cille sits under the tree to the west of the church, and he asks where was the cleric? "There he is," says a man there, "on the ploughing-field below." "Meseems," says Colum cille, "it is not proper for us that a ploughman should confer orders upon us. However, since we have come for it, let him be proved by us." So first, he asks Etchen for the ploughshare. He gives it to them at once,and not the less did the oxen plough. "A good man is the cleric!" say they. "Prove him still more," says Colum cille. He asks him for the outer ox. Etchen straightway bestows it on them; and Bishop Etchen ordered a stag which was in the forest to do that work, and he does it forthwith.

Then Colum cille, having proved the cleric, goes to him and tells him what he had come for. "It shall be done," says the cleric. Then sacerdotal orders are conferred on Colum cille, and it was Episcopal orders that he wished to have. The cleric prays till the morrow. "That is a mistake, O cleric," says Colum cille, "the order that thou hast conferred upon me; and yet I will never change it so long as I am alive. In lieu of that, now, no one shall ever come to this church to have orders conferred upon him." And this is still fulfilled.

Bishop Erc, son of Maine the poet, son of Fergus, son of Corp, son of Fergus, son of Fothad; and Bishop Aedan, son of Maine; and Coemgein, son of Coemlug, son of Coimedais, son of Corp.

[Dates where any person called Conaire appears: Jan 5^th , Feb 11^th.]

From The Martyrology of Tallaght: Mogoboc or Raith lamraige of the same name and Goban. Lappani son of Ciarain; Luchta of Ath Ferna; Dubani Priest; Iarlaithi; Senachi Priest; Etchani Bishop; Gobnat of Ernaide in Muscraige Mitine; Finnani Bishop of Mag Bile (Movilla) or finnian of Cluain Iraird.

TSI states that Gobnait lived in Ballyvourney in County Cork in Munster. She was born in County Clare. When she was in the Aran Islands at Inisheer, she set out at the bidding of an angel for "the place of her resurrection." Near Ballyvourney she found the spot by nine white deer grazing there. St. Abban was given a grant of land in that district and chose Gobnait to rule a convent there. Gobnait kept a plague away by marking off the entire Parish as consecrated ground. She also got rid of an enemy by loosing her bees on them. Gobnait's beehive was a precious relic of the O'Herlihys who ruled that district. Gobnait is Gailic means Honey Bee, the same as Deborah in Hebrew. Discarded crutches in her churchyard testify to her continuing intercessions. (Also see February 13^th for Ireland's bees.)
 

12 Feb / 25 Feb

Around Bishop Simplex was slain a prime proven host.

Damianus, a soldier, a diadem of Martyrdom, with fair children was crucified.

Simplex, Bishop, and a host of martyrs, i.e. Modiuit, Bishop from Cell Modiuit

Around the Bishop Simplex, i.e Modiuit, a Bishop from Cell Modiuit in Hui Maini in Sogain.

Damianus (Daman), i.e of Tech Damain in Hui Cremthennain. soldier, Martyr, and with children companions: Daman, Lithgen, Miada, Abban, Senchan, Duban, Toimdenach; seven in all, crucified. Mell, Coemgen's sister, was their mother. Daman son of Laignech, son of Cainnech, son of Labraid, son of Cu-corp.

(Abban may have been named after a second century Martyr - see May 13^th.)

From The Martyrology of Tallaght: Siatal epi.; Aedh Cael son of Feradhaigh; Cronani; Saint Fethgnai; Lugaidh of Cuil Ruscach; Cumman of Glenn Mona; Conine; Beologa; Finani son of Airennain; Aedhan of Cluain Dartada.

From the Martyrology of Tallaght, Siatal or Siadal the Bishop, epigrapher, perhaps the same as "Sedulius" in Latin. Possibly named after Sedulius the first Scholar-Saint of Erinn, called Caelius Sedulius (Heavenly Sedulius) by the Third Ecumenical Council for writing the Carmen Paschale, the First Epic of Christendom, and other important Christian writings in about A.D. 430. There are about 70 copies of the 'Carmen Paschale;' an epic poem the length of a book is a catechism on the Orthodox Christian faith, not only on the Resurrection, and explains grace. The Spanish writer Arevalus say that Sedulius was a 'gentile,' meaning at that time outside the area of the Roman empire: of the area of Romans, Greeks, Gauls, Spaniards, Syrians, or Africans. Sedulius was a poet who taught philosophy in Italy and the founder of a school of poetry in Athens, so he must have been trained in poetics, not only of the Irish, but also the strict Greek and Latin poetry. His 'Carmen Paschale' was written in strict classical Latin poetry, not in the later Gaelicized Latin found in many Irish writings. See St. John Chrysostom, November 25^th, who was known for his poetic style. (The 'Hymn of the Apostles, in the Antiphonary of Bangor, Hymn 3, is another rare example of classical Latin poetry in an Irish manuscript.) At the same time, the verses of the 'Carmen Paschale' have an Irish structure and meter, according to Sigerson. According to TSI, this book has been very popular to copy at all times from the 6^th to 16^th centuries, and was widely printed in every European country but England when the printing press was invented. Within the Carmen Paschale are many important catechisms, such as an explanation of the Lord's Prayer, the strong belief in the Eucharist at the Last Supper, and a hymn about the Blessed Virgin Mary known as "Salve sancta parens" which has been lifted out of the Carmen Paschale and used by itself.
 

The entire Carmen Paschale was never translated into English; the early 20^th century Protestant translater Sigerson removing sections in his translation: anything about the Eucharist, some of the sections on the Virgin Mary, etc. Sigerson claims to have translated the Carmen Paschale into English, but he failed to translate almost half of it, and mistranslated some, also failing to keep the verse lines in order. Some verses he combines two or three into one, skipping lines that refer to the crucifixion, etc. Or, he expands some lines giving two lines of translation for only one in the original text, adding his own ideas, which are a Protestant change of ideas, replacing the theology of the fifth century with a late changling. This is a terrible disservice to the great poet the "Heavenly Sedulius" who has been compared to Virgil and Milton, and from whom Milton certainly plagiarized many ideas. The entire Latin poem, the Carmen Paschale, is widely available in the "Migne" Latin series, with commentary, but entirely in Latin. Since the poem was composed in Latin, there are some Greek puns interspersed. Even so, this poem, written in classical Latin verse, not later Medieval Latin, would be worthwhile to translate accurately and completely. [Every college and university should have at least the CD set of Migne Greek and Latin fathers as a reference, but often one must travel to a university which has these.]
 

Sedulius is noted by the eighth century Irish geographer Dicuil as "one of our own." In the fifteenth century, the German writer Abbot Trithemius of Spanheim, said that "Sedulius a Priest [although the Martyrology of Tallacht says that Siatal was a Bishop], a Scot [from the north, usually Irish] by nation, a disciple of Hildebert, Archbishop of the Scots [perhaps a Germanizing of Ailbe]... [who] left Scotia through love of learning and came to Gaul; then he travelled through Italy and Asia; finally departing the confines of Greece, he shone in the city of Rome." See Ailbe Sept. 12^th and Dec. 30^th. Colgan identifies Hildebert with Ailbe. St. Fiacc is another great poet Saint trained as a Bard, commemorated October 12^th - see comment there. January 29^th, St. Dallan Forghaill, another bard who was protected by St. Colum cille.

St. Columbanus of Luxeuil and Bobbio who had been trained at Bangor (see November 23^rd) later wrote poetry in the seventh century that has been compared to the poetry of the Italian Renaissance. Actually, poetry of the Irish tradition, through the heavenly Sedulius and much later St. Columbanus was the model for the later Italians, who only had to copy the superior meter and insights of St. Sedulius and St. Columbanus.

Also see the writings of St. Gregory of Nazianzus (March 29^th), whose "Theological Orations" follow a similar order to the Carmen Paschale. St. Gregory Nazianzus was earlier than Sedulius, but it was common for a poet to put great writing to poetry as far as they were able. In this way, the sermons of a great teacher such as St. Gregory Nazianzus would be taught in many lands, and for many centuries, increasing the fame of the ideas. (In this way, some unworthy ideas have also been promoted; often people will listen to poetry and song whether deserved or not.) The teachings of St. Gregory Nazianzus refuted the heresies, and he is one of the few Saints called, "Theologian," a title higher than "Doctor of the Church." St. John the Apostle is the best known of the Theologian Saints, whose inspirations soar like an eagle. (See the teachings to the Catechumens called the "opening of the ears" given on Palm Sunday before the blessing of the Palms in the Celtic Rite. These teachings reveal the four Gospels, and explain the vision of Ezekiel concerning the four Kerubs before the Throne of God, and why St. John is called "O Theo-Logos." Also see St. Gregory the Wonderworker, November 17^th, who studied Latin near Athens or Beiruit over a century earlier than St. Gregory Nazianzus. Greeks studied Latin, just as those of the west studied Greek, and both were very glad to study the poetry of the other.)

Note Sigerson's translation [S] of "Salve sancta parens" from the Carmen Paschale, with the Latin original beginning at verse 63 of Book II, Liber Secundus of the Carmen Paschale, which has a different emphasis than the original Latin of each line. Bishop Maelruain's translation [M] is under Sigerson's. (The original poetry of "Salve sancta parens" is not "politically correct," but it reflects teachings that refer to the Blessed Virgin Mary as "Theotokos," "Deigenetrix," "Parens," or "Birthgiver:" from the Council of Ephesus. This idea did not lower the position of women, but it defined Christ as truly God and truly man, coming from a woman. Also see St. John Cassian, November 25^th, who helped in this definition in On the Incarnation Against Nestorius.)
 

Salve, sancta parens, enixa puerpera Regem, 63

Hail, holy Mother, thou who'st born the King S

Hail, Holy Mother, who in labor bore the King M
 

Qui coelum, terramque tenet per saecula, cujus 64

Who Heav'n and Earth upholds and everything S

Who holds heaven and earth throughout the ages, and whose M
 

Numen, et aeterno cumplectens omnia gyro 65

Embracing, is Eternal, Infinite! S

Divine will retaining the eternal circle of all, M
 

Imperium sine fine manet; quae ventre beato 66

Thou, with a Virgin's honor, the delight S

[Whose] reign endureth without end. Thou in thy uterus M
 

Gaudia matris habens cum virginitatis honore, 67

Of Motherhood hast owned: there hath not been S

have the Joy of a Mother with the honor of virginity M
 

Nec primam similem visa es, nec habere sequentem, 68

Thy like on earth, nor ever shall be seen, S

none before thee is seen thy like, nor none after, M
 

Sola sine exemplo placuisti femina Christo. 69

Sole pleasing Christ, incomparable queen! S

Thou, without compare, was found the only woman pleasing to Christ. M

[The only woman who would have been chosen to be the Birthgiver of God.]
 
 
 

13 Feb / 26 Feb

In a little boat, from the east, over the pure-colored sea,

my Domnoc brought- vigorous cry! - the gifted race of Ireland's bees.

My-Domnoc (Mo Domnoc), (festival of his decease), bringer of bees to Ireland from over the sea in a little boat. From Tipra Fachtnai in the west of Ossory.

The race of Ireland's bees. [Translator's note: For the traditional account of the introduction of bees into Ireland, see O'Donovan, Battle of Moira, p. 34, note e, and Giraldus Cambrensis, Topogr. Hib. i. c. 6, and see April 7^th about Mo Domnoc.] [See Feb. 13^th, Mo-domnoc brought bees, April 7^th Finan Camm brought wheat, July 24^th Declan brought rye: as recorded by the glossator of Oengus for Finan Camm they were all on the same boat to Ireland.] (See February 11^th for Gobnat and the bees.)

From The Martyrology of Tallaght: Modimoc (or Modomnoc) of Tipra Fachtna (also May 18^th); Domhangin (another name for Modomnoc or Modimmoc); Cruachnat at Ros Fachtna (Ros Raithe); Saint Darii; Sant Finani.

TSI says that Domnoc or Modomnoc was of the royal line of O'Neill, studied under St. David of Menevia in Wales and returned to become a solitary at Tibraghny in Kilkenny. He had taken care of the bees at Menevia and when he departed they swarmed around his boat. He tried three times to return them to their hives, but they would not. At last David blessed him and told him to be gone, bees and all. This was the beginning of the production of honey in monasteries Ireland. According to TSI the date given is A.D. 500. (See February 11^th, My Gopnat, who was also famed for keeping bees.)
 

14 Feb / 27 Feb

In Valentine's field, Marcellus has been tortured:

in Christ's kingdom have been planted eighty fair champions.

Valentine, Priest Martyr (crucified)

Marcellus, Martyr and 80 others, champions. "In the field of land in which Valentine was crucified, shreds and pieces were made of Marcello."

From The Martyrology of Tallaght: Manchani of Maethail and his companions; Sinach of Srath Irenn; Commani.

St. Valentine was a Priest and Martyr. This date became important on the secular calendar celebrating romantic love, but that was due to a Roman pagan holiday which coincided with the day of St. Valentine. The pagan holiday was confused by some cults which were not Christian, because although the pagan holiday seemed to uphold Baptism, it confused the teachings of Baptism that we have learned in the Church. Christians pray for the dead, but we do not Baptize the dead or effigies of the dead. Christians emphasize the Presentation in the Temple on February 2^nd/ 15^th, and the overcoming of the temptations by Christ and a return of light on February 15^th / 28^th rather than February 14^th / 27^th. On every day we remember that God loves us, and we love God, but this is a spiritual, not a romantic love. Tomorrow is a much more important Feast date, which deserves a special Divine Liturgy: "Sing a Sunday's celebration." Tomorrow Christ has overcome temptation after His Baptism: and He has clarified the meaning of Baptism forever.
 

15 Feb / 28 Feb

Sing a Sunday's celebration on the Feast of warlike Berach,

with the Passion of a vigorous host: the Son of God's victory over His enemy.

The devil tempts Christ and then flees from His presence. (Feb 15/ 28) Last day of winter fast (Jesus' fast). [See November 11^th: similar incidents are listed in the history of St. Martin of Tours. Also, an index of such incidents is listed there.]

Sing a Sunday's celebration, i.e. not superfluous is the Sunday's celebration on this Feast always, for there is always a Sunday's celebration on each chief festival in the years. [This is a major Feast of the early Church, and one of the Feasts of our Lord Jesus Christ, therefore of a higher order than Feasts of the Blessed Virgin Mary or the Saints.]

Berach the warlike, commemorated with a Sunday Mass. With Berach's Feast, i.e. Berach son of Nemnann, son of Nemangen, son of Findtan, son of Mal, son of Dobaid (?), son of Oengus, son of Erc the Red, son of Brian, son of Eochaid Muigmedon. A fortnight before spring is his festival, and in the desert (hermitage?) Of Cenel Dobtha is Connaught he is, i.e. in Cluain Coirpthi. An angel said this stave, and whoever recites it at the hour of death will not be a dweller in hell:

Berach and Mo-choem, pleasant was their society:

whoever entreats them at death's lips will not go to death, i.e. to hell.

From The Martyrology of Tallaght: Fergus son of Aengusa; Berrech of Cluain Cairpthe; Forannan son of Aedha.
 

Today is an important Feast of the early Church. The Lections and Psalm remind us that the more important fast is coming: the fast of Lent, which is not optional; and in fact, many continued the winter fast into the spring (Lent) fast. (The Lections and Psalm are exactly the same as the Lections and Psalm for the first day of the fast: the Monday after the first Sunday of Lent. If the temptation of Christ occurs within Lent, do the readings and Psalm of the day as well. If it occurs after III Throne of Peter but before Pre-Lent, then only do the readings of the temptation of Christ today. Begin the Psalms of Pre-lent with Psalm 21 Douay numbering, at Sexagesima. There is no Septuagesima; that was a later invention to extend Pre-Lent, probably after both the importance of the winter fast and the Throne of St. Peter overcoming leprosy were forgotten. The theme of Sexagesima is the Parable of the Sower, and Psalm 21 Douay numbering, giving us an understanding that through Jesus' death and Resurrection: we have more than spring, we have new life: we are saved more than physically, our souls are saved. The first Sunday of Pre-Lent contemplates the Crucifixion, while the first Sunday in Lent contemplates the Resurrection that will be coming. Psalms are daily only the week after Christmas and in Lent, culminating in Psalm 65 Douay numbering at Pascha, according to St. Columbanus of Luxeil.)

[Also see June 17^th second part: the devil praises God but laments that he can not be saved because he cannot bend his knee to God; the devil's knees are backwards.]
 

Old Testament: Isaiah 58:1-14 (Today is the end of Jesus' fast. God speaks to Isaiah about fasting, which should not be done for a day to get attention from God on high, but rather, "loose the bands of wickedness, undo the bundles that oppress, let them that are broken go free, and break asunder every burden. Deal thy bread to the hungry, and bring the needy and the harborless into thy house: when thou shalt see one naked, cover him, and despise not thy own flesh... then shalt thou call, and the Lord shall hear: thou shalt cry, and He shall say, Here I am. If thou wilt take away the chain out of the midst of thee..." The Celtic Rite asks God to loosen the chains of sin, which is the prison the devil tries to make for us.)
 

Epistle: II Corinthians 6:2-15 ("For He saith: In an accepted time have I heard thee..." referring to Isaiah 49:8, which is at III after Throne of Peter, which is at this time. St. Paul then gives another list of virtues that are good for a Christian to have. St. Paul also says, "Bear not the yoke with unbelievers. For what participation hath justice with injustice? Or what fellowship hath light with darkness? and what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever?" This applies to this day: not trying to share a burden with the devil, but rather to help the poor and needy.)
 

Psalm 24

To Thee, O Lord, have I lifted up my soul: in Thee, O my God, I put my trust: let me not be ashamed. Neither let my enemies laugh at me: for none of them that wait on Thee shall be confounded. Let all them be confounded that act unjust things without cause.

Show, O Lord, Thy ways to me: and teach me Thy paths. Direct me in Thy truth and teach me: for Thou art God my Savior, and on Thee have I waited all the day long. Remember, O Lord, Thy bowels of compassion: and Thy mercies that are from the beginning of the world. The sins of my youth and my ignorances do not remember. According to Thy mercy remember Thou me: for Thy goodness' sake, O Lord.

The Lord is sweet and righteous: therefore He will give a law to sinners in the way. He will guide the mild in judgment: He will teach the meek His ways. All the ways of the Lord are mercy and truth: to them that seek after His covenant and His testimonies. For Thy Name's sake, O Lord, Thou wilt pardon my sin: for it is great. Who is the man that feareth the Lord? He hath appointed him a law in the way he hath chosen. His soul shall dwell in good things: and his seed shall inherit the land.

The Lord is a firmament to them that fear Him; and His covenant shall be made manifest to them. My eyes are ever towards the Lord: for He shall pluck my feet out of the snare. Look Thou upon me, and have mercy on me: for I am alone and poor. The troubles of my heart are multiplied: deliver me from my necessities. See my abjection and my labor: and forgive me all my sins. Consider my enemies for they are multiplied, and have hated me with an unjust hatred. Keep Thou my soul, and deliver me: I shall not be ashamed, for I have hoped in Thee. The innocent and the upright have adhered to me: because I have waited on Thee. Deliver Israel, O God, from all his tribulations.
 

Gospel: St. Matthew 4:1-11 ("Then Jesus was led by the spirit into the desert, to be tempted by the devil. And when He had fasted forty days..." Jesus overcomes the devil, and the devil flees from Him.)
 

16 Feb / 1 March (29 Feb leap year* This is not the date added to the calendar, see 24^th Feb / 9^th March, which is both March 8^th and 9^th on leap year. The "Old Calendar" date is different only because the dates are counted thirteen days from this date, and on leap year that would make the "Old Calendar" date one day earlier.)

To the virgin Juliana, a splendid name to the clouds rim,

for whom a devil that suffered yoking vomited the tidings of his wickedness.
 

Juliana, Virgin Martyr. "A devil that suffered yoking vomited the tidings of his wickedness."

To the virgin Juliana. Juliana was in a dungeon, (the pagans) enjoining idol-worship upon her. And at night the Devil came to her in an angel's shape, to tempt her to that worship. But a good angel came to her hand said: "Knowest thou who is conversing with thee?" "I know not," she answered. "The Devil," quoth he; "and he has not deceived thee. Fasten him to thee if thou wish him to tell thee his tidings." So she fastened him, and he declared to her his wiles from the beginning of the world. "I," quoth he, "am Iafer Niger: 'tis I that tempted Adam and Eve to sin, and Cain to kill Abel. But indeed every evil that is done in the world, 'tis I that frame them all."

Juliana, i.e. a Roman virgn who bound a devil with one of the hairs of her head. Iafer the Black was that devl's name, and he is the same as Lucifer. And afterwards she put him under a dunghill, and there he confessed that is was he that had tempted Adam and Eve and Cain and Christ and Judas and others, and Juliana also. He endured his snares i.e: his binding,because Juliana bound him bodily with chains, it is told that he was bound by the virgin for his sins. This happened under Maximianus the General and Elesius the Prefect (local magistrate) and also her husband in the province of Nicomedia where she suffered. [See November 11^th: similar incidents are listed in the history of St. Martin of Tours. Also, an index of such incidents is listed there.]

From The Martyrology of Tallaght: Oengas Bishop of Raith na nEpscop; Aed Glas (the Grey, also October 29^th); Robni Abbot.
 

17 Feb / 2 Mar (1 Mar leap)

Everyone proclaims it as far as the great sea, the Feast of Cormac the purely-good,

with the Feast of Fintan the prayerful, of vast Clonenagh.

Feast of Cormac etc. Cormac Bishop, the purely-good. Bishop of Ath Truim in Bregia, or a successor of Patrick from Ath Truim Hui Loeguiri in Meath. [Cormac's modern name is Fortchern, TSI. Fortchern was son of Feidlimidh, son of Leoghaire. Fortchern did not want to be Bishop, because he said that his father had given lands to the Church, and the gift would be void if he became Bishop after Lomman, a Bishop under St. Patrick. Although Fortchern gave the Bishopric to Cathlaid the pilgrim, after his time many of the Bishops of Truim were of the family of Fortchern. The modern name of the town is Trim. Oengus lists him as Fortchern on October 11^th, not as Cormac; there may be some confusion in TSI.]

Feast of Finntan. Fintann son of Gabrin, son of Corcran, son of Eochaid, son of Bresal, son of Dian (?), son of Condiae, son or Art cirp, son of Coirbre Nia, son of Cormac, son of Oengus.

At the Feast of Finntan the prayerful of Clonenagh Fifteen years and six score [when he was 75 years old] was the age of Finntan a-chanting psalms over the brink of a well.

Generous Finntan never consumed during his time

(Aught) save bread of woody barley and clayey water of clay.

I have found something to protect this host, etc.

Comgall recited this stave to Fintan when he beheld a thousand Saints together with him.

Berchan sang tot he stone on which Fintan had been Baptized:

Wondrous is this anvil of victory which has chanced on my time!

Whoso shall turn it thrice will surely come again.

Fintan of Cluain ednech, i.e. In Leix of Leinster is Cluain ednech.

[Dates where any person called Fintan or Finntan appears: Jan. 3^rd, Feb. 17^th, Feb. 18^th, Feb. 21^st, March 2^nd, Oct. 10^th, Oct. 20^th, Oct. 21^st, Nov 7^th, Dec. 12^th.]

From The Martyrology of Tallaght: Fintan of Cluain Eidnech Abbot; Dachonna son of Odrain; Brelach son of Fichellaigh; Midu son of Fachtna at Slige; Fidchellaig; Ossani Bishop; Loman in Ath Truim with his companions (also October 11^th); Lurech son of Cuanach; Fortchern and Cael Ochtra; Aeda; Aeda; Aeda (three different Aedas); Cormacci Bishop; Conani; Cumeane Bishop and Lacteani Priest; Ossani and Sarani; conaill; Colmani and Lactani Bishop; Finnsigi virgin; All of these reposed in Ath Truim.

From TSI, she gives the year of Fintan's repose as 603. She also says that he was taught by Colman of Terryglass, and taught other great Saints such as Comgall, who later taught Columban of Luxeuil and Bobbio. Oengus the Culdee (Cele De) also was instructed at Fintan's school, and later went to Maelruain's school at Tallaght. Fintan's school was crowded, but was one of the most austere. Neighboring ascetics tried to force Fintan to relax his rule, but he was warned by an angel and provided them with a good meal and conversation. When the monks left, the monastery was put back on its strict rule. The well of Fintan was a place of veneration until a Protestant owner in queen Elizabeth's time diverted the water so that visitors would not come. [TSI lists their succession: Fortchern (February 17^th or October 11^th) and Coemhan etc., Finian of Clonard (December 12^th), Senach (TSI incorrectly gives his day as March 8^th , which is Senan of Inis Cathaig, not Senach of Clonard August 21^st. Also see September 28^th) succeeded Finian at Clonard, Colmb of Tir de glais (Colm of Terryglass) (December 13^th) studied under Finian at Clonard, Fintan (February 17^th) studied under Colmb of Tir de glais and was Abbot at Clonenagh founded by Colmb of Tir de glais, Caimin (March 23^rd) lived at Iniscaltra founded by Colm of Terryglass.]

TSI lists Finan of Lindisfarne today, who died A.D. 661. He succeeded Aidan at Lindisfarne on the northeast coast of England, and was responsible for Consecrating important Bishops for mission work throughout England. (For the history of Lindisfarne, see Aidan August 31^st, Finan February 17^th, and Colman February 18^th). Bishop Finan began to missionize England in 651. Bede says that English of all classes of society came to hear the Word of God and the instruction and discipline of Irish masters. Finan built a larger church out of oak with a thatched roof in the Irish style. Theodore of Tarsus, the Archbishop of Canterbury (who was Greek) came to the dedication of the new church at Lindisfarne. (Canterbury and Lindisfarne were always friendly, unlike Wilfred who was Saxon, and wanted to stick to the letter of the rules of the Romans.) However, there was a controversy that divided the English from the Irish clerics, caused by jealousy. The Romans and those English interested in mission work had no problem with the Irish, even begging the Irish to help with their mission, but Wilfred of York created trouble. At that time, the Church in Ireland was "autocephalous," honoring Rome, but with independence, due to the Pallium that had been given to St. Patrick in 432 A.D.

The four problems with the Irish in England according to Wilfred were:

1) The Tonsure of the Irish. (Instead of the "crown of thorns" tonsure being clipped at the end of the hair in a bowl shape as the Roman style, according to Bede the Irish shaved the edge of their hairline near their scalp. The difference in tonsure was defined literally, which end of the hair was cut. Icons of Irish Saints look like Icons of St. Nicholas and St. Basil the Great in hair style; the Greek tonsure of the fourth century was the same as the Irish.)
 

2) The date the Iona monks who came to Lindisfarne kept Pascha. (See St. Colm cille of Iona, June 9^th, and St. Cummian November 12^th who convinced everybody else in Ireland to change the calendar. St. Colm cille wanted to keep the calendar of St. Patrick, perhaps because it was through the date of Easter that St. Patrick made such an impression on the king's family and all the druids, and managed to convert many including great poets and singers. St. Colm cille was trained as a poet, and also knew that some pagans needed a date of Pascha which would overturn their beliefs. The only difference between the Irish date and the Roman and Byzantine date at that time was that the Irish calculated the Vernal Equinox a few days earlier, but that could cause Pascha to be almost a month different in some years. In fact, the older Roman date of Pascha was also the date celebrated by St. Patrick and St. Columcille; Cummian was convined that the "Roman" date of Pascha was different because when he went to Rome it had changed its date to the Alexandrian calculation. The date celebrated by St. Columcille was known as the Paschal calculation of St. Peter himself, although later Wilfred of York ignorantly said that St. Peter used the Alexandrian calculation. See the 25^th of May - Dunchad of Iona changed the calendar date at Iona early enough for both Oengus and his glossator to commemorate him in the calendar poem of Oengus.) Letters of St. Columbanus of Luxeuil and Bobbio (see November 23^rd) are of great interest, including a calculation of the Irish date of Pascha.
 

3) The Irish Baptismal Rite. (This is recorded in full in the Celtic Missal. The Baptism includes Chrismation and First Communion, and the Priest is allowed to Chrismate [perform the Sacrament of Confirmation] with the Oil of Chrism which has been already consecrated by a Bishop, in the same manner that the Byzantine Rite does. The Irish form of Baptism has a full exorcism, anointing of oil of catechumins, salt, recitation of the Creed, blessing and exorcism of water, etc. It also washes the feet at the end, not another cleansing, but the "Command" to go out and do likewise to others, admitting the new Communicant as a full member with both the remission of sins and also the responsibility to bring the Gospel to others. This action also has similarity to the Byzantines, although not at Baptism, both in the foot-washing at Holy Thursday and also the Baptism of Christ where Christ's entrance into the water cleansed the water. The newly Baptized person has put on Christ, and their first action is to bless water. Infants were always given Baptism, Chrismation, and Holy Communion together, and continued to receive Holy Communion in the Church. Wilfred ignorantly accused the Irish of not having the anointings with oil, but the Lorrha-Stowe Missal proves that these anointings were there. Modern Protestants do not have these anointings, but the Irish had all the parts of the Sacrament of Baptism practiced from the earliest Christian Church.)
 

4) The use of several Collects in the Offering of the Divine Liturgy. (The Celtic Missal has these: there is little difference between the Roman Collects of the early period and the Celtic Collects, and the Celtic Divine Liturgy is shorter by hours than the Byzantine Liturgies at that time, but perhaps Wilfred and others who complained had never visited anywhere else. If they had visited Jerusalem, for example, they would be in church all day every Sunday in the Divine Liturgy of St. James, which is the longest Christian Liturgy. This Liturgy is supposed to be celebrated in every Byzantine Rite Church on the Feast day of St. James of the Knees, first Bishop of Jerusalem, but few churches today but the "Old Calendar" Greek churches attempt it.)
 

St. Gregory the Great did not condemn the Celtic practices. Instead, he said, "where the faith is one, differences of custom do no harm to Holy Church." (St. Gregory the Great had also traveled more.)

King Oswy had murdered king Oswin, but he made every effort after that to be as good a king as possible. His wife, queen Eanfleda, built a monastery at Gilling where Oswin had fallen so that prayers might be said for both kings. Trumhere, an Anglo-Saxon trained at Lindisfarne was the first Abbot of Gilling. Oswy also built St. Mary's Church and Monastery at the mouth of the Tyne. Irish and Anglo-Saxons worked together at these monasteries, and many Anglo-Saxons also worked at Iona. After Aidan had professed the royal princess Hilda, Finan professed the Northumbrian princess Ebba, the sister of Oswy and Oswald. Ebba was established at the double monastery at Coldingham. Finan Baptized the Mercian king Peada at Oswy's royal village Admurum (At-the-Wall), which now is Newcastle (see Diuma May 5^th). Finan also Baptized king Sigebert of the East Saxons at that same village. Sigebert had Cedd's help until the plague (see Jaruman under Diuma, May 5^th). The date of Pascha was difficult to bear in England; for example, king Oswy celebrated according to the Lindisfarne date, while his queen Eanfleda celebrated the Roman date with Canterbury, as she had been Baptized by Roman monks. Finan would not change the date of Easter to the date recognized by the Patriarchates, because he felt he was under discipline to Iona. (The Irish did not believe in infallible Archbishops, and if their own Bishop had ordered something, they were likely to follow that, due to the independence of the Irish Church that had been granted to it for centuries already.) The Priest Ronan tried to convince Finan to change the date. Under Finan's jurisdiction, all of England became Christian, at least for a time, and after struggles and plagues after that, England returned to Christianity. Finan's missionaries managed to reclaim London. (See February 18^th for more information on the conflict of Wilfred.)

In the Byzantine Rite: Mariamne, virgin, the sister of the Apostle Philip, is commemorated today. (See the Apostle Philip April 22^nd.)
 
 
 

18 Feb / 3 Mar (2 Mar leap)

The chaste Colman departed (and) my Liba whom thou mentionest,

on the fair Feast with holiness of Rutulus (and) Silvanus.

Rutulus and Silvanus

departure of Colman and Liba (Moliba)

He went etc. i.e. Colman from Ard bo in Cenel Eogain, or in Scotland to the west of Monad. Or Colman of Ard bo on the shore of Lough Neagh. Or Colman Ciarda from Cluain rois on the northern shore of Lough Derg.

Colman son of Aed, son of Guaire, son of Amalgaid, son of Muredach, son of Cairthenn, son of Erc, son of Eochaid, son of Colla Uais.

Others say that he is Colman son of Aed, who is in Ardbo on the shore of Lough Neagh, etc. [The translator forgot to include these lines in the typesetting.]

Moliba in Hui Echach (Iveagh) of Ulster; or in Hui Garrchon in the Fortuatha of Leinster.

Moliba, son of Lainnedon, son of Finntan, son of Lugaid, son of Enda Boguine, son of Conall Gulban, son of Niall of the Nine Hostages.

[Dates where any person called Fintan or Finntan appears: Jan. 3^rd, Feb. 17^th, Feb. 18^th, Feb. 21^st, March 2^nd, Oct. 10^th, Oct. 20^th, Oct. 21^st, Nov 7^th, Dec. 12^th.]

From The Martyrology of Tallaght: Colman in Muriab to the north of Mona is Colman; Molibba in Ui Echach of Ulster or in Ui Garrchon; Oengus; Daniel Bishop; Nem Bishop of Droma Bertach always five days before Great Lent. Huidhrim from Druim Dresna (or Dresa); Saint Lasre virgin in Glenn Medoin.

[St. Vincent of Lerins, Feb. 18^th, according to the Byzantine Rite calendar, listed in Orthodox Dogmatic Theology by Protopresbyter Michael Pomazansky. On the Roman calendar he is celebrated May 24^th: see his history on that date.]

TSI says that Colman of Lindisfarne died in A.D. 676. He was the third Bishop of Lindisfarne, an Irish monk from Iona, with the rules and calendar of Iona. (See Aidan the first Bishop, August 31^st, and Finan the second Bishop, February 17^th.) King Oswy looked to Colman as a spiritual father. The Irish from Lindisfarne had covered England with monks who were teachers and those Anglo-Saxon monks taught by Lindisfarne. There was no controversy with the monks from the Roman Canterbury; indeed, some of them are commemorated in the Celtic Missal such as St. Augustine of Canterbury. (Predecessors of St. Patrick -March 17^th, such as St. Martin of Tours- November 11^th, and St. Hilary of Poitiers- January 13^th, are also commemorated. It isn't certain which St. Gregory is referred to, but he is grouped with other Bishops such as Martin, Maximus, Felix, and Patrick, so he may be St. Gregory the Great of Rome who sent the mission to Canterbury.) Also, Anglo-Saxons interested in the faith were filling the schools at Clonard, Bangor, Glasnevin, Lismore, Clonmacnoise, Armagh and others in Ireland, without charge either for their education or their food and lodging.

The Easter controversy (see Finan, February 17^th) became so great a problem under Colman that he and many monks, including some of the Anglo-Saxon born monks, left England altogether. Wilfred had returned to Northumbria from a mission on the continent, and immediately started an attempt to reform the Irish practices to reflect modern Roman usages (these are described under Finan). Wilfred had studied three years in Lindisfarne before his travels to France and Rome, but he did not see the value of the Irish missions. His attack of how they cut their hair is an example of his interest in discipline rather than theology, and if Wilfred had seen any Icons with the tonsure of early Saints he would never have made such an accusation. King Oswy had been Baptized at Lindisfarne, and he and his court kept the early Iona Vernal Equinox and Pascha, but his queen Eanfleda and their son Alchfrid kept the Canterbury and Roman date of Pascha which was the same date as the other Patriarchates at that time. (The Iona date was the earlier Irish calculation, based on the practices of St. Patrick, who managed to convert a country of pagans by means of the lighting of the Paschal fire. Patrick managed to recruit many trained poets who were capable of memorizing the entire Bible, and spreading the Gospel very rapidly. The pagans did not worship fire after that, but learned that God, the Creator of all things, is not only the source of light, but also the Resurrection. St. Colm cille wanted to keep this traditional Irish calculation of the Vernal Equinox, partly because it was based on scholarship and astronomy, but also because it had saved a nation, and could save others. In fact, St. Patrick's calculation was actually also the earlier Roman practice, the Pope's own Paschal cycle, traditionally the calculation of St. Peter, but Wilfred's "Catholic Easter" was actually the Alexandrian calculation, and there was also a three century controversy between Alexandria and Rome over these calculations. Often, calendar controversies signal a political tug-of-war within the Church.)

A Synod was held at the town of Whitby, and the arguments of Wilfred convinced those gathered to reject the Iona date of Pascha, and also other Irish practices in England. The Abbess Hilda presided at the Synod, which was held at her monastery. Colman presented h is case first, but Wilfred wrongly stated that St. Peter had started all the customs at Rome. (See the Throne of St. Peter in Rome, which happens to be a month before this, on January 18^th. It is remembered on this date in the "Post Secreta" or "Post Mysterium" of the Celtic Mass on the Throne of St. Peter, after the Fraction and just before the "Our Father," that St. Peter might have something to do with the Epiklesis, because the form used universally in the Church is on that date. But other Roman customs such as a later tonsure were not instituted by St. Peter. On February 22^nd, St. Peter is also remembered in Antioch.) Wilfred did say, however, that the Lord had told St. Peter "...and I will give unto thee the keys of the kingdom of heaven," which Colman had to agree. This forced king Oswy to make a choice between St. Peter and St. Colm cille, and the king said he had no wish to oppose the keeper of the keys of heaven. (Wilfred actually used the Alexandrian calculation, ironically Colm cille, Aidan, Finan, and Colman used the Roman calculation traditionally associated with St. Peter. Cummian - see November 12^th - had brought a common calculation from Rome, but the Papal calculation had been different before that.) Colman had to reject Oswy's ruling. In the first place, the Church is the "First Estate," and must not take orders from a secular authority, especially in matters of ecclesiastical calculations of the most important date of the year. Colman felt that, unless Rome issued a statement forbidding the Iona calculations, he had to keep the Iona date. Colman resigned as the Abbot Bishop of Lindisfarne, and left his friend king Oswy to return to Ireland. Many Irish monks left with him, although a few remained, because they saw the importance of continuing missions. At least thirty Anglo-Saxon monks also left England.

Although Colman intended to return to Iona, he settled his community on the island of Inisbofin, and later in Mayo a second monastery for the English brethren under the Abbot Gerald, son of an Anglo-Saxon king. The monks of the English cloister, "Mayo of the Saxons," were unlike the later Anglo-Normans who destroyed the faith everywhere. English continued to go to Mayo until the time of the English Protestants. Inisbofin became a penal colony of Irish Roman Bishops in the time of Cromwell. Some of these Roman Bishops escaped, such as Bishop Lynch of Clonfert in Galway to Gyor in Hungary, carrying the Confert Icon, the Weeping Madonna (the "Irish Madonna"), believed to be the work of a Flemish painter Peter Pourbus of Bruges. On March 17 (St. Patrick's day), 1697, this Icon wept blood beginning at 6:00 A.M. in Hungary, for three hours, continuing even when the Icon was taken from the wall. This was witnessed not only by faithful but also by the mayor, military commandant, governor, the Calvinist and Lutheran ministers, and a Jewish Rabbi, according to documents left by them. This Icon is over the Altar of the Gyor Cathedral in Hungary.
 

19 Feb / 4 Mar (3 Mar leap)

Announce thou with Paulus' Passion the Passion of Marcellus, a victorious diadem.

Baethine great, treasurous, the shining son of Cuana.

Passion of Paulus and Marcellus

Baethine, son of Cuana (?) son of Caem (?), son of Enna, i.e. of Tech Baithini in the west of Meath. Three 'Houses' of Baithine, i.e. Tech Baithin in Meath, Tech Baithin in Tyrconnell, Tech Baithin in Airtech to the west of Cruachan of Connaught, as is said:

Four names were counted: Boethine strong, victorious,

son of Findach, (Boethine) vigorous son of Brenan, (Boethine) son of Alla, (Boethine son of Cuana.

Baithin son of Findach, son of Eochaid, son of Barr, son of Cairthenn, son of Colum, son of Lugna, son of Eogan, son of Guaire, son of Erc, son of Lugaid, son of Conall, son of Amergen.

[Oengus notes that there are four possible Boethines. One pedigree, Boethine son of Cuana, says that he was the son of a man who was born among packs of hounds or wolves.]

From The Martyrology of Tallaght: Baeithin son of Cuanach Bishop; Maol Dobarchon; Nodtat Bishop; Dego son of Nemuaill; Fechine moccu Cainchi from Lemmag; Odran of Tir Oenaig.

Marginal notes from The Martyrology of Tallaght [see also January 19^th for the poem about Paul the Hermit who is listed in The Martyrology of Tallaght on that day. Today the Passion of St. Paul may be the same Saint.]:

Four namesakes that have been written,

Baethine, strong, victorious:

the son of Finnach; the [vigorous] son of Brenaind;

the son of Alla; the son of Cuana.

(Baethin son of) Brenaind, disciple and brother of Columba. Baethin son of Finnach in Inis Baethin. Baethin son of Alla in Cluain da Andobair. Baethin son of Cuanu in Tech Baethin in the west of Meath.
 

20 Feb / 5 Mar (4 Mar leap)

Gaius the Bishop, his suffering is not hidden,

round whom were slain - mournful tale! - thirty wise shampions.

Gaius, Pope Martyr, with 30 champion Martyrs. Under Carullo or Caro he suffered

From The Martyrology of Tallaght: Cronani; Colgu moccu Dunechda; Bishop Olcan (or Bolcan).
 

21 Feb / 6 Mar (5 Mar leap)

The calling of quireful Fintan, after contempt for the world,

on the fair Feast with splendor (?) of Verulus (and) Jucundus.

Verulus and Jucundus

Fintan Corach. I.e. on his pilgrimage he went into Connaught, and they took pledges from him to come again, alive or dead. And in Lemchoill in Tir ua nDuach and Laigis in Finntan Corach: or in Cluain Aitchen in Laigis, or in Brenainn's Clonfert he is. i.e. Coir 'choruses' are sung at his grave, and not praise. Corach, i.e. a pledge whether alive or dead to come back again. Or the shrine wherein were his relics made turns of it (?). Or 'tis he that made adjustments (cora) in the order of the new rite, as

through the merits of Saint Columba and most worthy Bathin,

may the most heavenly host of Adamnan, assist us. [See January 31st.]

As is so in Cluain eidnech are the four Finntans:

Finntan Corach, Senach the rough, friendly Colman son of Comgall,

a trio of them with valorous warfare, one after the other in the Abbacy.

[Dates where any person called Fintan or Finntan appears: Jan. 3^rd, Feb. 17^th, Feb. 18^th, Feb. 21^st, March 2^nd, Oct. 10^th, Oct. 20^th, Oct. 21^st, Nov 7^th, Dec. 12^th.] Not sure if this is Senan of Inis Cathaig commemorated March 8^th or Senach of Clonard commemorated August 21st. Also see September 28^th.]

From The Martyrology of Tallaght: Fintain Coraigh i.e. in Lemchaill or in Cluain Eidnech; Colman of Ard Bo on the brink of Loch nEchach; Cronan of Cell Becc.
 

22 Feb / 7 Mar (6 Mar leap)

In Antioch the installation of Peter, wisdom declares it:

the birth of Laurence, a full answer, with Thecla's radiant Feast.

Installation of Peter in Antioch. "In Antioch Peter's hair was clipped (tonsured) and there he made his first preaching, and there the names 'Christianus' and 'ecclesia' were invented." At Antioch, the Throne of Peter the Apostle who was freed from chains, recalled the son of Theophilus the prefect from the dead to life, led the church of Antioch for seven years and refuted Simon the magician.[Antiochiae, Cathedra Sancti Petri Apostoli; qui e uinculis liberatus, cum Theophili praefecti filium mortuum ad uitam reuocasset, Ecclesiae Antiochenae septem annis praefuit, pulso Simone mago] Martyrologium, at February 22^nd. The first preaching of St. Peter is recorded in the Book of Acts as the day of Pentecost, before going to Antioch; but it is possible that this first day of preaching in Antioch is also recorded here, because St. Peter was the first Bishop of Antioch. St. James of the knees was Bishop of Jerusalem, so perhaps although St. Peter preached at Pentecost, his own Patriarchate, that of Antioch, first heard his preaching on this date, and that is celebrated as the first day he preached to his own congregation. St. Peter was brought to Rome later, where he was Martyred.]

birth of Laurence, i.e. a Deacon in Rome: he was a sage who replied to the heathen.

feast of Thecla

(The Celtic dates for St. Thecla are February 22^nd with St. Peter at Antioch, not St. Paul, June 1^st and November 17^th. The Byzantines celebrate her in September, on the 24^th or 26^th, and there is a dispute over two different St. Theclas who were Martyrs. See St. Paul, January 25^th for the discussion. Note that the Psalm for St. Peter, associated with the Bobbio order of the Creed, mentions a handmaid as well as a servant. The Prophecy of the Psalms throughout the calendar year is uncanny, none of the other Gradual Psalms associated with the Apostles mention a handmaid. The Celtic Rite, as well as the Byzantine Rite, remembers St. Thecla as a very important Saint. In the Celtic "Office of Commending the Soul When it Goes Forth from the Body" one of the verses says, "Free, O Lord, the soul of Thy servant, as Thou didst free Thecla from the three torments.")

From The Martyrology of Tallaght: Caemhan of Mag Mennota; Guirminni daughter of Conghaili; Miadhnat Airid Drochait (or Midabair Rind Droichit 'of Aired Drochait'); Maelan of Achad (Achaid Gobra); Feicin sac.
 

St. Peter in Antioch (Apostle) Feb 22/Mar 7 Lections are for Apostles without specific readings; today is the only day when the Gradual Psalm for St. Peter is used alone. Some Orthodox jurisdictions emphasize this date, as St. Peter was actually the first Bishop of Antioch before he was in Rome. However, the association of Psalm 18 and the Transfiguration with St. Peter, and the Byzantine style Epiklesis, are from the Throne of St. Peter in Rome on January 18/ 31. This is probably because that date coincides with the announcement in Rome of the death of the Blessed Virgin Mary, which actually occurs in the Celtic calendar August 15^th - 16^th near the time of the Transfiguration (July 26^th on the Celtic Calendar), while the festival of St. Peter in Antioch is not associated with that time. We must include today's celebration on the calendar to remind ourselves that the "Rock" upon which the Church is built is the faith of St. Peter, which was demonstrated in Antioch and Rome and other places, not in any of these Patriarchates alone. If this date happens to be a Sunday, the Sunday would be commemorated, but also the Apostle Peter. If it occurs in Lent, also do the Lenten readings of the day.
 

St. Peter, formerly called Simon - for his history see January 18^th.
 

Epistle: Romans 5:1-9 (For the Apostles: Christ died for us.)
 

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.)
 

23 Feb / 8 Mar (7 Mar leap)

Matthias the Apostle for Christ's sake suffered tortures:

may he protect us to heaven with every one who serves Him! [Christ]

Matthias, Apostle Martyr, or the Apostle Madian. [Madian is the Irish name for St. Matthias.]

Ernine of Leighlin on this day with Madian.

From The Martyrology of Tallaght: Cass of Lethglenn; Mannan and Tiaman (or Tian) of Aired Suird (or Airid hUird); the daughters of Oengus; Priest Connrach; Findchadan of the Ard; Colmain; Ernine of Lethglenn.
 

The history of the Apostle Matthias (not the same as the Apostle Matthew).

The Apostle Matthias was born in Bethlehem and was of the tribe of Judah. He studied the books of law in Jerusalem as a child under the guidance of holy St. Symeon (called the "God-receiver," the man who said about Christ, "Now let Thy servant depart in peace..." St. Luke 2:29-35, see February 2^nd). When Jesus Christ was about thirty years old and began to preach the kingdom of God, St. Matthias left everything and became a disciple of the Lord. The Lord Jesus Christ chose him as an Apostle, not one of the Twelve, but of the Seventy Apostles just below them in rank. ("The Lord appointed other seventy also, and sent them two by two before His Face." Luke 10:1). St. Matthias was the last chosen of the first Twelve holy Apostles. After the Resurrection and Ascension of our Lord, the other Apostles realized that now they were Eleven after the betrayal of Judas Iscariot, and wondered who should be chosen to replace him.

Acts 1:13-26, "And when they were come in, they went up into an upper room, where abode Peter and John, James and Andrew, Philip and Thomas, Bartholomew and Matthew, James of Alpheus, and Simon Zelotes, and Jude the brother of James. All these were persevering with one mind in prayer with the women, and Mary the mother of Jesus, and with his brethren. In those days Peter rising up in the midst of the brethren, said: (now the number of persons together was about an hundred and twenty): Men, brethren, the Scripture must needs be fulfilled, which the Holy Ghost spoke before by the mouth of David concerning Judas, who was the leader of them that apprehended Jesus: Who was numbered with us, and had obtained part of this ministry. And he indeed hath possessed a field of the reward of iniquity, and being hanged, burst asunder in the midst: and all his bowels gushed out. And it became known to all the inhabitants of Jerusalem: so that the same field was called in their tongue, Haceldama, that is to say, The field of blood. For it is written in the book of Psalms: Let their habitation become desolate, and let there be none to dwell therein. And his bishopric let another take [Psalm 68:26, and Psalm 108:8]. Wherefore of these men who have companied with us all the time that the Lord Jesus came in and went out among us, beginning from the Baptism of John, until the day wherein He was taken up from us, one of these must be made a witness with us of His Resurrection. And they appointed two, Joseph, called Barsabas, who was surnamed Justus, and Matthias. And praying, they said: Thou, Lord, who knowest the hearts of all men, show whether of these two Thou hast chosen, to take the place of this ministry and Apostleship, from which Judas hath by transgression fallen, that he might go to his own place. And they gave them lots, and the lot fell upon Matthias, and he was numbered with the Eleven Apostles."

When the Holy Spirit descended upon the Apostles as tongues of fire at Pentecost, it was clear that God had chosen St. Matthias as one of the Twelve, because the tongues of fire were upon him with the others of the Twelve. The Apostles at Pentecost are not specifically listed, but the Scripture does say that the Holy Spirit descended upon the Apostles, and this would include St. Matthias. Acts 2:3-4, "And there appeared to them parted tongues as it were of fire, and it sat upon every one of them: and they were all filled with the Holy Ghost, and they began to speak with divers tongues, according as the Holy Ghost gave them to speak." Acts 2:14, "But Peter standing with the eleven [others], lifted up his voice, and spoke to them..."

St. Matthias received the lot of Judea when the Apostles were deciding in which countries each of them would preach the Gospel. This would seem an easy task, as Judea was closest to home of all the countries the Apostles went into, but it was also the most difficult, because the Judeans were among those who had crucified the Lord. Yet the holy Apostle Matthias was perhaps best equipped at that time to preach there, as he had studied the sacred Law in the temple at Jerusalem. At first he preached to those who were of the Law, but later he also preached to the gentiles.

St. Matthias was one of those who preached in Ethiopia, and also endured many afflictions there. (There was, and is to this day, a community of Jews in Ethiopia who were descendants of the Jewish priests. It is also believed that these priests had rescued the Ark of the Covenant from the temple centuries before that time, and secretly brought it to Ethiopia. So, St. Matthias would have been preaching to many who knew the Law very well.) In Ethiopia St. Matthias was dragged over the ground, beaten, suspended from a pillar, lacerated in the stomach with an iron blade, and burned, but he survived all these tortures with joy for the sake of our Lord Jesus Christ.