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]

Acts 2:1-21 "And when the days of the Pentecost were accomplished, they were all together in one place: And suddenly there came a sound from heaven, as of a mighty wind coming: and it filled the whole house where they   were sitting. 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.  Now there were dwelling at Jerusalem, Jews, devout men, out of every nation under heaven.  And when this was noised abroad, the multitude came together, and were confounded in mind, because that every  man heard them speak in his own tongue. And they were all amazed, and wondered, saying: Behold, are not all these that speak Galilean? And how have we heard, every man our own tongue wherein we were born?   Parthians and Medes and Elamites and inhabitants of Mesopotamia, Judea, and Cappadocia, Pontus and Asia,  Phrygia and Pamphylia, Egypt and the parts of Libya about Cyrene, and strangers of Rome,  Jews also, and proselytes, Cretes, and Arabians: we have heard them speak in our own tongues the wonderful works of  God.  And they were all astonished, and wondered, saying one to another: What meaneth this? But others mocking, said: These men are full of new wine. But Peter standing up with the eleven, lifted up his voice, and spoke to them: Ye men of Judea, and all you that dwell in Jerusalem, be this known to you and with your ears receive my words.  For these are not drunk, as you suppose, seeing it is but the third hour of the day: But this is that which was spoken of by the prophet Joel:

"And it shall come to pass, in the last days, (saith the Lord), I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy: and your young men shall see visions, and your old men shall dream dreams. And upon my servants indeed and upon my handmaids will I pour out in those days of my spirit: and they shall prophesy. And I will shew wonders in the heaven above, and signs on the earth beneath: blood and fire, and vapour of smoke.  The sun shall be turned into darkness and the moon into blood, before the great and manifest day of the Lord to come.  And it shalt come to pass, that whosoever shall call upon the name of the Lord shall be saved."

For almost two thousand years, the Church has proclaimed the Gospel to all nations in all tongues.  Spirit-filled Christians have dreamed of the heavenly kingdom but they have also prophesied concerning grave dangers to Faithful Chrisitians.

During the Twentieth Century there was tremendous growth in countries that were not traditionally Orthodox.  There also was a growth of non-Orthodox ideologies in Orthodox countries.   Orthodox Christians sometimes began to consider ideas which are antitheitical to true Christianity.  In some cases, like the Soviet Union, such ideas were enforced with violence.   Various betrayers of Christ championed those ideas and some were given positions of authority by enemies of the Church.

As a result, true believers followed their consciences and formed separate communities, often in secret.   Some had benefit of Saintly Bishops who trained and ordained clergy to serve God's people.   Some did not or lost their clergy.   Others regained their clergy through ordinations conducted apart from the mainstream churches.  Such churches were like Arks of the Faith, floating over the flood of apostasy that has drowned so many people by cutting them off from God's saving Sacraments.  This new flood is not like the flood  of Noah's day.  God sent that ancient flood to cleanse the world of sin so that humanity might have a new start.  Noah's flood prefigured Baptism.  This new flood is sent by the devil to take away the "new start" that Christ bought with His death.  It is intended that humanity remain bound to death and not cleansed and freed by Baptism into the true Faith.

A further diabolical influence is shown in the lack of cooperation between the "Ark" churches.  We do not know one another nor is there much trust among us. Our lack of mutual support weakens us.  Our arguments scare potential converts aways from us and Orthodox Christianity in general.   As a result, we are not as effective as we should be in bringing souls to Christ.

Our conflicts have also limited our effectiveness in influencing those that think of themselves as the "mainstream" churches since they are impressed, as the world is, by numbers and resources.  Moreover our lack of cooperation has caused some churches that started out as "Ark" churches to wander from the Faith or to be incautious in the creation of new ministries.

This disunity of  action among us must end.   This can only be accomplished in Christ.  Therefore as in the most ancient understanding of the Body of Christ, there must be a complete agreement on Faith.  Therefore I humbly propose our Bishop's Statement of Faith as a minimum basis of discussion.  The Statement is not a statment of beliefs specific to the Celtic Orthodox Christian Church.  It is a statement of the Orthodox Faith drawn from the Councils and Doctrinal understanding of the the Undivided Church.  No true Christian church will find a conflict with it.   I do not propose a commitee, structure or joint administration: I propose discussion of mutual recognition, intercommunion, mutual assitance in Sacramental matters, and regularization for those that need it.

The Church speaks with many tongues for we are all individuals each with our own experiences, BUT the Church speaks with ONE VOICE, speaking ONE TRUTH.

Almighty God, look down upon the vineyard which Thou hast planted and tend it with Thy Hand:  may Thy Holy Spirit guide us, so that the cacophany of argument end and that Thy True Faith be established and upheld, so that all who need it be able to receive the washing away of sin and reception of Thy Son our Lord Jesus Christ Who lives with Thee and the Same Holy Spirit, throughout all ages of ages.  Amen.
 

+Maelrúain, Céle Dé

Although these are two separate questions, the answer is the same:
It is obvious that a Bishop must know what a man believes before he ordains him or accepts him as transferring clergy.  A jurisdiction must know what another  church believes before entering into Communion with them since intercommunion is an acknowledgment that both churches are of the same community of Faith. MOREOVER: It is a required act of Christian Charity to provide anyone with whom we talk with an opportunity to compare their thought with the reality of the Christian Faith.

No human being automatically knows the Truth in this fallen world. One must be taught it.  This is why we state that one comes to God through word, thought and deed, in that order.  Hearing the right Word is essential to Christian thought. Christian thought is essential to Christian action.   We are not so presumptuous as to think that our Statement of Faith is that Word and contains all of Christian Truth, but it does discuss issues that are commonly misunderstood.  It is our small candle lit to guide people to the Word and combat the  huge darkness which distracts people from the Truth and convinces them of lies.

In their years within the religious political arena, our Bishops have met:  Roman Catholic Orthodox, Protestant Orthodox, Masonic Orthodox, Humanist Orthodox, Nazi Orthodox, Judaized Orthodox, Islamicized Orthodox,  but lamentably few Orthodox Christians.  There are many who are convinced that they follow the True Faith, but are actually worshipping idols of the mind.   The Statement of Faith is presented in service to them so that they might recognize what they are doing, reject their idols and worship God in Spirit and in Truth.

Many individuals and groups which have diverged from the Faith still think they are obeying  the standard doctrinal statements and vows  required at the Ordinations of Orthodox Bishops.  Due to the brevity of such statements, and various logical gymnastics, that is true in some twisted sense, but not in Spirit and certainly not in Truth.  At one time it was common practice to require a lengthy statement of Faith which addressed concerns of the time, but that practice has fallen into disuse in many places.  One reason is that Bishops are supposed to be members of Synods which maintain the standard of Faith.  This system has broken down and there are now many pick-and-mix churches out there. Among the synods, many consist of doctrinally muddled or doctrinally apathetic bishops.  Since humans are fallible, some of those churches claim to be Orthodox either because an Orthodox Bishop ordained someone in their episcopal pedigree; their bishops once belonged to an Orthodox church;  the church itself was once Orthodox; or they named themselves Orthodox.   The Undivided Church says that claims to Christianity are false unless a church has both valid succession and valid Faith,  but that does not stop false churches from making claims to Orthodoxy.

Given the lack of any real religious instruction in most churches, the laity does not know the difference between such ecclesiastical wooden eggs and the real thing.  So doctrinally muddled churches may attract members from historically Orthodox churches.  Doctrinally muddled churches attract great numbers of people  because one can join without changing a single dearly held misconception.  Obviously, the future clergy of those churches will come from ill trained or unconverted laity and will continue to distance itself from Christian Truth and God Himself in Whom that Truth resides.

Therefore when another church contacts us, we need to know what kind of church they are; unless they share or are interested
in embracing  the Orthodox Faith, there is no reason for further discussion.  We need to know that our clergy  have really
thought in detail about the Faith and accept real Christianity.   Moreover, those who take exception to  any detail of the
Christian Faith need the opportunity to recognize their divergent thinking and repent of their apostasy.   So we ask that the
Statement of Faith be read  because right belief is a necessity for the Salvation of clergy and those they serve.

What does the Celtic expression of  Orthodox Christianity offer to the rest of the Church?
The Celtic Orthodox Christian Church offers the the Undivided Church's understanding of Christianity.  Throughout the history of Christianity various groups created new, less authentic, understandings of God's teachings and fell away from the Body of Christ.   This sad history has continued to our time.  Groups that are called Orthodox claim that some of those inauthentic teachings are really Christian.  They have also fallen away from Christ's true church.  The Undivided Church still survives: the Celtic Orthodox Christian Church bears witness to the original, unchanged Christian Faith.

Is the God of the Old Testament the Holy Trinity?
Yes. This question is an old question that was argued and settled in the Second Century.  The Church has long recognized  references to the Trinity in the Old Testament.  The use of the word  Elohim, a plural form for God, in Genesis 1:1;  the Spirit moving upon the face of the deep; and the use of "We" in Genesis;  God the Son, called Angel of the Lord; and other references to the Son of God such as in the Book of Daniel are just a few examples of indications of the Trinity found in the Old Testament. The prophecies of the Incarnation which are not only fulfilled, but explained by the Life of Christ are other indications that the God of the Old Testament is our God.

Modern non-Christian interpretation grew out of a reaction against Christianity that began around 90 AD.  This new interpretation of the Hebrew Scriptures and traditions rejects the rabbinical traditions reflected in the Septuagint translation of the Old Testament into Greek which had been made almost three hundred years earlier.  The newer interpretation eradicates any interpretation of the Old Testament that points to any Christian Truth.  The indications of the Trinity are explained away. God the Son is explained away.  The virgin birth is explained away.   If this later interpretation is accepted, then it would seem unlikely that the same God is speaking through both Testaments of the Bible.   However, it is not the text, but the interpretation that is wrong.  Such interpretation is inappropriate for inclusion in Christian Old Testament scholarship because it sets God's statements in the Old Testament in opposition to those of the New Testament.  The 90 AD redaction of Jewish Scripture and its reinterpretation which was designed  to repudiate Christianity caused a heretical belief that the God of the Old Testament was not the same as the God of the New Testament.    This heresy is condemned by the Church and its cause must not be admitted to Christian institutions.  Christians must have nothing to do with interpretations that repudiate Christ.

Does the Celtic Orthodox Christian Church use statues of the Saints?
No. As is our original tradition, we use painted and relief icons.

Does the Celtic Orthodox Christian Church venerate any post Post Schism Western European Saints?
Other than the unknown Western Christian Martyrs who suffered or  died for remaining Orthodox after the Schism of 1054, none are venerated because they adhered to a heretical church.  While there are many who have lead exemplary lies, even lives that put us to shame, the Church has rightly stated that no good deed performed outside of the context of the True Faith is beneficial  toward salvation.  We should however view this in two ways: we must ask God's mercy for such people as we would hope for it for ourselves; AND we should recognize the need to increase our efforts to show forth God's True Glory in our own actions: for if those with deficient faith can do so much, how much more should we?    It is appropriate to ask God's mercy upon apostates, but it is not appropriate to venerate them as Saints.

Produces approximately 30.

Dissolve yeast in the warm water and allow to stand for 15 minutes.  In a separate mixing bowl, combine flour and salt.

Add water and yeast to the flour and work the  mixture into a dough.  The dough should be firm but not dry.  It should be flexible enough to stretch, fold and press.   Knead the dough by flattening, and folding repeatedly for about 15 minutes.  Then let it rest in a covered bowl for about 15 minutes.

On a clean, flat, floured surface, roll out the dough in a 1/4 inch sheet and use a biscuit cutter or other circular object to cut out 2 1/2 to 3 inch dough circles.   Scraps can be kneaded again, rolled out and cut.

To bake:
Preheat oven to 350 degree F.

Flour both sides and especially the edge of each dough circle immediately before baking.  Place dough circles in a shallow biscuit pan (like an old style drop biscuit pan) or on a cookie sheet.  Use a bread seal or other object to make an equal armed cross on each circle. Bake for 10 minutes or if they are to be frozen for later use, bake for 5 minutes.  If a batch turns out browned, lower the temperature 25 or 50 degrees.

Allow to cool.

To Store: Place in a tightly sealed container or plastic bag and keep in a freezer.
To use stored bread:
    Do not thaw.
    Rinse off any loose flour with clear water.
    Bake at 350 for 5 to 10 minutes; some toaster ovens are fine for this purpose.

Our Dear Departed

Our church prays for the living and the departed. You may send names to be commemorated in the Mass. We pray for all of them, knowing that all of us have fallen short of perfection, but that we hope and pray for God's mercy. See last month's articles about the Saints. The Church is eternal, and therefore those in the Church live in Christ. Remember to pray for those who have not yet departed this life as well.

Deaconess Elizabeth Dowling, Cele De

On the Holy Eucharist...

A lengthy article was being prepared on the Holy Eucharist, but it should be summarized briefly: Do you believe in God? That God is One God, and are Three Persons? That the Lord Jesus Christ is the Son of God, and the Holy Spirit proceeds from the Father? Then, you must believe in the truth of the Holy Eucharist, that Jesus Christ truly entered the world as God and as man, not just as a ghost, and that Jesus Christ gave us His Body and Blood, as the Scripture says (St. Matthew 26:26-28).

If you believe the Bible "literally," then these words from the mouth of the Lord Jesus Christ are literally there, and His Body and Blood are given for all time, eternally present in the Church.

There is no Christian Church; if these beliefs are not present. The Christian Church is also called the "Body of Christ," and the Body of Christ (the Church) cannot live outside of the Body of Christ (the Eucharist). And, the Body of Christ (the Eucharist) cannot live outside of the Body of Christ (the Church). (This statement was made a few years ago by Bishop Maelruain). St. Paul reminds us of Deuteronomy 25:4, in First Corinthians 9:9, "Thou shalt not muzzle the mouth of the ox that treadeth out the corn." Why should any church that calls itself "Christian" muzzle the mouth of the faithful, asking them to do good works, but not allowing them to partake of the true Eucharist?

If we believe in the Resurrection of the dead in the flesh, how difficult is it to believe in the necessity of receiving into us the Holy Body and Blood of our Lord Jesus Christ? Certainly, we are not saved by ourselves, and therefore, we need Him, literally, to be a part of us. (Is this simplistic? Much better articles have been written on the subject by great Saints of the Church, starting with as St. Paul. This is just a little reminder... the Eucharist is the center of our worship.)

Deaconess Elizabeth Dowling, Cele De

If you believe only as "symbol," not as teaching symbol together with literal truth, then you are denying a part of the light of Christ, and you are seeking darkness rather than the light (St. John 3:16-21). The works of Christ are "made manifest,"(verse 21) that is, they exist on earth, as it is in heaven (St. Matthew 6:10, part of the Lord's Prayer). Our God truly came into the world, in order to change it.

The Orthodox Church points out that it has been around since Jesus Christ sent out the Holy Apostles, and therefore the Orthodox Church is not given a label of another group which came over 1500 years later. Some of those who called themselves "Protestants" accepted some truths, and rejected other truths, and therefore one aspect of their teaching might have a slight amount of Orthodoxy, but not a full dose. For example, we were asked if the Orthodox Church is "Arminian." At first, this term seemed to be a mis-spelling of "Armenian," but upon looking up the writings of a man named "Arminius" who wrote against the extremes of Calvinism, we realized that this is one of the Protestant sects. The short answer is, a few sentences of the writings of Arminius seem similar to Orthodox teachings, but Arminius immediately afterwards denies the Holy Eucharist. In an argument of faith versus works (which is not an argument in Holy Scripture, but only an illustration given by St. Paul to show that outward works alone have no value without combining faith), it is interesting that Arminius quotes St. James; and yet Arminius finds no particular reality in the greatest Work of our Lord Jesus Christ: His offering to us, through the Cross and Resurrection, which takes place in the Holy Eucharist. Obviously, we are not "Arminian," because that would mean that we accept Arminius' utter lack of faith in the Holy Eucharist. (This does not mean we are "Calvinist," as Calvin also rejected the Holy Eucharist and also confused the entire meaning of salvation, as though we have no free will to accept or reject God. For those who wish to know where the Orthodox Church stands on these issues, refer to the "frequently asked questions" [FAQ] page, "The Church is One" which is on this website, etc. Also, look up St. John Cassian and St. Vincent of Lerins on the question of works.) Hint: it would be much more worthy to read the early Saints rather than either Arminius or Calvin.

The Celtic Churches were descended from the Holy Apostles, their Bishops and disciples, etc. When studying church history, it is best to read the earlier Saints and Apostles. Taking pride in history is not the point; the content of the theology has much more information as expressed by the earlier Saints. For example, the "Twelve Topics of the Faith" of St. Gregory the Wonderworker (November 17^th) says so much about Who is our Lord Jesus Christ and why He came among us, and yet this is a very short document that would be worthy of meditation from the teen years through adulthood. (This entire treatise is in the archives of last November's newsletter.)

Finally, the Christian Church as a whole cannot pretend to be united until people begin to take the traditional teachings seriously. Discussion cannot happen without knowledge of the early history and theology. Within the Orthodox Church, agendas that have little to do with the faith of the Church may still be a problem if the theology is not known, or taken seriously enough, by both clergy and laity. For example, ethnic divisions may sap our strength and future if these divisions are taught more than the teachings about God.

Learning about God is the first commandment that God has told us out of His own mouth: "Jesus said to him, 'Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind. This is the greatest and first commandment. And the second is like to this: Thou shalt love thy neighbor as thyself. On these two commandments dependeth the whole law and the prophets.'" (St. Matthew 22:37-40).

Deaconess Elizabeth Dowling, Cele De

A short footnote in "The Explanation by Blessed Theophylact of the Holy Gospel According to St. Luke" on St. Luke 12:1 states, "The Greek word 'ypokrisia has the primary sense of an actor playing a part on stage and then, metaphorically, or being a "hypocrite." Here Bl. Theophylact comments upon the falseness inherent in any type of dissembling, whether on stage or in life." (Commentary by Fr. Christopher Stade, who was also the translator from Greek. Available from Chrysostom Press, P.O. Box 536, House Springs, MO, 63051. This book was printed in 1997, and the series is highly recommended for both clergy and laity.)

On fiction or theatre: most people watch television, read fiction books, see movies, etc.; and we must all remember that these activities may remind us of human activities as little parables, and may be edifying, but that there are truly some of them that tell false tales in every way. It is suggested that common sense be used in selections. Some are better than others (obviously); some are more true to life; some are more interesting. Some are more harmful than they seem, and some are less harmful. A "harmless" fairy tale tells cultural history, and these are sold in Orthodox bookstores; yet, some people are upset by less controversial content in other books which contain the same subject matters! At the same time, there are many more harmful books, movies, magazines, videos, games, which emphasize excessive violence, pornography, etc. These might give the impression that "everybody" is involved in these activities. Children are not the only ones who may be affected by such things. Common sense, discussions, etc., might help. Think about what you and your family sees. These things do not just "fill time," and they can turn the mind toward or away from the truth. All of us are called to examine ourselves, our hope for salvation, and who or what we should imitate.

When examining sin, it is best to first look within at our own attitudes and actions. Concerning the sins of others: some have asked why the Celtic Orthodox Christian Church has such a strict process of application for Ordination and requirements of discipline of clergy. At this point in time, I think the answer explains itself. No person is perfect, but it is the responsibility of clergy to bring hope, not oppression, to those they lead. Let us hope that, with God's grace, the light of Christ is revealed. The Sacrament of Holy Orders is considered great, not as a badge of honor, but of the responsibility of service it entails.

Deaconess Elizabeth Dowling, Cele De

PBS (www.PBS.org) is running a series "In Search of Ancient Ireland." The episodes are a quick sketch, and although there are the usual scholars' arguments, "things were written later than a certain Saint," the series is still valuable in providing pictures of the places found in the histories of the Saints. When talking about the voyage of St. Brendan and whether or not the Irish came to the Americas, the show does not mention that an Irish stone church was found in Connecticut in U.S.A., and old Irish writing was found in West Virginia and elsewhere. (The show does not show any evidence that the Irish monks traveled west of Iceland, even though the evidence has been shown by other scholars.) Also, it was suggested that the Irish monks in Europe were asked to leave Europe because there were too many of the Irish there, and the European Bishops wanted to control them, but in fact, the European Bishops were often eager to employ the Irish monks to copy books or teach their Parishes, prosperity for a region at a cheap price for the monks' services. So, the show avoids some "politically incorrect" issues, especially issues which might point to the involvement of secular and politically powerful clerical factions in Europe who were promoting the "Filoque" and other changes in doctrine. (The Irish continued to promote Orthodox doctrine until they were forced to change later.) But the show does cover pilgrimages and artifacts. Also, it is relatively inexpensive to own a copy of the show.

On the Archives...

If anyone wishes to use the archives but is not sure how to do it, please ask. In the magazine articles for the past year are many of the Celtic Saints and also other great Orthodox Saints of the Church. There is some repetition, and a few such as St. John Cassian appear on other months than the newsletter of that month (he was in an issue last summer). The list is not just to find a Saint of the day, but also to read their teachings and life.

Deaconess Elizabeth Dowling, Cele De

Last month (May 2002) it was pointed out that the movable calendar is more important than the fixed calendar. All the lections were listed to show the genius of the Celtic Lectionary, and the amazing prophecy of the Psalm arrangement. There are too many weeks to list in detail during the Pentecost season, but a few notes on the Psalms may be made.

On Pentecost itself, there are special Psalms: for the Gradual sing Psalm 149, special to Pentecost. For the Alleluia sing Psalm 150 as on all three great Feasts (Christmas, the Resurrection, and Pentecost). One week after Pentecost (also called 1 Pentecost) is an All Saints Sunday. This is an ancient Celtic tradition, and also happens to be a Byzantine tradition. The Celtic Christians had two All-Saints days during the year, and it seems appropriate for two different Psalms: The week after Pentecost emphasizes the Saints in the Church, using Psalm 147 (Greek numbering). On November 1^st Psalm 138 (Greek numbering) describes all the Souls and Saints who have departed this life. On both these Saints' days it is also appropriate to sing the "Altus Prosator" of St. Columba, a history of salvation, which is used for the consecration of churches.

There are two Liturgies scheduled every week during the Pentecost Season after the first Sunday after Pentecost: on Sundays and on Thursdays. Psalm 73 (Greek numbering) is the first Psalm after Pentecost: not the Sunday after Pentecost, but the Thursday after the Sunday after Pentecost (after1 Pentecost). In this Psalm, it begins by asking why we are cast off, but the Psalm also talks about the congregation of the faithful. While thinking about how God's people have been persecuted, we are reminded that "God is our king before ages: He hath wrought salvation in the midst of the earth." We also remember the poor in this Psalm, and ask for God's mercy. We ask God, "have regard to Thy covenant..." There are many themes in the Pentecost season, and this Psalm is a good introduction.

During this season, the Psalm order may be changed very slightly. The most noticable case is the Greek numbering Psalm 113 (Hebrew 114 and 115). In the Graduals and Alleluias, the second part of this Psalm alone is done on the day when Psalm 113 would be done, Thursday after 21 Pentecost. Then Greek numbering Psalms 114 and 115 are done on Sunday and Thursday of 22 Pentecost. Then, on Sunday of 23 Pentecost, the first part of Psalm 113 Greek numbering is done as the Gradual, and very short Psalm 116 Greek numbering is done as the Alleluia for that day. ("Alleluia, Alleluia. O praise the Lord, all ye nations: praise Him, all ye people. For His mercy is confirmed upon us: and the truth of the Lord remaineth for ever. Alleluia.") Although some Byzantine commentaries list the first part of Psalm 113 (Hebrew 114) as being about the Resurrection; this Psalm points to the moving of the rocks, such as at the Holy Sepulchre, and also at other times, as the Lord decides. It is interesting that this Psalm is about moving rocks, and it is moved into another location. Psalms 94 and 95 also were switched in this season.

The Psalms continue until the Last Sunday in Pentecost (just before Advent, which begins on the fixed day November 13 Old Calendar or November 26 New Calendar (see November calendar). The 26^th or Last Sunday After Pentecost has Psalm 121 (Greek numbering), "I rejoiced at the things that were said to me: We shall go into the house of the Lord..." This is the same Gradual Psalm that completes the "Cross Vigil" (in the Breviary). The Psalms after 121 are for special Saints and Feasts, starting with the Psalms for the Holy Apostles. The Bobbio Missal has an Apostles' Creed which states that each Apostle contributed one thought to the Creed, and therefore in that order, the Psalms for the Apostles were assigned. These Psalms also show prophetic knowledge of the life of the Saints.

The Gospels and Epistles, with all the Propers for the year, are available to clergy of the Celtic Orthodox Christian Church, to be used with permission of the Bishops of the Celtic Orthodox Christian Church. During the Pentecost Season, the ancient Celtic Church used a cycle of six Sundays in its Propers, although during other seasons, there are special Propers for every Sunday.

The Matins Gospels and the reading of the Book of Acts in the Hour of the Beginning of Night begin on the Sunday after Pentecost, the same first Sunday of Matins readings as in the Byzantine Rite. (The order of these readings was self-explanatory: during the Paschal season, Ascension, and on Pentecost, the Matins Gospels are the same as the Gospel of the Sunday or the day, and therefore, the first day on the movable calendar to begin the cycle of Gospels must be the first Sunday after Pentecost.) In the Celtic Rite, there are ten Matins Gospels of the Resurrection (listed in the Breviary). The prayers of the Propers add more insight into the Scriptures, and help us to direct our prayers to God.

As a reminder, the Greek numbering of the Psalms is used for several reasons, such as, that the translation of the Old Testament into Greek occurred before the birth of Christ, and was and is still the most accurate to the original Old Testament Hebrew text. After the destruction of Jerusalem in 70 A.D., there were changes made in the Hebrew Old Testament in a conference called "Jamnia" around 90 A.D., such as Isaiah 7:14 "A virgin shall conceive." We know that these changes were made because the Dead Sea Scroll of the Book of Isaiah which is entirely in Hebrew agrees with the earlier Greek translation from Hebrew called the Septuagint. Also, the numbering of the Psalms seems to correspond in most cases with Christian usage, such as Psalm 65 being the Resurrection ("Shout with joy to God...") according to St. Columbanus of Luxeuil and Bobbio. Today, this creates a problem for many who do not have available Greek numbered texts. The Douay-Rheims Version does use the Greek translation and numbering of the Psalms. The King James Version uses the Hebrew numbering, and also shows instances where words were changed to confuse or hide the prophetic meanings. It is highly recommended to use the Douay-Rheims Version for the Psalms.

Deaconess Elizabeth Dowling, Cele De

Greek-Latin - Douay numbers:         Hebrew - King James Version

Psalms 1 - 8                1 - 8 (same numbering).
9                           9 and 10. (Psalm for Saints John and James.)
                            10 - 112 add a number.

(For example: Douay Psalm 22 is the same Psalm as KJV Psalm 23,
except that the words and ideas have major differences in this Psalm.)
 

113                         114 and 115.

114                         116 verses 1-9.

115                         116 verses 10-19.

                            116 - 145 add a number.

146                         147 verses 1-11.

147                         147 verses 12-20.

148 - 150                   148 - 150 (same numbering).

About June:

In June, remember that the "Apostles' fast" that begins on Pentecost Monday is a forty day fast, whether or not the Feast of the Apostles Peter and Paul on June 29^th (July 12^th new calendar date) has happened yet. In 2002, since the date of Easter was very late, the beginning of the Apostles' fast is new calendar date June 24 (old calendar date June 11). Those who end the Apostles' fast at the Feast of the Holy Apostles would have little fasting. Since this is one of those fasts called a "Moses fast," i.e. a 40-day fast, it would not be in the spirit of the tradition of the Church to cut it short. In Celtic usage, this fast, not the "Dormition fast" is the only fast during the summer. This does not limit a personal dedication and fasting two weeks before the Dormition of the Blessed Virgin Mary if one wishes, but it allows us to remember the Holy Apostles as the twelve lights similar to the hours of the day (see the prayers in the Celtic Missal) who Christ sent out into the world, as sheep among wolves, who were responsible for bringing the Gospel to the world. (See the article by Bishop Maelruain in May: we do not worship the Saints, but we do remember them and honor them, and hopefully we try to imitate them.)

Also in June, note that the Feast of the Birth of St. John the Baptist, June 24^th/July 7^th, is one of the most important dates on the earliest church calendars. On early icons, and in the present day Byzantine "Iconostasis" before the Altar area of a church, the central figures are Christ as the Almighty on a Throne on the Royal Doors, and then on either side is the Blessed Virgin Mary, and St. John the Baptist. These look like separate icons, but they are actually part of one icon called a "Deesis" which means "prayer." St. John the Baptist is the last Old Testament Prophet, and the herald and Baptizer of our Lord Jesus Christ.

Also, of the early Saints: Job is on June 8 / 21; another feast of Saints Mark and Barnabas on June 10 / 23, the Holy Apostle Bartholomew "the active" on June 13 / 26; Vitus June 15 / 28; Quiricus, (Mo gérat in Giric, or Giricc, or Ciricus) an early Great-Martyr in Antioch, an infant Martyr, slain with thousands on June 16 / 29; Gervasius and Protasius on June 19 / July 2; the Holy Apostle James, son of Alphaeus, also called St. James the Less on June 22 / July 5; the Holy Apostles Peter and Paul on June 29 / July 12 (see their histories in the January 2002 magazine); and Saints Saul and Timothy on June 30 / July 13, and another date for Job on June 30 / July 13.

Note about early Christian Martyrs and Saints: in the earliest times: except for the Blessed Virgin Mary and the Holy Apostles; the festival of one great writer or famous Christian was considered a lesser Feast day in comparison to a date on which thousands of Christians held their faith through suffering and death, according to a note at the end of the September calendar. This was not in celebration of death, but to show that the Church was built by many thousands of Saints, not a few dozen celebrities, or even a dozen dozen. The date of St. Quiricus was considered one of the most important dates on the calendar, celebrating unwavering faith, even in a child of three years. See St. Ultan September 4^th, about a Saint who protected children orphaned by a plague.

Some Celtic Saints in June include Coemgen (Kevin) of Glendalough June 3 / 16; St. Colm cille (Colmcille, or Columba) of Iona June 9 / 22; "Torannan, i.e. who is in Scotland, i.e. Palladius, who was dispatched by St. Peter's successor to Ireland before Patrick to teach them (the Irish)" June 12 / 25; Mac nisse of Clonmacnois June 13 / 26; St. Moling who tried to save the devil June 17 / 30; Molua, or Loluag, or Murlach, of Lua, or Lugaigh (all different spellings, the "Mo" is a prefix of endearment) of Lismore, who taught the Picts in Scotland June 25 / July 8.

Another note: Saint Columba of Iona, or Colm cille, helped to organize the licensing of bards and their schools. The term "bard" meant a poet trained in memory, poetry, rhythm of words and poetic methods, music, as well as in history, rhetoric, and all the learning of the time. This term has been incorrectly used on some Orthodox Christian websites by those who are unaware of its meaning: the Bards converted to Christianity along with all the Celtic people, and their abilities to teach and memorize were employed in helping spread the Gospel. These were not pagan druids after the time of St. Patrick and at the time of St. Columba of Iona, nor evil magicians who were able to conjure by use of sound. The Greek Christians appreciated the training of the Christian bards: one of the Christian Irish bards, who lived before the time of St. Patrick but who had converted to Christianity, the "heavenly Sedulius," see February 12 / 25, was so liked by the Greeks that he ran a successful school on writing Christian poetry in Athens, Greece. St. Sedulius wrote the epic poem, the "Carmen Paschale" (Song of Easter) on the life of our Lord Jesus Christ, part of which is quoted in church hymns. This hymn is in the Latin section of the "Migne Patrologia," (writings of many Christian teachers of the earliest church, available in many college libraries, such as the library at Oberlin) and is in Latin, although it has many Greek puns.
 

About July:

In July, note that the Feast of the Transfiguration of our Lord Jesus Christ has a different date on the Celtic calendar. It falls on July 26^th / August 8^th, the day after the Feast of St. James the Greater (July 25^th/ August 7^th), and is related to the work of that Apostle. The Transfiguration is a great Feast day, as are all Feast days of our Lord Jesus Christ.

On July 15 / July 28 is a special Feast dedicated to the Twelve Apostles: Simon, Madian and Matthew, Bartholomew, Thomas, Thaddaeus, Peter, Andrew, Philip, Paul, John and the two Jameses. (St. Paul was not of the original twelve, but is considered one of the great Apostles. The betrayer of the Lord was replaced by St. Matthias, whom the Irish called "Madian.") See May 1^st: there may be four Jameses; two are of the Seventy Apostles, not the Twelve. Note: Ireland also had a list of twelve Apostles to Ireland, that is, twelve more or less: "Two Finnians, two chaste Columbs, Ciaran, Cainnech, fair Comgall, two Brenainns, Ruadan with beauty, Ninnid, Mo-bi, son of Natfraech, i.e. Molaise." [See September 9^th.]

Also, some early Saints in July: Saints Simon Zelotes and St. Judas, the brother of James (Thaddeus), also Aaron's death on Mount Hor July 1 / 14; the Holy Apostle Thomas, his relics translated (moved) to the city of Edessa on July 3 / 16 (and the entire month of July celebrating no flies or crimes in Edessa during the entire month); St. Benedict on July 11 / 24; The Twelve Apostles on July 15 / 28; St. Christina on July 18 / 31; The nativity of St. Mary Magdalen, and St. Apollonius or Apollinarus Bishop of Ravenna on July 22 / August 4; The Holy Apostle St. James (the "Greater"), brother of St. John and son of Zebedee on July 25 / August 7; (remember the Transfiguration the next day, July 26 / August 8); St. Simeon the monk in Antioch (perhaps St. Simeon the Stylite) on July 27 / August 9; St. Theophilus of Antioch and Pantaleo of Necomedia Martyrs on July 28 / August 10; Lupus and Simplicius, Bishops Martyred under Dioclitian on July 29 / August 11; and Abdon and Sennis Martyred by Decius in Rome on July 30 / August 12.

Some Celtic Saints in July: Ordination of St. Martin of Tours on July 4 / 17; Moninne of the Mountain of Cuilenn, previously named Darerca or Sarbile on July 6 / 19; St. Maelruain of Tallaght on July 7 / 20 (who gave us his Rule; a repeated article, in honor of our fearless leader); St. Kilian of Wurzburg on July 8 / 21; and Declan of Ardmore, one of the Bishops in Ireland before St. Patrick on July 24 / August 6 [the Bishops in Ireland before St. Patrick, not counting Palladius, were Ailbe, Ibar, Declan, and Ciaran].

Deaconess Elizabeth Dowling, Cele De

After many long pages of quotations from Scripture and other sources, it has been noticed that there are some, no; many, errors. At this time, we are trying to comb out these errors, but sometimes old "back-up" versions seem to creep back in to our files, and need to be weeded out. Please, please, if you happen to notice any errors, especially in an important source of prayers such as the Breviary, Missal, etc., tell us (where)! Also, if there are questions about content, it is better to ask, so that these may be cleared up either in a future newsletter, or in notes that accompany the Missal, Breviary, etc. (Please note: the Psalms on some of the dates for June and July have not been double-checked for old back-up file mistakes. Please refer to a Douay-Rheims Bible for the complete Psalms.) Bishop Maelruain asked me to sign all my articles, so I have to sign this one, too.

(Red-faced Deaconess, Elizabeth, Cele De)
 

The Calendar - June
 

1 June / 14 June Give heed to Thecla's Feast, which has a right for us to sing it,
with vast noble host in front of the celends of June.

Thecla, i.e. she was a virgin and was crowned with Martyrdom.

(The Byzantines venerate Justin "Philosopher" today; see August 4^th on the Celtic calendar.)

(Other Celtic dates for St. Thecla are February 22^nd with St. Peter at Antioch, not St. Paul, 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. 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: Cronan (or Cronani) of Lis Moir 'of Less Mor'; Egol of the Disert Fegoilse; Leban of Ath Egais; Cummini.

TSI lists one of the Saints named Ruadan, Rumon, or Ruan today. This Ruadan served at Tavistock in Devonshire England, and was an "Irish Scot." He built himself an oratory in the forest district where he labored. Three very old churches in Cornwall have his name. He has two feast days: May 22^nd and June 1^st.

TSI lists Ronan or Renan, an Irish Saint who missionized around the areas of Laon, Quimper, and St. Brieuc, in the villages of St. Ronan, Laurenan, Lan Renan in Brittany on this day, dating from the sixth or seventh century. A way of penance call the great Tromenie ('Tour of Refuge') has been walked every 6 years over its ten miles, and is performed at least once in Breton tradition by each Breton.
 

2 June / 15 June Erasmus the Bishop, a splendid flame, with vigorous ardor,
took unto Christ a triumphant train, three hundred praisworthy thousands.

[The early Erasmus, not the late Medieval Erasmus. Also 300,000 souls.] Erasmus, i.e. Bishop of Antioch and he suffered under the Emperor Diocletian ( et sub Dioclitiano imperatore passus est.)

Passion of the Saintly woman, Blandina who hoped on all penitents.

(Passio sancte femine que Blandine que omnes superauit penas.)

Nannid of Cluain Uinsenn and Senan and Forannan of Lue, and Aedan of Cluain Domuill, and Luran, son of Conan, here.

From The Martyrology of Tallaght: Senani; Nainnid from Cluain Usend (or Uinsenn); Foim (or Forondan Luae - of Lua).

TSI lists Algise or Adalgisius, an Irish missionary to the northeast of France, who died in A.D. 686. Algise with his brothers Gobain (see June 30^th) and Etto (see July 10^th) were all disciples of Fursey (see January 16^th). The brothers settled in the forest of Thierache in Picardy and missionized the area around Arras and Laon. Their hermitage, the "Cellula" or little cell or monastery, had a town grow around it later called St. Algise. Ireland gave many small missions such as the Cellula financial support, and Ireland continued to give such support, even when they themselves were under difficulties later caused by the Anglo-Normans restricting all monastic activities in Ireland. In 970 the Irish Forannan Abbot of St. Michael in Thierache moved the relics of Algise to his monastery church there.
 

3 June / 16 June A soldier of Christ into the border of Erin, a high name over the sea's wave:
Coemgen the chaste, fair warrior, in the Glen of two broad loughs (Glendalough).

Coemgen, i.e. a dear birth (gein). Or a dear mouth (gin), or dear was his utterance. Coemlog was his father's name, Coemgel ('dear-bright') his mother's name, Coeman and Nethchoem the names of his brothers.

The Feast of Thomas on this day (in hoc die). Bishop Brandub, Sillein and Moninne a virgin, and Affein of Cell Affein near Glendalough here.

From The Martyrology of Tallaght: Etchii; Zefani; Caemgin Abbot of Glenn da Locha (Glendalough); Didae virgin; Aui Trenloco Anchorite (also called Auitren loco); Affine and Glunsalaich; Bishop Sillen; Bishop Branduibh (also June 13^th ).

Coemghen or Coemgan or Comgan is called Kevin in English. He came from a noble family of Leinster. TSI says that Kevin of Glendalough died A.D. 618, and was buried in the Church of Our Lady. Coemgen, although an Abbot, chose to be a Priest but not a Bishop. He lived in a pre-Christian tomb cut out of a rock, which had to be reached by boat and a climb 30 feet above the water. A community formed around him anyway. Several churches and a monastery were built there. Coemgan also lived in Scotland at times, and he is remembered in Argyll. His monastic Rule was in verse, and a poem of his is in the O'Longain Manuscripts in the Irish Academy. He was also involved with music, and his harp was preserved until the 12^th century, when so many things were destroyed. His city survived until the 11^th century, and seven kings are buried there in the Reefert, or Sepulchre of Kings. However, in the 12^th century, Laurence O'Toole brought back the Rule and tried to live as St. Coemgan, and an O'Toole was among those arrested at the site of the old monastery on a June 3^rd during the Penal days of the 1700ds. The monastery was under great trouble from the Anglo-Normans to its final destruction in the 16^th century.

There is a legend from the 12^th century that at Glendalough a willow tree with willow leaves bore apples every year. St. Kevin's apples were in great demand all over Ireland. The tree came to bear apples because a young boy living under Coemgan's care asked for an apple, and St. Coemgan blessed one of his willow trees, and immediately it began to bear apples. Another tree at Glendalough was the yew planted by Coemgan near the door of the Cathedral. In 1835 a landlord cut it down to make furniture, and local people gathered the fragments of wood as relics.
 

4 June /17 June Apollinaris went to God's kingdom straightway,
with his virginal train; at the translation of Martinus.

Apollinaris, i.e. Assionus (?), was Bishop of Hierapolis, and a disciple of Peter the Apostle and preached in Ravenna and after being beaten with whips by the pagans stopped and fell asleep in Christ 7 days later. died (et discipulus Petri apostoli, et in Rauenna praedicauit et postea flagellis a paganis cessus est, et post uii. dies in Christo quieuit.) [Translator's note: The glossator confounds Apollinaris of Hierapolis, the Christian writer, with the Martyr Apollinaris of Ravenna.]

Of Martin, i.e. Martin's relics were translated on this festival, i.e. bringing him into the Bishopric, or the relocation of his body from the tomb unto another place (vel translatio corporis eius de sepulchro in alium locum) i.e. his relics from place to place, i.e. his relics were fetched out of the monastery in which he died to the great city.

From The Martyrology of Tallaght: Finnchain; Molua of Eterdruim (Eterdroma); Colmain Presbyter (Priest - cruimthir); Colum sac of Cluain Emain; Cassain of Domnach Mor; Petair; Mochuae Cichech ('of the paps'); Faithlenn son of Aoda Damhain.

TSI lists Breaca today who was with St. Brigid of Kildare. She came into Cornwall with a large pilgrimage of Irish religious, and is remembered in parishes of her name. St. Uni, a companion of hers, is remembered in two churches. Her companion Germocus who was a royal prince is remembered in the parish of Germo. Her companion Wynnerus is remembered in the parish of Gwinear.

TSI lists Buriana today from the sixth century. She was at the southwestern tip of England at Cornwall. (Near there is St. Ives, February 3^rd. Also near there, St. Warna had St. Warne's Bay in Scilly named for him. He came over from Ireland in a little hide covered wicker boat.) Five miles from Lands End opposite Scilly island is the town of St. Burian where the oratory of Buriana stood. She was a king's daughter from Donegal, called Bruinseach in Irish calendars (although that spelling is not in Oengus). Her church was erected by king Athelstan who had prayed in Buriana's oratory when he had an expedition against the Scilly Isles. The king promised that, if successful, he would erect a college of clergy "Eglos-Berrie." The king gave the church the privilege of sanctuary (no one could be arrested or prosecuted while remaining on church grounds), and the kings of England continued to be patrons of that church until much later.
 

5 June / 18 June The Martyrdom of Marcianus, many triumphs mangified it,
one of a mighty man, a goodly number, another of a virginal maiden.

Marcianus, i.e. in Egypt. Virginal maidens, i.e. Agatha and other virgins..

From The Martyrology of Tallaght: Finnloga & Leain in Cell Gobuil; Brocan of Cluain meic (son of ) Feicc; Niad; Berchaini (Niad & Berchan o Chluain Aedha Aithmet in Luighne).
 

6 June /19 June The perfect suffering of Amantius, ('tis) an evil deed if thou conceal it.
Mael-aithgin with pure goodness went under ground to a shelter.

Maelaithgin, i.e. from Telach Maelaithgin in Cairbre, [or] of Tech Mail in cairbre Hui Ciardai, or in Mag locha in the west of Bregia.

From The Martyrology of Tallaght: Coccae; Clarainech ('The Table-faced one') of Cluain Cain; Lonain; Mael Aithgeain; Faelain; Bishop Medrain; Bishop Colmain.

TSI lists Jarlath on this day, descendant of Fergus MacRoy the warrior. St. Patrick taught St. Benen and St. Benen taught St. Jarlath (A.D. 550), and he was placed at Clonfuis. Jarlath's pupils included St. Brendan the Navigator (of Clonfert) and Colman MacLenini later of Cloyne. "Brendan told Jarlath he was not to remain at Clonfuis but should go eastward and where his chariot wheel should break, there he was to build his church. It broke at Tuam." The broken chariot wheel became a symbol engraved on Bishops' rings from Tuam after that.
 

7 June /20 June The calling of Paul the Martyr, after a great deed with starkness.
The Feast of Colomb without evil, the great descendant of Artae.

Of Paul, Bishop of Constantinople, who suffered under King Arrian of Constantinole (qui sub Arriano rege Constantinopoli passus est.) [Note: was the city was not named "Constantinople" before St. Constantine. So Arrian may have been an apostate, such as the Arian emperor Valens who persecuted St. Basil; see January 1^st / 14^th. Sometimes the Celtic calendar confuses names of Byzantine Saints, because although the Celtic Christians venerated them, the Byzantine Saints were far away. See November 25^th, and the confusion surrounding St. John Cassian and St. John Chrysostom on the Celtic calendar, although Byzantine sources also have some confusion about the name "John" attached to "John Cassian."]

Of Colman, i.e. my Colmoc of Druim Mor in Hui Echach of Ulster: two Columbs, i.e. Columb the smith and Columba monachus, and Coeman and Mochonna and Bishop Pol here.

From The Martyrology of Tallaght: Columbae monachi; Mochonne; Caemhan of Airdne Caemain; Colum Gobbae ('Colum the smith'); Moc[h]olmoc Dromma Moir ('of Druim Mor').

TSI says that Colman's teachers were Ailbe of Emly and Mo-Choe (also called Coelan) of Nendrum. Colman went to MacNisse for advice when founding the church at Dromore. While a student at Nendrum, Colman was given charge of younger boys including Finian future Abbot of Movilla. He is remembered in Scotland and Wales in at least two churches: Inis mo-Cholmaig and Llangolman, and his name is on both Scottish and Irish calendars. A stone, "St Colman's pillow,"at the site of his former monastery witnesses his asceticism. Colman influenced many through his disciples. The Irish list of Saints includes 200 Colmans.
 

8 June /21 June The reception of holy Job after triumph and bloodless battle;
The feast of Medrán, a great solace; the Feast of Murchú with great grace.

White battle, i.e. it was not red Martyrdom that carried him off: not by red Martyrdom was he killed. [translator's note: As to white Martyrdom and red Martyrdom, see Thes. Pal. Hib. II. 247. According to Church tradition, red Martyrdom means that others caused the death of a Saint who kept his or her faith until the end. White Martyrdom is the life of a monk, which includes suffering in a war against one's own sin.]

of Medran, i.e. Medran and Murchon, two brothers, in Cell Murchon among the Hui Ailella. Medran and Murchu, sons of Hua Machtheni, but I do not know where these are.

Bishop Bron of Caisel Irrae, of the Hui Fiachrach of Moy, and Eirmedach of Cong, and Luaidrenn of Corann are here.

From The Martyrology of Tallaght: Murchon (Murchu) mc. h. (moccu) Machteni; Cormac hua (descendant of) Liat[h]ain (also under June 21^st, more correctly); Medran; Broen Bishop of Caisil; Luait[h]rind of Achad Coraind; Airmidach a Cunga ('from Cunga,' 'abb Cunga,' 'Abbot of Cunga').

TSI lists Muirchu on this day, writer of lives of St. Patrick and St. Brigid. He lived in the seventh century. His life of St. Patrick was written on the order of Bishop Aed of Sletty.
 
 
 

9 June /22 June May they convoy us to the eternal Kingdom, wherein is ever a lucid light,
Baethíne, high, angelical, Colomb Cille the lustrous!

Of Baithine, of Colum cille, i.e. Baithin son of Brenand, son of Fergus, and Colum cille son of Feidlimid, son of Fergus.

Colum cille, fair his color, (and) his comrade Baithen,

always thou shouldst put their feast here on the same day of the solar month.

Colum cille ("Dove of the Church') i.e. he was a dove for his gentleness: 'of the church' from his coming from the church, from Telach Dubglaise, to meet the neighboring children, and this was what they used to say among them: "Has our little dove come from the church?" i.e. from Telach Dubglaise in Tir Luigdech in Cenel Conaill. Now Cremthann was his original name, Colum for the sake of simplicity said, cille 'of the church,' for his coming from the church, i.e. from Telach Dubglaisse in Tir Lugdach, for he was nurtured there and there he learned his Psalms. [Most Irish monks memorized all 150 Psalms, and also the four Gospels. Some memorized all of Holy Scripture. To this day, monks on Mt. Athos, and in Jerusalem, use all 150 Psalms in their prayer rules. See the Breviary for the use of the Psalms, especially the appendix on the rule of the Psalm use by St. Mael Ruain of Tallaght, and also of St. Columba.]

'Tis that Colum cile who from his youth gave vast love to Christ. Once upon a time [translator's words] comes an angel from heaven - Axal was the name of the angel that used to come to Colum cille, after Auxil, from 'auxilio' (aid, assistance, help) - This he said to Colum cille: "O Colum cille, take virginity around thee," says the angel. "I will not take it," says Colum cille, "until a reward therefor be given to me." "What reward dost thou demand?" says the angel. "I declare," says Colum cille, "it is not one reward, but four." "Say then," says the angel. "I will say," answers Colum cille; "death in repentance and death of hunger, and death in youth - for bodies become hideous through old age..." "That and more is given to thee," says the angel: "Thou wilt be a chief prophet of heaven and earth." That was fulfilled for him. He went into pilgrimage: he was young when he was dead, and he died of hunger: it was, however, voluntary hunger, and this was the cause of that hunger, i.e.

Once he went round the graveyard in Iona and he saw an old woman cutting nettles to make broth thereof. "Why art thou doing that, thou poor little thing?" says Colum cille. "O darling Father," she answered, "I have a single cow and she has not yet borne a calf, and I am expecting it; and this (broth) is what serves me for a long time back." Colum cille then determines that nettle-broth should serve him more for ever, saying "Since in expectation of the one uncertain cow one is in this great hunger, it were meet for us though great were the hunger wherein we should be. For better is what we expect certainly, an eternal kingdom." So he said to his servant, "Give thou to me every day nettle-broth without butter or milk along with it." "It shall be done," says the cook. He bores the mixing-stick of the broth so that it became a pipe, and through the pipe butter was poured and mixed with the broth. The folk of the monastery notice the goodly appearance of the cleric and talk of it among themselves. That is revealed to him, and this he said: "May your successors be always murmuring! Well then," says he to the servant, "what dost thou put for me every night into the broth?" "It is done in thy presence," says the lad: "unless it came out of the hand or out of the stick with which the broth is mixed, I know of naught else therein save broth alone." (The trick) is revealed to the cleric. "Happiness, and a goodly countenance for ever," says he, "to thy successor!" And this is fulfilled.

'Tis then that Baithin related to him the noteworthy vision, to wit, three thrones were seen by him in heaven, namely, a throne of gold and a throne of silver and a throne of glass. "That is clear," says Colum cille. "Ciaran son of the wright has the throne of gold on account of his honor and because of his hospitality. Thou thyself, O Baithin, hast the throne of silver because of the purity and lustre of thy devotion. The throne of glass is mine, for though my devotion is fair, I am often frail and I am carnal.

Colum cille son of Feidlimid, son of Fergus, son of Conall, son of Niall of the Nine Hostages. Ethne, daughter of Dimma mac Noe, son of Eochaid, son of Cairbre the poet, son of Ailill the Great, son of Breccan, son of Fiacc, son of Daire Barrach, son of Cathair the Great, was Colum cille's mother.

Colum fair, mighty form, face ruddy, broad, radiant,
body white, fame without falsehood, hair curly, eye gray, luminous.
The sound of Colum cille's voice, great its sweetnss above every (bard's) train,
to the end of fifteen hundred paces, with vastness of courses, so far it was clear.
[His voice could be heard for a mile over the ocean's noise, better than most bards'.]
Good was the trio which the king [St. Patrick], son of Calpurn, son of Otide, foretold:
Coemgen, Colum cille fair, Senan from Inis Cathaig.

From The Martyrology of Tallaght: Columbae Cille et Baithini; Umalgaid son of Eac[h]dach; Dafinna son of Declain; Mothorae of Domnach Cliabra; Cruimther mc. h. Nessi (same as Priest moccu Nessi).

(TSI lists St. Dallan Forghaill on January 29^th, a bard who was protected by St. Colum cille, and wrote a poem in obscure language about St. Colm cille, worthy to read, called the "Amra Colmcille.")

TSI has a lot about St. Colm cille (Colmcille, or Columba), that he was born A.D. 521 and died June 9^th A.D. 597 without illness as he foretold. (He made a circuit of his island, returned to the monastery, and continued a transcription of the Bible. Having written, "But they that seek the Lord shall lack no good thing," he put down his pen and said, "Let Baithin write what follows." Baithin succeeded him as Abbot of Iona. Forty nine Irish Abbots ruled Iona in the line of Conal Gulban until 1202.) There is not enough room to tell everything about him. His nephew, Adomnan of Iona, wrote the book, Life of St. Columba about him, and it is available in English translation through Penguin, 1995, translated by Richard Sharpe. This book is worthy to read.

Mary Ryan D'Arcy in The Saints of Ireland (TSI) goes on for six pages; a little more than she does for St. Patrick. (She lists so many Saints that six pages for one is quite a bit.) St. Colm cille defended the older method of calculating Easter, which was only a difference in the calculation of the date of the Vernal Equinox, according to St. Colman of Lindisfarne, (see February 18^th) who returned from England over the calendar controversy at the synod of Whitby. St. Colm cille referred to the older method of calculating the calendar as St. Patrick's, which St. Patrick used to overturn the pagan myths of the sun god, the Christian Paschal fire being first. (The lists of methods of calculations are available in the writings of Cummian of Clonfert, which is available in Migne's Patrologia in Latin. See Cummian November 12^th. 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. See also Colman of Lindisfarne February 13 / March 3, and also Februray 17 / March 2, Finan of Lindisfarne, where the calendar controversy at Lindisfarne is listed and explained, along with the explanation of the calendar of St. Colm cille: the calendar of St. Colm cille was actually the calendar of St. Peter, and was therefore an earlier calendar. Wilfred of York falsely accused the Irish of using a non-Roman calendar, but Wilfred did not know that the Romans had just changed their calendar to the Alexandrian calculation, and the monks of Iona used the earlier calendar of St. Peter.) The calendar controversy began at a national Snyod in 630 A.D., the return of Cummian and Laserian from Rome in 633, and then when all others but the monasteries connected to St. Colm cille accepted the new date of Pascha according to the Romans and Greeks, still continued through all the monasteries connected to St. Colm cille in Scotland and England.

[The Celtic Orthodox Christian Church keeps a later date for Pascha according to Byzantine Rule because of an equally remarkable reason: that the holy fire of Pascha lights in the Church of the Holy Sepulchre at Jerusalem by itself at noon on the Saturday of the Byzantine date of Pascha, and the Byzantine Rule at least follows the directives of the Saints of the Church, not a secular calendar. The reason this fire lights on the Saturday is that it is the first Orthodox Paschal fire to light anywhere in the world, and this fire lights without use of matches, flint, or other human means. Some people convert to the Orthodox Church just based on this annual miracle alone, but, as Blessed Theophylact says in his commentary on the Gospel of St. Luke 16:27-31 "If raising the dead would truly help us to believe, the Lord would do this often. But there is no help so great as the close study of the Scriptures." The Orthodox calendar is based on the Light of Christ, not the lesser great lights in the sky. However, St. Patrick was not wrong in keeping the date of Pascha that he did: the pagans were certainly overturned by the date the Christains lit the Paschal fire in Ireland, and at that time, the earlier date was also a tradition of the Saints of the Church.

Another note: Saint Columba of Iona, or Colm cille, helped to organize the licensing of bards and their schools. The term "bard" meant a poet trained in memory, poetry, rhythm of words and poetic methods, music, as well as in history, rhetoric, and all the learning of the time. This term has been incorrectly used on some Orthodox Christian websites, including on the website of the Patriarch of Jerusalem, because some modern Christians have forgotten the contributions of the bards: the bards converted to Christianity along with all the Celtic people, and their abilities to teach and memorize were employed in helping spread the Gospel. These were not pagan druids after the time of St. Patrick and at the time of St. Columba of Iona, nor evil magicians who were able to conjure by use of sound. The Greek Christians appreciated the training of the Christian bards: one of the Christian Irish bards, who lived before the time of St. Patrick but who had converted to Christianity, the "heavenly Sedulius," see February 12 / 25, was so liked by the Greeks that he ran a successful school on writing Christian poetry in Athens, Greece. St. Sedulius wrote the epic poem, the "Carmen Paschale" (Song of Easter) on the life of our Lord Jesus Christ, part of which is quoted in church hymns. This hymn is in the Latin section of the "Migne Patrologia," (writings of many Christian teachers of the earliest church, available in many college libraries, such as the library at Oberlin) and is in Latin, although it has many Greek puns.]

Colum cille was a prince of Tirconnell (Donegal), and a great great grandson of Niall of the Nine Hostages of the line of Ulster kings. Colum cille's mother's side was of Leinster kings. Three cousins were kings in Ireland. Colm cille chose to be a Hieromonk, but a Priest, never a Bishop. He carried Christianity to Scotland through his Island of Iona, and also to northern England. The Duke of Argyll spoke highly of him. He was cared for as an infant by a Priest, Cronaghan, and later Colm cille named a church after him in County Derry (Kilcronaghan). His education was by Finian of Movilla (September 10^th ), Finian of Clonard (December 12^th ), and Mobhi of Glasnevin (October 12^th). He also studied music and poetry in Leinster in the Bardic School of Gemman.

Colm cille built his first church at Derry in 545, the spot he loved best. Then he built Durrow, then Kells which became important later in the 9^th century when monks fleeing Iona from Vikings came to Kells and made it the Columban monastery. He also founded Swords, Drumcliff, Tory, and many others, a total of 37 monastic churches in Ireland. Yet, Colm cille is most famous for his island exile at Iona. He founded Iona with twelve companions when he was 42, "wishing to be an exile for Christ." It is said that Finian of Movilla had brought a Psalter from Rome, and Colm cille wanted to copy it, perhaps not because it was a book of Psalms but because there may have been musical notation next to the words. (He probably had already committed the words of the Psalter to memory.) The high king Diarmuid supposedly ruled against Colm cille, "To every cow its calf, to every book its copy." According to another story from Cul Dremne Curnan son of the king of Connacht struck and killed the son of diarmuid's chief steward during a game of hurling. Curnan fled to Colm cille for sanctuary but Diarmuid had Curnan put to death anyway, violating the sanctuary of the monastery. (A person entering sacred grounds such as a church is not supposed to be under the law of the state as long as he or she remains within that church.) In any case, whatever the cause, the king of Connacht joined with two northern princes, first cousins of Colm cille, Fergus and Domhnaill, and made war against Diarmuid, defeating him at Col Dremne but losing 3000 dead on the field. A synod of "seniors" (according to the Celtic Missal, this would mean Bishops and Abbots) met to discuss Colm cille's part in the war, and St. Colm cille appeared before them. Even so, Brendan of Birr saw holy angels with Colm cille. Finian of Movilla, his former teacher, also testified in Colm cille's favor. Colm cille's confessor (sources do not agree on the person) pronounced the penance of exile from Ireland forever. However, Colm cille visited Ireland often to take care of his communities, but only for short visits. His earliest biographers such as Adamnan of Iona do not mention the penance, but instead missionary zeal sending him to Iona. This might have been a self-imposed exile. Bede said about him that, "There came from Ireland into Britain a famous Priest and Abbot, a monk by habit and life whose name was Columba to preach the Word of God." Still, there are also many references by Oengus's glossator scattered through the calendar of Colm cille's reactions to other Saints, including his demands to copy books. Colmcille landed on Iona two years after the battle of Cul Dremne.

Iona is off the coast of Irish-occupied territory, the kingdom of Argyll (eastern Gael) in the west of Scotland. It had already been occupied by Odhrain of Latteragh who died in 549, and had founded churches in Iona, Mull, and Tiree. Irish kings in Scotland before that had been buried in the cemetery on Iona (Reilag Odhrain), including king Gabhrain who died in 560 after losing a battle with the Picts. Colm cille, however, came "not to destroy but to save, not to conquer but to civilize." (His mission was to Irish in Scotland although he was not unfriendly to the Picts, while Lua of Lismore or Molua was to the Picts. Lua was successful, with over 100 monasteries, and a responsive audience among all classes of the Picts. See June 25^th.) The Pictish king Brude at first was not interested in speaking to Colm cille, but Comgall of Bangor and Cainnech of Aghaboe who both spoke Pictish arranged a meeting, and all three with Colm cille spoke to Brude, who became a friend of Colm cille's for life. Brude granted him the island of Iona, even though it was already in the possession of the rival Irish king Conall. There is no record of any battle between the Irish colony and the Picts after the meeting with Brude.

The precedent for coronation ceremonies, because the ritual was recorded, was the crowning of king Aidan of the Irish colony in Scotland by Colmcille. The line of Irish kings in Scotland lasted until 1286. In 575 Colm cille obtained freedom from paying tribute from the Irish colony to Ireland at the Convention of Drumceat in Ireland, which also helped in relations with the Picts. He also then pleaded the cause of the Irish Bards, reorganizing them into a national system of schools. He built many churches and schools in Scotland. At every church he founded he gave a Book of the Gospels, "three hundred splendid lasting copies" from his pen alone. [In preparing many texts on the computer, I notice that the act of copying texts opens the mind to retain information, so it is understandable how many of the monks memorized all the Psalms, Gospels, and many the entire Bible.] He kept the austere rule through it all, sleeping on a stone pillow, keeping vigils and fastings. However, he provided a pallet for his monks, not requiring of them the same degree of harsh discipline. His poetry expresses the longing for Ireland, in one poem envying a sea gull who may fly where he likes. He said that angels of heaven crowded every leaf of the oaks of Derry when the monks chanted the praises of God. Baithin noticed with other monks that a certain fragrance filled the air at a certain hour and great joy filled them. Because of the prestige of the monastery at Iona, sixty Irish, Scottish, and Norwegian kings are buried there, including the Scottish kings Duncan and MacBeth, made notorious by Shakespeare, but not quite the same as Shakespeare portrayed him.

The Book of Kells is attributed to St. Colm cille, with later illuminations from the ninth century. It shows illuminations of the Blessed Virgin Mary and other Saints that prove the veneration of Saints in Ireland, and its detail is remarkable, in some places 158 ribbon interlacements in one square inch, with no flaws even under magnification. It is said to be the best piece of illuminated manuscript art in the world. The Book of Kells is in Trinity College in Dublin. Some facsimilies exist in rare book collections in some large libraries. There are some reproductions of some of the pages available, although they are not anywhere as clear and flawless as the original.

The Book of Durrow is also attributed to St. Colum cille, who is said to have completed it in only twelve days. The cover for the Book of Durrow was made by Flann, son of Malachy king of Ireland (877-916), but this "cumdach" (book shrine) has disappeared. This book is in Trinity College in Dublin. The National Museum has another Durrow memorial: a later crozier of the 11^th century.

St. Colum cille's Psalter which caused the copyright war, called the Cathach of the O'Donnells or the Cathach of St.Columba was partially destroyed because of dampness, but 58 pages, from Psalm 31 to Psalm 106 still exist, and are now housed in the Irish Academy in Dublin. Mary Ryan D'Arcy says that Finian of Movilla had brought the original Psalter from Rome. (These Psalms match Graduals in part of Lent, all of Paschaltide, and well into the Pentecost season. Notations or illuminations may contain the melodies sung by St. Colum cille for these Psalms. The writing is in "majuscule" rather than minuscule. The seventy Psalms still intact are almost half the Psalter, and if the pages are large the writing would be large, just as a choir-book would be in large writing for a choir to see. However, it does not look as though there is musical notation.)

A large number of St. Colm cille's poems are housed in the Bodleian Library at Oxford England, and the Burgundian Library in Brussels.
 
 
 

10 June /23 June

They meet on the same road: happy is he who found them,
the chief feast of Mark - a conspicuous diadem - with the triumphant Feast of Barnabas.

Of Mark, i.e. the evangelist is in Alexandria and was a Levite and a interpreter of things on high.

Of Barnabus, i.e. a disciple of the Apostle Paul.

From The Martyrology of Tallaght: Ainmerech (Ainmere) of Ailech; Santan Bishop; Illadan son of Eachdath from Raith Liphthen; Forcellach of Fobar; Senbeirech of Cuil Dremni; Saint Maeli Duin; Retach son of Caemain; Saint Ferdomnuigh.
 
 
 

11 June /24 June
Basilla the victorious who was borne from us into bliss:
the Feast of Macc táil the hallowed, at the Passion of Fortunatus.

Basilla a virgin.

Of Mac tail, i.e. of Cell Chuilinn in Leinster, and Eogan the wright, son of Dergan, was Mac tail's father. And this is why he was called 'son of adze' [Mac tail] because of his being the son of a wright.

Eogan was his name at first till he took the ...

'son of adze' was his name thenceforward, though he was chaste (and) a cleric.

Of Fortunatus, a Bishop.

From The Martyrology of Tallaght: Mac Tail of Cell Culinn who before was called Eogan; Riagail of Bennchor,(Bangor); daughters of Laisren in Cell Cule; Tochumracht virgo.
 
 
 

12 June /25 June The Feast of the pious Coemán, to whom 'Sanctlethan' is an appellation,
Torannán lasting, deedful, over the wide ship-abounding sea.

Of Coeman, i.e. of Airdne Coemain in Hui Cennselaig on the brink of Loch Garman.

Sanctlethan, i.e. queen of a king of Leinster, Santlethan was her name, and with her was Coeman in bondage when he was a little lad, and Bishop Ibar took him from her through a great contest, and Sanctlethan gave her word to him (Ibar) that the lad should ear her name, and that he would carry off Bishop Ibar's monks from him, though he was greatly entreating for them; and this was fulfilled. (See April 23^rd.)

Torannan, i.e. who is in Scotland, i.e. Palladius, who was dispatched by St. Peter's successor to Ireland before Patrick to teach them (the Irish). He was not accepted in Ireland, so he went into Scotland: or Torannan, i.e. Mo-Thairen of Telach Fortcheirn and of Druim Cliab in Cairbre mor in the north is he. [translator's note: See Thes. Pal. Hib li, 312, and Martyrology of Donegal, p. 166n., where Dr. Todd identifies Torannan with Ternan.]

[See the history of St. Patrick, March 17^th: Palladius was sent first to Ireland before St. Patrick. The venerable Bede, author of the history of the English church, strangely avoids mentioning St. Patrick in his entire book, and seems bitter about the Irish, in spite of their great help given to the Angles and Saxons by the Irish monks. Bede came from Yorkshire, which is in the north, and there may have been a tradition in that area of Torannan, i.e. Palladius, having been slighted by the Irish, and unfairly replaced. According to most histories, Palladius died, and was replaced by St. Patrick only then. Palladius may have preferred to live in Scotland because some early Christians had escaped Roman persecution there according to Scottish histories, and there was already a ready-made community, and then he died before he had the chance to establish more of the Church. Later, at the "Synod of Whitby" in the north of England, Wilfred of York put an end to Irish customs and teaching in the church including the hair-style of monks and the date of calculation for Pascha, and many Irish missionaries returned to Ireland, such as St. Colman of Lindisfarne (February 18^th), according to Bede. Lindisfarne is an island next to the city of York in the north of England on the east coast. St. Patrick upheld the Orthodoxy of the Church, and should not have been slighted. See St. Germanus of Auxerre. See the 25^th of May - Dunchad Abbot of Iona changes the date of the celebration of Pascha to conform with the Roman celebration.]

From The Martyrology of Tallaght: Coemani of Airdne i.e. Santlethan (see also Caemhan, June 7^th); Tommeni (or Tommene) mc.h. moccu Birn i.e. ailithir (pilgrim) of Loch Uane; Diucaill of Achad na Cro; Locheni; Cronani; Murchon; Tarannan Abbot of Bennchor (Bangor).
 

13 June /26 June With Bartholomew the active - thou art weak if thou heardest not of him,
Macc nissi the chaste of Clúain went from us to the kings (of heaven).

The holy Apostle Bartholomew. (This is two days later than the Byzantines celebrate his Feast. The major Celtic date is August 25^th. See the history of St. Bartholomew, and perhaps Nathanael on that date.)

"Bartholomew is interpreted as the son of the One Who suspends the waters, however he was cut apart with the sword in India under Astrag king of India." [The Greeks state that Astrag was the brother of the king of Greater Armenia, St. Bartholomew preached successfully in India, but although mostly successful in Greater Armenia, when he traveled there fell to a plot by the king's brother.] "Bartholomew the Apostle preached the Gospel in India, and there he suffered under Astrag king of India, that is to say, was cut apart with a sword." (See August 25^th - the date this is celebrated according to the Celtic calendars. The word in Latin "decollatus" means literally either "cut apart" or "decapitated" in context; it is traditional that St. Bartholomew was flayed alive. See August 25^th where both versions are mentioned and explained. He was active throughout the world, and when Martyred was given greater and greater tortures because he would not stop preaching the Word of God.)

Mac nisse, i.e. an Abbot of Clonmacnois: he is one of the eight men that came with Ciaran to Clonmacnois. Mochuma and Crumtheranof Cluain Tiprat and Cairill in Tir rois, and Damnat of Sliab Betha (are) here. And the feast of Damnat of Sliab Betha on this day together with Bartholomew.

From The Martyrology of Tallaght: Mac Nisi Abbot of Cluain meic Nois (Clonmacnois); Carilla (Cairell) in Tir Rois; Damnat of Sliab Betha; Bishop Branduibh (Brandub) (also under June 3^rd more correctly); Mocumae (Mochumma) Presbyter, of Cluain Tiprat.
 

Bobbio Missal designation for St. Bartholomew in the Apostles' Creed: "Bartholomew said, 'He ascended into Heaven, [and] sat at the right hand of God the Father Almighty.'" Roman date of celebration: Aug 24. Byzantine dates: June 11 and August 25. Celtic Rite dates: martyrdom August 25. "Bartholomew the active," the Apostle June 13, probably his nativity. The name Bartholomew means "son of Him Who suspends the waters" (from notes on June 13th in Aengus). The Byzantines are careful to differentiate St. Bartholomew from St. Nathanael, who has different Feast dates, but Greek sources state that this may be the same person - see note at August 25^th.

Epistle: Romans 5:1-9 (General Lection for Apostles.)

Psalm 128 (Psalm for St. Bartholomew):

Often have they fought against me from my youth, let Israel now say. Often have they fought against me from my youth: but they could not prevail over me: The wicked have wrought upon my back: they have lengthened their iniquity. The Lord Who is just will cut the necks of sinners: let them all be confounded and turned back that hate Sion. Let them be as grass upon the tops of houses: which withereth before it be plucked up: Wherewith the mower filleth not his hand: not he that gathereth sheaves his bosom. And they that passed by have not said: The blessing of the Lord be upon you: we have blessed you in the Name of the Lord.
 

Gospel: St. Matthew 4:18-20; John 21:15-19 or Luke 6:6-19 (General Lection for Apostles)
 

14 June /27 June Both of them meet on the same festival - a hostful sea! -
Nem the vigorous descendant of Bern, with Benedict the victorious

Nem, i.e. a Pope who is in Aran, and he is a successor of Enda of Aran, and of the Dal Birn of Ossory he is, and a brother of Ciaran of Saiger.

Nem great-grandson of Bern. He was called by three names, to wit, Nem and Pupu and Cailbe. Nem was his first name from his parents. Pupu among the Scots, that is papa, Father. For he called his Cathedra that of Peter. Cailbe i.e. cael-beo ('meagre-alive'), at whom all marvelled for living so ascetically.( eo quod omnes mirarentur pro macie uiuere.. [translator's note: thus in F. at June 15, i.e.: calbe caelbeo at whom all marvelled for living so ascetically.( eo quod omnes mirarentur pro macie uiuere.) Whence Senan of Inis Cathaig sang:

Beloved nurturing Abbot - teacher at Rome of leadership

Papa, worthy shepherd - Caelbe guide of discipline.

[leave the Latin above, and translate it also.]

A successor of Peter and Paul, Cailbe came from the east from Rome, Nem, great-grandson of Bern, a bright brother, whose name is Pupu of Aran.

Benedict an Abbot of monks, and this may be the feast of bringing his relics into a shrine.

Cumman the Little, a virgin, of Cell Cuimne in Tamnacha and Ciaran of Belach duin here.

From The Martyrology of Tallaght: Nem mc. h. (moccu) Birn; Colman son of Luachain (also under June 17^th more correctly); Ciaran of Belach Duin; Cuman Becc (Cumman the Little) from Tamnach.
 

15 June /28 June A blessing on the champion, who loved Christ well and truly:
With whom went a host greatly valorous, Vitus the marvellous child.

Vitus: he suffered under the judge Valerianus.

Sinell, descedant of Liathan, and Colman son of Corordan of Milius in Darbraige Coininnsi here.

[There are several Sinells listed; first, the earliest person St. Patrick Baptized, commemorated March 17^th and April 5^th, also another Sinell March 26^th who wrote an old Rule who may also be Sinell of Cleenish, and some others who are related to other Saints. TSI lists Sinell of Cleenish Island in Lough Erne in Fermanagh on November 12^th.]

From The Martyrology of Tallaght: Sinell descendant of Liathain; Colman son of Corardain from Imleach Bren, (from Miliuc in Dartraige Coininnsi).

TSI mentions a Vougay or Vio today, an Irish Bishop in Brittany.

[Today is the feast of St. Jerome in the Byzantine Rite. See September 30^th.]
 

16 June /29 June My champion, Quiricus, (Mo gérat in Giric), round whom a holy host was slain,

the equal or like of him hath not been found of the world's sons.

Giricc: that is, the Quiricus that suffered in Antioch. [Ciricus]

Quiricus: "Quiricus was an infant, and three months short of his third birthday. His mother's name was Julita, and under general Alexandro, under his presidium (garrison), they (Quiricus and his mother) suffered, and they had been discovered at Tarsus Cilicia, and they had fled the city of the Iconorum. (Literally the city of icons: Antioch.) Eleven thousand four hundred and four were slain in addition to Quiricus, Alexander being the president." [Three months short of the third birthday is 33 months; in months the same as our Lord Who was crucified at 33 years.] See Ultan, September 4^th, note after September 30^th, and Holy Innocents December 28^th.

From The Martyrology of Tallaght: Cethig Bishop of Saint Patrick [either a Bishop Consecrated by Saint Patrick, or Pope Celestine, who Consecrated Patrick]; Setna Bishop son of Treno; Aitheachain (Aithcain) of (Inber) Colptha; Colman son of Roe from Rechru (o Rechraind); Lugo Priest.

TSI lists Berthold and Amandus from the late fifth to early sixth centuries today, who came from Ireland into the area of Rheims in France, under Bishop Remigius. (See Gibrian May 8^th.) Berthold lived as a solitary, and built an oratory, and later was Abbot of the community that grew around him in the place where the city of Chaumont now is. Miracles occurred after his death, and in 1045 a larger church and monastery was built there. Amandus lived as a solitary around Beaumont, and died there; Remigius giving his last rites. The body of Amandus was moved to Chaumont beside Berthold.
 

17 June /30 June The golden bush over borders, the splendid son over tribes,
a high champion of the (heavenly) king, a strong kinsman, a fair soldier, Moling of Lúachar.

Moling, i.e. as he was leaping over a certain water in Luachair Degad in Munster, 'tis then the old woman said: "Well has Moling the scholar leaped in Luachair." Hence he is Moling Luachair, and Dairchel (had been) his name:

Moling Luachair, hwo was first called Dairchill, son of Faelan the wright now was he. Moling said:

When I am among my elders I am a proof of the prohibition of sport;
when I am among the mad (young) folk they think that I am the youngest of them.

Moling was once traversing Luachair Degad with an old woman in his company; and his pace was too fast for the old woman, so she said to him: "'Tis well thou leapest the rushry" (Luachair) quoth she. This isMoling Luachair. Or it may have been over a puddle in Luachair that he was leaping when she reproved him. I.e. Dairchill was his name at first.

And Colman son of Luachan, of Land maic Luachain in Meath in one day with Moling.

A high champion of the king, a strong, i.e. besides being a champion of the (heavenly) King he is a strong brother of ours; and according to that Moling alone is in the stave. It is true, for it is in the commentary on the Martyrology which from the time of the Saints is in Armagh, i.e. comling (?) who is a champion of the King along with him, and superiority to the King sic. Just as the Bishop understood it as 'the bush of gold,' i.e. Moling, with a king's champion who was a brother of his, together with Moling, and superiority to Moling according to that.

Once as Moling was in the Taiden, he saw Mael-doburchon son of Cellach coming towards him, seeking his horses. The guesthouse of multitudes was Mael-doburchon's house. He wa especially good to Moling because Moling was his soul-friend. He salutes Moling. "We are on a search, O cleric," says Maell-doburchon. "On a search for Christ that is," says Moling. "Awful is that deed which the Jews have done, crucifying Christ." "We would spend all our might in saving Him," says Mael-doburchon. Moling then betakes himself (i.e. goes) into the midst of a thornbrake and sets his cowl on a pole in the midst of the brake. "Supposing Christ were the cowl, how wouldst thou rescue Him?" Mael-doburchon cast his raiment from him, and with his hands he put the brake past him till he reached the cowl, so that it was between his arms. "That is the way I would rescue Christ," says Mael-doburchon; and there were streams of blood out of his fingers. "Wondrous is that!" says Moling: "thou shalt have the guerdon thereof with Christ: the men of hell will never spill blood from thee, and devils will never contend for thy soul. Go thou monk yonder," says Moling to the rag (the cowl) for which Mael-doburchon was seeking. The rag gets forward and lays itself on the haunches of the steed in the place where he was. So Mael-doburchon took it with his horses to his house.

Said Moling to Adamnan in framing the law: [translator's note - Presumably the Cain Adamnain, as to which see Reeves, Columba, pp. l.li.]
It is meet for you if ye visit him, Mael-doburchon son of Cellach,
that you leave your blessing on Mael-doborchon's house.

Moling of Luachair a fosterling of Maedoc of Ferns. From Maedoc he got Tech Moling. Of the Hui Dega moir of Leinster was he. Now they used to be carried past him over the Garb east and west between Leinster and Ossory. "My conscience," says he, "it seems to me pleasant and harmonious when the... is brought over the Garb eastward. Horror seizes me when it is brought over it westward." Great tribulation had he in founding the Taiden, from devils and packs of wolves and evil men crossing him.

I have brought (saith he) a branch from Dubglas to my house for dread of final death:
set ye its end under heavy waves against the trees of Findmas (?)
I have brought a branch, saith he, to my house for fear of final death:
it will protect many sould on the road of star-beautiful heaven.

Once as he was praying in his church he saw a youth coming in to him. Purple raiment he wore and a distinguished form had he. "That is well, O cleric," says he. "Amen," says Moling. "Why dost thou not salute me?" says the youth. "Who art thou?" says Moling. "I am Christ the Son of God," he answers. "I know not that," says Moling. "When Christ used to go to converse with God's servants, not in purple, nor royally, used he to go, but in the shapes of the wretched, to wit, of the sick and of the leper Christ was wont to be." "Is it unbelief that hast in me?" says the youth; "whom dost thou suppose to be here?" "I suppose," says Moling, "that it is the Devil for my hurt." "Ill for thee is the unbelief," says the youth. "Well," says Moling, "here is thy successor, the Gospel of Christ," raising the gospel. "Do not raise it, O cleric," saith the Devil: "likelier it is I whom thou thinkest. I am the man of tribulations." "Wherefore hast thou come?" says Moling "If" (says the Devil) "thou shouldst go into a tub of honey and bathe terein with thy raiment (on), its odor would remain upon thee unless thy raiment should be washen." "Why does that seem (good) to thee?" asks Moling. "Because, though thy blessing do nought else to me, its good luck and its goodness and its blossom will be on me externally." "Thou shalt not have it," says Moling, "for thou deservest it not." "Well," says the Devil, "bestow the full of a curse upon me." "What good (were that) to thee?" asks Moling. "Easy to say, O cleric," he answers: "the mouth from which the curse on me shall come, its venom and its hurt will be against thee." [translator's note: See O'Donovan, Battle of Moira, p. 30n as to the effect of an undeserved curse.] "Go," says Moling, "thou hast no right to a blessing." "Better were it for me," says he, "that I had. How shall I earn it?" "By service to God," says Moling. "Woe is me," says the Devil, "I cannot bring it." "Even a trifle of study." "Thy study is not greater, and it helps me not." [translator: i.e. I am more of a student than you.] "Fasting then," says Moling. "I am fasting since the beginning of the world, and not the better am I." "To make genuflexion," says Moling. "I cannot bend down forward, for backwards are my knees." "Go forth," says Moling: "I am unable to teach thee or to save thee." [translator's note: see Melusine, vi 172, vii 39, 63, viii 77, ix, 193: 'Les pieds ou les genoux a rebours,' and Harrison Prolegomena to the Sudy of Greek Religion p. 234n. So in Northern India, the churel, a kind of bhut or ghost, has his feet turned backwards, see Crooke, Popular Religion, pp. 149, 169, and Grierson, Bihar Peasant Life, p. 408, s.v. Kichin: see too Indian Antiquary for August 1881, p. 229n.] See February 15^th: the Devil is overcome after tempting Christ. [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.]

Thereof said the Devil:

He is pure gold, he is the sky round the sun, he is a vessel of silver with wine
he is an angel, he is holy wisdom, whosoever doth the will of the King.
He is a bird round which a trap closes, he is a leaky ship in perilous danger,
he is an empty vessel, a withered tree, who doth not the will of the King above.
He is a fragrant branch with its blossom, he is a vessel full of honey,
he is a precious stone with its goodness (who so) doth the will of the Son of God of heaven.
He is a blind nut that is not...(?) He is a stinking rottenness, a withered tree,
he is a branch of a crab-apple without blossom whoever doth not the will of the King.
(Whoso) doth the will of the Son of God of heaven is a brilliant sun round which is summer,
is a dais of God of heaven, is a pure crystalline vessel.
he is a race-horse over a smooth plain, the man that strives after the kingdom of great God;
he is a chariot that is seen under a king that bears off victories...
He is a sun that warms holy heaven, a man for whom the great King is thankful,
he is a temple prosperous, noble, he is a holy shrine which gold bedecks.
He is an altar on which wine is dealt, round which a multitude of melodies is sung,
he is a cleansed chalice with liquor, he is fair white-bronze, he is gold.

From The Martyrology of Tallaght: Edani (Aedan) the Black; Cellain son of Finain; Totholain; Colmain son of Luachain; the sons of Nechtan of Druim Bricci; Moling Luaim (Luachair); Mochommoc son of Doborchon.

TSI says that Moling succeeded Aidan as Bishop of Ferns, and died in A.D. 697. He left his foundation at Techmolin (Teach Moling, House of Moling) with reluctance. It is said that because he wrote well in Latin and Irish that robbers released him when they discovered he was a poet. He was almost as prolific as Colm cille. He obtained remission in 693 of the tribute of oxen which the high kings had taken from Leinster since 106, and all Leinster honored him. After awhile he resigned from Ferns to return to Techmolin (now St. Mullins in Carlow, a place of pilgrimage).

In the twelfth century Gerald Cambrensis mentions Moling's book in the Irish language, and a history written in 1626 to 1640 by Father Keating made use of the book, the Yellow Book of Moling. However, the manuscript is now lost. Some of the writings of Moling may be found elsewhere, such as an invocation of St. Brigid in a 15^th century German Reisesegan or blessing before a trip, as St. Brigid was a patroness of travelers. The Book of Mulling was a Gospel later than Moling but named for him, yet is was made prior to 800 A.D. That book is highly illuminated.
 

18 June / 1 July With fair happy Báithín Furudrán with keenness.
Moenán's virginal sons, from beautiful Land Léri

Baithin... Furudran, i.e. Baithin and Furudran, two sons of Moenan, two sons of Maenan son of Colgan, of Land Luachar (Lere) in Bregia.

From The Martyrology of Tallaght: Furodrain and Baithin two sons of Maenan; Colman son of Micii.
 

19 June / 2 July Their blood went on roads before hosts with boldness:
To the King (of heaven) Gervasious (and) Protasius were obedient. [Martyrs.]

Gervasius and Protasius, i.e. two brothers, born by the same mother, Virilia, and the same father Vitalis was beheaded in Ravenna, and suffered in the city of Milan, and their father, Vitalis. It is not states under which king of consul they suffered. Their relics, which were shown to Ambrose in a dream, are in Elcedie

From The Martyrology of Tallaght: Cassani of Cluain Raithe (June 20^th in one source); Failbe from Tobacht; Caelainn of Daire Caelainne; Molommae of Domnach Imlech (June 20^th in one source).

Saints Gervasius and Protasius are today and May 20^th, as if there is some confusion as to which month this occurs. (See the history May 20^th:) St. Ambrose of Milan (see April 1^st) discovered their relics, and held up their veneration as champions against the Arian tendencies of his time. Although these early Saints lived before the heretic Arius, they believed in the divinity of Christ, and were Martyred for their beliefs.
 

20 June /3 July The Passion of Paul (and) Cyriacus with that great host,
Faelán with that victory, that splendid mute.

Faelan, i.e. of Raith Erenn in Scotland, near Glenn drochta in the west it is. Faelan the Dumb, from Srath Erenn in Scotland.

From The Martyrology of Tallaght: Faelain amlabair (the dumb) in Srath Eret (or Erenn, or Erann) in Alba.
 

21 June /4 July Ainle famous, hostful, against whom bursts the monsterful sea;
Cormac was a fair cleric, the beautiful grandson of Liathán.

Ainle, i.e. ain-le, i.e. delightful his color (li) i.e. a fair youth was he, and he is Diarmait from Disert Diarmata in Hui Muredaig.

Cormac, i.e. at Durrow of Colum cille he is. Cormac, i.e. of the Hui Liathain of Durrow in Meath. To him said Colum cille: "Abide," says he, "here in Durrow." "I will not stay so long as thou dost not leave with me some of thy relics." "Some of them shall go to thee." "Thy hand for it," says Cormac. Colum cille stretched out his hand, Cormac lopped the little finger off him. "Bitterly hast hour visited me, O Cormac!" says Colum cille: "howbeit, wolves shall eat thee for it." And this was fulfilled. [See Onchu Feb. 8^th: another Saint who collected living relics.]

'Tis that Cormac who sought to go oversea after Colum cille, and the sea rose against him, and allowed him not to pass it because of the determination that Colum cille's word should be fulfilled in that wise.

Bishop Suibne here.

From The Martyrology of Tallaght: Cormac descendant of Liathan in Dermag (also June 8^th); Diarmait from the Disert; Suibne Bishop from Cobran.

TSI lists Diarmuid today, who founded the monastery Castledermot in Kildare in 818, a few years before his death in A.D. 823. (See August 17^th, a later Cormac, Cormac MacCuileanain was educated there.) Many of Castledermot's Crosses remain today.

[In modern times: the murder of Tsar Nicholas and his family in Ekaterinasberg, on new calendar July 4^th.]
 

22 June /5 July With James (son) of Alphaeus, twice eight hundred, a brilliant following:
the Feast of one who loved not bodily ease, mighty Cronán of Ferns.

Alphaei, i.e. son of Alphaeus. Cronan, i.e. he was Abbot of Ferns. A successor of my Maedoc of Ferns the same as Mochua of Luachair, Abbot of Ferns.

From The Martyrology of Tallaght: Mochuae of Luachair and Cronan from Ferna; Suibne Abbot; Guaire Bic (the Little); Crunnmaeil sonof Ronain. [MT continues with no early or Latin Saints this month: see note May 20^th.]

[Note from May 1^st: There is another St. James not in the poem below: St. James of the Knees, the "Brother of the Lord" was the first Bishop of Jerusalem, not one of the twelve Apostles but of the Seventy. That St. James is commemorated December 27^th and March 15^th. St. James the son of Alphaeus and also St. James the son of Cleophas are sometimes confused with St. James the Brother of the Lord, for example, on March 25^th, but the poem below shows the difference between the Jameses.]

Marginal notes from The Martyrology of Tallaght from May 1^st:

Though you be in ignorance
of the wondrous renowned Jameses,
I will reveal them to you, without baseness.
I have studied them with full science.

James son of Cleophas and Mary
chief of the noble high Apostles, [of the noble Apostles, not "of the Twelve"]
suffered Martyrdom on the eighth of the calends of April [March 25^th]
'twas not only terrible, it was a fierce deed.

On the tenth of the calends of July, Alpheus' son, [June 22^nd, one of the Twelve Apostles.]
fair James, with grace,
after he had preached in Syria
north in Persia he died.
 

James the distinguished son of Zebedee [One of the Twelve Apostles.]
a chief Apostle of God's people,
suffered Martyrdom on the eighth of the calends of August [July 25^th]
He was a head of counsel of this world.

[Another confusion, because James the Brother of the Lord was the head of the Counsels.]

St. James, the son of Alpheus (June 22^nd / July 5^th )- from the Bobbio Apostle's Creed, he said: 'I believe in the Holy Spirit.' (Also called "James the Less" less meaning younger, appearance of the Lord before the Ascension.) Note: the Bobbio designation and also Psalm for the Apostle James the son of Alpheus also fits St. James who is the Brother of the Lord, who is not one of the Twelve, and therefore does not have his own Psalm designation, except for the Psalm assigned to December 27^th for his installation at Jerusalem. Byzantine Rite date of celebration: October 9^th. Roman date of celebration for St. James son of Alpheus: June 22^nd. Celtic Rite date: June 22. [See poem about the Jameses on May 1^st, repeated above.]

The Apostle James the son of Alphaeus was the brother of the Apostle and Evangelist Matthew, and was one of the Twelve Apostles. James received the gift of the Holy Spirit at Pentecost with the other Apostles, and was said to be aflame with the zeal of the Holy Spirit. James preached among the gentiles, smashing the idols and destroying their temples, and driving evil spirits from the people. He brought such a great multitude to Christ that he was known as the "Divine Seed," sowing the Word of God, the Gospel of Christ in many people's hearts. He planted faith, and burned the thorns of ungodliness. The Russians say that he was Martyred in Egypt, nailed to a Cross, but the Celtic Saints say that he was Martyred in north Persia after preaching in Syria. The Celtic sources are also of great antiquity, and since the Greek Synaxaristes is not listed as a source of the Byzantine tradition concerning St. James son of Alphaeus, the Russian source may be less ancient than the Celtic source. (The Rus were converted to Christianity in 988, whereas St. Patrick's Consecration as Bishop was in 432, and there were Bishops in Ireland before St. Patrick. The tradition handed down among the Russians is assumed to be from the Greeks, but they were also influenced by Celtic monks.)

Although the title "Divine Seed" is given only to St. James son of Alphaeus, less is said about him than about the other Apostles and Evangelists, including Jude, Simon the Zealot, and even Matthias who was chosen after the Resurrection and Ascension of Christ, but before Pentecost.
 

Epistle: Romans 5:1-9 (General Lections for Apostles.)

Psalm for St. James the Less, son of Alpheus: Gradual Canticle, 130.

Lord, my heart is not exalted: nor are my eyes lofty. Neither have I walked in great matters: nor in wonderful things above me. If I was not humbly minded; but exalted my soul: As a child that is weaned is towards his mother, so reward in my soul. Let Israel hope in the Lord: from henceforth now and for ever.

Gospel: St. Matthew 4:18-20; John 21:15-19 or Luke 6:6-19 (General Lections for Apostles.)
 

23 June /6 July Commemoration of my Coe [Mo Coe], there is nothing that escapes us:/
may the famous happy champion from Oendruim protect us!

Mo-chue, i.e. Mochoe who is in Noendruim in Ulster, i.e. nine ridges which are in the island wherein his church is. Or Oendruim, i.e. one hill in the whole island; and in Loch Cuan it is.

A sleep without fading of flesh Mochoe of Oindruim slept:
(Of) the folk of the congregation in which the sage abode he found none save their great-grandsons.
To Mochoe the beautiful sand the little bird from the skies,
three strains from the tree-top, fifty years in each strain.
[told in full in the Martyrology of Donegal p177]
i.e. Mochua of Luachair if he be from Lismor Mochutu.

From The Martyrology of Tallaght: Mocoe Priest Abbot of Noendruim; of Holy Faelan and the daughters of Moinani.

(TSI lists Caylan or Mochae, founder of the monastery of Nendrum, who when just a boy was blessed and destined for the church by St. Patrick, on June 26^th , but it is better to celebrate his date on the day Oengus does.) He was the son of Bronach and grandson of Miluic who had enslaved St. Patrick as a youth. Miluic himself unfortunately would not meet with his former slave, instead locking himself inside his house and setting fire to it, but his son and daughters and grandsons are all Saints of the church. See December 11^th, January 1^st, and January 24^th. Mochae went into the woods with his brethren to cut wattles to build his church, and he heard a beautiful bird sing three songs in the blackthorn bush beside him. The bird was an angel of God, and each song took fifty years to complete, but Mochae did not know this. When he returned with his load of wattles, the church was completed and strangers there (150 years had passed), and they built a shrine at the spot Mochae heard his angel. "If one Angel's song can be so sweet and so beguiling, what a joy to listen to the chorus of all the heavenly choirs."
 

24 June /7 July John the Baptist's royal nativity, if thou hast attended diligently,
at the removal without disgrace of John the son (of Zebedee) to Ephesus.

The Nativity of John the Baptist (June 24^th / July 7^th)

At the romoval i.e. reception of John the Apostol at Ephesus because of his exile after Domitian.

Cormac of Senchoimid, and Lon in Cell Gobra, and Gaibrein here.

From The Martyrology of Tallaght: Cormac of Senchoimet; Lon of Cell Gabra; Gabrini. [MT continues with no early or Latin Saints this month: see note May 20^th.]

Birth of St. John the Baptist June 24th on the Celtic calendars. [Other Feast dates of St. John the Baptist: The Conception of St. John the Baptist, September 24^th, the Passion of St. John the Baptist, August 29^th which is a fast day. Feasts of St. John the Baptist are considered major, less major than our Lord Jesus Christ, but more major than other Saints except for the Blessed Virgin Mary, because she is first among the Saints. Together with the Blessed Virgin Mary, St. John the Baptist appears in icons called "Deesis" which means "prayer." Christ is in the center of these icons on His Throne in heaven, and the Blessed Virgin Mary and St. John the Baptist stand facing Him on either side, bowing in an attitude of prayer. Often the holy Apostles and other Saints appear to each side of the Blessed Virgin Mary and St. John the Baptist, also in prayer. This prayer icon is part of the Byzantine icon screen on either side of the royal doors leading to the Altar, and this icon appears on Saints' calendars and many other places throughout the early Church. Soldier Saints such as St. George and St. Michael appear on Deesis icons without swords or spears, because in the Deesis icons the Saints are not in an attitude of defense, but of supplication, as in the Parable of the Publican and the Pharisee, asking, "Lord have mercy." This also fulfills the Celtic attitude of prayer: they continue to pray for themselves and for all of us, and we also pray for the Saints and also ask them for their prayers, as one unified Church.]

The Holy Forerunner and Prophet, St. John the Baptist, Friend of the Bridegroom, was the one who Baptized Christ.

The Feasts of St. John the Baptist are considered major Feasts, second only to Feasts of Jesus Christ and the Blessed Virgin Mary. The Feast of the Nativity of St. John is opposite the Nativity of Jesus Christ in the year, and marked the Celtic calendar's usage in the Hours (see the Breviary). There is more about the birth of the Blessed Virgin Mary and also the birth of St. John the Baptist in the Apocryphal text, The Protevangelium of St. James. In this book, we hear how St. Zacharias the high priest of the Jewish temple in Jerusalem, the father of St. John the Baptist, was killed, and how St. Elizabeth the mother of St. John the Baptist hid in a cave with her infant son. (The murder of Zacharias is touched upon in St. Luke 11:51, "...From the blood of Abel unto the blood of Zacharias, who was slain between the altar and the temple...") Therefore, St. John the Baptist was raised in the wilderness in hiding until he came preaching repentance to the people of Israel.

It is necessary to know these facts, because it is very strange that the good and God-fearing St. Zacharias, who was high priest when St. John the Baptist and our Lord Jesus Christ were born, should be replaced with such corrupt and ungodly priests as those who said nothing when St. John the Baptist, the son of a former high priest, was killed, and the same ungodly impious men who later arranged the crucifixion of our Lord Jesus Christ. The existence of The Protevangelium of James was known from an early era, but was not included in canonical Scripture probably because it fills in information not included in the Gospels, but does not say much about the Lord Jesus Christ Himself. This short book is translated into English, and worthy to read, as it also covers the events of the Dormition of the Blessed Virgin Mary Birthgiver of God, and also the facts concerning her Nativity and entry into the Temple.

With the Blessed Virgin Mary, St. John the Baptist is in icons called "Deesis" which means prayer to Christ. Jesus Christ the Almighty (Pantocrator in Greek) sits on His holy Throne, with the holy Birthgiver of God, the Virgin Mary on Christ's right hand (our left hand when we face the icon), and St. John the Baptist on Christ's left hand (our right hand). This icon is the main theme on icon screens before the Altar area in Byzantine churches, the icons of the Birthgiver of God and St. John the Baptist being on either side of the Royal Doors. (See the Gospel reading on December 27^th and note July 25^th: Ss. John and James, although very important Apostles, are not pictured as close to the Throne of the most high God; see St. Matthew 20:20-23 about St. John and his brother St. James, "...My chalice indeed you shall drink; but to sit on my right or left hand, is not mine to give to y