Saturday, May 25, 2019

Saturday's Saint - May 25: Saint Bede the Venerable

Bede (/biːd/ BEED; Old English: Bǣda, Bēda; 672/3 – 26 May 735), also known as Saint Bede,
Venerable Bede, and Bede the Venerable (Latin: Bēda Venerābilis), was an English Benedictine monk at the monastery of St. Peter and its companion monastery of St. Paul in the Kingdom of Northumbria of the Angles (contemporarily Monkwearmouth–Jarrow Abbey in Tyne and Wear, England). Born on lands likely belonging to the Monkwearmouth monastery in present-day Sunderland, Bede was sent there at the age of seven and later joined Abbot Ceolfrith at the Jarrow monastery, both of whom survived a plague that struck in 686, an outbreak that killed a majority of the population there. While he spent most of his life in the monastery, Bede travelled to several abbeys and monasteries across the British Isles, even visiting the archbishop of York and King Ceolwulf of Northumbria. He is well known as an author, teacher (a student of one of his pupils was Alcuin), and scholar, and his most famous work, Ecclesiastical History of the English People, gained him the title "The Father of English History". His ecumenical writings were extensive and included a number of Biblical commentaries and other theological works of exegetical erudition. Another important area of study for Bede was the academic discipline of computus, otherwise known to his contemporaries as the science of calculating calendar dates. One of the more important dates Bede tried to compute was Easter, an effort that was mired with controversy. He also helped establish the practice of dating forward from the birth of Christ (Anno Domini – in the year of our Lord), a practice which eventually became commonplace in medieval Europe. Bede was one of the greatest teachers and writers of the Early Middle Ages and is considered by many historians to be the single most important scholar of antiquity for the period between the death of Pope Gregory I in 604 and the coronation of Charlemagne in 800.

In 1899, Pope Leo XIII declared him a Doctor of the Church. He is the only native of Great Britain to achieve this designation; Anselm of Canterbury, also a Doctor of the Church, was originally from Italy. Bede was moreover a skilled linguist and translator, and his work made the Latin and Greek writings of the early Church Fathers much more accessible to his fellow Anglo-Saxons, which contributed significantly to English Christianity. Bede's monastery had access to an impressive library which included works by Eusebius, Orosius, and many others.

Almost everything that is known of Bede's life is contained in the last chapter of his Ecclesiastical History of the English People, a history of the church in England. It was completed in about 731, and Bede implies that he was then in his fifty-ninth year, which would give a birth date in 672 or 673. A minor source of information is the letter by his disciple Cuthbert (not to be confused with the saint, Cuthbert, who is mentioned in Bede's work) which relates Bede's death. Bede, in the Historia, gives his birthplace as "on the lands of this monastery". He is referring to the twinned monasteries of Monkwearmouth and Jarrow, in modern-day Wearside and Tyneside respectively; there is also a tradition that he was born at Monkton, two miles from the monastery at Jarrow, although at the time of his birth the Jarrow Monastery did not exist. Bede says nothing of his origins, but his connections with men of noble ancestry suggest that his own family was well-to-do. Bede's first abbot was Benedict Biscop, and the names "Biscop" and "Beda" both appear in a king list of the kings of Lindsey from around 800, further suggesting that Bede came from a noble family.

Bede's name reflects West Saxon Bīeda (Northumbrian Bǣda, Anglian Bēda). It is an Anglo-Saxon short name formed on the root of bēodan "to bid, command". The name also occurs in the Anglo-Saxon Chronicle, s.a. 501, as Bieda, one of the sons of the Saxon founder of Portsmouth. The Liber Vitae of Durham Cathedral names two priests with this name, one of whom is presumably Bede himself. Some manuscripts of the Life of Cuthbert, one of Bede's works, mention that Cuthbert's own priest was named Bede; it is possible that this priest is the other name listed in the Liber Vitae.

At the age of seven, Bede was sent, as a puer oblatus, to the monastery of Monkwearmouth by his family to be educated by Benedict Biscop and later by Ceolfrith. Bede does not say whether it was already intended at that point that he would be a monk. It was fairly common in Ireland at this time for young boys, particularly those of noble birth, to be fostered out as an oblate; the practice was also likely to have been common among the Germanic peoples in England. Monkwearmouth's sister monastery at Jarrow was founded by Ceolfrith in 682, and Bede probably transferred to Jarrow with Ceolfrith that year. The dedication stone for the church has survived to the present day; it is dated 23 April 685, and as Bede would have been required to assist with menial tasks in his day-to-day life it is possible that he helped in building the original church. In 686, plague broke out at Jarrow. The Life of Ceolfrith, written in about 710, records that only two surviving monks were capable of singing the full offices; one was Ceolfrith and the other a young boy, who according to the anonymous writer had been taught by Ceolfrith. The two managed to do the entire service of the liturgy until others could be trained. The young boy was almost certainly Bede, who would have been about 14.

When Bede was about 17 years old, Adomnán, the abbot of Iona Abbey, visited Monkwearmouth and Jarrow. Bede would probably have met the abbot during this visit, and it may be that Adomnan sparked Bede's interest in the Easter dating controversy. In about 692, in Bede's nineteenth year, Bede was ordained a deacon by his diocesan bishop, John, who was bishop of Hexham. The canonical age for the ordination of a deacon was 25; Bede's early ordination may mean that his abilities were considered exceptional, but it is also possible that the minimum age requirement was often disregarded. There might have been minor orders ranking below a deacon; but there is no record of whether Bede held any of these offices. In Bede's thirtieth year (about 702), he became a priest, with the ordination again performed by Bishop John.

In about 701 Bede wrote his first works, the De Arte Metrica and De Schematibus et Tropis; both were intended for use in the classroom. He continued to write for the rest of his life, eventually completing over 60 books, most of which have survived. Not all his output can be easily dated, and Bede may have worked on some texts over a period of many years. His last-surviving work is a letter to Ecgbert of York, a former student, written in 734. A 6th-century Greek and Latin manuscript of Acts of the Apostles that is believed to have been used by Bede survives and is now in the Bodleian Library at University of Oxford; it is known as the Codex Laudianus. Bede may also have worked on one of the Latin bibles that were copied at Jarrow, one of which is now held by the Laurentian Library in Florence. Bede was a teacher as well as a writer; he enjoyed music, and was said to be accomplished as a singer and as a reciter of poetry in the vernacular. It is possible that he suffered a speech impediment, but this depends on a phrase in the introduction to his verse life of Saint Cuthbert. Translations of this phrase differ, and it is uncertain whether Bede intended to say that he was cured of a speech problem, or merely that he was inspired by the saint's works.

In 708, some monks at Hexham accused Bede of having committed heresy in his work De Temporibus. The standard theological view of world history at the time was known as the Six Ages of the World; in his book, Bede calculated the age of the world for himself, rather than accepting the authority of Isidore of Seville, and came to the conclusion that Christ had been born 3,952 years after the creation of the world, rather than the figure of over 5,000 years that was commonly accepted by theologians. The accusation occurred in front of the bishop of Hexham, Wilfrid, who was present at a feast when some drunken monks made the accusation. Wilfrid did not respond to the accusation, but a monk present relayed the episode to Bede, who replied within a few days to the monk, writing a letter setting forth his defence and asking that the letter also be read to Wilfrid. Bede had another brush with Wilfrid, for the historian himself says that he met Wilfrid, sometime between 706 and 709, and discussed Æthelthryth, the abbess of Ely. Wilfrid had been present at the exhumation of her body in 695, and Bede questioned the bishop about the exact circumstances of the body and asked for more details of her life, as Wilfrid had been her advisor.

In 733, Bede travelled to York to visit Ecgbert, who was then bishop of York. The See of York was elevated to an archbishopric in 735, and it is likely that Bede and Ecgbert discussed the proposal for the elevation during his visit. Bede hoped to visit Ecgbert again in 734, but was too ill to make the journey. Bede also travelled to the monastery of Lindisfarne, and at some point visited the otherwise-unknown monastery of a monk named Wicthed, a visit that is mentioned in a letter to that monk. Because of his widespread correspondence with others throughout the British Isles, and due to the fact that many of the letters imply that Bede had met his correspondents, it is likely that Bede travelled to some other places, although nothing further about timing or locations can be guessed. It seems certain that he did not visit Rome, however, as he would have mentioned it in the autobiographical chapter of his Historia Ecclesiastica. Nothhelm, a correspondent of Bede's who assisted him by finding documents for him in Rome, is known to have visited Bede, though the date cannot be determined beyond the fact that it was after Nothhelm's visit to Rome.

Except for a few visits to other monasteries, his life was spent in a round of prayer, observance of the monastic discipline and study of the Sacred Scriptures. He was considered the most learned man of his time, and wrote excellent biblical and historical books.

Bede died on the Feast of the Ascension, Thursday, 26 May 735, on the floor of his cell, singing "Glory be to the Father and to the Son and to the Holy Spirit" and was buried at Jarrow. Cuthbert, a disciple of Bede's, wrote a letter to a Cuthwin (of whom nothing else is known), describing Bede's last days and his death. According to Cuthbert, Bede fell ill, "with frequent attacks of breathlessness but almost without pain", before Easter. On the Tuesday, two days before Bede died, his breathing became worse and his feet swelled. He continued to dictate to a scribe, however, and despite spending the night awake in prayer he dictated again the following day. At three o'clock, according to Cuthbert, he asked for a box of his to be brought, and distributed among the priests of the monastery "a few treasures" of his: "some pepper, and napkins, and some incense". That night he dictated a final sentence to the scribe, a boy named Wilberht, and died soon afterwards. The account of Cuthbert does not make entirely clear whether Bede died before midnight or after. However, by the reckoning of Bede's time, passage from the old day to the new occurred at sunset, not midnight, and Cuthbert is clear that he died after sunset. Thus, while his box was brought at three o'clock Wednesday afternoon the 25th, by the time of the final dictation it might be considered already Thursday in that ecclesiastical sense, although the 25th in the ordinary sense.

Cuthbert's letter also relates a five-line poem in the vernacular that Bede composed on his deathbed, known as "Bede's Death Song". It is the most-widely copied Old English poem, and appears in 45 manuscripts, but its attribution to Bede is not certain—not all manuscripts name Bede as the author, and the ones that do are of later origin than those that do not. Bede's remains may have been transferred to Durham Cathedral in the 11th century; his tomb there was looted in 1541, but the contents were probably re-interred in the Galilee chapel at the cathedral.

One further oddity in his writings is that in one of his works, the Commentary on the Seven Catholic Epistles, he writes in a manner that gives the impression he was married. The section in question is the only one in that work that is written in first-person view. Bede says: "Prayers are hindered by the conjugal duty because as often as I perform what is due to my wife I am not able to pray." Another passage, in the Commentary on Luke, also mentions a wife in the first person: "Formerly I possessed a wife in the lustful passion of desire and now I possess her in honourable sanctification and true love of Christ." The historian Benedicta Ward argues that these passages are Bede employing a rhetorical device.

Bede wrote scientific, historical and theological works, reflecting the range of his writings from music and metrics to exegetical Scripture commentaries. He knew patristic literature, as well as Pliny the Elder, Virgil, Lucretius, Ovid, Horace and other classical writers. He knew some Greek.

Bede's scriptural commentaries employed the allegorical method of interpretation and his history includes accounts of miracles, which to modern historians has seemed at odds with his critical approach to the materials in his history. Modern studies have shown the important role such concepts played in the world-view of Early Medieval scholars.

He dedicated his work on the Apocalypse and the De Temporum Ratione to the successor of Ceolfrid as abbot, Hwaetbert.

Although Bede is mainly studied as an historian now, in his time his works on grammar, chronology, and biblical studies were as important as his historical and hagiographical works. The non-historical works contributed greatly to the Carolingian renaissance. He has been credited with writing a penitential, though his authorship of this work is still very much disputed.

Bede's best-known work is the Historia ecclesiastica gentis Anglorum, or An Ecclesiastical History of the English People, completed in about 731. Bede was aided in writing this book by Albinus, abbot of St Augustine's Abbey, Canterbury. The first of the five books begins with some geographical background, and then sketches the history of England, beginning with Caesar's invasion in 55 BC. A brief account of Christianity in Roman Britain, including the martyrdom of St Alban, is followed by the story of Augustine's mission to England in 597, which brought Christianity to the Anglo-Saxons. The second book begins with the death of Gregory the Great in 604, and follows the further progress of Christianity in Kent and the first attempts to evangelise Northumbria. These ended in disaster when Penda, the pagan king of Mercia, killed the newly Christian Edwin of Northumbria at the Battle of Hatfield Chase in about 632. The setback was temporary, and the third book recounts the growth of Christianity in Northumbria under kings Oswald of Northumbria and Oswy. The climax of the third book is the account of the Council of Whitby, traditionally seen as a major turning point in English history. The fourth book begins with the consecration of Theodore as Archbishop of Canterbury, and recounts Wilfrid's efforts to bring Christianity to the kingdom of Sussex. The fifth book brings the story up to Bede's day, and includes an account of missionary work in Frisia, and of the conflict with the British church over the correct dating of Easter. Bede wrote a preface for the work, in which he dedicates it to Ceolwulf, king of Northumbria. The preface mentions that Ceolwulf received an earlier draft of the book; presumably Ceolwulf knew enough Latin to understand it, and he may even have been able to read it. The preface makes it clear that Ceolwulf had requested the earlier copy, and Bede had asked for Ceolwulf's approval; this correspondence with the king indicates that Bede's monastery had excellent connections among the Northumbrian nobility.

he monastery at Wearmouth-Jarrow had an excellent library. Both Benedict Biscop and Ceolfrith had acquired books from the Continent, and in Bede's day the monastery was a renowned centre of learning. It has been estimated that there were about 200 books in the monastic library.

For the period prior to Augustine's arrival in 597, Bede drew on earlier writers, including Solinus. He had access to two works of Eusebius: the Historia Ecclesiastica, and also the Chronicon, though he had neither in the original Greek; instead he had a Latin translation of the Historia, by Rufinus, and Saint Jerome's translation of the Chronicon. He also knew Orosius's Adversus Paganus, and Gregory of Tours' Historia Francorum, both Christian histories, as well as the work of Eutropius, a pagan historian. He used Constantius's Life of Germanus as a source for Germanus's visits to Britain. Bede's account of the invasion of the Anglo-Saxons is drawn largely from Gildas's De Excidio et Conquestu Britanniae. Bede would also have been familiar with more recent accounts such as Eddius Stephanus's Life of Wilfrid, and anonymous Lives of Gregory the Great and Cuthbert. He also drew on Josephus's Antiquities, and the works of Cassiodorus, and there was a copy of the Liber Pontificalis in Bede's monastery. Bede quotes from several classical authors, including Cicero, Plautus, and Terence, but he may have had access to their work via a Latin grammar rather than directly. However, it is clear he was familiar with the works of Virgil and with Pliny the Elder's Natural History, and his monastery also owned copies of the works of Dionysius Exiguus. He probably drew his account of St. Alban from a life of that saint which has not survived. He acknowledges two other lives of saints directly; one is a life of Fursa, and the other of St. Æthelburh; the latter no longer survives. He also had access to a life of Ceolfrith. Some of Bede's material came from oral traditions, including a description of the physical appearance of Paulinus of York, who had died nearly 90 years before Bede's Historia Ecclesiastica was written.

Bede also had correspondents who supplied him with material. Albinus, the abbot of the monastery in Canterbury, provided much information about the church in Kent, and with the assistance of Nothhelm, at that time a priest in London, obtained copies of Gregory the Great's correspondence from Rome relating to Augustine's mission. Almost all of Bede's information regarding Augustine is taken from these letters. Bede acknowledged his correspondents in the preface to the Historia Ecclesiastica; he was in contact with Daniel, the Bishop of Winchester, for information about the history of the church in Wessex, and also wrote to the monastery at Lastingham for information about Cedd and Chad.[70] Bede also mentions an Abbot Esi as a source for the affairs of the East Anglian church, and Bishop Cynibert for information about Lindsey.

The historian Walter Goffart argues that Bede based the structure of the Historia on three works, using them as the framework around which the three main sections of the work were structured. For the early part of the work, up until the Gregorian mission, Goffart feels that Bede used Gildas's De excidio. The second section, detailing the Gregorian mission of Augustine of Canterbury was framed on the anonymous Life of Gregory the Great written at Whitby. The last section, detailing events after the Gregorian mission, Goffart feels were modelled on Stephen of Ripon's Life of Wilfrid. Most of Bede's informants for information after Augustine's mission came from the eastern part of Britain, leaving significant gaps in the knowledge of the western areas, which were those areas likely to have a native Briton presence.

In his own time, Bede was as well known for his biblical commentaries and exegetical, as well as other theological, works. The majority of his writings were of this type, and covered the Old Testament and the New Testament. Most survived the Middle Ages, but a few were lost. It was for his theological writings that he earned the title of Doctor Anglorum, and why he was declared a saint.

Bede synthesised and transmitted the learning from his predecessors, as well as made careful, judicious innovation in knowledge (such as recalculating the age of the earth—for which he was censured before surviving the heresy accusations and eventually having his views championed by Archbishop Ussher in the sixteenth century—see below) that had theological implications. In order to do this, he learned Greek, and attempted to learn Hebrew. He spent time reading and rereading both the Old and the New Testaments. He mentions that he studied from a text of Jerome's Vulgate, which itself was from the Hebrew text. He also studied both the Latin and the Greek Fathers of the Church. In the monastic library at Jarrow were a number of books by theologians, including works by Basil, Cassian, John Chrysostom, Isidore of Seville, Origen, Gregory of Nazianzus, Augustine of Hippo, Jerome, Pope Gregory I, Ambrose of Milan, Cassiodorus, and Cyprian. He used these, in conjunction with the Biblical texts themselves, to write his commentaries and other theological works. He had a Latin translation by Evagrius of Athanasius's Life of Antony, and a copy of Sulpicius Severus' Life of St. Martin. He also used lesser known writers, such as Fulgentius, Julian of Eclanum, Tyconius, and Prosper of Aquitaine. Bede was the first to refer to Jerome, Augustine, Pope Gregory and Ambrose as the four Latin Fathers of the Church. It is clear from Bede's own comments that he felt his calling was to explain to his students and readers the theology and thoughts of the Church Fathers.

Bede also wrote homilies, works written to explain theology used in worship services. Bede wrote homilies not only on the major Christian seasons such as Advent, Lent, or Easter, but on other subjects such as anniversaries of significant events.

Both types of Bede's theological works circulated widely in the Middle Ages. A number of his biblical commentaries were incorporated into the Glossa Ordinaria, an 11th-century collection of biblical commentaries. Some of Bede's homilies were collected by Paul the Deacon, and they were used in that form in the Monastic Office. Saint Boniface used Bede's homilies in his missionary efforts on the continent.

Bede sometimes included in his theological books an acknowledgement of the predecessors on whose works he drew. In two cases he left instructions that his marginal notes, which gave the details of his sources, should be preserved by the copyist, and he may have originally added marginal comments about his sources to others of his works. Where he does not specify, it is still possible to identify books to which he must have had access by quotations that he uses. A full catalogue of the library available to Bede in the monastery cannot be reconstructed, but it is possible to tell, for example, that Bede was very familiar with the works of Virgil. There is little evidence that he had access to any other of the pagan Latin writers—he quotes many of these writers but the quotes are almost all to be found in the Latin grammars that were common in his day, one or more of which would certainly have been at the monastery. Another difficulty is that manuscripts of early writers were often incomplete: it is apparent that Bede had access to Pliny's Encyclopedia, for example, but it seems that the version he had was missing book xviii, as he would almost certainly have quoted from it in his De temporum ratione.

Bede's works included Commentary on Revelation, Commentary on the Catholic Epistles, Commentary on Acts, Reconsideration on the Books of Acts, On the Gospel of Mark, On the Gospel of Luke, and Homilies on the Gospels. At the time of his death he was working on a translation of the Gospel of St. John into English (Early Old English). He did this for the last 40 days of his life. When the last passage had been translated he said: "All is finished."

His body was 'translated' (the ecclesiastical term for relocation of relics) from Jarrow to Durham Cathedral around 1020, where it was placed in the same tomb with Saint Cuthbert of Lindisfarne. Later Bede's remains were moved to a shrine in the Galilee Chapel at Durham Cathedral in 1370. The shrine was destroyed during the English Reformation, but the bones were reburied in the chapel. In 1831 the bones were dug up and then reburied in a new tomb, which is still there. Other relics were claimed by York, Glastonbury and Fulda.

His scholarship and importance to Catholicism were recognised in 1899 when he was declared a Doctor of the Church. He is the only Englishman named a Doctor of the Church. He is also the only Englishman in Dante's Paradise (Paradiso X.130), mentioned among theologians and doctors of the church in the same canto as Isidore of Seville and the Scot Richard of St. Victor.

His feast day was included in the General Roman Calendar in 1899, for celebration on 27 May rather than on his date of death, 26 May, which was then the feast day of Pope Gregory VII. He is venerated in both the Anglican and Catholic Church, with a feast day of 25 May and in the Eastern Orthodox Church, with a feast day on 27 May (Βεδέα του Ομολογητού).

Bede became known as Venerable Bede (Lat.: Beda Venerabilis) by the 9th century because of his holiness, but this was not linked to consideration for sainthood by the Catholic Church. According to a legend the epithet was miraculously supplied by angels, thus completing his unfinished epitaph. It is first utilized in connection with Bede in the 9th century, where Bede was grouped with others who were called "venerable" at two ecclesiastical councils held at Aachen in 816 and 836. Paul the Deacon then referred to him as venerable consistently. By the 11th and 12th century, it had become commonplace. However, there are no descriptions of Bede by that term right after his death.

Source: Wikipedia

Saturday, May 18, 2019

Saturday's Saint - May 18: Saint John I


Pope John I (Latin: Ioannes I; died 18 May 526) was Pope from 13 August 523 to his death in 526.He was a native of Siena (or the "Castello di Serena", near Chiusdino), in Italy. He was sent on a diplomatic mission to Constantinople by the Ostrogoth King Theoderic to negotiate better treatment for Arians. Although relatively successful, upon his return to Ravenna, Theoderic had the Pope imprisoned for allegedly conspiring with Constantinople. The frail pope died of neglect and ill-treatment.


While a deacon in Rome, he is known to have been a partisan of the Antipope Laurentius, for in a libellus written to Pope Symmachus in 506, John confessed his error in opposing him, condemned Peter of Altinum and Laurentius, and begged pardon of Symmachus. He would then be the "Deacon John" who signed the acta (ecclesiastic publication) of the Roman synod of 499 and 502; the fact the Roman church only had seven deacons at the time makes identifying him with this person very likely. He may also be the "Deacon John" to whom Boethius, the 6th-Century philosopher, dedicated three of his five religious tractates, or treatises, written between 512 and 520.

John was very frail when he was elected to the papacy as Pope John I. Despite his protests, Pope John was sent by the Arian King Theoderic the Great—ruler of the Ostrogoths, a kingdom in present-day Italy—to Constantinople to secure the moderation of a decree, issued in 523, of Emperor Justin, ruler of the Byzantine, or East Roman Empire, against the Arians. King Theoderic threatened that if John should fail in his mission, there would be reprisals against the orthodox, or non-Arian, Catholics in the West. John proceeded to Constantinople with a considerable entourage: his religious companions included Bishop Ecclesius of Ravenna, Bishop Eusebius of Fanum Fortunae, and Sabinus of Campania. His secular companions were the senators Flavius Theodorus, Inportunus, and the Patrician Agapitus.

Emperor Justin is recorded as receiving John honorably and promised to do everything the embassy asked of him, with the exception that those converting from Arianism to Catholicism would not be "restored" (i.e., allowed to retain their place in the Catholic hierarchy as deacons, priests, or bishops). Although John was successful in his mission, when he returned to Ravenna, Theoderic's capital in Italy, Theoderic had John arrested on the suspicion of having conspired with Emperor Justin. John was imprisoned at Ravenna, where he died of neglect and ill treatment. His body was transported to Rome and buried in the Basilica of St. Peter.

The Liber Pontificalis credits John with making repairs to the cemetery of the martyrs Nereus and Achilleus on the Via Ardeatina, that of Saints Felix and Adauctus, and the cemetery of Priscilla.

Pope John I is depicted in art as looking through the bars of a prison or imprisoned with a deacon and a subdeacon. He is venerated at Ravenna and in Tuscany. His feast day is 18 May, the anniversary of the day of his death.

Source: Wikipedia

Saturday, May 11, 2019

Saturday's Saint - May 11: Saint Anthimus of Rome


Saint Anthimus of Rome (died 303), is a Christian saint. He is said to have been born in Bithynia. A Christian priest, he was imprisoned for his beliefs at the time of the Emperors Diocletian and Maximian. His feast day is May 11.


When the Roman governor of Bithynia, Pinianus, fell ill, his Christian wife Lucina (Lycinia), well known for her charity to imprisoned Christians and niece of the Emperor Gallienus, found Anthimus in prison. Anthimus converted Pinianus, and the governor was cured. Gratefully, Pinianus liberated all of the Christian prisoners in his province and allowed Anthimus to hide himself in the governor's villa on the Via Salaria.

Now based in Italy, Anthimus converted many to the Christian faith and countless miracles were attributed to him. He converted a priest of the god Silvanus and the pagan priest's entire family. Accused of having destroyed the simulacrum of Silvanus, he was thrown into the Tiber with a stone around his neck. His legend states that he was miraculously rescued by an angel, later recaptured, and then beheaded by order of the consul Priscus. He was buried in the oratory where he habitually prayed.

His tomb was first situated at Montemaggiore and was the object of pilgrimage and veneration. His body, during the time of Charlemagne, was transferred to Tuscany, near Montalcino, where St. Antimo's Abbey currently stands. A Bollandist historian of the 17th century speculated that Pope Hadrian I gave the relics of Saint Sebastian and Anthimus to Charlemagne, who then donated the relics to the abbey when it was founded.


Source: Wikipedia

Saturday, May 4, 2019

Saturday's Saint - May 4: Saint Florian


Saint Florian (Latin: Florianus; 250 – c. 304 AD) was a Christian holy man, and the patron saint of Linz, Austria; chimney sweeps; soapmakers, and firefighters. His feast day is 4 May. St. Florian is also the patron of Upper Austria, jointly with Saint Leopold.


St. Florian was born around 250 AD in the ancient Roman city of Aelium Cetium, present-day Sankt Pölten, Austria. He joined the Roman Army and advanced in the ranks, rising to commander of the imperial army in the Roman province of Noricum. In addition to his military duties, he was also responsible for organizing and leading firefighting brigades. Florian organized and trained an elite group of soldiers whose sole duty was to fight fires.

During the Diocletianic Persecution of Christians, reports reached Rome that St. Florian was not enforcing the proscriptions against Christians in his territory. Aquilinus was sent to investigate these reports. When Aquilinus ordered Florian to offer sacrifice to the Roman gods in accordance with Roman religion, Florian refused. Florian was sentenced to be burned at the stake. Standing on the funeral pyre, Florian is reputed to have challenged the Roman soldiers to light the fire, saying "If you wish to know that I am not afraid of your torture, light the fire, and in the name of the Lord I will climb onto it." Apprehensive of his words, the soldiers did not burn Florian, but executed him by drowning him in the Enns River with a millstone tied around his neck.

His body was later retrieved by Christians and buried at an Augustinian monastery near Lorch. Later a woman named Valeria had a vision in which she saw him; Florian, in this vision, declared his intent to be buried in a more appropriate location.

Saint Florian is very widely venerated in Central Europe. The Austrian town of Sankt Florian is named after him. According to legend, his body was interred at St. Florian's Priory, around which the town grew up. His body, recovered and was eventually removed to the Augustinian Abbey of St. Florian, near Linz, Austria.

Saint Florian was adopted as patron saint of Poland in 1184, when Pope Lucius III consented to the request of Prince Casimir II to send relics of Florian to that country. Kraków thus claims some of his relics.

A statue of Florian by Josef Josephu was unveiled in Vienna in 1935. It stood at the main firehouse of Vienna, in the city's main square, Am Hof. After the firehouse was bombed in 1945 during World War II the statue was moved on to the Fire Brigade Museum (Wiener Feuerwehrmuseum).

Seeking the sponsorship of a helpful saint was and still is a part of the namegiving practice in Catholic areas. In the southern, Catholic parts of the German Empire (mainly present Bavaria and Austria), peasants regularly have used the name, Florian, as one of the given names for at least one of their male children: to secure the saints patronage against fire. Hence the given name is still widespread in these areas. In Austria and Germany, fire services use Florian in radio communications as universal call sign for fire stations and fire trucks. The call sign Florentine for firefighting-related, hand held radio equipment is also derived, somewhat inaccurately, from that usage.

St. Florian is the patron of Austria; also firefighters, chimney sweeps, and brewers. He is invoked against fires, floods, lightning, and the pains of purgatory.


A famous St. Florian's Church is located in Kraków. His veneration has been particularly intense since 1528, when a fire burned the neighborhood without destroying the church.

Fun Fact
The St. Florian's cross is a widely used symbol of firefighting, especially in the United States.

The St. Florian's cross is sometimes confused with the Maltese cross. The Maltese cross is a sharp eight-pointed cross, whereas the St. Florian's has rounded arcs between the four points. The use of St. Florian's symbol derives from the traditional belief that the saint himself was involved in firefighting.


Source: Wikipedia