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Cathol ic ismedu
Also called Theophorus (ho
Theophoros); born in Syria,
around the year 50; died at
Rome between 98 and
117. More than one of the
earliest ecclesiastical writ-
ers have given credence,
though apparently without
good reason, to the legend
that Ignatius was the child
whom the Savior took up
in His arms, as described in
Mark 9:35. It is also be-
lieved, and with great
probability, that, with his
friend Polycarp, he was
among the auditors of theApostle St. John. If we in-
clude St. Peter, Ignatius
was the third Bishop of
Antioch and the immedi-
ate successor of Evodius
(Eusebius, Church History
II.3.22). Theodoret ("Dial.
Immutab.", I, iv, 33a, Paris,
1642) is the authority for
the statement that St. Pe-
ter appointed Ignatius to
the See of Antioch. St.
John Chrysostom lays spe-
cial emphasis on the
honor conferred upon the
martyr in receiving his
episcopal consecration at
the hands of the Apostles
themselves ("Hom. in St.
Ig.", IV. 587). Natalis Alex-
ander quotes Theodoret to
the same effect (III, xii, art.
xvi, p. 53). All the sterling
qualities of ideal pastor
and a true soldier of Christ
were possessed by the
Bishop of Antioch in a pre-
Volume 2 issue 2
S A I N T O F T HE M O N T H :S T . IG N A T IU S O F A N T IO C H
February 2015
What's new:
•
Newsletters added to site
and blog
I N S I D E T H I S I S S U E :
Saint of the month 1-9
Upcoming events: 1
Calendar 5
Classic catholic literature 9-10
Saints of the month11-14
Proverb of the month 14
Mass readings 15-16
Papal encyclical 16-17
Pope of month 17
Mission statement 17
Psalm of the month 18
Unity of Christ and church 18-19
Baptized in blood and wa- 19-20
Monthly bible reading 20-24
C ATHOLICISMEDU NEWSLETTER
U P C O M I N G E V E N T S :
If you know of an upcoming event please feel free to send us information and or a pic-
ture related to the event
Quote from ignatius
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eminent degree. Accord-
ingly, when the storm of the
persecution of Domitian
broke in its full fury upon
the Christians of Syria, itfound their faithful leader
prepared and watchful. He
was unremitting in his vigi-
lance and tireless in his ef-
forts to inspire hope and to
strengthen the weaklings of
his flock against the terrors
of the persecution. The res-
toration of peace, though it
was short-lived, greatly com-
forted him. But it was notfor himself that he rejoiced,
as the one great and ever-
present wish of his chival-
rous soul was that he might
receive the fullness of Chris-
tian discipleship through the
medium of martyrdom. His
desire was not to remain
long unsatisfied. Associated
with the writings of St. Igna-
tius is a work called
"Martyrium Ignatii", which
purports to be an account
by eyewitnesses of the mar-
tyrdom of St. Ignatius and
the acts leading up to it. In
this work, which such com-
petent Protestant critics as
Pearson and Ussher regard
as genuine, the full history
of that eventful journey
from Syria to Rome is faith-
fully recorded for the edifi-cation of the Church of An-
tioch. It is certainly very an-
cient and is reputed to have
been written by Philo, dea-
con of Tarsus, and Rheus
Agathopus, a Syrian, who
accompanied Ignatius to
Rome. It is generally admit-
ted, even by those who re-
garded it as authen-
tic, that this work has
been greatly interpo-
lated. Its most reli-
able form is thatfound in the
"Martyrium Colberti-
num" which closes
the mixed recension
and is so called be-
cause its oldest wit-
ness is the tenth-century
Codex Colbertinus (Paris).
According to these Acts, in
the ninth year of his reign,
Trajan, flushed with vic-tory over the Scythians
and Dacians, sought to
perfect the universality of
his dominion by a species
of religious conquest. He
decreed, therefore, that
the Christians should unite
with their pagan
neighbors in the worship
of the gods. A general per-
secution was threatened,
and death was named as
the penalty for all who
refused to offer the pre-
scribed sacrifice. Instantly
alert to the danger that
threatened, Ignatius
availed himself of all the
means within his reach to
thwart the purpose of the
emperor. The success of
his zealous efforts did not
long remain hidden fromthe Church's persecutors.
He was soon arrested and
led before Trajan, who
was then sojourning in
Antioch. Accused by the
emperor himself of violat-
ing the imperial edict, and
of inciting others to like
transgressions, Ignatius
valiantly bore witness to
the faith of Christ. If we
may believe the account
given in the "Martyrium",
his bearing before Trajan
was characterized by in-
spired eloquence, sublime
courage, and even a spirit
of exultation. Incapable of
appreciating the motives
that animated him, the
emperor ordered him to
be put in chains and taken
to Rome, there to become
the food of wild beasts
and a spectacle for the
people.That the trials of this jour-
ney to Rome were great
we gather from his letter
to the Romans (par. 5):
"From Syria even to Rome
I fight with wild beasts, by
land and sea, by night and
by day, being bound
amidst ten leopards, even
a company of soldiers,
who only grow worse
Page 2
S T . I G N A T I U S O F A N T I O C H
The restoration of
peace, though it
was short-lived,greatly comforted
him.
Ignatius
Volume 2 issue 2
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Cathol icismedu newslet ter
when they are kindly
treated." Despite all this, his
journey was a kind of tri-
umph. News of his fate, his
destination, and his prob-able itinerary had gone
swiftly before. At several
places along the road his
fellow-Christians greeted
him with words of comfort
and reverential homage. It is
probable that he embarked
on his way to Rome at Se-
leucia, in Syria, the nearest
port to Antioch, for either
Tarsus in Cilicia, or Attalia inPamphylia, and thence, as
we gather from his letters,
he journeyed overland
through Asia Minor. At
Laodicea, on the River Lycus,
where a choice of routes
presented itself, his guards
selected the more northerly,
which brought the prospec-
tive martyr through Philadel-
phia and Sardis, and finally
to Smyrna, where Polycarp,
his fellow-disciple in the
school of St. John, was
bishop. The stay at Smyrna,
which was a protracted one,
gave the representatives of
the various Christian com-
munities in Asia Minor an
opportunity of greeting the
illustrious prisoner, and of-
fering him the homage of
the Churches they repre-sented. From the congrega-
tions of Ephesus, Magnesia,
and Tralles, deputations
came to comfort him. To
each of these Christian com-
munities he addressed let-
ters from Smyrna, exhorting
them to obedience to their
respective bishops, and
warning them to avoid
the contamination of
heresy. These, letters are
redolent with the spirit
of Christian charity, ap-ostolic zeal, and pastoral
solicitude. While still
there he wrote also to
the Christians of Rome,
begging them to do
nothing to deprive him
of the opportunity of mar-
tyrdom.
From Smyrna his captors
took him to Troas, from
which place he dispatchedletters to the Christians of
Philadelphia and Smyrna,
and to Polycarp. Besides
these letters, Ignatius had
intended to address others
to the Christian communi-
ties of Asia Minor, inviting
them to give public expres-
sion to their sympathy
with the brethren in An-
tioch, but the altered plans
of his guards, necessitating
a hurried departure, from
Troas, defeated his pur-
pose, and he was obliged
to content himself with
delegating this office to his
friend Polycarp. At Troas
they took ship for Neapo-
lis. From this place their
journey led them overland
through Macedonia and
Illyria. The next port ofembarkation was probably
Dyrrhachium (Durazzo).
Whether having arrived at
the shores of the Adriatic,
he completed his journey
by land or sea, it is impos-
sible to determine. Not
long after his arrival in
Rome he won his long-
coveted crown of martyr-
dom in the Flavian amphi-
theater. The relics of the
holy martyr were borne
back to Antioch by thedeacon Philo of Cilicia, and
Rheus Agathopus, a Syrian,
and were interred outside
the gates not far from the
beautiful suburb of
Daphne. They were after-
wards removed by the Em-
peror Theodosius II to the
Tychaeum, or Temple of
Fortune which was then
converted into a Christianchurch under the patron-
age of the martyr whose
relics it sheltered. In 637
they were translated to St.
Clement's at Rome, where
they now rest. The Church
celebrates the feast of St.
Ignatius on 1 February.
The character of St. Igna-
tius, as deduced from his
own and the extant writ-
ings of his contemporaries,
Page 3
S T . I G N A T I U S O F A N T I O C H
The relics of the
holy martyr were
borne back to
Antioch
ignatius
Ignatius quote
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is that of a true athlete of
Christ. The triple honor of
apostle, bishop, and martyr
was well merited by this en-
ergetic soldier of the Faith.An enthusiastic devotion to
duty, a passionate love of
sacrifice, and an utter fear-
lessness in the defense of
Christian truth, were his
chief characteristics. Zeal for
the spiritual well-being of
those under his charge
breathes from every line of
his writings. Ever vigilant lest
they be infected by the ram-pant heresies of those early
days; praying for them, that
their faith and courage may
not be wanting in the hour
of persecution; constantly
exhorting them to unfailing
obedience to their bishops;
teaching them all Catholic
truth; eagerly sighing for the
crown of martyrdom, that
his own blood may fructify
in added graces in the souls
of his flock, he proves him-
self in every sense a true,
pastor of souls, the good
shepherd that lays down his
life for his sheep.
Collections
The oldest collection of the
writings of St. Ignatius
known to have existed was
that made use of by the his-
torian Eusebius in the firsthalf of the fourth century,
but which unfortunately is
no longer extant. It was
made up of the seven letters
written by Ignatius whilst on
his way to Rome; These let-
ters were addressed to the
Christians
of Ephesus (Pros Ephe-
sious);
of Magnesia
(Magnesieusin);
of Tralles
(Trallianois);of Rome (Pros Ro-
maious);
of Philadelphia
(Philadelpheusin);
of Smyrna
(Smyrnaiois); and
to Polycarp (Pros
Polykarpon).
We find these seven men-
tioned not only by Euse-
bius (Church History III.36)but also by St. Jerome (De
viris illust., c. xvi). Of later
collections of Ignatian let-
ters which have been pre-
served, the oldest is known
as the "long recension".
This collection, the author
of which is unknown, dates
from the latter part of the
fourth century. It contains
the seven genuine and six
spurious letters, but even
the genuine epistles were
greatly interpolated to
lend weight to the per-
sonal views of its author.
For this reason they are
incapable of bearing wit-
ness to the original form.
The spurious letters in this
recension are those that
purport to be from Igna-
tiusto Mary of Cassobola
(Pros Marian Kassobo-
liten);
to the Tarsians (Pros
tous en tarso);
to the Philippians (Pros
Philippesious);
to the Antiochenes (Pros
Antiocheis);
to Hero a deacon of An-
tioch (Pros Erona diako-
non Antiocheias). Associ-
ated with the foregoing is
a letter from Mary ofCassobola to Ignatius.
It is extremely probable
that the interpolation of
the genuine, the addition
of the spurious letters,
and the union of both in
the long recension was the
work of an Apollinarist of
Syria or Egypt, who wrote
towards the beginning of
the fifth century. Funk
identifies him with the
compiler of the Apostolic
Constitutions, which came
out of Syria in the early
part of the same century.
Subsequently there was
added to this collection a
panegyric on St. Ignatius
entitled, "Laus Heronis".
Though in the original it
was probably written in
Greek, it is now extant
Page 4
S T . I G N A T I U S O F A N T I O C H
Ever vigilant lest
they be infected by
the rampantheresies of those
early days;
Ignatius quote
Volume 2 issue 2
Ignatius
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Cathol icismedu newslet ter
S CH ED U L E O F EVEN T S
•
Nothing scheduled
Page 5
Laurentianusmanuscript at
Florence. This
codex is in-
complete,
wanting the
letter to the
Romans,
which, how-
ever, is to be
found associ-
ated with the"Martyrium Colbertinum"
in the Codex Colbertinus,
at Paris. The mixed collec-
tion is regarded as the
most reliable of all in de-
termining what was the
authentic text of the genu-
ine Ignatian letters. There
is also an ancient Latin
only in Latin and Coptictexts. There is also a third
recension, designated by
Funk as the "mixed collec-
tion". The time of its origin
can be only vaguely deter-
mined as being between
that of the collection known
to Eusebius and the long
recension. Besides the seven
genuine letters of Ignatius in
their original form, it alsocontains the six spurious
ones, with the exception of
that to the Philippians.
In this collection is also to be
found the "Martyrium Col-
bertinum". The Greek origi-
nal of this recension is con-
tained in a single codex, the
famous Mediceo-
version which is an unusu-
ally exact rendering of the
Greek. Critics are generally
inclined to look upon this
version as a translation of
some Greek manuscript of
the same type as that of
the Medicean Codex. This
version owes its discovery
S T . I G N A T I U S O F A N T I O C H
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to Archbishop Ussher, of
Ireland, who found it in two
manuscripts in English librar-
ies and published it in 1644.
It was the work of RobertGrosseteste, a Franciscan
friar and Bishop of Lincoln
(c. 1250). The original Syriac
version has come down to
us in its entirety only in an
Armenian translation. It also
contains the seven genuine
and six spurious letters. This
collection in the original
Syriac would be invaluable
in determining the exacttext of Ignatius, were it in
existence, for the reason
that it could not have been
later than the fourth or fifth
century. The deficiencies of
the Armenian version are in
part supplied by the
abridged recension in the
original Syriac. This abridg-
ment contains the three
genuine letters to the Ephe-
sians, the Romans, and to
Polycarp. The manuscript
was discovered by Cureton
in a collection of Syriac
manuscripts obtained in
1843 from the monastery of
St. Mary Deipara in the De-
sert of Nitria. Also there are
three letters extant only in
Latin. Two of the three pur-
port to be from Ignatius to
St. John the Apostle, andone to the Blessed Virgin,
with her reply to the same.
These are probably of West-
ern origin, dating no further
back than the twelfth cen-
tury.
The controversy
At intervals during the last
several centuries a warm
controversy has been
carried on by patrolo-
gists concerning the
authenticity of the
Ignatian letters. Eachparticular recension
has had its apologists
and its opponents.
Each has been fa-
vored to the exclu-
sion of all the others,
and all, in turn, have been
collectively rejected, espe-
cially by the coreligionists
of Calvin. The reformer
himself, in language as vio-lent as it is uncritical
(Institutes, 1-3), repudiates
in globo the letters which
so completely discredit his
own peculiar views on ec-
clesiastical government.
The convincing evidence
which the letters bear to
the Divine origin of Catho-
lic doctrine is not condu-
cive to predisposing non-
Catholic critics in their fa-
vor, in fact, it has added
not a little to the heat of
the controversy. In gen-
eral, Catholic and Anglican
scholars are ranged on the
side of the letters written
to the Ephesians, Mag-
nesians, Trallians, Romans,
Philadelphians, Smyrniots,
and to Polycarp; whilst
Presbyterians, as a rule,and perhaps a priori, repu-
diate everything claiming
Ignatian authorship.
The two letters to the
Apostle St. John and the
one to the Blessed Virgin,
which exist only in Latin,
are unanimously admitted
to be spurious. The great
body of critics who ac-
knowledge the authentic-
ity of the Ignatian letters
restrict their approval to
those mentioned by Euse-bius and St. Jerome. The
six others are not de-
fended by any of the early
Fathers. The majority of
those who acknowledge
the Ignatian authorship of
the seven letters do so
conditionally, rejecting
what they consider the
obvious interpolations in
these letters. In 1623,
whilst the controversy was
at its height, Vedelius gave
expression to this latter
opinion by publishing at
Geneva an edition of the
Ignatian letters in which
the seven genuine letters
are set apart from the five
spurious. In the genuine
letters he indicated what
was regarded as interpola-
tions. The reformer Dal-
Page 6
S T . I G N A T I U S O F A N T I O C H
The manuscript was
discovered by
Cureton in acollection of Syriac
manuscripts
quote
Volume 2 issue 2
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Cathol icismedu newslet ter
laeus, at Geneva, in 1666,
published a work entitled
"De scriptis quae sub Diony-
sii Areop. et Ignatii Antioch.
nominibus circumferuntur",in which (lib. II) he called
into question the authentic-
ity of all seven letters. To
this the Anglican Pearson
replied spiritedly in a work
called "Vindiciae episto-
larum S. Ignatii", published
at Cambridge, 1672. So con-
vincing were the arguments
adduced in this scholarly
work that for two hundredyears the controversy re-
mained closed in favor of
the genuineness of the
seven letters. The discussion
was reopened by Cureton's
discovery (1843) of the
abridged Syriac version, con-
taining the letters of Ignatius
to the Ephesians, Romans,
and to Polycarp. In a work
entitled "Vindiciae Ignatia-
nae" London, 1846), he de-
fended the position that
only the letters contained in
his abridged Syriac recen-
sion, and in the form therein
contained, were genuine,
and that all others were in-
terpolated or forged out-
right. This position was vig-
orously combated by several
British and German critics,
including the CatholicsDenzinger and Hefele, who
successfully defended the
genuineness of the entire
seven epistles. It is now gen-
erally admitted that Cure-
ton's Syriac version is only
an abbreviation of the origi-
nal.
While it can hardly be said
that there is at present
any unanimous agree-
ment on the subject, the
best modern criticism
favors the authenticityof the seven letters
mentioned by Eusebius.
Even such eminent non-
Catholic critics as Zahn,
Lightfoot, and Harnack
hold this view. Perhaps
the best evidence of their
authenticity is to be found
in the letter of Polycarp to
the Philippians, which
mentions each of them byname. As an intimate
friend of Ignatius, Poly-
carp, writing shortly after
the martyr's death, bears
contemporaneous witness
to the authenticity of
these letters, unless, in-
deed, that of Polycarp it-
self be regarded as inter-
polated or forged. When,
furthermore, we take into
consideration the passage
of Irenaeus (Adv. Haer., V,
xxviii, 4) found in the origi-
nal Greek in Eusebius
(Church History III.36), in
which he refers to the let-
ter to the Romans. (iv, I) in
the following words: "Just
as one of our brethren
said, condemned to the
wild beasts in martyrdom
for his faith", the evidenceof authenticity becomes
compelling. The romance
of Lucian of Samosata, "De
morte peregrini", written
in 167, bears incontest-
able evidence that the
writer was not only famil-
iar with the Ignatian let-
ters, but even made use of
them. Harnack, who was
not always so minded,
describes these proofs as
"testimony as strong to
the genuineness of theepistles as any that can be
conceived of" (Expositor,
ser. 3, III, p. 11).
Contents of the letters
It is scarcely possible to
exaggerate the impor-
tance of the testimony
which the Ignatian letters
offer to the dogmatic
character of Apostolic
Christianity. The martyredBishop of Antioch consti-
tutes a most important
link between the Apostles
and the Fathers of the
early Church. Receiving
from the Apostles them-
selves, whose auditor he
was, not only the sub-
stance of revelation, but
also their own inspired
interpretation of it; dwell-
ing, as it were, at the very
Page 7
S T . I G N A T I U S O F A N T I O C H
It is scarcely possible
to exaggerate the
importance of the
testimony which the
Ignatian letters offer
to the dogmatic
character of Apostolic
Christianity.
Ignatius
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fountain-head of Gospel
truth, his testimony must
necessarily carry with it the
greatest weight and demand
the most serious considera-tion. Cardinal Newman did
not exaggerate the matter
when he said ("The Theology
of the Seven Epistles of St.
Ignatius", in "Historical
Sketches", I, London, 1890)
that "the whole system of
Catholic doctrine may be
discovered, at least in out-
line, not to say in parts filled
up, in the course of hisseven epistles". Among the
many Catholic doctrines to
be found in the letters are
the following:
the Church was Divinely
established as a visible soci-
ety, the salvation of souls is
its end, and those who sepa-
rate themselves from it cut
themselves off from God
(Philadelphians 3)
the hierarchy of the
Church was instituted by
Christ (Introduction to Phila-
delphians; Ephesians 6)
the threefold character of
the hierarchy (Magnesians
6)
the order of the episco-
pacy superior by Divine au-
thority to that of the priest-
hood (Magnesians 6 and 13;
Smyrnæans 8; Trallians 3)the unity of the Church
(Trallians 6; Philadelphians
3; Magnesians 13)
the holiness of the Church
(Smyrnæans, Ephesians,
Magnesians, Trallians and
Romans)
the catholicity of the
Church (Smyrnæans 8); the
infallibility of the
Church
(Philadelphians 3;
Ephesians 16-17)
the doctrine of theEucharist
(Smyrnæans 8), which
word we find for the
first time applied to
the Blessed Sacra-
ment, just as in
Smyrnæans 8, we meet for
the first time the phrase
"Catholic Church", used to
designate all Christians
the Incarnation(Ephesians 18); the super-
natural virtue of virginity,
already much esteemed
and made the subject of a
vow (Polycarp 5)
the religious character of
matrimony (Polycarp 5)
the value of united
prayer (Ephesians 13)
the primacy of the See
of Rome (Introduction to
Romans 13)
He, moreover, denounces
in principle the Protestant
doctrine of private judg-
ment in matters of religion
(Philadelphians 3), The
heresy against which he
chiefly inveighs is Do-
cetism. Neither do the Ju-
daizing heresies escape his
vigorous condemnation.
EditionsThe four letters found in
Latin only were printed in
Paris in 1495. The common
Latin version of eleven let-
ters, together with a letter
of Polycarp and some re-
puted works of Dionysius
the Areopagite, was
printed in Paris, 1498, by
Lefèvre d'Etaples. Another
edition of the seven genu-
ine and six spurious let-
ters, including the one to
Mary of Cassobola, wasedited by Symphorianus
Champerius of Lyons,
Paris, 1516. Valentinus
Paceus published a Greek
edition of twelve letters
(Dillingen, 1557). A similar
edition was brought out at
Zurich, in 1559, by Andrew
Gesner; a Latin version of
the work of John Brunner
accompanied it. Both of
these editions made use
of the Greek text of the
long recension. In 1644
Archbishop Ussher edited
the letters of Ignatius and
Polycarp. The common
Latin version, with three
of the four Latin letters,
was subjoined. It also con-
tained the Latin version of
eleven letters taken from
Ussher's manuscripts. In
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S T . I G N A T I U S O F A N T I O C H
the Church was
Divinely establishedas a visible society,
quote
Volume 2 issue 2
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Cathol icismedu newslet ter
1646 Isaac Voss published at
Amsterdam an edition from
the famous Medicean Codex
at Florence. Ussher brought
out another edition in 1647,entitled "Appendix Ig-
natiana", which contained
the Greek text of the genu-
ine epistles and the Latin
version of the "Martyrium
Ignatii".
In 1672 J.B. Cotelier's edi-
tion appeared at Paris, con-
taining all the letters, genu-
ine and supposititious, of
Ignatius, with those of theother Apostolic Fathers. A
new edition of this work was
printed by Le Clerc at Ant-
werp, in 1698. It was re-
printed at Venice, 1765-
1767, and at Paris by Migne
in 1857. The letter to the
Romans was published from
the "Martyrium Colberti-
num" at Paris, by Ruinart, in
1689. In 1724 Le Clerc
brought out at Amsterdam a
second edition of Cotelier's
"Patres Apostolici", which
contains all the letters, both
genuine and spurious, in
Greek and Latin ver-
sions. It also includes
the letters of Mary of
Cassobola and those
purporting to be fromthe Blessed Virgin in the
"Martyrium Ignatii", the
"Vindiciae Ignatianae" of
Pearson, and several
dissertations. The first
edition of the Armenian
version was published at
Constantinople in 1783. In
1839 Hefele edited the
Ignatian letters in a work
entitled "Opera PatrumApostolicorum", which
appeared at Tübingen.
Migne took his text from
the third edition of this
work (Tübingen, 1847).
Bardenhewer designates
the following as the best
editions: Zahn, "Ignatii et
Polycarpi epistulae marty-
ria, fragmenta" in "Patr.
apostol. opp. rec.", ed. by
de Gebhardt, Harnack,
Zahn, fasc. II, Leipzig,
1876; Funk, "Opp. Patr.
apostol.", I, Tübingen,
1878, 1887, 1901;
Lightfoot, "The Apostolic
Fathers", part II, London,
1885, 1889; an English
version of the letters to be
found in Lightfoot's"Apostolic Fathers", Lon-
don, 1907, from which are
taken all the quotations of
the letters in this article,
and to which all citations
refer.
O'Connor, John Bonaven-
ture. "St. Ignatius of An-
tioch." The Catholic Encyclo-
pedia. Vol. 7. New York:
Robert Appleton Company,
1910. 15 Jan. 2015<http://
www.newadvent.org/
cathen/07644a.htm>.
to serve others for the
love of Jesus Christ and to
seem poor in this world.Do not be self-sufficient
but place your trust in
God. Do what lies in your
power and God will aid
your good will. Put no
trust in your own learning
nor in the cunning of any
man, but rather in the
grace of God Who helps
The Imitation of Christ by
Thomas A'Kempis This book
can be downloaded for freehere: http://www.ccel.org/
ccel/kempis/imitation.html.
Book one: Thoughts helpful
in the life of the soul.
Chapter 7: Avoiding False
Hope and Pride
VAIN is the man who puts
his trust in men, in created
things. Do not be ashamed
the humble and humbles
the proud. If you have
wealth, do not glory in it,
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S T . I G N A T I U S O F A N T I O C H
C L A S S I C C A T H O L I C L I T E R A T U R E I M I T A T I O N O F C H R I S T : B Y T H O M A S A ’ K E M P I S
Do not be ashamed
to serve others for
the love of Jesus
Christ and to seem
poor in this world.
quote
quote
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nor in friends because they
are powerful, but in God
Who gives all things and
Who desires above all to
give Himself. Do not boast ofpersonal stature or of physi-
cal beauty, qualities which
are marred and destroyed
by a little sickness. Do not
take pride in your talent or
ability, lest you displease
God to Whom belongs all
the natural gifts that you
have. Do not think yourself
better than others lest, per-
haps, you be accountedworse before God Who
knows what is in man. Do
not take pride in your good
deeds, for God’s judgments
differ from those of men
and what pleases them of-
ten displeases Him. If there
is good in you, see more
good in others, so that you
may remain humble. It does
no harm to esteem yourself
less than anyone else, but it
is very harmful to think
yourself better than even
one. The humble live in con-
tinuous peace, while in the
hearts of the proud are envy
and frequent anger.
Chapter8: Shunning Over-
Familiarity
DO NOT open your heart to
every man, but discuss your
affairs with one who is wiseand who fears God. Do not
keep company with young
people and strangers. Do
not fawn upon the rich, and
do not be fond of mingling
with the great. Associate
with the humble and the
simple, with the devout and
virtuous, and with them
speak of edifying
things. Be not inti-
mate with any
woman, but gener-
ally commend allgood women to God.
Seek only the inti-
macy of God and of
His angels, and avoid
the notice of men.
We ought to have
charity for all men but fa-
miliarity with all is not ex-
pedient. Sometimes it
happens that a person
enjoys a good reputationamong those who do not
know him, but at the same
time is held in slight re-
gard by those who do. Fre-
quently we think we are
pleasing others by our
presence and we begin
rather to displease them
by the faults they find in
us.
Chapter 9: Obedience and
Subjection IT IS a very great thing to
obey, to live under a supe-
rior and not to be one’s
own master, for it is much
safer to be subject than it is
to command. Many live in
obedience more from ne-
cessity than from love. Such
become discontented and
dejected on the slightest
pretext; they will never gain
peace of mind unless they
subject themselves whole-
heartedly for the love of
God. Go where you may,
you will find no rest except
in humble obedience to the
rule of authority. Dreams of
happiness expected from
change and different places
have deceived many. Every-
one, it is true, wishes to do
as he pleases and is at-
tracted to those who agree
with him. But if God be
among us, we must at times
give up our opinions for the
blessings of peace. Further-
more, who is so wise that
he can have full knowledge
of everything? Do not trust
too much in your own opin-
ions, but be willing to listen
to those of others. If,
though your own be good,
you accept another’s opin-
ion for love of God, you will
gain much more merit; for I
have often heard that it is
safer to listen to advice and
take it than to give it. It may
happen, too, that while
one’s own opinion may be
good, refusal to agree with
others when reason and
occasion demand it, is a
sign of pride and obstinacy.
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I M I T A T I O N O F C H R I S T
It does no harm to
esteem yourself lessthan anyone else,
quote
Volume 2 issue 2
Thomas a’kempis
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February 1st- St. Ignatius of antioch, bishop and martyr, At Smyrna, St. Pionius, priest
and martyr. With him suffered fifteen others. At Ravenna, the holy bishop Severus, At
Trois-Chateaux, in France, St. Paul, bishop, St. Ephrem, deacon of the church of Edessa,
martyr, In Ireland, St. Bridget, virgin. At Castel-Florentino, in Tuscany, the blessed virgin
Verdiana.February 2nd- The Purification of the Blessed Virgin Mary, At Rome, on the Salarian road,
the passion of St. Apronian, a notary. the holy martyrs Fortunatus, Felician, Firmus and
Candidus. At Caesarea, in Palestine, St. Cornelius, a centurion, At Orleans, the holy
bishop Flosculus. At Canterbury, in England, the birthday of St. Lawrence, bishop.
February 3rd- At Sebaste, in Armenia, the passion of St. Blasius, bishop and martyr, In
Africa, St. Celerinus, deacon, the holy martyrs, Laurentinus, and Ignatius, his uncles, and
Celerina, his grandmother,the holy martyrs Felix, Symphronius, Hippolytus and their
companions. In the town of Gap, the holy bishops Tigides and Remedius. At Lyons, the
Saints Lupicinus and Felix, also bishops. St. Anscharius, bishop of Bremen.
February 4th- At Florence, St. Andrew Corsini, bishop of Fiesoli, At Rome, St. Eutychius,
martyr, At Fossombrone, the holy martyrs Aquilinus, Geminus, Gelasius, Magnus andDonatus. At Thmuis, in Egypt, the passion of blessed Philseas, bishop of that city, and of
Philoromus, St. Rembert, bishop of Bremen. At Troyes, St. Aventin, confessor. At Pelu-
sium, in Egypt, St. Isidore, a monk renowned for merit and learning. St. Gilbert, confes-
sor, In the town of Amatrice, in the diocese of Rieti, the decease of St. Joseph of Leon-
issa, of the Order of Minorite Capuchins.
February 5th- At Catania, in Sicily, St. Agatha, virgin and martyr. In Pontus, many holy
martyrs, At Alexandria, St. Isidore, martyr, In the kingdom of Japan, the passion of
twenty-six martyrs, At Vienne, blessed Avitus, bishop and confessor, At Brixen, the holy
bishops Genuinus and Albinus.
February 6th- The Festival of St. Titus, bishop and confessor. At Caesarea, in Cappadocia,
the birthday of St. Dorothy, virgin and martyr, the holy martyrs Saturninus, Theophilus,
and Revocata. At Emesa, in Phrenicia,St. Silvanus, bishop, martyr. At Clermont, in Au-
vergne, St. Antholian, martyr. the holy bishops Vedastus and Amandus, At Bologna, St.
Guarinus, bishop of Palestrina and Cardinal.
February 7th- The holy abbot Romuald, founder of the monks of Camaldoli, At London,
in England, the blessed bishop Augulus, martyr. In Phrygia, St. Adaucus, martyr, an Italian
of noble birth, many holy martyrs, At Heracles, St. Theodore, a military officer, martyr. In
Egypt, St. Moses, a venerable bishop, At Lucca, in Tuscany, the demise of St. Richard, king
of England. At Bologna, St. Juliana, widow.
February 8th- St. John of Matha, confessor, founder of the Order of the Most Holy Trin-
ity, for the redemption of captives, St. Jerome Æmiliani, confessor, founder of the Con-
gregation of Somascha, At Rome, the holy martyrs Paul, Lucius, and Cyriacus. In the
Lesser Armenia, holy martyrs Denis, Æmilian and Sebastian. At Alexandria, the martyr St.Cointha, At Constantinople, the holy martyrs, monks of the monastery of Dins, In Per-
sia,the holy martyrs, At Pavia, the bishop St. Juventius, At Milan, the demise of St. Hon-
oratus, bishop and confessor. At Verdun, in France, St. Paul, a bishop, At Muret, near Li-
moges, abbot St. Stephen, founder of the Order of Grandmont, In the monastery of
Vallumbrosa, blessed Peter, cardinal and bishop of Albano, of the Congregation of
Vallumbrosa, of the Order of St. Benedict, surnamed Igneus.
February 9th- At Alexandria, St. Cyril, bishop and doctor of the church. St. Apollonia, vir-
gin, martyr. At Rome, the holy martyrs Alexander, and thirty-eight others crowned with
him. At Solum, in Cyprus, the holy martyrs Ammonius and Alexander. At Antioch, St.
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Nicephorus, martyr, In Africa, in a village called Lemelis, the holy martyrs Primus and Do-
natus, deacons, In the monastery of St. Vandrille, St. Ansbert, bishop of Rouen. At Ca-
nossa, in Apulia, of St. Sabinus, bishop and confessor.
February 10th- At Mount Cassino, St. Scholastica, a virgin, At Rome, the holy martyrs
Zoticus, Irenaeus, Hyacinthus, and Amantius. on the Labican road, ten holy soldiers, mar-tyrs. on the Appian way, St. Soteres, virgin and martyr, In Campania, St. Silvanus, bishop
and confessor. At Maleval, in the diocese of Siena, St. William, a hermit. In the diocese of
Roueu, St. Austreberta, a virgin.
January 11th- At Lourdes, in France, the apparition of the Blessed Virgin Mary Immacu-
late. In Africa, the holy martyrs Saturninus, a priest, Dativus, Felix, Ampelius, and their
companions. In Numidia, holy martyrs, At Adrianople, the holy martyrs Lucius, bishop,
and his companions. At Lyons, St. Desiderius, bishop of Vienne, and martyr. At Ravenna,
St. Calocerus, bishop and confessor. At Milan, St. Lazarus, bishop. At Capua, St. Castren-
sis, bishop. At Chateau-Landon, St. Severin, abbot of the monastery of Agaunum, In
Egypt, St. Jonas, a monk, eminent for virtues.
January 12th- In Tuscany, on Mount Senario, the seven Holy Founders of the Order ofServites of the Blessed Virgin Mary. At Barcelona, in Spain St. Eulalia, virgin, martyr. In
Africa, St. Damian, soldier and martyr. At Carthage, the holy martyrs Modestus and
Julian. At Benevento, St. Modestus, deacon and martyr. At Alexandria, the holy children
Modestus and Ammonius. At Antioch, St. Meletius, a bishop, At Constantinople, St. An-
thony, a bishop At Verona, St. Gaudentius, bishop and confessor.
January 13th- At Antioch, the holy prophet Agabus, At Ravenna, the Saints Fusca, virgin,
and her nurse, Maura, martyrs. At Meletine, in Armenia, St. Polyeuctus, martyr, At Lyons,
St. Julian, martyr. At Todi, St. Benignus, martyr. At Rome, pope St. Gregory II, At Angers,
holy bishop Lucinius, At Lyons, St. Stephen, bishop and confessor. At Rieti, the abbot St.
Stephen, At Prato, in Tuscany, St. Catherine de Ricci, a Florentine virgin, of the Order of
St. Dominic.
January 14th- At Rome, on the Flaminian road, blessed Valentine, priest and martyr, the
holy martyrs Vitalis, Felicula, and Zeno. At Teramo, St. Valentine, bishop and martyr, the
holy martyrs Proculus, Ephebus and Apollonius, At Alexandria, the holy martyrs Bassus,
Anthony, and Protolicus, the holy martyrs Cyrion, priest, Bassian, lector, Agatho, exor-
cist, and Moses, the Saints Denis and Ammonius, who were beheaded. At Ravenna, St.
Eleuchadius, bishop and confessor. In Bithynia, the abbot St. Auxentius. At Sorrento, St.
Anthony, abbot.
January 15th- At Brescia, holy martyrs Faustinus and Jovita, At Rome, St. Craton, martyr.
At Teramo, St. Agape, virgin and martyr. the holy martyrs Saturninus, Castulus, Magnus,
and Lucius. At Vaison, in France, St. Quinidius, bishop, At Capua, St. Decorosus, bishop
and confessor. In the province of Valeria, St. Severus, a priest, At Antioch, St. Joseph,
deacon. At Clermont, in Auvergne, St. Georgia, virgin.January 16th- blessed Onesimus, martyr. At Cumse, in Campania, St. Juliana, virgin and
martyr. In Egypt, St. Julian martyr, with five thousand other Christians. At Caesarea, in
Palestine, the holy martyrs Elias, Jeremias, Isaias, Samuel, and Daniel, Egyptians, St. Por-
phyry, servant of the martyr Pamphilus, and St. Seleucus, a Cappadocian, At Arezzo, in
Tuscany, blessed Gregory X, At Brescia, St. Faustinus, bishop and confessor.
January 17th- At Rome, the passion of St. Faustinus, whom forty-four others followed to
receive the crown of martyrdom. In Persia, blessed Polychronius, bishop of Babylon,
martyr. At Concordia, the holy martyrs Donatus, Secundian, and Romulus, with eighty-six
others, partakers of the same crown. At Caesarea, in Palestine, St. Theodulus, an aged
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man, martyr.St. Julian, a Cappadocian, martyr. In the territory of Terouanne, St. Silvinus,
bishop of Toulouse. In Ireland, St. Fintan, priest and confessor. At Florence, blessed Alex-
ius Falconieri, confessor, one of the seven Founders of the Order of the Servites of the
blessed Virgin Mary.
January 18th- At Jerusalem, St. Simeon, bishop and martyr, At Ostia, the holy martyrsMaximus and his brother Claudius, and Praepedigna, the wife of Claudius, with her two
sons Alexander and Cutias, In Africa, the holy martyrs Lucius, Sylvanus, Rutulus, Classicus,
Secundinus, Fructulus, and Maximus. At Constantinople, the holy bishop Flavian, martyr.
At Toledo, St. Helladius, bishop and confessor.
January 19th- At Rome, St. Gabinus, priest and martyr, In Africa, the holy martyrs Pub-
lius, Julian, Marcellus, and others. In Palestine, the holy monks and other martyrs, At
Jerusalem, St. Zambdas, bishop. At Soli, St. Auxibius, bishop. At Benevento, St. Barbatus,
a bishop illustrious for sanctity, At Milan, St. Mansuetus, bishop and confessor.
January 20th- At Tyre, in Phoenicia, many blessed martyrs, In the island of Cyprus, the
holy martyrs Pothamius and Nemesius. At Constantinople, St. Eleutherius, bishop and
martyr. In Persia, in the time of king Sapor, the birthday of St. Sadoth, bishop, and onehundred and twenty-eight others, At Catania, in Sicily, St. Leo, bishop, illustrious for vir-
tues and miracles. The same day, St. Eucherius, bishop of Orleans, At Tournai, in Belgium,
St. Eleutherius, bishop and confessor.
January 21st- In Sicily, seventy-nine holy martyrs, At Adrumetum, in Africa, the holy mar-
tyrs Verulus, Secundinus, Syricius, Felix, Servulus, Saturninus, Fortunatus, and sixteen
others, At Scythopolis, in Palestine, St. Severian, bishop and martyr. At Damascus, St.
Peter Mavimenus, At Ravenna, St. Maximian, bishop and confessor. At Metz, St. Felix,
bishop. At Brescia, St. Paterius, bishop.
January 22nd- The Chair of St. Peter at Antioch, At Hierapolis, in Phrygia, blessed Papias,
bishop of that city, At Salamis, in Cyprus, St. Aristion, In Arabia,many holy martyrs, At
Alexandria, St. Abilius, bishop, At Vienna, St. Paschasius, bishop,nAt Cortona, in Tuscany,
St. Margaret, of the Third Order of St. Francis.
January 23rd- The vigil of the apostle St. Matthias. At Faenza, St. Peter Dainian, Cardinal
bishop of Ostia, and Doctor of the Church, At Sirmium, St. Sirenus, monk and martyr. sev-
enty-two holy martyrs, At Rome, St. Polycarp, priest, martyr, In the city of Astorga, St.
Martha, virgin and martyr, At Constantinople, St. Lazarus, At Brescia, St. Felix, bishop. At
Seville, in Spain, St. Florentius, confessor. At Todi, St. Romana, virgin, who was baptised
by pope St. Sylvester. In England, St. Milburga, virgin, daughter of the king of Mercia.
January 24th- In Judea, Apostle St. Matthias, martyr. At Rome, St. Primitiva, martyr. At
Caesarea, in Cappadocia, St. Sergius, martyr, In Africa, the holy martyrs Montanus,
Lucius, Julian, Victoricus, Flavian, and their companions. At Rouen, the passion of St.
Praetextatus, bishop and martyr. At Treves, St. Modestus, bishop and confessor. In Eng-
land, St. Ethelbert, king of Kent, At Jerusalem, the first finding of the head of our Lord'sPrecursor.
January 25th- In Egypt, the holy martyrs Victorinus, Victor, Nicephorus, Claudian, Dio-
scorus, Serapion, and Papias, In Africa, the holy martyrs Donatus, Justus, Herena, and
their companions. At Rome, the birthday of pope St. Felix III, At Constantinople, St.
Tharasius, bishop, At Nazianzus, St. Caesarius.
January 26th- At Pergen, in Pamphylia, blessed bishop Nestor, martyr. the passion of
Saints Papias, Diodorus, Conon, and Claudian, holy martyrs Fortunatus, Felix, and
twenty-seven others. At Alexandria, the bishop St. Alexander, At Bologna, the bishop St.
Faustinian, At Gaza, in Palestine, St. Porphyry, bishop, At Florence, St. Andrew, bishop
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and confessor. In the territory of Arcis, St. Victor, confessor.
January 27th- At Rome, the holy martyrs Alexander, Abundius, Antigonus, and Fortuna-
tus. At Alexandria, the passion of St. Julian, martyr. St. Besas, a soldier, martyr. At Seville,
in Spain, St. Leander, bishop of that city, At Constantinople, holy confessors Basil and
Procopius, At Lyons, St. Baldomer, a man of God.January 28th- At Rome, the holy martyrs Macarius, Rufinus, Justus, and Theophilus. At
Alexandria, the passion of the Saints Caerealis, Pupulus, Caius, and Serapion. the holy
priests, deacons, and other Christians in great number, martyrs. In the territory of Lyons,
on Mount Jura, the demise of St. Romanus, abbot, At Pavia, from the island of Sardinia,
St. Augustine, bishop.
As snow in summer and rain in harvest, so glory is not seemly for a fool.
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S A I N T S O F T H E M O N T H
P R O V E R B O F T H E M O N T H : P R O V E R B 2 6 : 1
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Cathol icismedu newslet ter Page 15
M ASS READINGS
Sun the 1st: Psalter IV, Ordinary Time Week 4.
Deut 18:15-20; Ps 95:1-9; 1 Cor 7:32-35; Matt 4:16; Mark 1:21-28
Mon the 2nd: Feast of Presentation of the Lord. Presentation of the Lord
Readings: Mal 3:1-4; Ps 24:7-10; Heb 2:14-18; Luke 2:22-40Heb 11:32-40; Ps 31:20-24; Luke 7:16; Mark 5:1-20
Tue the 3rd: Optional memorial of Blase, bishop and martyr. Optional me-
morial of Ansgar, bishop. Heb 12:1-4; Ps 22:26-32; Matt 8:17;
Mark 5:21-43
Wed the 4th: Heb 12:4-15; Ps 103:1-18; John 10:27; Mark 6:1-6
Thu the 5th: Memorial of Agatha, virgin and martyr.
Heb 12:18-24; Ps 48:1-11; Mark 1:15; Mark 6:7-13
Fri the 6th: Memorial of Paul Miki and companions, martyrs.
Heb 13:1-8; Ps 27:1-9; Luke 8:15; Mark 6:14-29
Sat the 7th: Heb 13:15-21; Ps 23:1-6; John 10:27; Mark 6:30-34
Sun the 8th: Psalter I, Ordinary Time Week 5.
(Optional memorial of Jerome Emiliani.) (Optional memorial of
Josephine Bakhita, virgin.)
Job 7:1-7; Ps 147:1-6; 1 Cor 9:16-23; Matt 8:17; Mark 1:29-39
Mon the 9th: Gen 1:1-19; Ps 104:1-35; Matt 4:23; Mark 6:53-56
Tue the 10th: Memorial of Scholastica, virgin.
Gen 1:20-2:4; Ps 8:4-9; Ps 119:36, 29; Mark 7:1-13
Wed the 11th: Optional memorial of Our Lady of Lourdes.
Gen 2:4-17; Ps 104:1-30; John 17:17; Mark 7:14-23
Thu the 12th: Gen 2:18-25; Ps 128:1-5; James 1:21; Mark 7:24-30
Fri the 13th: Gen 3:1-8; Ps 32:1-7; Acts 16:14; Mark 7:31-37
Sat the 14th: Optional memorial of Cyril, monk, and Methodius, bishop.
Gen 3:9-24; Ps 90:2-13; Matt 4:4; Mark 8:1-10
Sun the 15th: Psalter II, Ordinary Time Week 6.Lev 13:1-46; Ps 32:1-11; 1 Cor 10:31-11:1; Luke 7:16; Mark 1:40-
45
Mon the 16th: Gen 4:1-25; Ps 50:1-21; John 14:6; Mark 8:11-13
Tue the 17th: Optional memorial of Seven founders of the order of Servites.
Gen 6:5-8, 7:1-10; Ps 29:1-10; John 14:23; Mark 8:14-21
Wed the 18th: Ash Wednesday; Beginning of Lent.
Joel 2:12-18; 2 Cor 5:20-6:2; Ps 51:3-17; Matt 6:1-18
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welfare of public utility in
years. It is probable, that,
for such an argument,which is attributed to the
certain hope of the peo-
ple, and a crown of flow-
ers and fruitful growth. Of
course, in any case, accept
joyfully received, and that
the multitude of the wise
is health that he had
wisely take note of is the
kingdom, and that no less
than by strength, or thestrength of the heroes of
the advice of prudent
men, the controlling dis-
ponan of the kingdoms of
their own, and then the
gift of the divine goodness
has given to you by means
of this longing for the
kingdom, will never go out
1255, April, 6. Nápoles. 4 en
que el estudio de Alejandro,
establish the Bula Generalde Salamanca.
... Alexander, bishop, ser-
vant of the servants of God,
my dearly beloved son in
Christ, the illustrious king of
Castile and Leon, health and
apostolic benediction.
Among the things that are
pleasing us joy, shall make
glad, our heart is refreshed
with a great joy, and glad-ness, and rejoiceth in his
desires, the people with the
government and to those
who are endowed with the
providence of the heavenly
kingdoms are, had set out to
the common intent are sub-
ject to them suorurn we see,
we see a concern for the
the light of wisdom to be
enlightened, and how this
supported by the adviceof experts in health and
maturity, in the city of
Salamanca, it is said, the
richest, and the salubrity
of the air and of any of the
requirements of the place
in the kingdom of thy Le-
gionensi chosen above all,
of our venerable brother
bishops and of our be-
loved sons of the chap-ter ... the advice and con-
sent of the people coming
near of Salamanca, such
as an image, and the pur-
suit of a general a general
study of the future, by the
doctors, and those who
teach in the celebrated
joyfully, and humbly asked
Page 16
M ASS READINGS
P A PA L E N C Y C L I C A L I N T E R E A Q U A E P L A C I T A
the advice and
consent of the
people coming near
of Salamanca,
Volume 2 issue 2
Thu the 19th: Deut 30:15-20; Ps 1:1-6; Luke 9:22-25
Fri the 20th: Isa 58:1-9; Ps 51:3-19; Matt 9:14-15
Sat the 21st: (Optional memorial of Peter Damian, bishop and doctor.)Isa 58:9-14; Ps 86:1-6; Luke 5:27-32
Sun the 22nd: Psalter I, Lent Week 1. (Feast of Chair of St. Peter, apostle.)
Gen 9:8-15; Ps 25:4-9; 1 Pet 3:18-22; Mark 1:12-15
Mon the 23rd: (Memorial of Polycarp, bishop and martyr.)
Lev 19:1-18; Ps 20:8-15; Matt 25:31-46
Tue the 24th: Isa 55:10-11; Ps 34:4-19; Matt 6:7-15
Wed the 25th: Jonah 3:1-10; Ps 51:3-19; Luke 11:29-32
Thu the 26th: Esth C:12-25; Ps 138:1-8; Matt 7:7-12
Fri the 27th: Ezek 18:21-28; Ps 130:1-8; Matt 5:20-26
Sat the 28th: Deut 26:16-19; Ps 119:1-8; Matt 5:43-48
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for that from us an apostolic
corroboration. We, there-
fore, in the Lord our holiness
of intention to the purpose
of those worthy of praises,and to your prayers, that is
put upon the assent of the
bishop and of the chapter
of the aforesaid it from
thee: it is good and ac-
ceptable, that the protec-tion of the present writing,
and confirm by apostolic
authority. None does.
Given in Naples in the
eighth year of our pontifi-
cate on April first.
Here at catholicismedu our goal is to provide everyone free and easy access to
educational content on the catholic faith from the videos we make to PDF files
and mp3. we Aim to provide everything from prayers to theology including the
why, and how we do What as members of the catholic faith we do. We reach out
to all individuals not just catholics.
Page 17
P O P E O F T H E M O N T H :P O P E S T . E V A R I S T U S
I N T E R E A QUAE P L A C I T A
M I S S I O N S T A T E M E N T
which fact was already
known from St. Irenæus.
This order of succession is
undoubtedly correct. The
"Liber Pontificalis" says
that Evaristus came of aHellenic family, and was
the son of a Bethlehem
Jew. It also attributes to
him the allotment of defi-
nite churches as tituli to
the Roman presbyters,
and the division of the city
into seven diaconias or
deaconries; in this state-
ment, however, the "Liber
Pontificalis" arbitrarily re-
fers to the time of Evaris-
tus a later institution of
the Roman Church. More
trustworthy is the asser-
tion of the "Liber Pontifi-
calis" that he was laid to
rest in Vaticano, near the
tomb of St. Peter. The
martyrdom of Evaristus,
though traditional, is not
historically proven. Hisfeast occurs 26 Oct. The
two decretals ascribed to
him by Pseudo-Isidore are
forged.
Kirsch, Johann Peter.
"Pope St. Evaristus." The
Catholic Encyclopedia. Vol.
5. New York: Robert Ap-
pleton Company, 1909. 29
Jan. 2015 <http://www.newadvent.org/
cathen/05646a.htm>.
Date of birth unknown; died
about 107. In the Liberian
Catalogue his name is given
as Aristus. In papal cata-
logues of the second century
used by Irenaeus and Hip-polytus, he appears as the
fourth successor of St. Peter,
immediately after St Clem-
ent. The same lists allow him
eight years of reign, cover-
ing the end of the first and
the beginning of the second
century (from about 98 or
99 to about 106 or 107). The
earliest historical sources
offer no authentic data
about him. In his
"Ecclesiastical History" Euse-
bius says merely that he suc-
ceeded Clement in the epis-
copate of the Roman Church
This order of
succession is
undoubtedly correct
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A prayer against sinful words, and deceitful flatterers.
1 A psalm of David. I have cried to thee, O Lord, hear
me: hearken to my voice, when I cry to thee.2 Let my prayer be directed as incense in thy sight;
the lifting up of my hands as evening sacrifice.
3 Set a watch, O Lord, before my mouth: and a door
round about my lips.
4 Incline not my heart to evil words; to make excuses
in sins. With men that work iniquity: and I will not
communicate with the choicest of them.
5 The just man shall correct me in mercy, and shall reprove me: but let not the oil of the
sinner fatten my head. For my prayer also shall still be against the things with which they
are well pleased:
6 their judges falling upon the rock, have been swallowed up. They shall hear my words,
for they have prevailed:
7 as when the thickness of the earth is broken up upon the ground: Our bones are scat-
tered by the side of hell.
8 But to thee, O Lord, Lord, are my eyes: in thee have I put my trust, take not away my
soul.
9 Keep me from the snare, which they have laid for me, and from the stumbling-blocks of
them that work iniquity.
10 The wicked shall fall in his net: I am alone until I pass.
a sinful but comely bride (
I am black and comley)
that is washed and sancti-
fied in the Laver of the
word of life through the
sacrifice of the true Adam
and groom on the cross;
from his pierced side asthe true Adam sleeps
comes the water blood
and spirit that cleanses;
The bride is prepared;
Baptism. You are washed
you are sanctified. The
marriage is consummated;
the cup of benediction
that we bless is it not par-
The unity of Christ and his
church is the greatest mys-
tery there is. Through the
sacraments the mystical
body of Christ is perpetu-
ated through time. My flesh
is real food my blood is real
drink he who eats my fleshand drinks my blood abides
in me and I in him. Man and
woman become one flesh,
Christ and his church be-
come one flesh. Christ even
speaks through the soul of
his bride. The mystery of
salvation is a love story be-
tween a perfect groom and
ticipation in the blood of
Christ? A rhetorical ques-
tion to those who were
living the faith. Christ of-
ten speaks through the
soul of his bride and
unless you understand this
you will not understand
Page 18
P S A L M O F T H E M O N T H P S A L M 140
U N I T Y O F C H R I S T A N D C H U R C H B Y : L U K E H A S K E L L
O Lord, Lord, are
my eyes: in thee
have I put my trust,take not away my
soul.
Psalm 140
Volume 2 issue 2
unity
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Cathol icismedu newslet ter
the prophets message. Paul
says spiritual things need to
be spiritually examined. St
Augustine Psalms 41 on in-terpreting the Psalms I com-
mend unto you oftentimes,
nor grieve I to repeat, what
for you is useful to retain,
that our Lord Jesus Christ
speaks often of Himself, that
is, in His own Person, which
is our Head; often in the per-
son of His Body, which are
we and His Church; but so
that the words sound as
from the mouth of one, that
we may understand the
Head and the Body to
consist together in the
unity of integrity, andnot be separated the
one from the other; as
in that marriage
whereof it is said, “They
two shall be one flesh.”
If then we acknowledge
two in one flesh, let us
acknowledge two in one
voice. First, that which
responding to the reader
we have sung, though it
be from the middle of the
Psalm, from that I will
take the beginning of
this Sermon.
Page 19
B A P T I Z E D I N T H E B L O O D A N D WA T E R B Y : L U K E H A S K E L L
UNIT Y OF CH RIST A ND CHURCH
in fear and trembling in
one sentence and say you
are saved by grace as an
instantaneous event in
another, and Christ say he
who endures till the end
will be saved? Paul oftenmixes up the laws of grace
with the laws of circumci-
sion, sacrificing bulls and
goats, Sabbaths etc in the
613 commandments of
mosaic law. This is why
Peter says the unlearned
and unwise can read
Paul's letters to their own
destruction. He was beat
half to death by Jews bysaying the mosaic law
does not Justify. This obvi-
ously had a major impact
on how he wrote. Bap-
tized Jews who (secretly
entered in Jude 1) to the
church were trying to
force the rituals of mosaic
law on Gentile converts.
This is why when he talks
about law and grace he
often says "or isn't he the
God of both Jews and
Gentiles." You are no
longer Jew or Gentiles
freeman or slave becausewe have all been baptized
into Christ Jesus. The
problem is, the modern
world has denied the in-
credible implications of
original sin and the need
for baptism. ( I was born in
iniquity in my mothers
womb. Psalms 50. Who
can make unclean seed
clean? Job 14) When Paulrefers to salvation as an
instantaneous event he is
referring to baptism which
removes original sin and
active sin up to the point
of baptism. Again, I can't
stress this enough, when
he says you are no longer
under the law he is refer-
The problem is, many now
ignore or deny the detri-
mental nature of original sin.
To be saved by the blood of
the Lamb is to be baptized
into Christ Jesus, the glori-
fied Mystical Water, Blood,and Spirit that flows from
the rib of the true Adam. If
Paul says you are saved by
grace and not works of the
law, and Abraham was not
justified by works and also
says, if I have all faith and no
charity I am nothing, and
Christ will come and judge
everyone according to their
works, and James says faithwithout works is dead, and
Abraham was justified by
works then can you ignore
one aspect of salvation in
order to just accept the
other? Does Paul contradict
himself or is there more to
the story? How could Paul
say, I work out my salvation
This is why when he
talks about law and
grace he often says
"or isn't he the God
of both Jews and
Gentiles."
Ephesians 4:4-6
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ring to the mosaic law bap-
tized pharasees were trying
to force on Jewish converts.
Sacrificing bulls and goats,
feast days and Sabbaths,circumcision. You have
been baptized into Christ
Jesus. Baptism now saves
you. Truly truly unless you
are born of water and spirit
you shall not enter the king-
dom of heaven. There are
three that give testimony on
earth the water the spirit
and the blood and THESE
THREE ARE ONE. Out of hispierced side came water and
blood. Baptism of the mysti-
cal body of Christ. Suffer the
little children to come unto
me . The primary reason for
baptism is redemption
through the blood of the
Lamb. Baptism destroys
original sin . Nothing un-
clean can enter God's
church nor heaven so it
frees our souls to be able to
enter both. It is entrance
into the Holy Nation the
Royal Priesthood, Grace
given freely. Since we
are born into iniqui-
ties God has given us
a free gift to remove
them as soon as wecome into the world.
Circumcision is a
pedagogue of bap-
tism, a teacher of its
mysteries. Baptism is
the laver of regenera-
tion in the WORD of life.
Ephesians 5, Titus 3. Once
baptized we run the race
and endure till the end
and be CAREFULL TO EX-CEL IN GOOD WORKS. Not
by the works of justice,
which we have done, but
according to his mercy, he
saved us, by the laver of
regeneration, and renova-
tion of the Holy Ghost;
6Whom he hath poured
forth upon us abundantly,
through Jesus Christ our
Savior: 7That, being justi-
fied by his grace, we may
be heirs, according to
hope of life everlasting. 8It
is a faithful saying: and
these things I will have
thee affirm constantly:
that they, who believe in
God, may be careful to
excel in good works. The
spirit and the bride saycome. ...come take of the
water of life freely given.
Grace given freely.
and his oblations.
2 And they shall receive
nothing else of the posses-
sion of their brethren: forthe Lord himself is their
inheritance, as he hath
said to them.
3 This shall be the priest's
due from the people, and
from them that offer vic-
tims: whether they sacri-
ficean ox, or a sheep, they
The Lord in the inheritance
of the priests and Levites.
Heathenish abominations
are to be avoided. Thegreat prophet, Christ, is
promised. False prophets
must be slain.
1 The *priests and Levites,
and all that are of the same
tribe, shall have no part nor
inheritance with the rest of
Israel, because they shall eat
the sacrifices of the Lord,
shall give to the priest the
shoulder and the breast:
4 *The first-fruits also of
corn, of wine, and of oil,
Page 20
B A P T I Z E D I N T H E B L O O D A N D WAT E R
M O N T H L Y B I B L E R E A D I N G D E U T E R O N O M Y 1 8
Again, I can't stress
this enough, when
he says you are nolonger under the
law
baptism
Volume 2 issue 2
Deuteronomy 18
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Cathol icismedu newslet ter
and a part of the wool from
the shearing of their sheep.
5 For the Lord thy God hath
chosen him of all thy tribes,
to stand, and to minister to
the name of the Lord, him
and his sons for ever.
6 If a Levite go out of any
one of the cities throughout
all Israel, in which he dwel-
leth, and have a longing
mind to come to the place
which the Lord shall choose,
7 He shall minister in the
name of the Lord his God, as
all his brethren the Levites
do, that shall stand at
that time before the Lord.
8 He shall receive the same
portion of food that the rest
do: besides that which is
due to him in his own city,
by succession from his fa-
thers.
9 When thou art come into
the land, which the Lord thyGod shall give thee, beware
lest thou have a mind to imi-
tate the abominations of
those nations.
10 *Neither let there be
found among you any one
that shall expiate his son or
daughter, making them to
pass through the fire: or that
consulteth soothsayers, or
observeth dreams and
omens, neither let there be
any wizard,
11 Nor charmer, nor any one
that consulteth pythonic
spirits, or fortune-tellers,*
or that seeketh the truth
from the dead.
12 For the Lord abhorreth all
these things, and for these
abominations he will de-
stroy them at thy coming.
13 Thou shalt be perfect,
and without spot before
the Lord thy God.
14 These nations, whose
land thou shalt possess,
hearken to soothsayers
and diviners: but thou art
otherwise instructed by
the Lord thy God.
15 *The Lord thy God will
raise up to thee a prophet
of thy nation, and of thy
brethren, like unto me:
him thou shalt hear, 16 As
thou desiredst of the Lord
thy God in *Horeb, when
the assembly was gath-
ered together, and saidst:
Let me not hear any more
the voice of the Lord my
God, neither let me see
any more this exceeding
great fire, lest I die.
17 And the Lord said to
me: They have spoken all
things well.
18 *I will raise them up a
prophet out of the midst
of their brethren, like to
thee: and I will put my
words in his mouth, and
he shall speak all that I
shall command him.
19 And he that will not
hear his words, which he
shall speak in my name, I
will be the revenger.
20 But the prophet, who
being corrupted with
pride, shall speak in my
name, things that I did not
command him to say, or in
the name of strange gods,
shall be slain.
21 And if in silent thought
thou answer: How shall I
know the word, that the
Lord hath not spoken?
22 Thou shalt have this
sign: Whatsoever that
same prophet foretelleth
in the name of the Lord,
and it
cometh not to pass: that
thing the Lord hath not
spoken, but the prophet
hath forged it by the pride
of his
mind: and therefore thou
shalt not fear him.
____________________
*
1: A.M. 2553.; Num. xviii.
20. and 23.; Supra x. 9.; 1
Cor. ix. 13.
4: Num. xviii. 21.
10: Levit. xx. 27.
11: 1 Kings xxviii. 7.
15: John i. 45.; Acts iii. 22.
16: Exod. xx. 21.
18: John i. 45.
Ver. 1. Oblations. Heb.
"they shall eat the holo-
causts of the Lord and his
inheritances." The priests
shall have the parts of the
sacrifices for peace allot-
ted to them, &c. tithes
shall be given to support
the Levites. (H.) These
Page 21
M O N T H L Y B I B L E R E A D I N G
These nations,
whose land thou
shalt possess,
hearken to
soothsayers and
diviners:
Deuteronomy 18
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parts are what God claims
from the people, as their
Sovereign, (C.) and these he
assigns to his ministers.
Sept. "The fruits of the Lordare their inheritance, they
shall eat them." H.
Ver. 3. Due, ( judicium.)
Moses only mentions a part,
having explained the rest.
Ex. xxix. 27. Lev. vii. 32. ---
Breast, (ventriculum.) In the
other places pectusculum
occurs. Heb. "the shoulder,
the two cheeks, and the
maw, or caul," called in Latinomasum, being the last and
fattest of the four ventricles,
and highly esteemed by the
ancients. The cheeks or
chaps are specified no
where else; so that some
think Moses here supplies
what he had left imperfect,
assigning to the priests the
cheeks and the tongue. Jan-
senius supposes that this is
only a part of the breast,
which appears to have two
cheeks when the shoulders
are cut off. But Moses here
probably speaks not of the
peace-offerings, but of the
beasts which were killed by
the Israelites at home for
their own uses, &c. (Clerc) as
Philo explains it, (de praem.)
and Josephus (iv. 4.) only
specifies the right shoulderand the breast, which were
given to the priests on these
occasions. C. --Sept. "the
shoulder, the cheeks, and
the last ventricle." The vic-
tims were not, therefore, of
a sacred nature; as they
were only sacrificed, inas-
much as the blood was to be
offered to the Lord.
H. See Gen. xliii. 16.
Ver. 4. Corn, besides
those which were
offered to the Lord at
the feast of Pente-
cost. Each landholder
was bound to give
between the 40th
and the 60th part of
his produce. S. Jer.
See Ex. xxii. 29.
Ver. 5. Stand. This was the
usual posture of the
priests ministering in the
temple, as well as of peo-ple praying. --- Minister.
Sam. and Sept. add, "and
to bless in," &c.
Ver. 6. Levite. In the days
of Moses, all the Levites
probably assisted in the
service of the tabernacle,
when they thought proper.
But, after they should be
dispersed, he encourages
them to come willingly.
David afterwards divided
the priests and the Levites
into classes, which were
obliged to serve in their
turns, 1 Par. xxiii. &c.
Though he derogated from
the words of the law, he
followed the spirit of the
injunction, which was in-
tended to promote the
great glory and decency of
religion; and even after
this regulation, (C.) those
who desired, like Samuel,
(M.) to consecrate their
labours to the Lord for life,
or for a long time, were in
all probability entitled to
the privileges here
granted. C.
Ver. 8. Portion. Whence
this was taken, whether
from the tithes in general,
or from the treasury of thetemple, or from the reve-
nue of the high priest, &c.
does not appear. C. --- Fa-
thers. The Levites might
possess houses, suburbs,
and cattle. M. --- Heb.
"besides that which
ariseth from the sale of his
patrimony." H.
Ver. 10. Fire. This impiety
is not punished with
death, (Lev. xviii. 21,) as
the burning of children
was. Lev. xx. 2. Grotius. ---
It was done in imitation of
the latter, and became
more common, as it was
less cruel; the person who
was thus expiated, being
to pass between or to
jump over fire. The council
of Trullo (c. 65,) wasforced to condemn this
remnant of an abominable
superstition. But the other
inhuman worship of Mo-
loc, and of other pagan
divinities, was certainly
very common, and chiefly
brought down
Page 22
M O N T H L Y B I B L E R E A D I N G S
Lord at the feast of
Pentecost.
Deuteronomy 18
Volume 2 issue 2
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Cathol icismedu newslet ter
destruction upon the people
of Chanaan. See Jer. xix. 5.
Ezec. xxiii. 37. Ps. cv. 37. 4 K.
xvii. 31. Ennius says, Paeni
sunt soliti suos sacrificare puellos. See S. Aug. C. D. vii.
17. S. Jer. in Jer. vii. 31. C. ---
Soothsayers. The original
term may also signify, "that
useth divination." Both
those who set up for divin-
ers, and those who consult
them, are condemned. H. ---
Hiscuni explains it of a su-
perstitious practice, by
which a person measured astick with his finger, saying
first I will go; and then I will
not; and if, when he came to
the end of the stick, he had
to say I will go, he deter-
mined to begin his journey.
See Ezec. xxi. 21. --- Dreams.
Heb. mehonen, (Lev. xix. 26,)
may denote one who judges
from the sight of the clouds,
or feigns revelations. --- Wiz-ard. Heb. "witch." Sept.
"poisoner," or one who
gives things to do harm.
Rabbins.
Ver. 11. Charmer of ser-
pents. Ps. lvii. 6. One who
makes a compact with the
devil. --- Spirits. Python
was the name of the ser-
pent, which Apollo slew. It
might be derived from theHeb. patah, "to seduce,"
because a serpent seduced
Eve, and dealers with the
devil generally deceive those
who consult them. Sept. "a
belly talker," as these impos-
tors muttered some sounds,
intimating that a spirit gave
answers from their belly,
See Isai. xxix. 4. --- Tellers.
Heb. "wise men." H. ---
Those who promise great
knowledge from the se-
crets of the caballa, ormagic. --- Dead. Necro-
mancy was already very
common. Thus the
witch of Endor made the
ghost of Samuel appear to
Saul, 1 K. xxviii. 7. The Rab-
bins say that the person
took a bone, or the skull of
the dead, when he in-
tended to enquire into fu-
turity. Drusius.
Ver. 13. And without spot
This is by way of explica-
tion of the word perfect .
Any mixture of superstition
in the worship of God is
hateful to him; and that
man who acknowledges
any other spirit capable of
foretelling what will come
to pass, freely (H.) denies
the Lord. C.
Ver. 14. God, who has al-
ready informed thee how
to proceed in difficult
emergencies, (C. xvii. 8,) by
having recourse to the
council of priests, and will
also, after any death, send
in due time a succession of
true prophets. Heb. "God
hath not suffered thee" to
imitate those nations; (H.)
or those prophets, whom
the Lord thy God will give
thee, shall not resemble
these (C.) soothsayers (or
observers of times) and
diviners. H. --- They shall
be filled with my spirit. C.
Ver. 15. Prophet. This pas-
sage plainly proves, that
the Scripture may have
many literal senses: for
the context insinuates that
God would supply thewants of his people, so
that they should not need
to go far in order to con-
sult diviners, since they
should have leaders and
prophets, after the death
of Moses, who might ex-
plain to them God's will,
as they had desired; but at
the same time, it clearly
refers to the Messias, as itis explained by S. Peter,
(Acts iii. 22. W.) and by S.
tephen, Acts vii. 37. The
Jews, at that time, were
convinced of the truth of
this application: but they
only denied that Christ
was the Messias. They
have since gone a step
farther, and deny that it
regards the Messias, some
referring it to Josue, oth-
ers to Jeremias, &c. Ap.
Munster & Fag. But surely
what other prophet could
be compared with Moses?
C. xxxiv. 10. What other
man reunited in his person
the qualifications of law-
giver, chief of God's peo-
ple, mediator, &c. or who
was like him? Hence
prophet is written in the
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M O N T H L Y B I B L E R E A D I N G S
This passage plainly
proves, that the
Scripture may have
many literal senses
Deuteronomy 18
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