october 2014 newsletter catholicismedu

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https://twitter.com/Catholicismedu1October 2014 Volume 1 Issue 2

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Psalm of the month:Psalm 34

For David himself.

1 Judge thou, O Lord, them that wrong me: overthrow them that fig

against me. 2 Take hold of arms and shield: and rise up to help me.

Bring out the sword, and shut up the way against them that persecu

me: say to my soul: I am thy salvation. 4 Let them be confounded an

ashamed that seek after my soul. Let them be turned back and be

confounded that devise evil against me. 5 Let them become as dust

before the wind: and let the angel of the Lord straiten them. 6 Let t

way become dark and slippery; and let the angel of the Lord pursue

them. 7 For without cause they have hidden their net for me unto

destruction: without cause they have upbraided my soul. 8 Let the

snare which he knoweth not come upon him: and let the net which

hath hidden catch him: and into that very snare let them fall. 9 But

soul shall rejoice in the Lord; and shall be delighted in his salvation.

Articles:

By Luke Haskell

James does not contradict Paul. When Paul says that Abraham was

not justified by works the context is on those who were trying to

force mosaic law on Gentile converts. This is why he says is not God a

God of both Gentiles and Jews. And the Gentiles do what the law

requires without ever knowing the Law.

Paul often does not separate the laws of ritual and circumcision and

Sabbaths from the laws that effect grace on the soul.

14 What does it rofit m brethren if someone sa s he has faith but

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hath hidden catch him: and into that very snare let them fall. 9 But

soul shall rejoice in the Lord; and shall be delighted in his salvation.

All my bones shall say: Lord, who is like to thee? Who deliverest the

poor from the hand of them that are stronger than he; the needy an

the poor from them that strip him. 11 Unjust witnesses rising up ha

asked me things I knew not. 12 They repaid me evil for good: to the

depriving me of my soul. 13 But as for me, when they were

troublesome to me, I was clothed with haircloth. I humbled my sou

with fasting; and my prayer shall be turned into my bosom. 14 As a

neighbor and as an own brother, so did I please: as one mourning asorrowful so was I humbled. 15 But they rejoiced against me, and c

together: scourges were gathered together upon me, and I knew no

16 They were separated, and repented not: they tempted me, they

scoffed at me with scorn: they gnashed upon me with their teeth. 1

Lord, when wilt thou look upon me? Rescue thou my soul from thei

malice: my only one from the lions. 18 I will give thanks to thee in a

great church; I will praise thee in a strong people. 19 Let not them t

are my enemies wrongfully rejoice over me: who have hated me

without cause, and wink with the eyes. 20 For they spoke indeed

peaceably to me; and speaking in the anger of the earth they devise

guile. 21 And they opened their mouth wide against me; they said:

Well done, well done, our eyes have seen it. 22 Thou hast seen, O L

be not thou silent: O Lord, depart not from me. 23 Arise, and be

attentive to my judgment: to my cause, my God, and my Lord. 24 Ju

me, O Lord my God according to thy justice, and let them not rejoic

over me. 25 Let them not say in their hearts: It is well, it is well, to o

mind: neither let them say: We have swallowed him up. 26 Let them

blush: and be ashamed together, who rejoice at my evils. Let them b

clothed with confusion and shame, who speak great things against

27 Let them rejoice and be glad, who are well pleased with my justic

and let them say always: The Lord be magnified, who delights in the

peace of his servant. 28 And my tongue shall meditate thy justice, th

praise all the day long.

.

Paul often does not separate the laws of ritual and circumcision and

Sabbaths from the laws that effect grace on the soul.

14 What does it profit, my brethren, if someone says he has faith but

does not have works? Can faith save him? 15 If a brother or sister is

naked and destitute of daily food, 16 and one of you says to them,

Depart in peace, be warmed and filled, but you do not give them

the things which are needed for the body, what does itprofit? 17

Thus also faith by itself, if it does not have works, is dead.

18 But someone will say, You have faith, and I have works. Show

me your faith without your[a] works, and I will show you my faith bymy[b] works. 19 You believe that there is one God. You do well. Even

the demons believeand tremble! 20 But do you want to know, O

foolish man, that faith without works is dead?[c] 21 Was not

Abraham our father justified by works when he offered Isaac his son

on the altar? 22 Do you see that faith was working together with his

works, and by works faith was made perfect? 23 And the Scripture

was fulfilled which says,Abraham believed God, and it was

accounted to him for righteousness.[d]And he was called the friend

of God.24 You see then that a man is justified by works, and not by

faith only.

25 Likewise, was not Rahab the harlot also justified by works when

she received the messengers and sent them out another way?

26 For as the body without the spirit is dead, so faith without works

is dead also

Abraham was not justified by sacrificing bulls and goats and keeping

Sabbath s , he was justified by works of Love.

By Luke Haskell

The only time the word Kecharitomene is used in the entire Bible is

when the angel greets Mary. The word grace that is used is the

same word used by Paul when he refers to the redemption of

baptism . With Kecharitomene it doesn't go far enough .

Kecharitomene is closer to perfected in grace and it is given as a

title. It also refers to past tense as previously perfected in grace. It is

a name and the angel gives the Royal greeting of Hail before hand

expressing a Royal greeting. In addition the angel does not say be

not afraid as most angelic greetings. It appears as if it was a usual

occurrence.

The queen mother of the King in the Line of David whose name is

perfected in grace.

Psalms 45

7Thou hast loved justice, and hated iniquity: therefore God, thy

God, hath anointed thee with the oil of gladness above thy fellows.

8Myrrh and stacte and cassia perfume thy garments, from the ivory

houses: out of which

9the daughters of kings have delighted thee in thy glory. The queen

stood on thy right hand, in gilded clothing; surrounded with variety.

10Hearken, O daughter, and see, and incline thy ear: and forget thypeople and thy father's house.

11And the king shall greatly desire thy beauty; for he is the Lord thy

God, and him they shall adore.

12And the daughters of Tyre with gifts, yea, all the rich among the

people, shall entreat thy countenance.

13All the glory of the king's daughter is within in golden borders,

14clothed round about with varieties. After her shall virgins be

brought to the king: her neighbours shall be brought to thee.

15They shall be brought with gladness and rejoicing: they shall be

brought into the temple of the king.

16Instead of thy fathers, sons are born to thee: thou shalt make

them princes over all the earth.

Proverb of the month:

Proverb 21As the divisions of waters, so the heart of the king is in the hand of

Lord: whithersoever he will, he shall turn it.

Mass Readings for the month:

Wed the 1st: Memorial of Theresa of the Child Jesus, virgin.

Job 9:1-16; Ps 88:10-15; Phil 3:8-9; Luke 9:57-62

Thu the 2nd: Memorial of Guardian Angels.

Job 19:21-27; Ps 27:7-14; Mark 1:15; Luke 10:1-12

Fri the 3rd: Job 38:1-21, 40:3-5; Ps 139:1-14; Ps 95:8; Luke

10:13-16

Sat the 4th: Memorial of Francis of Assisi.

Job 42:1-17; Ps 119:66-130; Matt 11:25; Luke10:17-24

Sun the 5th: Psalter III, Ordinary Time Week 27.

Isa 5:1-7; Ps 80:9-20; Phil 4:6-9; John 15:16; Matt

21:33-43

Mon the 6th: Optional memorial of Bruno, priest.

Gal 1:6-12; Ps 111:1-10; John 13:34; Luke 10:25-37

Tue the 7th: Memorial of Our Lady of the Rosary.

Gal 1:13-24; Ps 139:1-15; Luke 11:28; Luke 10:38-42

Wed the 8th: Gal 2:1-14; Ps 117:1-2; Rom 8:15; Luke 11:1-4

Thu the 9th: Optional memorial of Denis, bishop and martyr,



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brought into the temple of the king.

16Instead of thy fathers, sons are born to thee: thou shalt make

them princes over all the earth.

17They shall remember thy name throughout all generations.

Therefore shall people praise thee forever; yea, for ever and ever.

He has done great things to me. All generations shall call me

blessed.

See through the spirit not the flesh. Focus on you cannot see

everything else passes away. Family was created so that we could

contemplate our eternal Family.

Wed the 8th: Gal 2:1-14; Ps 117:1-2; Rom 8:15; Luke 11:1-4

Thu the 9th: Optional memorial of Denis, bishop and martyr,

and companions, martyrs. Optional memorial of

John Leonardi, priest.

Gal 3:1-5; Luke 1:69-75; Acts 16:14; Luke 11:5-13

Fri the 10th: Gal 3:7-14; Ps 111:1-6; John 12:31-32; Luke 11:15-2

Sat the 11th: Gal 3:22-29; Ps 105:1-7; Luke 11:27-28

Sun the 12th: Psalter IV, Ordinary Time Week 28.

Isa 25:6-10; Ps 23:1-6; Phil 4:12-20; Eph 1:17-18; Ma22:1-14

Mon the 13th: Gal 4:22-5:1; Ps 113:1-7; Ps 95:8; Luke 11:29-32

Tue the 14th: Optional memorial of Callistus I, pope and martyr

Gal 5:1-6; Ps 119:41-48; Heb 4:12; Luke 11:37-41

Wed the 15th: Memorial of Teresa of Jesus, virgin and doctor.

Gal 5:18-25; Ps 1:1-6; John 10:27; Luke 11:42-46

Thu the 16th: Optional memorial of Hedwig, religious; Margare

Mary Alacoque, virgin.

Eph 1:1-10; Ps 98:1-6; John 14:6; Luke 11:47-54

Fri the 17th: Memorial of Ignatius of Antioch, bishop and

martyr.

Eph 1:11-14; Ps 33:1-13; Ps 33:22; Luke 12:1-7Sat the 18th: Feast of Luke, evangelist.

Eph 1:15-23; Ps 8:1-7; John 15:26-27; Luke 12:8-12

Sun the 19th: Psalter I, Ordinary Time Week 29.

(Optional memorial of Paul of the Cross, priest.)

Isa 45:1-6; Ps 96:1-10; 1 Thess 1:1-5; Phil 2:15-16;

Matt 22:15-21

Mon the 20th: Eph 2:1-10; Ps 100:1-5; Matt 5:3; Luke 12:13-21

Tue the 21st: Eph 2:12-22; Ps 85:9-14; Luke 21:36; Luke 12:35-38

Wed the

22nd:

Eph 3:1-12; Isa 12:1-6; Matt 24:42-44; Luke 12:39-4

Thu the 23rd: Optional memorial of John of Capistrano, priest.

Eph 3:14-21; Ps 33:1-19; Phil 3:8-9; Luke 12:49-53

Fri the 24th: Optional memorial of Anthony Claret, bishop.

Eph 4:1-6; Ps 24:1-6; Matt 11:25; Luke 12:54-59

Sat the 25th: Eph 4:7-16; Ps 122:1-5; Ezek 33:11; Luke 13:1-9

Sun the 26th: Psalter II, Ordinary Time Week 30.

Exod 22:20-26; Ps 18:1-51; 1 Thess 1:5-10; John

14:23; Matt 22:34-40

Mon the 27th: Eph 4:32-5:8; Ps 1:1-6; John 17:17, 17; Luke 13:10-1

Tue the 28th: Feast of Simon and Jude, apostles.

Eph 5:21-33; Ps 128:1-5; Matt 11:25; Luke 13:18-21

Wed the 29th: Eph 6:1-9; Ps 145:10-14; 2 Thess 2:14; Luke 13:22-3

Thu the 30th: Eph 6:10-20; Ps 144:1-10; Luke 19:38, 2:14; Luke13:31-35

Fri the 31st: Vigil of Solemnity of All Saints.

Phil 1:1-11; Ps 111:1-6; John 10:27; Luke 14:1-6

Saints for the month:If you know any saints that have been missed please email

[email protected] and we will get them posted and next

year they will be there. Our source for the names is the roman

martyrology from 1925 so at the moment we do not have a source

that contains the most recently cannonized.

October 1st- St.Remigius bishop in france, Aretas and 504 other

martyrs in rome, Priscus, Crescens, Evagrius in tomis, Verissimus and

his sisters maxima and julia martyrs in lisbon, St.. Piaton priest and

martyr in tourna, St dominius martyr in thessalonica, St Bavo in

ghent, St. Severus priest in orvieto.

October 2nd- St. Eleutherius with countless other martyrs in

nicomedia, blessed leodegarius martyr in arras, gerinus martyr in

arras, Primus, cyril, secundarius martyrs in antioch, St. theophilius

monk in constantinople, St. Thomas bishop in hereford.

October 3rd-

St. Candidus, martyr in rome, Denis, Faustus, Cains, Peter, Paul, and

four others martyrs in rome, two martyrs called Ewaldus priests in

westphalia,St. Maximian, bishop martyrs in africa, St. Hesychius in

palestine, St. Gerard abbot in belgium.

October 4th- At Assisi, St. Francis, confessor, At Corinth, Saints

Crispus and Cams, In Egypt, the martyrs Mark and Marcian, an

almost countless multitude of both sexes and of all ages, At

Damascus, St. Peter, bishop and martyr, At Alexandria, priests and

deacons Caius, Faustus, Eusebius, Chseremon, Lucius, and their

companions, At Athens, St. Hierotheus, At Bologna, St. Petronius,bishop At Paris, St. Aurea.

October 5th- At Messina,martyrs Placidus, monk, and his brothers

and sister Eutychius and Victorinus, and Flavia; also of Donatus,

Firmatus, deacon, Faustus, and thirty other monks, blessed Thraseas,

bishop martyred at Smyrna. At Treves, martyrs Palmatius and his

companions, St. Charitina, martyr, At Auxerre, deacon Firmatus

Flaviana, his sister, At Ravenna, St. Marcellinus, bishop, At Valence,

St. Apollinaris, St. Attilanus, bishop, At Leon, St. Froilanus, bishop At

Rome, St. Galla.

October 6th- In Calabria, St. Bruno, At Laodicea, the blessed

bishop and martyr Sagar, At Capua, martyrs Marcellus, Castus,

milius, and Saturninus. At Agen, St. Faith, virgin and martyr, Also,

St. Erotis, martyr, At Treves, almost numberless martyrs, At Auxerre,St. Eomanus, bishop and martyr. At Oderzo, St. Magnus, bishop, At

Naples, St. Mary Frances of the Five Wounds of Our Lord.

October 7th- At Rome, St. Mark, pope, Euphrates, martyrs Sergius

and Bacchus, Sergius At Rome, martyrs Marcellus and Apuleius,

Euphrates, St. Julia, martyr, At Padua, St. Justina, martyr, At Bourges,

St. Augustus, priest, Rheims, St. Helanus, priest. In Sweden,St.

Bridget.

October 8th- at rome St. Bridget, blessed Simeon, At Caesarea,St.

Reparata, virgin and martyr, At Thessalonica, St. Demetrius, St.

Nestor, martyr. At Seville, St. Peter, martyr. At Laodicea, St.

Artemon, a priest martyr, Laon, St. Benedicta, virgin and martyr. At

Ancona, Saints Palatias and Laurentia, At Rouen, St. Evodius, bishop

Classic Catholic Literature:We are starting with The Imitation of Christ by Thomas A'Kempis Th

book can be downloaded for free here:

http://www.ccel.org/ccel/kempis/imitation.html .

Book one: Thoughts helpful in the life of the soul.

The First Chapter: Imitating Christ and Despising All Vanities on Eart

HE WHO follows Me, walks not in darkness, says the Lord (John

http://www.ccel.org/ccel/kempis/imitation.htmlhttp://www.ccel.org/ccel/kempis/imitation.htmlhttp://www.ccel.org/ccel/kempis/imitation.html


4/20

Nestor, martyr. At Seville, St. Peter, martyr. At Laodicea, St.

Artemon, a priest martyr, Laon, St. Benedicta, virgin and martyr. At

Ancona, Saints Palatias and Laurentia, At Rouen, St. Evodius, bishop

and confessor. At Jerusalem, St. Pelagia.

October 9th- At Paris, martyrs Denis the Areopagite, bishop,

Rusticus, priest, and Eleutherius, deacon. Abraham, At Julia St.

Domninus, martyr, At Cassino, St. Deusdedit, abbot, In Hainaut, St.

Gislenus, bishop and confessor, At Valencia, St. Louis Bertrand, At

Jerusalem, the Saints Andronicus, and Athanasia, his wife. At

Antioch, St. Publia, abbess.

October 10th- At Rome, blessed John Leonard, confessor, Crete,blessed Pinytus, At Cologne, St. Gereon, martyr, with three hundred

and eighteen others, martyrs Victor and his companions. At Bonn,

martyrs Cassius and Florentius, with many others. At Nicomedia,

martyrs Eulampius, and his sister, the virgin Eulampia, with two

hundred others, At York, bishop Paulinus, At Piombino, St.

Cerbonius, bishop and confessor, At Verona, St. Cerbonius, bishop.

At Capua, St. Paulinus, bishop. At Rome, St. Francis Borgia.

October 11th- At Tarsus, martyrs Tharacus, Probus, and

Andronicus, In Vexin,martyrs Nicasiuc, bishop, Quirinus, priest,

Scubiculus, deacon, and Pientia, virgin, Saints Anastasius, priest,

Placidus, Genesius, and their companions. In Thebais, St. Sarmata, At

Besanon, in France, St. Germanus, bishop and martyr. At Uzes, St.

Firminus, bishop and confessor. In Ireland, St. Kenny, abbot. At Lier,St. Gummarus, confessor. At Eennes, St. milian, confessor. At

Tarsus, Zenaides and Philonilla, sisters, At Verona, St. Placidia, virgin.

At Calotium, St. Alexander Sauli, bishop and confessor.

October 12th- At Rome, martyrs Evagrius, Priscian, and their

companions. At Ravenna, St. Edistius, martyr. In Lycia, St. Domnina,

martyr, In Africa, four thousand nine hundred and sixty-six holy

confessors and martyrs, At Cilly, St. Maximilian, bishop, At York, in

England, St. Wilfrid, bishop and confessor. At Milan, St. Monas,

bishop. At Verona, St. Salvinus, bishop. In Syria, St. Eustachius, priest

and confessor. At Ascoli, St. Seraphinus.

October 13th- In England, St. Edward, king, At Troas,St. Carpus, At

Cordova,martyrs Faustus, Januarius, and Martial. At Thessalonica, St.

Florentius, In Austria, St. Colman, martyr. At Ceuta, in Morocco,

seven martyrs of the Order of Friars Minor, Daniel, Samuel, Angelus,

Domnus, Leo, Nicholas, and Hugolinus. At Antioch, bishop

Theophilus, At Tours, St. Venantius, abbot, and confessor. At

Subiaco, St. Chelidonia, virgin.

October 14th- At Rome, blessed Callistus, pope and martyr, At

Caesarea,St. Fortunata, virgin and martyr, Saints Carponius,

Evaristus, and Priscian, brothers of blessed Fortunata, martyrs, Saints

Saturninus and Lupus. At Rimini, St. Gaudentius, bishop and martyr.

At Todi, St. Fortunatus, bishop, At Wurtzburg, St. Burchard,At

Bruges, St. Donatian, bishop, At Treves, St. Rusticus, bishop. St.

Dominic Loricatus. In Italy, St. Bernard, confessor.

October 15th- At Avila, St. Theresa, virgin, At Rome,St. Fortunatus,

martyr. At Cologne, three hundred martyrs, At Carthage, St. Agileus,

martyr, In Prussia, St. Bruno, bishop and martyr, At Lyons, St.Antiochus, bishop, At Treves, St. Severus, bishop and confessor. At

Strasburg, St. Aurelia, virgin. At Cracow, St. Hedwiges.

October 16th- In Africa, two hundred and seventy holy martyrs,

Saints Martinian and Saturnian with their two brothers, Saints

Saturninus, Nereus, and three hundred and sixty-five other martyrs,

At Cologne, St. Eliphius, martyr, St. Bercharius, abbot and martyr,

Near Bourges, St. Ambrose, bishop of Cahors. At Mayence, St. Lullus,

bishop and confessor. At Treves, St. Florentinus, bishop. At Arbon,St.

Gall, abbot, On Mount Cassino, blessed Victor III, At Muro, St. Gerard

Majella.

October 17th- St. Hedwiges, At Antioch, St. Heron, martyrs Saints

Victor, Alexander, and Marian. In Persia, St. Mamelta, martyr, At

oo one: oug s e p u n e e o e sou .

The First Chapter: Imitating Christ and Despising All Vanities on Eart

HE WHO follows Me, walks not in darkness, says the Lord (John

8:12). By these words of Christ we are advised to imitate His life and

habits, if we wish to be truly enlightened and free from all blindnes

of heart. Let our chief effort, therefore, be to study the life of Jesus

Christ. The teaching of Christ is more excellent than all the advice of

the saints, and he who has His spirit will find in it a hidden manna.

Now, there are many who hear the Gospel often but care little for i

because they have not the spirit of Christ. Yet whoever wishes to

understand fully the words of Christ must try to pattern his whole lion that of Christ. What good does it do to speak learnedly about the

Trinity if, lacking humility, you displease the Trinity? Indeed it is not

learning that makes a man holy and just, but a virtuous life makes h

pleasing to God. I would rather feel contrition than know how to

define it. For what would it profit us to know the whole Bible by he

and the principles of all the philosophers if we live without grace an

the love of God? Vanity of vanities and all is vanity, except to love G

and serve Him alone. This is the greatest wisdomto seek the

kingdom of heaven through contempt of the world. It is vanity,

therefore, to seek and trust in riches that perish. It is vanity also to

court honor and to be puffed up with pride. It is vanity to follow the

lusts of the body and to desire things for which severe punishment

later must come. It is vanity to wish for long life and to care littleabout a well-spent life. It is vanity to be concerned with the present

only and not to make provision for things to come. It is vanity to lov

what passes quickly and not to look ahead where eternal joy abides

Often recall the proverb: The eye is not satisfied with seeing nor th

ear filled with hearing. 1 Try, moreover, to turn your heart from th

love of things visible and bring yourself to things invisible. For they

who follow their own evil passions stain their consciences and lose

the grace of God.

1 Eccles. 1:8.

Papal encyclical:Solet annuere

The Bull of the Lord Pope Honorius III on the Rule of the Friars Mino

November 29, 1226 A. D.

Honorius Bishop, Servant of the servants of God, to our beloved son

Friar Francis and the other friars of the Order of the Friars Minor,

health and apostolic Benediction:

The Apostolic See is accustomed to grant the pious desires and to

share her kind favor with the upright desires of those petitioning he

Wherefore, beloved sons in the Lord, having yielded to your pious

entreaties, We confirm by Our apostolic authority your rule, approv

by Our predecessor, Pope Innocent, of good memory, quoted herei

and We strengthen it with the patronage of this present writing,

which is as follows:

The Rule of the Friars Minor is this, namely, to observe the Hol

Gospel of Our Lord Jesus Christ, by living in obedience withoutanything of our own, and in chastity.

Brother Francis promises obedience and reverence to the Lord

Pope Honorius and his canonically elected successors, and to t

Roman Church; and the other friars are bound to obey Francis

and his successors.

Chapter I: In the name of the Lord, begins the life of the Friars Mino

If any would desire to adopt this life and would come to our

brothers, let them send them to their ministers provincial to

whom alone, and not to others, is the permission to receive fri

conceded. Let the ministers examine them very diligently

concerning the Catholic Faith and sacraments of the Church. If

Chapter II: Concerning those who wish to adopt this life, and in wha

manner they should be received.



5/20

Majella.

October 17th- St. Hedwiges, At Antioch, St. Heron, martyrs Saints

Victor, Alexander, and Marian. In Persia, St. Mamelta, martyr, At

Constantinople, St. Andrew of Crete, monk, At Orange, St.

Florentinus, bishop, At Capua, St Victor.

October 18th- blessed Luke, in Bithynia, At Antioch, St.

Asclepiades, bishop, martyrs, Beauvais, St. Justus, martyr, At

Neocsesarea,bishop Athenodorus, martyr, In Mesopotamia, St.

Julian, hermit. At Rome, St. Paul of the Cross, confessor, At Rome,

St. Tryphonia.

October 19th- At Arenas, St. Peter of Alcantara, At Rome, martyrs

Ptolemy and Lucius, At Antioch, martyrs Beronicus, the virgin Pelagia

and forty-nine others. In Egypt, St. Varus, At Evreux, St. Aquilinus,

bishop and confessor. Orleans, St. Veranus, bishop. At Salerno, St.

Eusterius, bishop. In Ireland, St. Ethbin, abbot. At Oxford, in England,

St. Frideswide, virgin.

October 20th- In Poland, St. John Cantius, priest and confessor, At

Abia,blessed Maximus, deacon and martyr, At Agen, St. Caprasius,

martyr, At Antioch, St. Artemius, At Cologne, martyrs virgins Martha

and Saula, with many others. At Minden, St. Felician, bishop and

martyr. At Paris, martyrs, George, deacon, and Aurelius. In Portugal,

St. Irene, virgin and martyr. Rheims, St. Sindulphus, confessor.

October 21st- In Cyprus, abbot Hilarion. At Cologne,Saints Ursula

and her companions, martyrs, At Ostia, St. Asterius, priest andmartyr, At Nicomedia, Saints Dasius, Zoticus, Caius, and twelve other

soldiers martyrs, At Maronia, St. Malchus, monk. At Lyons, St. Viator,

deaconAt Laon, St. Cilinia.

October 22nd- Jerusalem, blessed bishop Mark martyr, At

Adrianople,martyrs Philip, bishop, Severus, priest, Eusebius, and

Hermes, martyrs Alexander, bishop, Heracilus, soldier, and their

companions. At Fermo, St. Philip, bishop and martyr. At Huesca, in

Spain, the holy virgins Nunilo and Alodia, sisters, martyrs At Cologne,

St. Cordula, martyr. At Hierapolis, St. Abercius, bishop, At Rouen, St.

Melanius, bishop, In Tuscany, St. Donatus, of Scotland, bishop of

Fiesoli. At Verona, St. Verecundus, bishop and confessor. At

Jerusalem, St. Mary Salome.

October 23rd- Ossuma, martyrs Servandus and Germanus, AtAntioch, priest Theodore martyr, At Granada,blessed Peter

Paschasius, bishop and martyr, At Constantinople, St. Ignatius,

bishop, At Bordeaux, St. Severin, bishop and confessor. At Rouen, St.

Romanus, bishop. At Salerno, St. Verus, bishop. In Picardy, St.

Domitius, priest. In Poitou, St. Benedict, confessor. Villack, St. John of

Capistran, confessor.

October 24th- At Venosa, in Basilicata, the birthday of the holy

martyrs Felix, African bishop, Audactus and Januarius, priests,

Fortunatus and Septimus, lectors. In the time of Diocletian, after

having been a long time loaded with fetters, and imprisoned in Africa

and Sicily by the governor Magdellian, as Felix refused absolutely to

deliver the sacred books, according to the emperor's edict, they

finally closed their lives by being beheaded. At Nagran, in Arabia,

Felix, the passion of the Saint Aretas and his companions, to the

number of three hundred and forty, in the time of the emperor

Justin, under the Jewish tyrant Dunaan. After them was burned alive

a Christian woman, whose son, five years old, confessed Christ

lisping, and as he could neither by caresses nor threats be stopped,

he rushed into the fire in which his mother was burning. At Cologne,

St. Evergistus, bishop and martyr. At Constantinople, St. Proclus,

bishop. In Bretagne, the departure from this life of St. Maglorious,

bishop, whose body rests at Paris. In Campania, St. Mark, solitary,

whose renowned actions have been recorded by St. Gregory.

October 25th- At Rome, martyrs Chrysanthus, and Daria, forty-six

holy soldiers, Theodosius, Lucius, Mark and Peter. At Soissons,

mart rs Cris in and Cris inian At Florence St. Minias mart r At

whom alone, and not to others, is the permission to receive fri

conceded. Let the ministers examine them very diligently

concerning the Catholic Faith and sacraments of the Church. If

they believe all these things and desire to observe them faithfu

and firmly unto the end, and if they have no wives, or if they do

their wives have already entered a convent, or having taken a

vow of chastity, permission [to enter one] has been granted to

them by authority of the bishop of the diocese, and the wives

of such an age that it is not possible that suspicion arise

concerning them, let them say unto these the words of the Ho

Gospel, that they should go and sell all that is their own and

strive to give it to the poor. If they cannot do that, their good w

suffices.

Let the friars and their ministers beware, lest they be solicitous

concerning their temporal things, so that they may freely do w

their own things, whatever the Lord will inspire them. If howev

should they need counsel, let the ministers have permission to

send them to other God fearing men, by whose counsel they m

give their goods to the poor. Afterwards let them grant them t

clothes of probation, namely two tunics without a capuche, a

cord, pants, and a caparone [extending] to the cord, unless it

seems to the ministers [that it should be] otherwise according

God. Having truly finished the year of probation, let them be

received to obedience, promising to observe always this very land rule. And in no manner will it be licit to them to leave this

[form of] religious life, according to the command of the Lord

Pope, since according to the Holy Gospel "No one putting hand

the plow and turning back is fit for the Kingdom of God."

And let those who have already promised obedience have one

tunic with a capuche and if they wish to have it, another witho

a capuche. And those who are driven by necessity can wear

footwear. And let all the friars wear cheap clothing and they ca

patch these with sack-cloth and other pieces with the blessing

God. I admonish and exhort them, not to despise nor judge me

whom they see clothed with soft and colored clothes, using da

food and drink, but rather let each one judge and despise his v

self.

Clerics are to perform the divine office according to the ordo o

the Roman Church, except for the psalter, for which they can

have breviaries.

Laymen are to say twenty-four "Our Fathers" for matins; for

lauds five ; for prime, terce, sext and none, for each of these

seven, for vespers, however, twelve; for compline seven; and l

them pray for the dead.

And let them fast from the Feast of All Saints until Christmas.

Indeed those who voluntarily fast the holy lent, which begins a

Epiphany and for the forty days that follow, which the Lord

consecrated with His own holy fast, let them be blessed by the

Lord, and let those who do not wish [to do so] not be

constrained. But they shall fast the other [Lent] until the [day o

the] Resurrection of the Lord.

At other times however they are not bound to fast, except on

Fridays. Indeed in time of manifest necessity the friars are not

bound to the corporal fast.

I truly counsel, admonish and exhort my friars in the Lord Jesus

Christ, that when they go about through the world, they are no

to quarrel nor contend in words, nor are they to judge others,

but they are to be meek, peaceable and modest, kind and

humble, speaking uprightly to all, as is fitting. And they should

not ride horseback, unless they are driven [to do so] by manife

necessit or infirmit .

Chapter III. Concerning the divine office and fasting; and how the

brothers ought to travel through the world.



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. .

October 25th- At Rome, martyrs Chrysanthus, and Daria, forty-six

holy soldiers, Theodosius, Lucius, Mark and Peter. At Soissons,

martyrs Crispin and Crispinian, At Florence, St. Minias martyr, At

Torres, martyrs Protus, priest, and Januarius, deacon, At

Constantinople, martyrs Saints Martyrius, sub-deacon, and Marcian,

chanter, At Rome, St. Boniface, pope and confessor. At Perigueux, St.

Fronto, At Brescia, St. Gaudentius, bishop, At Javols, St. Hilary,

bishop.

October 26th- At Rome, St. Evaristus, pope and martyr,In Africa,

martyrs Rogatian, priest, and Felicissimus, At Nicomedia, martyrsLucian, Florius and their companions, St. Quodvultdeus, bishop At

Narbonne, St. Rusticus, bishop and confessor, At Salerno, St.

Gaudiosus, bishop. At Pavia, St. Fulk, bishop. At Hildesheim, in

Saxony, St. Bernward, bishop and confessor, St. Quadragesimus,

sub-deacon.

October 27th- apostles Simon and Jude. At Avila, Saints Vincent,

Sabina and Christeta martyrs, At Tilchatel, St. Florentius, martyr. In

Cappadocia,martyrs Capitolina, and Erotheides, In India, St.

Frumentius, bishop. In Ethiopia, St. Elesbaan, king.

October 28th- apostles Simon the Cananean, and Thaddeus

martyrs, At Rome, St. Cyrilla, virgin, martyrs Anastasia the Elder,

virgin, and Cyril. At Como, St. Fidelis, martyr, At Mayence, St.

Ferrutius, martyr. At Meaux, St. Faro, bishop and confessor. At

Naples, St. Gaudiosus, bishop, At Vercelli, St. Honoratus, bishop.

October 29th- In Lucania, martyrs Hyacinthus, Quinctus, Felician

and Lucius, At Sidon, St. Zenobius, a priest martyr, bishops

Maximilian, martyr, and Valentine, confessor. At Bergamo, St.

Eusebia, virgin and martyr. At Jerusalem, blessed Narcissus, a bishop

At Autun, St. John, bishop and confessor. At Cassiope, St. Donatus, At

Vienne, blessed Theodore, abbot.

October 30th- In Africa, two hundred and twenty martyrs. At

Tangier, in Morocco, St. Marcellus, martyr, At Alexandria, thirteen

martyrs, Saints Julian, Eunus and Macarius martyrs, St. Eutropia,

martyr, At Cagliari, St. Saturninus, martyr, At Apamea, St. Maximus,

martyr, At Leon,martyrs Claudius, Lupercus, and Victorius,At gea,

martyrs Saints Zenobius, bishop, and Zenobia, his sister, At Altino, St.

Theonestus, bishop and martyr, At Paris, St. Lucanus, martyr. AtAntioch, St. Serapion, At Capua, St. Germanus, bishop and confessor,

At Potenza, St. Gerard, bishop. At Palma, St. Alphonsus Rodriguez.

October 31st- At Rome, Nemesius, deacon, virgin Lucilla martyrs,

Saints Symphronius, Olympius, tribune, Exuperia, his wife, and

Theodulus, Saints Ampliatus, Urbanus and Narcissus, At Saint-

Quentin, St. Quinctinus martyr, At Constantinople, St. Stachis,

bishop, At Milan, St. Antoninus, bishop and confessor. At Ratisbon,

St. Wolfgang, bishop.

, ,

humble, speaking uprightly to all, as is fitting. And they should

not ride horseback, unless they are driven [to do so] by manife

necessity or infirmity.

And into whatever house they may enter, first let them say:

"Peace to this house." And according to the Holy Gospel it is

lawful for them to eat of any of the foods, which are placed

before them.

I firmly command all the friars, that in no manner are they to

receive coins or money through themselves or through aninterposed person. However for the necessities of the infirm an

for the clothing of the other friars, the ministers and even the

custodes are to conduct a sollicitous care, by means of spiritua

friends, according to places and seasons and cold regions, as th

see expedites necessity; with this always preserved, that, as ha

been said, they receive neither coins nor money.

Chapter IV. That the brothers should not accept money.

Let those friars, to whom the Lord gives the grace to work, wo

faithfully and devotedly, in such a way that, having excluded

idleness, the enemy of the soul, they do not extinguish the spir

of holy prayer and devotion, to which all other temporal things

should be subordinated. Indeed concerning the wages for labo

let them receive for themselves and for their friars corporal

necessities, excepting coins or money, and this [they should do

humbly, as befits the servants of God and the followers of mos

holy poverty.

Chapter V. On the manner of working.

Let the Friars appropriate nothing for themselves, neither hous

nor place, nor any thing. And as pilgrims and exiles in this world

let them go about begging for alms confidently in poverty and

humility as members of the household of God, nor is it fitting t

they be ashamed [to do so], since the Lord made Himself poor

this world for us. This is that heavenliness of most high poverty

which has established you, my most dear Friars, as heirs and

kings of the Kingdom of Heaven, making you poor in things, it h

raised you high in virtues. Let this be your portion, which leadsyou into the land of the living. Cleaving totally to this, most

beloved Friars, may you desire nothing else under heaven in

perpetuity for [the sake of] the Name of Our Lord Jesus Christ.

And wherever the friars are and find themselves, let them

mutually show themselves to be members of the same

household. And let them without fear manifest to one another

their own necessities, since, if a mother nourishes and loves he

own son according to the flesh, how much more diligently shou

he ought to love and nourish his own spiritual brother?

And, if any of them should fall into infirmity, the other friars

should care for him, as they would wish to be cared for

themselves.

Chapter VI. That the Friars should appropriate nothing for themselv

and concerning the begging of alms and sick friars.

If any of the friars, at the instigation of the enemy, should sin

mortally, for those sins, concerning which it has be ordained

among the friars, that they have recourse to the ministers

provincial alone, the aforesaid friars are bound to have recours

to them as soon as they can, without delay. Indeed let the

ministers themselves, if they are priests, with mercy enjoin upo

them a penance; if indeed they are not priests, let them have it

enjoined by other priests of the Order, as it will seem to them

better expedite [the matter] according to God. And they shoul

beware, not to grow angry and become upset on account of th

sin of another, since anger and upsetness impede charity in

themselves and in others.

Chapter VII. On the penances to be imposed on Friars who sin.

Pope of the month:St Peter: Prince of the apostles

Until the Ascension of Christ: Bethsaida

St. Peter's true and original name was Simon, sometimes occurringin the form Symeon. (Acts 15:14; 2 Peter 1:1). He was the son of Jona

(Johannes) and was born in Bethsaida (John 1:42, 44), a town on

Lake Genesareth, the position of which cannot be established with

certainty, although it is usually sought at the northern end of the

lake. The Apostle Andrew was his brother, and the Apostle Philip

came from the same town.

Capharnaum:

Simon settled in Capharnaum, where he was living with his mother-

in-law in his own house (Matthew 8:14; Luke 4:38) at the beginning

of Christ's public ministry (about A.D. 26-28). Simon was thus

married, and, according to Clement of Alexandria (Stromata, III, vi,

ed. Dindorf, II, 276), had children. The same writer relates the

'



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eware, no o grow angry an ecome upse on accoun o

sin of another, since anger and upsetness impede charity in

themselves and in others.

All the friars are bound to have always one of the friars of this

very same religious [Order] as minister general and servant of t

whole fraternity and they are bound firmly to obey him. When

dies, let there be made an election of a successor by the

ministers provincials and the custodes in the Pentecost Chapte

in which the ministers provincial are bound always to convenetogether, wherever it will have been determined by the ministe

general; and this once every three years or at another interval

greater or less, as it will have been ordained by the aforesaid

minister.

Chapter VIII. On the election of the minister general of this

brotherhood; and on the Chapter at Pentecost.

Let the friars not preach in the diocese of any bishop, when the

will have been opposed by him. And let no friar even dare prea

to the people, unless he will have been examined by the minist

general of this fraternity and approved, and there be conceded

him by the same the office of preaching.

I admonish also and exhort these same friars, that in the

preaching that they deliver, their expressions be considered an

chaste, for the utility and edification of the people, byannouncing to them vices and virtues, punishment and glory w

brevity of speech; since a brief word did the Lord speak upon t

earth.

Chapter IX. On preachers.

Let the friars, who are ministers and servants of the other friar

visit and admonish their friars and humbly and charitably corre

them, not commanding them something which is contrary to

their conscience and our rule. Indeed let the friars, who are

subjects, remember, that for the sake of God they have

renounced their own wills. Whence I firmly command them, to

obey their ministers in all things which they have promised the

Lord to observe and which are not contrary to their souls or to

our rule. And wherever the friars are, who know and understan

that they themselves are not able to observe the rule spirituall

they should and can have recourse to their ministers. Indeed le

the ministers receive them charitably and kindly and be so

familiar with them, that they can speak to them and act as a lo

with his servants; for so it should be, because the ministers are

the servants of all the friars.

Indeed I admonish and exhort in the Lord Jesus Christ, that the

friars are to beware of all pride, vain glory, envy, avarice, care

and solicitude for this world, detraction and murmuring, and le

those who are ignorant of letters not care to learn them; but le

them strive, so that above all things they should desire to have

the Spirit of the Lord and His holy operation, to pray always to

Him with a pure heart and to be humble, patient in persecution

and infirmity and to love those who persecute and correct andaccuse us, because the Lord says, "Love your enemies, pray for

those who persecute and calumniate you" (Mtt. 5:44). "Blessed

are those who suffer persecution for justice's sake, for theirs is

the kingdom of heaven" (Mtt. 5:10). "He who has persevered

until the end, however, will be saved" (Mtt. 10:22).

Chapter X. On the admonition and correction of the friars.

I strictly command all the brothers not to have suspicious

company or conversation with women, and not to enter the

monasteries of women religious, except those to whom specia

permission has been conceded by the Apostolic See; neither ar

they to be godfathers of men or women [so that] scandal may

not arise on this account among the friars nor concerning them

Chapter XI. That the brothers should not enter the convents of nuns

of Christ's public ministry (about A.D. 26-28). Simon was thus

married, and, according to Clement of Alexandria (Stromata, III, vi,

ed. Dindorf, II, 276), had children. The same writer relates the

tradition that Peter's wife suffered martyrdom (ibid., VII, xi ed. cit.,

III, 306). Concerning these facts, adopted by Eusebius (Church

History III.31) from Clement, the ancient Christian literature which

has come down to us is silent. Simon pursued in Capharnaum the

profitable occupation of fisherman in Lake Genesareth, possessing

his own boat (Luke 5:3).

Peter meets Our Lord:

Like so many of his Jewish contemporaries, he was attracted by theBaptist's preaching of penance and was, with his brother Andrew,

among John's associates in Bethania on the eastern bank of the

Jordan. When, after the High Council had sent envoys for the second

time to the Baptist, the latter pointed to Jesus who was passing,

saying, "Behold the Lamb of God", Andrew and another disciple

followed the Saviour to his residence and remained with Him one

day. Later, meeting his brother Simon, Andrew said "We have found

the Messias", and brought him to Jesus, who, looking upon him, said:

"Thou art Simon the son of Jona: thou shalt be called Cephas, which

is interpreted Peter". Already, at this first meeting, the Saviour

foretold the change of Simon's name to Cephas (Kephas; Aramaic

Kipha, rock), which is translated Petros (Latin, Petrus) a proof that

Christ had already special views with regard to Simon. Later,probably at the time of his definitive call to the Apostolate with the

eleven other Apostles, Jesus actually gave Simon the name of Cephas

(Petrus), after which he was usually called Peter, especially by Christ

on the solemn occasion after Peter's profession of faith (Matthew

16:18; cf. below). The Evangelists often combine the two names,

while St. Paul uses the name Cephas.

Peter becomes a disciple

After the first meeting Peter with the other early disciples remained

with Jesus for some time, accompanying Him to Galilee (Marriage at

Cana), Judaea, and Jerusalem, and through Samaria back to Galilee

(John 2-4). Here Peter resumed his occupation of fisherman for a

short time, but soon received the definitive call of the Saviour to

become one of His permanent disciples. Peter and Andrew were

engaged at their calling when Jesus met and addressed them: "Come

ye after me, and I will make you to be fishers of men". On the same

occasion the sons of Zebedee were called (Matthew 4:18-22; Mark

1:16-20; Luke 5:1-11; it is here assumed that Luke refers to the same

occasion as the other Evangelists). Thenceforth Peter remained

always in the immediate neighbourhood of Our Lord. After preaching

the Sermon on the Mount and curing the son of the centurion in

Capharnaum, Jesus came to Peter's house and cured his wife's

mother, who was sick of a fever (Matthew 8:14-15; Mark 1:29-31). A

little later Christ chose His Twelve Apostles as His constant

associates in preaching the kingdom of God.

Growing prominence among the Twelve

Among the Twelve Peter soon became conspicuous. Though of

irresolute character, he clings with the greatest fidelity, firmness offaith, and inward love to the Saviour; rash alike in word and act, he is

full of zeal and enthusiasm, though momentarily easily accessible to

external influences and intimidated by difficulties. The more

prominent the Apostles become in the Evangelical narrative, the

more conspicuous does Peter appear as the first among them. In the

list of the Twelve on the occasion of their solemn call to the

Apostolate, not only does Peter stand always at their head, but the

surname Petrus given him by Christ is especially emphasized

(Matthew 10:2): "Duodecim autem Apostolorum nomina haec:

Primus Simon qui dicitur Petrus. . ."; Mark 3:14-16: "Et fecit ut essent

duodecim cum illo, et ut mitteret eos praedicare . . . et imposuit

Simoni nomen Petrus"; Luke 6:13-14: "Et cum dies factus esset,



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permission has been conceded by the Apostolic See; neither ar

they to be godfathers of men or women [so that] scandal may

not arise on this account among the friars nor concerning them

Let whoever of the friars who desires by divine inspiration to g

among the saracens and other infidels seek permission from th

minister provincial. Indeed the ministers are to grant permissio

to go to none, except those whom seem to be fit to be sent.

For which sake I enjoin the ministers by obedience, to seek fro

the Lord Pope one of the cardinals of the Roman Church, who to be the governor, protector, and corrector of this fraternity, s

that always subject and prostrate at the feed of this same Holy

Church, stable in the Catholic Faith we may observe, as we hav

firmly promised, the poverty and humility and the Holy Gospel

Our Lord Jesus Christ.

The Confirmation of the Rule

Let it not be in any way licit to anyone among men to infringe t

page of our confirmation, or to contravene it with rash daring.

anyone however would presume to attempt this, let him know

himself to have incurred the indignation of the Omnipotent Go

and of Blessed Peter and Paul, His Apostles.

Given at the Lateran, on the third day of the Kalens of Decemb

in the eight year of Our Pontificate.Honorius III

Chapter XII. Concerning those who go among the Saracens and othe

infidels.

Primus Simon qui dicitur Petrus. . ."; Mark 3:14-16: "Et fecit ut essent

duodecim cum illo, et ut mitteret eos praedicare . . . et imposuit

Simoni nomen Petrus"; Luke 6:13-14: "Et cum dies factus esset,

vocavit discipulos suos, et elegit duodecim ex ipsis (quos et

Apostolos nominavit): Simonem, quem cognominavit Petrum . . ." On

various occasions Peter speaks in the name of the other Apostles

(Matthew 15:15; 19:27; Luke 12:41, etc.). When Christ's words are

addressed to all the Apostles, Peter answers in their name (e.g.,

Matthew 16:16). Frequently the Saviour turns specially to Peter

(Matthew 26:40; Luke 22:31, etc.). Very characteristic is the

expression of true fidelity to Jesus, which Peter addressed to Him in

the name of the other Apostles. Christ, after He had spoken of the

mystery of the reception of His Body and Blood (John 6:22 sqq.) and

many of His disciples had left Him, asked the Twelve if they too

should leave Him; Peter's answer comes immediately: "Lord to

whom shall we go? thou hast the words of eternal life. And we have

believed and have known, that thou art the Holy One of God"

(Vulgate "thou art the Christ, the Son of God"). Christ Himself

unmistakably accords Peter a special precedence and the first place

among the Apostles, and designates him for such on various

occasions. Peter was one of the three Apostles (with James and

John) who were with Christ on certain special occasions the raising

of the daughter of Jairus from the dead (Mark 5:37; Luke 8:51); the

Transfiguration of Christ (Matthew 17:1; Mark 9:1; Luke 9:28), theAgony in the Garden of Gethsemani (Matthew 26:37; Mark 14:33).

On several occasions also Christ favoured him above all the others;

He enters Peter's boat on Lake Genesareth to preach to the

multitude on the shore (Luke 5:3); when He was miraculously

walking upon the waters, He called Peter to come to Him across the

lake (Matthew 14:28 sqq.); He sent him to the lake to catch the fish

in whose mouth Peter found the stater to pay as tribute (Matthew

17:24 sqq.).

Peter becomes head of the apostles

In especially solemn fashion Christ accentuated Peter's precedence

among the Apostles, when, after Peter had recognized Him as the

Messias, He promised that he would be head of His flock. Jesus was

then dwelling with His Apostles in the vicinity of Caesarea Philippi,engaged on His work of salvation. As Christ's coming agreed so little

in power and glory with the expectations of the Messias, many

different views concerning Him were current. While journeying along

with His Apostles, Jesus asks them: "Whom do men say that the Son

of man is?" The Apostles answered: "Some John the Baptist, and

other some Elias, and others Jeremias, or one of the prophets". Jesus

said to them: "But whom do you say that I am?" Simon said: "Thou

art Christ, the Son of the living God". And Jesus answering said to

him: "Blessed art thou, Simon Bar-Jona: because flesh and blood

hath not revealed it to thee, but my Father who is in heaven. And I

say to thee: That thou art Peter [Kipha, a rock], and upon this rock

[Kipha] I will build my church [ekklesian], and the gates of hell shall

not prevail against it. And I will give to thee the keys of the kingdom

of heaven. And whatsoever thou shalt bind upon earth, it shall bebound also in heaven: and whatsoever thou shalt loose on earth, it

shall be loosed also in heaven". Then he commanded his disciples,

that they should tell no one that he was Jesus the Christ (Matthew

16:13-20; Mark 8:27-30; Luke 9:18-21). By the word "rock" the

Saviour cannot have meant Himself, but only Peter, as is so much

more apparent in Aramaic in which the same word (Kipha) is used

for "Peter" and "rock". His statement then admits of but one

explanation, namely, that He wishes to make Peter the head of the

whole community of those who believed in Him as the true Messias;

that through this foundation (Peter) the Kingdom of Christ would be

unconquerable; that the spiritual guidance of the faithful was placed

in the hands of Peter, as the special representative of Christ. This

Saint of the month:St. Bruno:

Confessor, ecclesiastical writer, and founder of the Carthusian Orde

He was born at Cologne about the year 1030; died 6 October, 1101.

He is usually represented with a death's head in his hands, a book a

a cross, or crowned with seven stars; or with a roll bearing the devic

O Bonitas. His feast is kept on the 6th of October. According to

tradition, St. Bruno belonged to the family of Hartenfaust, or

Hardebst, one of the principal families of the city, and it is in

remembrance of this origin that different members of the family of

Hartenfaust have received from the Carthusians either some speciaprayers for the dead, as in the case of Peter Bruno Hartenfaust in

1714, and Louis Alexander Hartenfaust, Baron of Laach, in 1740; or

personal affiliation with the order, as with Louis Bruno of Hardevs

Baron of Laach and Burgomaster of the town of Bergues-S. Winnoc

the Diocese of Cambrai, with whom the Hardevst family in the ma

line became extinct on 22 March, 1784. We have little information

about the childhood and youth of St. Bruno. Born at Cologne, he

would have studied at the city college, or collegial of St. Cunibert.

While still quite young (a pueris) he went to complete his education

Reims, attracted by the reputation of the episcopal school and of its

director, Heriman. There he finished his classical studies and

perfected himself in the sacred sciences which at that time consiste

principally of the study of Holy Scripture and of the Fathers. Hebecame there, according to the testimony of his contemporaries,

learned both in human and in Divine science. His education

completed, St. Bruno returned to Cologne, where he was provided

with a canonry at St. Cunibert's, and, according to the most probab

opinion, was elevated to the priestly dignity. This was about the yea

1055. In 1056 Bishop Gervais recalled him to Reims, to aid his forme

master Heriman in the direction of the school. The latter was alread

turning his attention towards a more perfect form of life, and when

he at last left the world to enter the religious life, in 1057, St. Bruno

found himself head of the episcopal school, or coltre, a post diffic

as it was elevated, for it then included the direction of the public

schools and the oversight of all the educational establishments of th



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that through this foundation (Peter) the Kingdom of Christ would be

unconquerable; that the spiritual guidance of the faithful was placed

in the hands of Peter, as the special representative of Christ. This

meaning becomes so much the clearer when we remember that the

words "bind" and "loose" are not metaphorical, but Jewish juridical

terms. It is also clear that the position of Peter among the other

Apostles and in the Christian community was the basis for the

Kingdom of God on earth, that is, the Church of Christ. Peter was

personally installed as Head of the Apostles by Christ Himself. This

foundation created for the Church by its Founder could not

disappear with the person of Peter, but was intended to continue

and did continue (as actual history shows) in the primacy of the

Roman Church and its bishops. Entirely inconsistent and in itself

untenable is the position of Protestants who (like Schnitzer in recent

times) assert that the primacy of the Roman bishops cannot be

deduced from the precedence which Peter held among the Apostles.

Just as the essential activity of the Twelve Apostles in building up

and extending the Church did not entirely disappear with their

deaths, so surely did the Apostolic Primacy of Peter not completely

vanish. As intended by Christ, it must have continued its existence

and development in a form appropriate to the ecclesiastical

organism, just as the office of the Apostles continued in an

appropriate form. Objections have been raised against the

genuineness of the wording of the passage, but the unanimoustestimony of the manuscripts, the parallel passages in the other

Gospels, and the fixed belief of pre-Constantine literature furnish the

surest proofs of the genuineness and untampered state of the text

of Matthew (cf. "Stimmen aus Maria Laach", I, 1896,129 sqq.;

"Theologie und Glaube", II, 1910, 842 sqq.).

His difficulty with Christ's Passion

In spite of his firm faith in Jesus, Peter had so far no clear knowledge

of the mission and work of the Saviour. The sufferings of Christ

especially, as contradictory to his worldly conception of the Messias,

were inconceivable to him, and his erroneous conception

occasionally elicited a sharp reproof from Jesus (Matthew 16:21-23,

Mark 8:31-33). Peter's irresolute character, which continued

notwithstanding his enthusiastic fidelity to his Master, was clearlyrevealed in connection with the Passion of Christ. The Saviour had

already told him that Satan had desired him that he might sift him as

wheat. But Christ had prayed for him that his faith fail not, and,

being once converted, he confirms his brethren (Luke 22:31-32).

Peter's assurance that he was ready to accompany his Master to

prison and to death, elicited Christ's prediction that Peter should

deny Him (Matthew 26:30-35; Mark 14:26-31; Luke 22:31-34; John

13:33-38). When Christ proceeded to wash the feet of His disciples

before the Last Supper, and came first to Peter, the latter at first

protested, but, on Christ's declaring that otherwise he should have

no part with Him, immediately said: "Lord, not only my feet, but also

my hands and my head" (John 13:1-10). In the Garden of

Gethsemani Peter had to submit to the Saviour's reproach that he

had slept like the others, while his Master suffered deadly anguish

(Mark 14:37). At the seizing of Jesus, Peter in an outburst of anger

wished to defend his Master by force, but was forbidden to do so.

He at first took to flight with the other Apostles (John 18:10-11;

Matthew 26:56); then turning he followed his captured Lord to the

courtyard of the High Priest, and there denied Christ, asserting

explicitly and swearing that he knew Him not (Matthew 26:58-75;

Mark 14:54-72; Luke 22:54-62; John 18:15-27). This denial was of

course due, not to a lapse of interior faith in Christ, but to exterior

fear and cowardice. His sorrow was thus so much the greater, when,

after his Master had turned His gaze towards him, he clearly

recognized what he had done.

'

oun mse ea o e ep scopa sc oo , or co re, a pos c

as it was elevated, for it then included the direction of the public

schools and the oversight of all the educational establishments of th

diocese. For about twenty years, from 1057 to 1075, he maintained

the prestige which the school of Reims has attained under its forme

masters, Remi of Auxerre, Hucbald of St. Amand, Gerbert, and lastly

Heriman. Of the excellence of his teaching we have a proof in the

funereal titles composed in his honour, which celebrate his

eloquence, his poetic, philosophical, and above all his exegetical and

theological, talents; and also in the merits of his pupils, amongst

whom were Eudes of Chtillon, afterwards Urban II, Rangier, Cardinand Bishop of Reggio, Robert, Bishop of Langres, and a large numbe

of prelates and abbots. In 1075 St. Bruno was appointed chancellor

the church of Reims, and had then to give himself especially to the

administration of the diocese. Meanwhile the pious Bishop Gervais,

friend of St. Bruno, had been succeeded by Manasses de Gournai,

who quickly became odious for his impiety and violence. The

chancellor and two other canons were commissioned to bear to the

papal legate, Hugh of Die, the complaints of the indignant clergy, an

at the Council of Autun, 1077, they obtained the suspension of the

unworthy prelate. The latter's reply was to raze the houses of his

accusers, confiscate their goods, sell their benefices, and appeal to

the pope. Bruno then absented himself from Reims for a while, and

went probably to Rome to defend the justice of his cause. It was onin 1080 that a definite sentence, confirmed by a rising of the people

compelled Manasses to withdraw and take refuge with the Empero

Henry IV. Free then to choose another bishop, the clergy were on th

point of uniting their vote upon the chancellor. He, however, had fa

different designs in view. According to a tradition preserved in the

Carthusian Order, Bruno was persuaded to abandon the world by th

sight of a celebrated prodigy, popularized by the brush of Lesueur--

the triple resurrection of the Parisian doctor, Raymond Diocres. To

this tradition may be opposed the silence of contemporaries, and o

the first biographers of the saint; the silence of Bruno himself in his

letter to Raoul le Vert, Provost of Reims; and the impossibility of

proving that he ever visited Paris. He had no need of such an

extraordinary argument to cause him to leave the world. Some time

before, when in conversation with two of his friends, Raoul and

Fulcius, canons of Reims like himself, they had been so enkindled w

the love of God and the desire of eternal goods that they had made

vow to abandon the world and to embrace the religious life. This vo

uttered in 1077, could not be put into execution until 1080, owing t

various circumstances. The first idea of St. Bruno on leaving Reims

seems to have been to place himself and his companions under the

direction of an eminent solitary, St. Robert, who had recently (1075

settled at Molesme in the Diocese of Langres, together with a band

other solitaries who were later on (1098) to form the Cistercian Ord

But he soon found that this was not his vocation, and after a short

sojourn at Sche-Fontaine near Molesme, he left two of his

companions, Peter and Lambert, and betook himself with six others

Hugh of Chteauneuf, Bishop of Grenoble, and, according to someauthors, one of his pupils. The bishop, to whom God had shown the

men in a dream, under the image of seven stars, conducted and

installed them himself (1084) in a wild spot on the Alps of Dauphin

named Chartreuse, about four leagues from Grenoble, in the midst

precipitous rocks and mountains almost always covered with snow.

With St. Bruno were Landuin, the two Stephens of Bourg and Die,

canons of Sts. Rufus, and Hugh the Chaplain, "all, the most learned

men of their time", and two laymen, Andrew and Gurin, who

afterwards became the first lay brothers. They built a little monaste

where they lived in deep retreat and poverty, entirely occupied in

prayer and study, and frequently honoured by the visits of St. Hugh

who became like one of themselves. Their manner of life has been



10/20

. , ,

after his Master had turned His gaze towards him, he clearly

recognized what he had done.

The Risen Lord confirms Peter's precedence

In spite of this weakness, his position as head of the Apostles was

later confirmed by Jesus, and his precedence was not less

conspicuous after the Resurrection than before. The women, who

were the first to find Christ's tomb empty, received from the angel a

special message for Peter (Mark 16:7). To him alone of the Apostles

did Christ appear on the first day after the Resurrection (Luke 24:34;

1 Corinthians 15:5). But, most important of all, when He appeared atthe Lake of Genesareth, Christ renewed to Peter His special

commission to feed and defend His flock, after Peter had thrice

affirmed his special love for his Master (John 21:15-17). In conclusion

Christ foretold the violent death Peter would have to suffer, and

thus invited him to follow Him in a special manner (John 21:20-23).

Thus was Peter called and trained for the Apostleship and clothed

with the primacy of the Apostles, which he exercised in a most

unequivocal manner after Christ's Ascension into Heaven.

St. Peter in Jerusalem and Palestine after the Ascension Our

information concerning the earliest Apostolic activity of St. Peter in

Jerusalem, Judaea, and the districts stretching northwards as far as

Syria is derived mainly from the first portion of the Acts of the

Apostles, and is confirmed by parallel statements incidentally in the

Epistles of St. Paul. Among the crowd of Apostles and disciples who,

after Christ's Ascension into Heaven from Mount Olivet, returned to

Jerusalem to await the fulfilment of His promise to send the Holy

Ghost, Peter is immediately conspicuous as the leader of all, and is

henceforth constantly recognized as the head of the original

Christian community in Jerusalem. He takes the initiative in the

appointment to the Apostolic College of another witness of the life,

death and resurrection of Christ to replace Judas (Acts 1:15-26).

After the descent of the Holy Ghost on the feast of Pentecost, Peter

standing at the head of the Apostles delivers the first public sermon

to proclaim the life, death, and resurrection of Jesus, and wins a

large number of Jews as converts to the Christian community (Acts

2:14-41). First of the Apostles, he worked a public miracle, when

with John he went up into the temple and cured the lame man at theBeautiful Gate. To the people crowding in amazement about the two

Apostles, he preaches a long sermon in the Porch of Solomon, and

brings new increase to the flock of believers (Acts 3:1-4:4). In the

subsequent examinations of the two Apostles before the Jewish High

Council, Peter defends in undismayed and impressive fashion the

cause of Jesus and the obligation and liberty of the Apostles to

preach the Gospel (Acts 4:5-21). When Ananias and Sapphira

attempt to deceive the Apostles and the people Peter appears as

judge of their action, and God executes the sentence of punishment

passed by the Apostle by causing the sudden death of the two guilty

parties (Acts 5:1-11). By numerous miracles God confirms the

Apostolic activity of Christ's confessors, and here also there is special

mention of Peter, since it is recorded that the inhabitants ofJerusalem and neighbouring towns carried their sick in their beds

into the streets so that the shadow of Peter might fall on them and

they might be thereby healed (Acts 5:12-16). The ever-increasing

number of the faithful caused the Jewish supreme council to adopt

new measures against the Apostles, but "Peter and the Apostles"

answer that they "ought to obey God rather than men" (Acts 5:29

sqq.). Not only in Jerusalem itself did Peter labour in fulfilling the

mission entrusted to him by his Master. He also retained connection

with the other Christian communities in Palestine, and preached the

Gospel both there and in the lands situated farther north. When

Philip the Deacon had won a large number of believers in Samaria,

Peter and John were deputed to proceed thither from Jerusalem to

where they lived in deep retreat and poverty, entirely occupied in

prayer and study, and frequently honoured by the visits of St. Hugh

who became like one of themselves. Their manner of life has been

recorded by a contemporary, Guibert of Nogent, who visited them

their solitude. (De Vit su, I, ii.) Meanwhile, another pupil of St.

Bruno, Eudes of Chtillon, had become pope under the name of Urb

II (1088). Resolved to continue the work of reform commenced by

Gregory VII, and being obliged to struggle against the antipope,

Guibert of Ravenna, and the Emperor Henry IV, he sought to surrou

himself with devoted allies and called his ancient master ad Sedis

Apostolicae servitium. Thus the solitary found himself obliged to leathe spot where he had spent more than six years in retreat, followe

by a part of his community, who could not make up their minds to l

separated from him (1090). It is difficult to assign the place which h

then occupied at the pontifical court, or his influence in contempor

events, which was entirely hidden and confidential. Lodged in the

palace of the pope himself and admitted to his councils, and charge

moreover, with other collaborators, in preparing matters for the

numerous councils of this period, we must give him some credit for

their results. But he took care always to keep himself in the

background, and although he seems to have assisted at the Council

Benevento (March, 1091), we find no evidence of his having been

present at the Councils of Troja (March, 1093), of Piacenza (March,

1095), or of Clermont (November, 1095). His part in history is effaceAll that we can say with certainty is that he seconded with all his

power the sovereign pontiff in his efforts for the reform of the clerg

efforts inaugurated at the Council of Melfi (1089) and continued at

that of Benevento. A short time after the arrival of St. Bruno, the po

had been obliged to abandon Rome before the victorious forces of

emperor and the antipope. He withdrew with all his court to the so

of Italy. During the voyage, the former professor of Reims attracted

the attention of the clergy of Reggio in further Calabria, which had

just lost its archbishop Arnulph (1090), and their votes were given t

him. The pope and the Norman prince, Roger, Duke of Apulia, stron

approved of the election and pressed St. Bruno to accept it. In a

similar juncture at Reims he had escaped by flight; this time he agai

escaped by causing Rangier, one of his former pupils, to be elected,

who was fortunately near by at the Benedictine Abbey of La Cava ne

Salerno. But he feared that such attempts would be renewed;

moreover he was weary of the agitated life imposed upon him, and

solitude ever invited him. He begged, therefore, and after much

trouble obtained, the pope's permission to return again to his solita

life. His intention was to rejoin his brethren in Dauphin, as a letter

addressed to them makes clear. But the will of Urban II kept him in

Italy, near the papal court, to which he could be called at need. The

place chosen for his new retreat by St. Bruno and some followers w

had joined him was in the Diocese of Squillace, on the eastern slope

the great chain which crosses Calabria from north to south, and in a

high valley three miles long and two in width, covered with forest. T

new solitaries constructed a little chapel of planks for their pious

reunions and, in the depths of the woods, cabins covered with mudfor their habitations. A legend says that St. Bruno whilst at prayer w

discovered by the hounds of Roger, Great Count of Sicily and Calabr

and uncle of the Duke of Apulia, who was then hunting in the

neighbourhood, and who thus learnt to know and venerate him; bu

the count had no need to wait for that occasion to know him, for it

was probably upon his invitation that the new solitaries settled upo

his domains. That same year (1091) he visited them, made them a

grant of the lands they occupied, and a close friendship was formed

between them. More than once St. Bruno went to Mileto to take pa

in the joys and sorrows of the noble family, to visit the count when

sick (1098 and 1101), and to baptize his son Roger (1097), the future

King of Sicily. But more often it was Roger who went into the desert



11/20

Gospel both there and in the lands situated farther north. When

Philip the Deacon had won a large number of believers in Samaria,

Peter and John were deputed to proceed thither from Jerusalem to

organize the community and to invoke the Holy Ghost to descend

upon the faithful. Peter appears a second time as judge, in the case

of the magician Simon, who had wished to purchase from the

Apostles the power that he also could invoke the Holy Ghost (Acts

8:14-25). On their way back to Jerusalem, the two Apostles preached

the joyous tidings of the Kingdom of God. Subsequently, after Paul's

departure from Jerusalem and conversion before Damascus, the

Christian communities in Palestine were left at peace by the Jewishcouncil. Peter now undertook an extensive missionary tour, which

brought him to the maritime cities, Lydda, Joppe, and Caesarea. In

Lydda he cured the palsied Eneas, in Joppe he raised Tabitha

(Dorcas) from the dead; and at Caesarea, instructed by a vision

which he had in Joppe, he baptized and received into the Church the

first non-Jewish Christians, the centurion Cornelius and his kinsmen

(Acts 9:31-10:48). On Peter's return to Jerusalem a little later, the

strict Jewish Christians, who regarded the complete observance of

the Jewish law as binding on all, asked him why he had entered and

eaten in the house of the uncircumcised. Peter tells of his vision and

defends his action, which was ratified by the Apostles and the

faithful in Jerusalem (Acts 11:1-18). A confirmation of the position

accorded to Peter by Luke, in the Acts, is afforded by the testimonyof St. Paul (Galatians 1:18-20). After his conversion and three years'

residence in Arabia, Paul came to Jerusalem "to see Peter". Here the

Apostle of the Gentiles clearly designates Peter as the authorized

head of the Apostles and of the early Christian Church. Peter's long

residence in Jerusalem and Palestine soon came to an end. Herod

Agrippa I began (A.D. 42-44) a new persecution of the Church in

Jerusalem; after the execution of James, the son of Zebedee, this

ruler had Peter cast into prison, intending to have him also executed

after the Jewish Pasch was over. Peter, however, was freed in a

miraculous manner, and, proceeding to the house of the mother of

John Mark, where many of the faithful were assembled for prayer,

informed them of his liberation from the hands of Herod,

commissioned them to communicate the fact to James and the

brethren, and then left Jerusalem to go to "another place" (Acts

12:1-18). Concerning St. Peter's subsequent activity we receive no

further connected information from the extant sources, although we

possess short notices of certain individual episodes of his later life.

Missionary journeys in the East; Council of the Apostles St. Luke does

not tell us whither Peter went after his liberation from the prison in

Jerusalem. From incidental statements we know that he

subsequently made extensive missionary tours in the East, although

we are given no clue to the chronology of his journeys. It is certain

that he remained for a time at Antioch; he may even have returned

thither several times. The Christian community of Antioch was

founded by Christianized Jews who had been driven from Jerusalem

by the persecution (Acts 11:19 sqq.). Peter's residence among them

is proved by the episode concerning the observance of the Jewishceremonial law even by Christianized pagans, related by St. Paul

(Galatians 2:11-21). The chief Apostles in Jerusalem the "pillars",

Peter, James, and John had unreservedly approved St. Paul's

Apostolate to the Gentiles, while they themselves intended to labour

principally among the Jews. While Paul was dwelling in Antioch (the

date cannot be accurately determined), St. Peter came thither and

mingled freely with the non-Jewish Christians of the community,

frequenting their houses and sharing their meals. But when the

Christianized Jews arrived in Jerusalem, Peter, fearing lest these rigid

observers of the Jewish ceremonial law should be scandalized

thereat, and his influence with the Jewish Christians be imperiled,

avoided thenceforth eating with the uncircumcised. His conduct

in the joys and sorrows of the noble family, to visit the count when

sick (1098 and 1101), and to baptize his son Roger (1097), the futur

King of Sicily. But more often it was Roger who went into the desert

visit his friends, and when, through his generosity, the monastery o

St. Stephen was built, in 1095, near the hermitage of St. Mary, ther

was erected adjoining it a little country house at which he loved to

pass the time left free from governing his State. Meanwhile the

friends of St. Bruno died one after the other: Urban II in 1099;

Landuin, the prior of the Grand Chartreuse, his first companion, in

1100; Count Roger in 1101. His own time was near at hand. Before

death he gathered for the last time his brethren round him and mad

in their presence a profession of the Catholic Faith, the words of

which have been preserved. He affirms with special emphasis his fa

in the mystery of the Holy Trinity, and in the real presence of Our

Saviour in the Holy Eucharist--a protestation against the two heresi

which had troubled that century, the tritheism of Roscelin, and the

impanation of Berengarius. After his death, the Carthusians of

Calabria, following a frequent custom of the Middle Ages by which t

Christian world was associated with the death of its saints, dispatch

a rolliger, a servant of the convent laden with a long roll of

parchment, hung round his neck, who passed through Italy, France,

Germany, and England. He stopped at the principal churches and

communities to announce the death, and in return, the churches,

communities, or chapters inscribed upon his roll, in prose or verse,the expression of their regrets, with promises of prayers. Many of

these rolls have been preserved, but few are so extensive or so full

praise as that about St. Bruno. A hundred and seventy-eight

witnesses, of whom many had known the deceased, celebrated the

extent of his knowledge and the fruitfulness of his instruction.

Strangers to him were above all struck by his great knowledge and

talents. But his disciples praised his three chief virtues--his great sp

of prayer, an extreme mortification, and a filial devotion to the

Blessed Virgin. Both the churches built by him in the desert were

dedicated to the Blessed Virgin: Our Lady of Casalibus in Dauphin,

Our Lady Della Torre in Calabria; and, faithful to his inspirations, the

Carthusian Statutes proclaim the Mother of God the first and chief

patron of all the houses of the order, whoever may be their particupatron. St. Bruno was buried in the little cemetery of the hermitage

St. Mary, and many miracles were worked at his tomb. He had neve

been formally canonized. His cult, authorized for the Carthusian Ord

by Leo X in 1514, was extended to the whole church by Gregory XV,

17 February, 1623, as a semi-double feast, and elevated to the class

doubles by Clement X, 14 March, 1674. St. Bruno is the popular sain

of Calabria; every year a great multitude resort to the Charterhouse

St. Stephen, on the Monday and Tuesday of Pentecost, when his rel

are borne in procession to the hermitage of St. Mary, where he live

and the people visit the spots sanctified by his presence. An immen

number of medals are struck in his honour and distributed to the

crowd, and the little Carthusian habits, which so many children of t

neighbourhood wear, are blessed. He is especially invoked, and

successfully, for the deliverance of those possessed. As a writer and

founder of an order, St. Bruno occupies an important place in the

history of the eleventh century. He composed commentaries on the

Psalms and on the Epistles of St. Paul, the former written probably

during his professorship at Reims, the latter during his stay at the

Grande Chartreuse if we may believe an old manuscript seen by

Mabillon--"Explicit glosarius Brunonis heremitae super Epistolas B.

Pauli." Two letters of his still remain, also his profession of faith, an

short elegy on contempt for the world which shows that he cultivat

poetry. The "Commentaries" disclose to us a man of learning; he

knows a little Hebrew and Greek and uses it to explain, or if need b

rectify the Vulgate; he is familiar with the Fathers, especially St.

Au ustine and St. Ambrose his favourites. "His st le" sa s Dom Riv



12/20

observers of the Jewish ceremonial law should be scandalized

thereat, and his influence with the Jewish Christians be imperiled,

avoided thenceforth eating with the uncircumcised. His conduct

made a great impression on the other Jewish Christians at Antioch,

so that even Barnabas, St. Paul's companion, now avoided eating

with the Christianized pagans. As this action was entirely opposed to

the principles and practice of Paul, and might lead to confusion

among the converted pagans, this Apostle addressed a public

reproach to St. Peter, because his conduct seemed to indicate a wish

to compel the pagan converts to become Jews and accept

circumcision and the Jewish law. The whole incident is another proof

of the authoritative position of St. Peter in the early Church, since his

example and conduct was regarded as decisive. But Paul, who rightly

saw the inconsistency in the conduct of Peter and the Jewish

Christians, did not hesitate to defend the immunity of converted

pagans from the Jewish Law. Concerning Peter's subsequent attitude

on this question St. Paul gives us no explicit information. But it is

highly probable that Peter ratified the contention of the Apostle of

the Gentiles, and thenceforth conducted himself towards the

Christianized pagans as at f irst. As the principal opponents of his

views in this connexion, Paul names and combats in all his writings

only the extreme Jewish Christians coming "from James" (i.e., from

Jerusalem). While the date of this occurrence, whether before or

after the Council of the Apostles, cannot be determined, it probablytook place after the council (see below). The later tradition, which

existed as early as the end of the second century (Origen, "Hom. vi in

Lucam"; Eusebius, Church History III.36), that Peter founded the

Church of Antioch, indicates the fact that he laboured a long period

there, and also perhaps that he dwelt there towards the end of his

life and then appointed Evodrius, the first of the line of Antiochian

bishops, head of the community. This latter view would best explain

the tradition referring the foundation of the Church of Antioch to St.

Peter. It is also probable that Peter pursued his Apostolic labours in

various districts of Asia Minor for it can scarcely be supposed that

the entire period between his liberation from prison and the Council

of the Apostles was spent uninterruptedly in one city, whether

Antioch, Rome, or elsewhere. And, since he subsequently addressedthe first of his Epistles to the faithful in the Provinces of Pontus,

Galatia, Cappadoci

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