January VII

St. lucian, priest and martyr

From. his panegyric by St. Chrysostom, at Antioch, in 387, and pronounced on his festival, T. 2, p. 524. A. also from St. Jerom de script, c. 77. Eusebius, l. 8, c. 12, l. 9, c. 6, and Rufinus. See Tillemont, T. 5. p. 474. Pagi, an. 311.

A. D. 312.

St. Lucian, surnamed of Antioch, was born at Samosata, in Syria. He lost his parents while very young; and being come to the possession of his estate, which was very considerable, he distributed all among the poor. He became a great proficient in rhetoric and philosophy, and applied himself to the study of the holy scriptures under one Macarius at Edessa. Convinced of the obligation annexed to the character of priesthood, which was that of devoting himself entirely to the service of God and the good of his neighbor, he did not content himself with inculcating the practice of virtue both by word and example; he also undertook to purge the scriptures, that is, both the Old and New Testament, from the several faults that had crept into them, either by reason of the inaccuracy of transcribers, or the malice of heretics. Some are of opinion, that as to the Old Testament, he only revised it, by comparing different editions of the Septuagint: others contend, that he corrected it upon the Hebrew text, being well versed in that language. Certain, however, it is that St. Lucian’s edition of the scriptures was much esteemed, and was of great use to St. Jerom.¹*

S. Alexander, bishop of Alexandria, says that Lucian remained some years separated from the catholic communion,* at Antioch, under three successive bishops, namely, Domnus, Timæus, and Cyril. If it was for too much favoring Paul of Samosata, condemned at Antioch in the year 269, he must have been deceived, for want of a sufficient penetration into the impiety of that dissembling heretic. It is certain, at least, that he died in the catholic communion; which also appears from a fragment of a letter written by him to the church of Antioch, and still extant in the Alexandrian Chronicle. Though a priest of Antioch, we find him at Nicomedia, in the year 303, when Dioclesian first published his edicts against the Christians. He there suffered a long imprisonment for the faith; for the Paschal Chronicle quotes these words from a letter which he wrote out of his dungeon to Antioch, “All the martyrs salute you. I inform you that the pope Anthimus (bishop of Nicomedia) has finished his course by martyrdom.” This happened in 303. Yet Eusebius informs us, that St. Lucian did not arrive himself at the crown of martyrdom till after the death of St. Peter of Alexandria, in 311, so that he seems to have continued nine years in prison. At length he was brought before the governor, or, as the acts intimate, the emperor himself, for the word^† which Eusebius uses may imply either. On his trial, he presented to the judge an excellent apology for the Christian faith. Being remanded to prison, an order was given that no food should be allowed him; but, when almost dead with hunger, dainty meats that had been offered to idols were set before him, which he would not touch. It was not in itself unlawful to eat of such meats, as St. Paul teaches, except where it would give scandal to the weak, or when it was exacted as an action of idolatrous superstition, as was the case here. Being brought a second time before the tribunal, he would give no other answer to all the questions put to him, but this: “I am a Christian.” He repeated the same while on the rack, and he finished his glorious course in prison, either by famine, or, according to St. Chrysostom, by the sword. His acts relate many of his miracles, with other particulars, as that, when bound and chained down on his back in prison, he consecrated the divine mysteries upon his own breast, and communicated the faithful that were present: this we also read in Philostorgius,² the Arian historian. St. Lucian suffered at Nicomedia, where Maximinus II. resided.

His body was interred at Drepanum, in Bithynia, which, in honor of him, Constantine the Great soon after made a large city, which he exempted from all taxes, and honored with the name of Helenopolis, from his mother. St. Lucian was crowned in 312, on the 7th of January, on which day his festival was kept at Antioch immediately after his death, as appears from St. Chrysostom.^‡ It is the tradition of the church of Arles, that the body of St. Lucian was sent out of the East to Charlemagne, who built a church undo his invocation at Arles, in which his relics are preserved.³

The first thing that is necessary in the service of God, is earnestly to search his holy will, by devoutly reading, listening to, and meditating on his eternal truths. This will set the divine law in a clear and full light, and conduct us, by unerring rules, to discover and accomplish every duty. It will awake and continually increase a necessary tenderness of conscience, which will add light and life to its convictions, oblige us to a more careful trial and examination of all our actions, keep us not only from evil, but from every appearance of it, render us steadfast and immoveable in every virtuous practice, and always preserve a quick and nice sense of good and evil. For this reason, the word of God is called in holy scripture, Light, because it distinguisheth between good and evil, and, like a lamp, manifesteth the path which we are to choose, and disperseth that mist with which the subtilty of our enemy and the lusts of our heart have covered it. At the same time, a daily repetition of contrition and compunction washes off the stains which we discover in our souls, and strongly incites us, by the fervor and fruitfulness of our following life, to repair the sloth and barrenness of the past Prayer must be made our main assistant in every step of this spiritual progress. We must pray that God would enable us to search out and discover our own hearts, and reform whatever is amiss in them. If we do this sincerely, God will undoubtedly grant our requests; will lay open to us all our defects and infirmities, and, showing us how far short we come of the perfection of true holiness of life, will no suffer any latent corruptions in our affections to continue undiscovered, nor permit us to forget the stains and ruins which the sins of our life past have left behind them.

St. Cedd, Bishop of London

He was brother to St. Chad, bishop of Litchfield, and to St. Celm, and Cimbert, apostolic priests, who all labored zealously in the conversion of the English Saxons, their countrymen. St. Cedd long served God in the monastery of Lindisfarne, founded by St. Aidan, and for his great sanctity was promoted to the priesthood. Peada, the son of Penda, king of Mercia, was appointed by his father king of the midland English; by which name Bede distinguishes the inhabitants of Leicestershire, and part of Lincolnshire and Derbyshire, from the rest of the Mercians. The young king, with a great number of noblemen, servants, and soldiers, went to Atwall, or Walton, the seat of Oswy, king of the Northumbers, and was there baptized with all his attendants, by Finan, bishop of Lindisfarne. Four priests, Saint Cedd, Adda, Betta, and Diuma, the last a Scot, the rest English, were sent to preach the gospel to his people, the midland English; among whom great multitudes received the word of life with joy. King Penda himself obstructed not these missionaries in preaching the faith in other parts of Mercia, but hated and despised such as embraced the gospel, yet lived not up to it, saying, “Such wretches deserved the utmost contempt, who would not obey the God in whom they believed.” St. Cedd, after laboring there some time with great success, was called from this mission to a new harves. Sigbercht, or Sigebert, king of the East-Saxons, paying a visit to Oswy, in Northumberland, was persuaded by that prince to forsake his idols, and was baptized by bishop Finan. When he was returned to his own kingdom, he entreated king Oswy to send him some teachers, who might instruct his people in the faith of Christ. Oswy called St. Cedd out of the province of the midland English, and sent him with another priest to the nation of the East-Saxons. When they had travelled over that whole province, and gathered numerous churches to our Lord, St. Cedd returned to Lindisfarne, to confer with bishop Finan about certain matters of importance. That prelate ordained him bishop of the East-Saxons, having called two other bishops to assist at his consecration. St. Cedd going back to his province, pursued the work he had begun, built churches, and ordained priests and deacons. Two monasteries were erected by him in those parts, which seem afterwards to have been destroyed by the Danes, and never restored. The first, he founded near a city, called by the English Saxons, Ythancester, formerly Othona, seated upon the bank of the river Pante, (now Froshwell,) which town was afterwards swallowed up by the gradual encroaching of the sea. St. Cedd’s other monastery was built at another city called Tillaburg, now Tilbury, near the river Thames, and here Camden supposes the saint chiefly to have resided, as the first English bishops often chose to live in monasteries. But others generally imagine, that London, then the seat of the king, was the ordinary place of his residence, as it was of the ancient bishops of that province, and of all his successors. In a journey which St. Cedd made to his own country, Edilwald, the son of Oswald, who reigned among the Deiri, in Yorkshire, finding him to be a wise and holy man, desired him to accept of some possessions of land to build a monastery, to which the king might resort to offer his prayers with those who should attend the divine service without intermission, and where he might be buried when he died. The king had before with him a brother of our saint, called Celin, a priest of great piety, who administered the divine word, and the sacraments, to him and his family. St. Cedd pitched upon a place amidst craggy and remote mountains, which seemed fitter to be a retreat for robbers, or a lurking place for wild beasts, than a habitation for men. Here he resolved first to spend forty days in fasting and prayer, to consecrate the place to God. For this purpose he retired thither in the beginning of Lent. He ate only in the evening, except on Sundays, and his meal consisted of an egg, and a little milk mingled with water, with a small portion of bread, according to the custom of Lindisfarne, derived from that of St. Columba, by which it appears that, for want of legumes so early in the year, milk and eggs were allowed in that northern climate, which the canons forbade in Lent. Ten days before the end of Lent, the bishop was called to the king for certain pressing affairs, so that he was obliged to commission his priest, Cynibil, who was his brother, to complete it. This monastery being founded in 658, was called Lestingay. St. Cedd placed in it monks, with a superior from Lindisfarne; but continued to superintend the same, and afterwards made several visits thither from London. Our saint excommunicated a certain nobleman among the East-Saxons, for an incestuous marriage; forbidding any Christian to enter his house, or eat with him. Notwithstanding this prohibition, the king went to a banquet at his house. Upon his return, the holy bishop met him, whom, as soon as the king saw, he began to tremble, and lighting from his horse, prostrated himself at his feet, begging pardon for his offence. The bishop touched him with the rod which he held in his hand, and said, “O king, because thou wouldst not refrain from the house of that, wicked excommunicated person, thou thyself shall die in that very house.” Accordingly, some time after, the king was basely murdered, in 661, by this nobleman and another, both his own kinsmen, who alleged no other reason for their crime, than that he was too easy in forgiving his enemies. This king was succeeded by Suidhelm, the son of Sexbald whom St. Cedd regenerated to Christ by baptism. In 664, St. Cedd was present at the conference, or synod of Streneshalch, in which he forsook the Scottish custom, and agreed to receive the canonical observance of the time of Easter. Soon after, a great pestilence breaking out in England, St. Cedd died of it, in his beloved monastery of Lestingay, in the mountainous part of Yorkshire, since destroyed by the Danes, so that its exact situation is not known. He was first buried in the open cemetery, but, not long after, a church of stone being built in the same monastery, under the invocation of the Blessed Virgin, the mother of our Lord, his body was removed, and laid at the right hand of the altar. Thirty of the saint’s religious brethren in Essex, upon the news of his death, came to Lestingay, in the resolution to live and die where their holy father had ended his life. They were willingly received by their brethren, but were all carried off by the same pestilence, except a little boy, who was afterwards found not to have been then baptized, and being in process of time advanced to the priesthood, lived to gain many souls to God. St. Cedd died on the 26th of October, but is commemorated in the English Martyrology on the 7th of January. See Bede, Hist. l. 3, c. 21, 22, 23. Wharton Hist. Episc. Lond. &c.

St. Kentigerna, Widow

She is commemorated on the 7th of January, in the Aberdeen Breviary, from which we learn, that she was of royal blood, daughter of Kelly, prince of Leinster in Ireland, as Colgan proves from ancient monuments. She was mother of the holy abbot St. Fœlan, or Felan. After the death of her husband, she left Ireland, and consecrated herself to God in a religious state, and lived in great austerity and humility, and died on the 7th of January, in the year 728. Adam King informs us that a famous parish church bears her name at Locloumont, in Inchelroch, a small island into which she retired some time before her death, that she might with greater liberty give herself up to heavenly meditation. See Brev. Aberdon. et Colgan ad 7 Jan. p. 29.

St. Aldric, Bishop of Mans, C.

This saint was born of a noble family, of partly Saxon and partly Bavarian extraction, about the year 800. At twelve years of age he was placed by his father in the court of Charlemagne, in the family of Lewis le Debonnaire, where, by his application to the exercises of devotion, and to serious studies, and by his eminent virtue, he gained the esteem of the whole court. But the false lustre of worldly honors had no charms to one who, from his infancy, had entertained no other desire than that of consecrating himself to the divine service. About the year 821, bidding adieu to the court, he retired from Aix-la-chapelle to Metz, where he entered himself amongst the clergy, in the bishop’s seminary, and received the clerical tonsure. Two years after, he was promoted to the holy orders of deacon, and, after three years more, to the priesthood. The emperor Lewis le Debonnaire called him again to court, and made him his first chaplain and his confessor. In 832, St. Aldric was chosen bishop of Mans, and consecrated on the 22d of December. The emperor arrived at Mans three days after, and kept the Christmas holydays with him. The holy pastor was humble, patient, severe towards himself, and mild and charitable to all others. He employed both his patrimony and his whole interest and credit in relieving the poor, redeeming captives, establishing churches and monasteries, and promoting piety and religion. In the civil wars which divided the French monarchy, his fidenty to his prince, and to his successor Charles the Bald, was inviolable, for which he was for almost a year expelled, by the factious, from his see; though it is a subject of dispute whether this happened in the former or in the latter reign. It was a principal part of his care, to maintain an exact discipline in his clergy; for whose use he drew up a collection of canons, of councils, and decretals of popes, called his Capitulars, which seems to have been the most learned and judicious work of that kind which that age produced, so that the loss of it is much regretted.¹ Some fragments have reached us of the excellent regulations which he made for the celebration of the divine service, in which he orders ten wax candles, and ninety lamps with oil, to be lighted up in his cathedral on all great festivals.² We have three testaments of this holy prelate extant.³ The last is an edifying monument of his sincere piety: in the two first, he bequeaths several lands and possessions to many churches of his diocess, adding prudent advice and regulations for maintaining good order, and a spirit of charity, between the clergy and monks. In 836, he was deputed by the council of Aix-la-chapelle, with Erchenrad, bishop of Paris, to Pepin, king of Aquitain, who was then reconciled with the emperor his father; and that prince was prevailed on by them to cause all the possessions of churches, which had been seized by those of his party, to be restored. Our saint assisted at the eighth council of Paris, in 846, and at the council of Tours, in 849. The two last years of his life he was confined to his bed by a palsy, during which time he redoubled his fervor and assiduity in holy prayer, for which he had from his infancy an extraordinary ardor. He died the 7th of January, 856, having been bishop almost twenty-four years. He was buried in the church of St. Vincent, to which, and the monastery to which it belongs, he had been a great benefactor. His relics are honorably preserved there at this day, and his festival has been kept at Mans from time immemorial. See his life published by Baluze, T. 3, Miscell, from an ancient MS. belonging to his church. The author produces many original public instruments, and seems to have been contemporary. (See Hist Lit. de la France, T. 5, p. 145.) Another life, probably compiled by a canon of the cathedral of Mans, in the time of Robert, successor to Saint Aldric, is given us by Mabillon, Annal. T. 3, p. 46 246, 397, &c., but inserts some false pieces. (See Hist. Lit. ib. p. 148.) The life of St. Aldric, which we find in Bollandus, is a modern piece composed by John Moreau, canon of Mans.

Saint Thillo

called in france theau, in flanders tilloine, or tilman, c.

He was by birth a Saxon, and being made captive, was carried into the Low Countries, where he was ransomed and baptized by St. Eligius. That apostolical man sent him to his abbey of Solignac, in Limousin. St. Thillc was called thence by St. Eligius, ordained priest, and employed by him some time at Tournay, and in other parts of the Low Countries. The inhabitants of the country of Isengihen, near Courtray, regard him as their apostle. Some years after the death of St. Eligius, St. Thillo returned to Solignac, and lived a recluse near that abbey, in simplicity, devotion, and austerities, imitating the Antonies and Macariuses. He died in his solitude, about the year 702, of his age ninety-four, and was honored with miracles. His name is famous in the French and Belgic calendars, though it occurs not in the Roman. St. Owen, in his life of St. Eligius, names Thillo first among the seven disciples of that saint, who worked with him at his trade of goldsmith, and imitated him in all his religious exercises, before that holy man was engaged in the ministry of the church. Many churches in Flanders, Auvergne, Limousin, and other places, are dedicated to God, under his invocation. The anonymous life of St. Thillo, in Bollandus, is not altogether authentic; the history which Mabillon gives of him from the Breviary of Solignac, is of more authority, (Mab. Sæc. 2, Ben. p. 996.) See also Bulteau, Hist. Ben. T. i. l. 3, c. 16. Molanus in Natal. Sanct. Belgii, &c.

St. Canut

Second son of Eric the Good, king of Denmark, was made duke of Sleswig, his elder brother Nicholas being king of Denmark. Their father, who lived with his people as a father with his children, and no one ever left him without comfort, says the ancient chronicle Knytling-Saga, p. 71, died in Cyprus, going on a pilgrimage to the holy land, in which he had been received by Alexius Comnenus, emperor, at Constantinople, with the greatest honor, and had founded an hospital at Lucca for Danish pilgrims. He died in 1103, on the 11th of July. Mallet, l. 2, p. 112.

Canut set himself to make justice and peace reign in his principality: those warriors could not easily be restrained from plundering. One day, when he had condemned several together to be hanged for piracies, one cried out, that he was of blood royal, and related to Canut. The prince answered, that to honor his extraction, he should be hanged on the top of the highest mast of his ship, which was executed. (Helmold, l. 6, c. 49) Henry, king of the Sclavi, being dead, and his two sons, St. Canut his nephew succeeded, paid homage to the emperor Lothaire II. and was crowned by him king of the Obotrites, or western Sclavi. St. Canut was much honored by that emperor, in whose court he had spent part of his youth. Valor, prudence, zeal, and goodness, endeared him to all. He was slain by conspiracy of the jealous Danes, the 7th of January, 1130, and canonized in 1171. His son became duke of Sleswig, and in 1158 king of Denmark, called Valdemar I. and the Great, from his virtuous and glorious actions.

¹ St. Hier. Catal. Vir. illustr. c. 77, Ep. 107, et Præf. in Paralip. Item Synopsis ap. St. Athan ad fin.

* The Greek translation of the Old Testament, commonly called of the seventy, was made by the Jews living at Alexandria, and used by all the Hellenist Jews. This version of the Pentateuch appeared about two hundred and eighty-five years before Christ, according to Dr. Hody, (de Bibliorum Textibus, Original. et Versionibus, p. 570, &c.) that of the other parts somewhat later, and at different times, as the style seems to prove. The Jews even of Palestine at first gloried in this translation, as Philo testifies; but it being employed by the Christians against them, they began, soon after the beginning of the second century, to condemn it, alleging that it was not always conformable to the Hebrew original. This text had then suffered several alterations by the blunders, and, according to Kennicott, some few by the wilful malice of transcribers; though these differences are chiefly ascribed by Origen to alterations of the Hebrew text, introduced after the version was made. The seventy being exploded by the Jews, three new versions were set on foot among them. The first was formed in 129, by Aquila, of Sinope, in Pontus, whom the emperor Adrian, when he built Jerusalem, under the name of Ælia, appointed overseer of that under taking. He had been baptized, but for his conduct being expelled from among the Christians, became a Jew, and gave his new translation out of hatred to the Christians. A second was published about the year 175, by Theodotion, a native of Ephesus, some time a Christian, but a disciple first of the heretic Tatian, then of Marcion. At length he fell into Judaism, or at least connected obedience to the Ritual Law of Moses with a certain belief in Christ. His translation, which made its appearance in the reign of Commodus, was bolder than that of Aquila. The third version was framed about the year 200. by Symmachus, who having been first a Samaritan, afterwards, upon some disgust, turned Jew. In this translation he had a double view of thwarting both the Jews and Christians. St. Jerom extols the elegance of his style, but says he walked in the steps of Theodotion; with the two former translators he substituted νεανὶς for παρθίνος in the famous prophecy of Isaiah, (c. 7. v. 14.) and in that of Jacob, (Gen. 49:10.) τὰ ἀποκείμενα αυτωι for ωι ἀπόκειται. Both which falsifications St. Justin Martyr charges upon Aquila, (Dial. cum Tryphon. p. 224. 395. 284. ed. Thirlbil.) and St. Irenæus reproaches Aquila and Theodotion with the former, (p. 253. ed. Grabe.)

Many additions from these versions, and several various readings daily creeping into the copies of the seventy, which were transcribed, to apply a remedy to this danger. Origen compiled his Hexapla, &c., of which see some account in the appendix to April 21. Before the year 300 three other corrected editions of the old Greek version were published, the first by Lucian, the second by Hesychius, and the third by Pamphilus the martyr. The first was made use of in the churches, from Constantinople to Antioch; that of Hesychius was received at Alexandria, and in the rest of Egypt; and the third in the intermediate country of Palestine, as we are informed by St. Jerom, (Præf. in Paralip. et Præf. in Explic. Daniel). The edition of Lucian came nearest to the κοινὴ, or common edition of the seventy, and was the purest, as St. Jerom (ep. ad Suniam et Fretel. T. 2, col. 627,) and Euthymius affirm, and is generally allowed by modern critics, says Mr. Kennicott, (diss. 2. p. 397.) The excellent Vatican MS. of the seventy, published (though with some amendments from other MSS.) by Cardinal Carafa, at the command of Sixtus V., in 1587, is said in the preface to have been written before the year 390; but Blanchini (Vindiciæ vet. Cod. p 34) supposes it somewhat later. It is proved from St. Jerom’s letter to Sunia and Fretela, and several instances, that this Vatican MS. comes nearest to the κοινὴ, and to Lucian’s edition, as Grabe, (See Annot. in ep. ad Sun. et Fretel. T. 2, col. 671,) Blanchini, (Vindiciæ, p. 256,) and Kennicott (diss. 2, p. 416) take notice: the old Alexandrian MS. kept in the British Musæum at London, is thought by Grabe to have been written about the year 396; by Mills and Wetstein, (in their Prolegom. in Nov. Test. Gr.) about one hundred years later. It was published by Grabe, though not pure; for in some places he gives the reading of this MS. in the margin, and prefers some other in the text. Though none of Origen’s Asterics are retained, it comes nearest to his edition in the Hexapla, as Grabe, Montfaucon, and Kennicott agree: in some places it is conformable to Theodotion, or Symmachus, and seems mostly the Hesychian edition See Montfaucon, Prælim. in Hexapla; Kennicott, diss. 2.

* Ἀποσυνάγωγος ἔμεινε.

^† Ἄρχοντος.

² B. 2, c. 12, 13.

^‡ The Arians boasted that Arius had received his impious doctrine from Saint Lucian: but he is justified with regard to that calumny by the silence of Saint Athanasius; the panegyrics of St. Chrysostom and St. Jerom; the express testimony of the ancient book, On the Trinity, among the works of St. Athanasius, Dial. 3, tom. 2, p. 179; his orthodox confession of faith in Sozomen. l. 3. c. 5. p. 502, and the authority of the church, which from his death has always ranked him among her illustrious martyrs.

³ Saussaye Mart. Gallic. t. 1, p. 17. Chatelain, p. 114.

¹ See Baluze, Capitul. Regum Fr. T 2, p. 44.

² Ibid. p 143.

³ Ib. p 63, 70, 72, 80.

 Butler, A., The Lives of the Fathers, Martyrs and Other Principal Saints (New York 1903) I, 101-107.