Paul the first hermit, and model of all others, was a native of the lower Thebaid in Egypt.  At the age of fifteen years he lost both his parents.  In order to escape from the persecution of Decius and Valerian, and to serve God in quietness, he betook himself to a cave in the desert.  Here there was a palm-tree, on the fruit of which he lived, and of whose leaves he made his raiment until he attained the age of 113 years.  At that time Anthony, being now himself aged 90 years, received a command from God to go and see him.  They met without knowing one another's names, and saluted one another, after which they fell straightway into a long discourse concerning the kingdom of God.  Now it so happened that a raven had of a long time brought Paul every day half a loaf, but on this day while they spake together he brought a whole one.

When the raven had flown away, Well, quoth Paul, the Lord hath sent us our dinner.  Truly he is gracious; truly he is merciful.  It is now sixty years that I have had half a loaf of bread every day, but now that thou art come, Christ giveth his soldiers double rations.  Then they asked a blessing, and ate together, sitting by a spring.  When they were refreshed, they returned thanks, as is the custom, and afterwards spent the whole night praising God.  At break of day Paul felt the approach of death, and desired Anthony to bring the cloak which Athanasius had given him, to use for his winding-sheet.  While Anthony was on his way back from this journey, he saw in a vision the soul of Paul ascending to heaven, surrounded by choirs of angels, and accompanied by the Prophets and Apostles.

When Anthony reached the cell of Paul, he found the dead body of the Saint in a kneeling posture, with the head thrown up and the hands stretched out towards heaven.  He immediately began to chant the psalms and hymns ordained by Christian tradition, while he wrapped the the body in the cloak of Athanasius.  He had no spade to dig a grave, but two lions came racing from the desert, as though to attent the burying, and scratched a hole big enough to hold a man's body, with their paws, shewing meanwhile such signs of grief as their nature alloweth.  When they were gone away, Anthony put the holy body in this hole, covered it with earth, and arranged it like a Christian's grave.  He took away for himself Paul's tunic, which he had woven out of the palm-leaves somewhat after the manner of basket-work, and this tunic Anthony was in the habit of wearing on the great days of Easter and Pentecost as long as he lived.

Hilary was born of a noble family in Aquitaine, and is distinguished as a divine and an orator.  He was married in his earlier life, but even then lived the life of a monk: and on account of his remarkable holiness, was ultimately made Bishop of Poitiers, in which office he did his duty so as to gain the universal praise of the faithful.  At that time the Emperor Constantius was persecuting the Catholics by threats, by the plundering of their goods, by exile, and at length, by every species of cruelty, in order to force them to yield to the Arian heresy.  Against the Arians Hilary set himself up as a brazen wall, and turned upon himself the fierceness of their anger.  They assailed him by many artifices, and at last Saturninus, Bishop of Arles, at the Council of Beziers, procured his banishment to Phrygia.  During this exile he raised a dead man to life, and wrote a work in twelve books on the Trinity, against the Arians.

In the fourth year of his exile took place the Council of Seleucia in Isauria, at which Hilary was obliged to be present, but afterwards withdrew to Constantinople.  Here he realized more sharply the awful nature of this crisis in the history of Christianity, published three pamphlets in the form of letters to the Emperor, and demanded from that Prince leave to hold a public disputation in his presence.  The Arian Bishops Ursacius and Valens, whom Hilary had already confuted in writing, were afraid to meet him in debate, and therefore induced Constantius, under pretence of pardon, to send him back to his Bishoprick.  His mother, the Church of Gaul, to use the language of Jerome, received him with open arms on his return from the battle with the hereticks.  He was followed to Poitiers by Martin, afterwards Bishop of Tours, whose after holiness was a fruit of his teaching.

Henceforth he ruled the Church of Poitiers in great peace.  By his exertions the Church of Gaul was led to denounce the Arian blasphemy.  His wonderful learning is seen in his numerous works, of which Jerome writeth to Laeta that he deemeth them quite faultless.  One can follow Hilary in his books, saith he, without tripping once.  He passed from earth to heaven upon the thirteenth day of January, in the year of our Lord 369, in the reign of the Emperors Valentinian and Valens.  He had already been called an illustrious Doctor of the Church, by many Fathers and Councils, and was so styled in the Liturgy in some dioceses, when at length, Pope Pius IX, at the prayer of the Synod of Bordeaux, and in accordance with a resolution of the Sacred Congregation of Rites, proclaimed and confirmed the title, and commanded that the Mass and Office of his Feast should be everywhere said as those of a Doctor.

HE was placed in the chair of St. Peter after the martyrdom of St. Telesphorus, in the year 139. Eusebius informs us, 1 that he sat four years. The church then enjoyed some sort of calm, under the mild reign of the emperor Antoninus Pius; though several martyrs suffered in his time by the fury of the populace, or the cruelty of certain magistrates. The emperor himself never consented to such proceedings; and when informed of them by the governors of Asia, Athens, Thessalonica, and Larissea, he wrote to them in favour of the Christians, as is recorded by St. Justin and Eusebius.

  But the devil had recourse to other arts to disturb the peace of God’s church. Cerdo, a wolf in sheep’s clothing, in the year 140, came from Syria to Rome, and began to teach the false principles which Marcion adopted afterwards with more success. He impiously affirmed that there were two Gods; the one rigorous and severe, the author of the Old Testament; the other merciful and good, the author of the New, and the father of Christ, sent by him to redeem man from the tyranny of the former; and that Christ was not really born of the Virgin Mary, or true man, but such in shadow only and appearance. Our holy pope, by his pastoral vigilance, detected that monster, and cut him off from the communion of the church. The heresiarch, imposing upon him by a false repentance, was again received; but the zealous pastor having discovered that he secretly preached his old opinions, excommunicated him a second time.

  Another minister of Satan was Valentine, who being a Platonic philosopher, puffed up with the vain opinion of his learning, and full of resentment for another’s being preferred to him in an election to a certain bishopric in Egypt, as Tertullian relates, 4 revived the errors of Simon Magus, and added to them many other absurd fictions, as of thirty Æônes or ages, a kind of inferior deities, with whimsical histories of their several pedigrees. Having broached these opinions at Alexandria, he left Egypt for Rome. At first he dissembled his heresies, but by degrees his extravagant doctrines came to light. Hyginus, being the mildest of men, endeavoured to reclaim him without proceeding to extremities; so that Valentine was not excommunicated before the first year of St. Pius, his immediate successor.   

  St. Hyginus did not sit quite four years, dying in 142. We do not find that he ended his life by martyrdom, yet he is styled a martyr in some ancient calendars, as well as in the present Roman Martyrology; undoubtedly on account of the various persecutions which he suffered, and to which his high station in the church exposed him in those perilous times.

Husband and wife; died at Antioch or, more probably, at Antinoe, in the reign of Diocletian, early in the fourth century, on 9 January, according to the Roman Martyrology.

ST. JULIAN and St. Basilissa, though married, lived, by mutual consent, in perpetual chastity; they sanctified themselves by the most perfect exercises of an ascetic life, and employed their revenues in relieving the poor and the sick. For this purpose they converted their house into a kind of hospital, in which they sometimes entertained a thousand poor people. Basilissa attended those of her sex, in separate lodgings from the men; these were taken care of by Julian, who from his charity is named the Hospitalarian. Egypt, where they lived, had then begun to abound with examples of persons who, either in the cities or in the deserts, devoted themselves to the most perfect exercises of charity, penance, and mortification.

Basilissa, after having stood seven persecutions, died in peace; Julian survived her many years and received the crown of a glorious martyrdom, together with Celsus, a youth, Antony, a priest, Anastasius, and Marcianilla, the mother of Celsus. Many churches and hospitals in the East, and especially in the West, bear the name of one or other of these martyrs. Four churches at Rome, and three out of five at Paris, which bear the name of St. Julian, were originally dedicated under the name of St. Julian, the Hospitalarian and martyr. In the time of St. Gregory the Great, the skull of St. Julian was brought out of the East into France, and given to Queen Brunehault; she gave it to the nunnery which she founded at Étampes; part of it is at present in the monastery of Morigny, near Étampes, and part in the church of the regular canonesses of St. Basilissa at Paris.

St. Apollinaris was one of the most illustrious bishops of the second century. Eusebius, St. Jerome, Theodoret, and others speak of him in the highest terms, and they furnish us with the few facts that are known of him. He addressed an "Apology," that is, a defense, of the Christian religion to the emperor Marcus Aurelius, who, shortly before, had obtained a signal victory over the Quadi, a people inhabiting the country now called Moravia. One of his legions, the twelfth, was composed chiefly of Christians. When the army was perishing for want of water, the soldiers of this legion fell upon their knees and invoked the assistance of God. The result was sudden, for a copious rain fell, and, aided by the storm, they conquered the Germans. The emperor gave this legion the name "Thundering Legion" and mitigated his persecution.

It was to protect his flock against persecution that St. Apollinaris, who was bishop of Hierapolis in Phrygia, addressed his apology to the Emperor to implore his protection and to remind him of the favor he had received from God through the prayers of the Christians. The date of the death of St. Apollinaris is not known, but it probably occurred before that of Marcus Aurelius, about the year 175.

According to Suidas, Lucian was born at Samosata, Kommagene, Syria, to Christian parents, and was educated in the neighbouring city of Edessa, Mesopotamia, at the school of Macarius. However, this tradition might be due to a conflation with his famous namesake, Lucian of Samosata, the pagan satirist of the second century.

At Antioch, Lucian was ordained presbyter. Eusebius of Caesarea notes his theological learning and Lucian's vita (composed after 327) reports that he founded a Didaskaleion, a school. Scholars following Adolf von Harnack see him as the first head of the School of Antioch, with links to later theologians Diodorus of Tarsus and Theodore of Mopsuestia, but that contention is unrecorded in the extant sources.

After the deposition of Antioch's bishop Paul of Samosata, he fell under suspicion for heresy, and was excommunicated. According to Alexander of Alexandria, he remained in schism during the episcopates of three bishops, Domnus, Timaeus and Cyril, whose administration extended from 268 to 303. Lucian was reconciled with the Church either early in the episcopate of Cyril (perhaps about 285), which seems more likely, or under Cyril's successor Tyrannus.

During the persecution of Maximinus Daia, Lucian was arrested at Antioch and sent to Nicomedia, where he endured many tortures over nine years of imprisonment. He was twice brought up for examination, and both times defended himself ably and refused to renounce his Christian faith.

His death is uncertain. He might have been starved to death. Another, more likely, possibility is that he was beheaded. The traditional date ascribed to his execution is January 7, 312, in Nicomedia. There is a late tradition of uncertain origin that he had been drowned in the sea and that his body was returned to land by a dolphin.

He was buried at Drepanum on the Gulf of Nicomedia, which was later renamed Helenopolis to honour Helena, mother of Constantine the Great.

He is also commemorated as a saint, with a feast day of January 7.

Source

When Jesus was born in Bethlehem of Judaea in the days of Herod the King: Behold, there came Wise Men from the East to Jerusalem, saying: Where is he that is born King of the Jews?


Sermon by St. Gregory the Pope


Dearly beloved brethren, ye have heard from the Gospel how, when the King of heaven was born, an earthly king was troubled.  For earthly greatness is brought to confusion when the might of heaven is made manifest.  But let us ask a question: When the Redeemer was born, why was it that, to the shepherds of Judaea, an Angel was sent to bring tidings thereof, whereas it was a star that led the Wise Men of the East to worship him?  It would seem that the Jews, who had been hitherto under the governance of reason, received a revelation from a reasonable being, that is, an Angel; but that the Gentiles, who knew not the right use of reason, were brought to the Lord, not by a voice, but by a sign, that is, by a star.  Hence Paul hath it: Prophesying serveth not for them that believe not, but for them which believe.  So the prophesying was given to them that believed and the sign to them that believed not.

It is worthy of notice also, that to these same Gentiles the Redeemer, when he was of full age, was preached by his Apostles; whereas while he was as yet the little Child, and unable to use the organs of speech, he was shewn to them, not by the voice of Angels, but merely by the vision of a star.  When he himself had begun to speak he was made known to us by speakers, but when he lay silent in the manger, by that silent testimony in the heavens.  But whether we consider the signs which accompanied his birth or his death, this thing is wonderful, namely, the hardness of heart of Jewry, which would not believe in him, either for prophesying or for miracles.

All things which he had made bore witness that their Maker was come.  Let me reckon them after the manner of men.  The heavens knew that he was God, and sent a star to shine over where he lay.  The sea knew it, and bore him up when he walked upon it.  The earth knew it, and quaked when he died.  The sun knew it, and was darkened.  The rocks and walls knew it, and were rent at the hour of his death.  Hell knew it, and gave up the dead that were in it.  And yet up to this very hour the hearts of unbelieving Jewry will not acknowledge that he, to whom all nature hath testified, is their God.  Yea, it is as though they are more hardened than the rocks, and refuse to be rent by repentance.

Pope Telesphorus (died c. 137) was the Bishop of Rome from c. 126 to his death c. 137, during the reigns of Roman Emperors Hadrian and Antoninus Pius. He was of Greek ancestry and born in Terranova da Sibari, Calabria, Italy.

Telesphorus is traditionally reckoned as being the seventh Roman bishop in succession after Saint Peter. The Liber Pontificalis mentions that he had been an anchorite (or hermit) monk prior to assuming office. According to the testimony of Irenæus (Against Heresies III.3.3), he suffered a "glorious" martyrdom. Although most early popes are called martyrs by sources such as the Liber Pontificalis, Telesphorus is the first to whom Ireneaus, writing considerably earlier, gives this title.

Eusebius (Church History iv.7; iv.14) places the beginning of his pontificate in the twelfth year of the reign of Emperor Hadrian (128–129) and gives the date of his death as being in the first year of the reign of Antoninus Pius (138–139).

In Roman Martyrology, his feast is celebrated on 5 January;[4] the Greek Church celebrates it on 22 February.

The tradition of Christmas Midnight Masses, the celebration of Easter on Sundays, the keeping of a seven-week Lent before Easter and the singing of the Gloria are usually attributed to his pontificate, but some historians doubt that such attributions are accurate.

A fragment of a letter from Irenæus to Pope Victor I during the Easter controversy in the late 2nd century, also preserved by Eusebius, testifies that Telesphorus was one of the Roman bishops who always celebrated Easter on Sunday, rather than on other days of the week according to the calculation of the Jewish Passover. Unlike Victor, however, Telesphorus remained in communion with those communities that did not follow this custom.

The Carmelites venerate Telesphorus as a patron saint of the order since some sources depict him as a hermit living on Mount Carmel.

The town of Saint-Télesphore, in the southwestern part of Canada's Quebec province, is named after him.

Wikipedia

The Lesson is taken from a Sermon by St. Bernard the Abbot


When the Holy Ghost maketh the Bride to say unto the Bridegroom: Thy Name is as ointment poured forth: he likeneth that Name to the oil of anointing; and his figure of speech is not an idle one.  For, verily, oil giveth illumination, nourishment, and unction, in that it doth burn as fire, doth feed the flesh, and doth soothe pain.  Thus, as oil is unto us as light, food, and healing, so also is the Name of the Bridegroom.  For to preach the Name of Jesus, is to give light; to think on it, is to feed the soul; to call on it, is to win grace and unction.  Let us consider this point by point.  First, as to illumination, what (thinkest thou) hath made the light of the Faith so suddenly and so brightly to shine throughout the whole world but the preaching of the Name of Jesus?  Is it not by the light of this Name that God hath called us into his own marvellous light?  For in the light thereof we are enlightened; and in his light we do see the light, of which Paul speaketh, when he so truly saith of us: Ye were sometimes darkness, but now are ye light in the Lord.

This is the Name which the Apostle was commanded to bear before Gentiles and kings and the children of Israel, the Name which he bore as a light to enlighten his people, crying everywhere: The night is far spent, the day is at hand; let us therefore cast off the works of darkness, and let us put on the armour of light; let us walk honestly as in the day.  To all men he pointed out this Name as a candle set upon a candlestick, preaching in every place Jesus and him crucified.  Yea, that Name shone forth and dazzled every eye that beheld it.  Did it not come like lightning out of the mouth of Peter to give bodily strength to the feet of the lame man, and to clear the sight of many a blind soul?  Cast he not fire when he said: In the Name of Jesus Christ of Nazareth, rise up and walk?



Secondly, the Name of Jesus is not a Name of light only, but is our meat also.  Dost thou ever call it to mind, and remain un-strengthened?  Is there anything like it to enrich the soul of him that thinketh on it?  What is there like it to restore the fagged senses, to fortify strength, to give nurture unto good lives and pure affections?  The soul is fed on husks if that whereon it feedeth lack seasoning with this Name, which is the very salt of the earth.  If thou writest, thou hast no meaning for me except I read of Jesus there.  If thou dost preach, or dispute, thou hast no meaning for me except I hear of Jesus there.  The mention of Jesus is honey in the mouth, music in the ear, and gladness in the heart.  So far we have been concerned with the Name of Jesus as our spiritual food: now thirdly, let us mention the same as the medicine of our healing.  Is any sorrowful among us?  Let the thought of Jesus come into his heart, and spring into his mouth.  Behold, when the day of that Name beginneth to break, every cloud will flee away, and there will be a great calm.  Doth any fall into sin?  Doth any draw nigh to a hopeless death?  And if he do but call on the life-giving Name of Jesus, will he not draw the breath of a new life again?