Podcasts about pope celestine

Saint Athanasius, pillar of Orthodoxy and Father of the Church, was born in Alexandria in 275, to pious Christian parents. Even as a child, his piety and devotion to the Faith were so notable that Alexander, the Patriarch of the city, took Athanasius under his protection. As a student, he acquired a thorough education, but was more interested in the things of God than in secular learning, and withdrew for a time into the desert to sit at the feet of Saint Anthony (January 17), whose disciple he became and whose biography he later wrote. On returning to Alexandria, he was ordained to the diaconate and began his public labors for the Church. He wrote his treatise On the Incarnation, when he was only twenty. (It contains a phrase, still often quoted today, that express in a few words some of the depths of the Mystery of the Incarnation: God became man that man might become god.)   Just at this time Arius, a priest in Alexandria, was promoting his enticing view that the Son and Word of God is not of one essence with the Father, but a divine creation of the Father. This view, which (as Athanasius realized) strikes at the very possibility of mankind's salvation, gained wide acceptance and seemed for a time to threaten the Christian Faith itself. In 325, the Emperor Constantine the Great convoked a Council of the Church at Nicaea to settle the turmoil that the Arian teaching had spread through the Church. Athanasius attended the Council, and defended the Orthodox view so powerfully that he won the admiration of the Orthodox and the undying enmity of the Arians. From that time forth his life was founded on the defense of the true consubstantiality (homoousia) of the Son with the Father.   In 326, not long before his death, Patriarch Alexander appointed Athanasius to be his successor, and Athanasius was duly elevated to the patriarchal throne. He was active in his pastoral role, traveling throughout Egypt, visiting churches and monasteries, and working tirelessly not only to put down the Arian heresy, but to resolve various schisms and moral declines that affected his territory.   Though the Arian heresy had apparently been condemned once and for all at Nicea, Arius had many powerful allies throughout the Empire, even in the Imperial court, and Athanasius was soon subjected to many kinds of persecution, some local, some coming from the Imperial throne itself. Though he was Patriarch of Alexandria for more than forty years, a large amount of that time was spent in hiding from powerful enemies who threatened him with imprisonment or death. Twice he fled to Rome for protection by the Pope, who in the early centuries of the Church was a consistent champion of Orthodoxy against its various enemies. From his various hiding places, Athanasius issued tracts, treatises and epistles which helped to rally the faithful throughout Christendom to the Orthodox cause.   In 366, the Emperor Valens, fearing a revolt of the Egyptians on behalf of their beloved Archbishop, officially restored Athanasius to favor, and he was able to spend the last seven years of his life in peace. Of his forty-seven years as Patriarch, about seventeen were spent in hiding or exile. He reposed in peace in 373, having given his entire adult life, at great suffering, to the defense of the Faith of Christ. With St Athanasius, the Church commemorates St Cyril (Kyrillos), also Archbishop of Alexandria (412-44). His lot was to defend the Faith against the heretic Nestorius, Patriarch of Constantinople, who denied that Christ in his Incarnation truly united the divine with the human nature. Cyril attempted in private correspondence to restore Nestorius to the Christian faith, and when this failed he, along with Pope Celestine of Rome, led the defense of Orthodoxy against Nestorius' teaching. Saint Cyril presided at the Third Ecumenical Council in 431, at which the Nestorian error was officially overthrown. After guiding his flock for thirty-two years, he reposed in 444.

"St Cyril was... from Alexandria, born about the year 376, the nephew of Theophilus, Patriarch of Alexandria, who also instructed the Saint in his youth. Having first spent much time with the monks of Nitria, he later became the successor to his uncle's throne in 412. In 429, when Cyril heard tidings of the teachings of the new Patriarch of Constantinople, Nestorius, he began attempting through private letters to bring Nestorius to renounce his heretical teachings about the Incarnation; and when the heresiarch did not repent, Saint Cyril, together with Pope Celestine of Rome, led the Orthodox opposition to his error. Saint Cyril presided over the Third Ecumenical Council of the 200 holy Fathers in the year 431, who gathered in Ephesus under Saint Theodosius the Younger. At this Council, by his most wise words he put to shame and convicted the impious doctrine of Nestorius, who, although he was in town, refused to appear before Cyril. Saint Cyril, besides overthrowing the error of Nestorius, has left to the Church full commentaries on the Gospels of Luke and John. Having shepherded the Church of Christ for thirty-two years, he reposed in 444." (Great Horologion)   Today we commemorate St Cyril's repose. He is also commemorated on January 18, the date of his restoration to his see in Alexandria after he had been driven out by Nestorians.

"St Cyril was... from Alexandria, born about the year 376, the nephew of Theophilus, Patriarch of Alexandria, who also instructed the Saint in his youth. Having first spent much time with the monks of Nitria, he later became the successor to his uncle's throne in 412. In 429, when Cyril heard tidings of the teachings of the new Patriarch of Constantinople, Nestorius, he began attempting through private letters to bring Nestorius to renounce his heretical teachings about the Incarnation; and when the heresiarch did not repent, Saint Cyril, together with Pope Celestine of Rome, led the Orthodox opposition to his error. Saint Cyril presided over the Third Ecumenical Council of the 200 holy Fathers in the year 431, who gathered in Ephesus under Saint Theodosius the Younger. At this Council, by his most wise words he put to shame and convicted the impious doctrine of Nestorius, who, although he was in town, refused to appear before Cyril. Saint Cyril, besides overthrowing the error of Nestorius, has left to the Church full commentaries on the Gospels of Luke and John. Having shepherded the Church of Christ for thirty-two years, he reposed in 444." (Great Horologion)   Today we commemorate St Cyril's repose. He is also commemorated on January 18, the date of his restoration to his see in Alexandria after he had been driven out by Nestorians.

You are the salt of the earth. But if the salt lose its savour, wherewith shall it be salted? It is good for nothing any more but to be cast out, and to be trodden on by men.Vos estis sal terrae. Quod si sal evanuerit, in quo salietur? ad nihilum valet ultra, nisi ut mittatur foras, et conculcetur ab hominibus.  14 You are the light of the world. A city seated on a mountain cannot be hid.Vos estis lux mundi. Non potest civitas abscondi supra montem posita,  15 Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house.neque accedunt lucernam, et ponunt eam sub modio, sed super candelabrum, ut luceat omnibus qui in domo sunt.  16 So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven.Sic luceat lux vestra coram hominibus : ut videant opera vestra bona, et glorificent Patrem vestrum, qui in caelis est.  17 Do not think that I am come to destroy the law, or the prophets. I am not come to destroy, but to fulfill.Nolite putare quoniam veni solvere legem, aut prophetas : non veni solvere, sed adimplere.  18 For amen I say unto you, till heaven and earth pass, one jot, or one tittle shall not pass of the law, till all be fulfilled.Amen quippe dico vobis, donec transeat caelum et terra, jota unum aut unus apex non praeteribit a lege, donec omnia fiant.  19 He therefore that shall break one of these least commandments, and shall so teach men, shall be called the least in the kingdom of heaven. But he that shall do and teach, he shall be called great in the kingdom of heaven.Qui ergo solverit unum de mandatis istis minimis, et docuerit sic homines, minimus vocabitur in regno caelorum : qui autem fecerit et docuerit, hic magnus vocabitur in regno caelorum. St Cyril, Bishop of Alexandria, fought with his pen and his eloquence against the Nestorians. He presided in the name of Pope Celestine at the Council of Ephesus, where the heresy of Nestorius was condemned, and he successfully defended the truth concerning the Mother of God and our Saviour in His twofold nature of God and Man. He died A.D. 444.

Saint Athanasius, pillar of Orthodoxy and Father of the Church, was born in Alexandria in 275, to pious Christian parents. Even as a child, his piety and devotion to the Faith were so notable that Alexander, the Patriarch of the city, took Athanasius under his protection. As a student, he acquired a thorough education, but was more interested in the things of God than in secular learning, and withdrew for a time into the desert to sit at the feet of Saint Anthony (January 17), whose disciple he became and whose biography he later wrote. On returning to Alexandria, he was ordained to the diaconate and began his public labors for the Church. He wrote his treatise On the Incarnation, when he was only twenty. (It contains a phrase, still often quoted today, that express in a few words some of the depths of the Mystery of the Incarnation: God became man that man might become god.)   Just at this time Arius, a priest in Alexandria, was promoting his enticing view that the Son and Word of God is not of one essence with the Father, but a divine creation of the Father. This view, which (as Athanasius realized) strikes at the very possibility of mankind's salvation, gained wide acceptance and seemed for a time to threaten the Christian Faith itself. In 325, the Emperor Constantine the Great convoked a Council of the Church at Nicaea to settle the turmoil that the Arian teaching had spread through the Church. Athanasius attended the Council, and defended the Orthodox view so powerfully that he won the admiration of the Orthodox and the undying enmity of the Arians. From that time forth his life was founded on the defense of the true consubstantiality (homoousia) of the Son with the Father.   In 326, not long before his death, Patriarch Alexander appointed Athanasius to be his successor, and Athanasius was duly elevated to the patriarchal throne. He was active in his pastoral role, traveling throughout Egypt, visiting churches and monasteries, and working tirelessly not only to put down the Arian heresy, but to resolve various schisms and moral declines that affected his territory.   Though the Arian heresy had apparently been condemned once and for all at Nicea, Arius had many powerful allies throughout the Empire, even in the Imperial court, and Athanasius was soon subjected to many kinds of persecution, some local, some coming from the Imperial throne itself. Though he was Patriarch of Alexandria for more than forty years, a large amount of that time was spent in hiding from powerful enemies who threatened him with imprisonment or death. Twice he fled to Rome for protection by the Pope, who in the early centuries of the Church was a consistent champion of Orthodoxy against its various enemies. From his various hiding places, Athanasius issued tracts, treatises and epistles which helped to rally the faithful throughout Christendom to the Orthodox cause.   In 366, the Emperor Valens, fearing a revolt of the Egyptians on behalf of their beloved Archbishop, officially restored Athanasius to favor, and he was able to spend the last seven years of his life in peace. Of his forty-seven years as Patriarch, about seventeen were spent in hiding or exile. He reposed in peace in 373, having given his entire adult life, at great suffering, to the defense of the Faith of Christ. With St Athanasius, the Church commemorates St Cyril (Kyrillos), also Archbishop of Alexandria (412-44). His lot was to defend the Faith against the heretic Nestorius, Patriarch of Constantinople, who denied that Christ in his Incarnation truly united the divine with the human nature. Cyril attempted in private correspondence to restore Nestorius to the Christian faith, and when this failed he, along with Pope Celestine of Rome, led the defense of Orthodoxy against Nestorius' teaching. Saint Cyril presided at the Third Ecumenical Council in 431, at which the Nestorian error was officially overthrown. After guiding his flock for thirty-two years, he reposed in 444.

Saint Athanasius, pillar of Orthodoxy and Father of the Church, was born in Alexandria in 275, to pious Christian parents. Even as a child, his piety and devotion to the Faith were so notable that Alexander, the Patriarch of the city, took Athanasius under his protection. As a student, he acquired a thorough education, but was more interested in the things of God than in secular learning, and withdrew for a time into the desert to sit at the feet of Saint Anthony (January 17), whose disciple he became and whose biography he later wrote. On returning to Alexandria, he was ordained to the diaconate and began his public labors for the Church. He wrote his treatise On the Incarnation, when he was only twenty. (It contains a phrase, still often quoted today, that express in a few words some of the depths of the Mystery of the Incarnation: God became man that man might become god.)   Just at this time Arius, a priest in Alexandria, was promoting his enticing view that the Son and Word of God is not of one essence with the Father, but a divine creation of the Father. This view, which (as Athanasius realized) strikes at the very possibility of mankind's salvation, gained wide acceptance and seemed for a time to threaten the Christian Faith itself. In 325, the Emperor Constantine the Great convoked a Council of the Church at Nicaea to settle the turmoil that the Arian teaching had spread through the Church. Athanasius attended the Council, and defended the Orthodox view so powerfully that he won the admiration of the Orthodox and the undying enmity of the Arians. From that time forth his life was founded on the defense of the true consubstantiality (homoousia) of the Son with the Father.   In 326, not long before his death, Patriarch Alexander appointed Athanasius to be his successor, and Athanasius was duly elevated to the patriarchal throne. He was active in his pastoral role, traveling throughout Egypt, visiting churches and monasteries, and working tirelessly not only to put down the Arian heresy, but to resolve various schisms and moral declines that affected his territory.   Though the Arian heresy had apparently been condemned once and for all at Nicea, Arius had many powerful allies throughout the Empire, even in the Imperial court, and Athanasius was soon subjected to many kinds of persecution, some local, some coming from the Imperial throne itself. Though he was Patriarch of Alexandria for more than forty years, a large amount of that time was spent in hiding from powerful enemies who threatened him with imprisonment or death. Twice he fled to Rome for protection by the Pope, who in the early centuries of the Church was a consistent champion of Orthodoxy against its various enemies. From his various hiding places, Athanasius issued tracts, treatises and epistles which helped to rally the faithful throughout Christendom to the Orthodox cause.   In 366, the Emperor Valens, fearing a revolt of the Egyptians on behalf of their beloved Archbishop, officially restored Athanasius to favor, and he was able to spend the last seven years of his life in peace. Of his forty-seven years as Patriarch, about seventeen were spent in hiding or exile. He reposed in peace in 373, having given his entire adult life, at great suffering, to the defense of the Faith of Christ. With St Athanasius, the Church commemorates St Cyril (Kyrillos), also Archbishop of Alexandria (412-44). His lot was to defend the Faith against the heretic Nestorius, Patriarch of Constantinople, who denied that Christ in his Incarnation truly united the divine with the human nature. Cyril attempted in private correspondence to restore Nestorius to the Christian faith, and when this failed he, along with Pope Celestine of Rome, led the defense of Orthodoxy against Nestorius' teaching. Saint Cyril presided at the Third Ecumenical Council in 431, at which the Nestorian error was officially overthrown. After guiding his flock for thirty-two years, he reposed in 444.

"St Cyril was... from Alexandria, born about the year 376, the nephew of Theophilus, Patriarch of Alexandria, who also instructed the Saint in his youth. Having first spent much time with the monks of Nitria, he later became the successor to his uncle's throne in 412. In 429, when Cyril heard tidings of the teachings of the new Patriarch of Constantinople, Nestorius, he began attempting through private letters to bring Nestorius to renounce his heretical teachings about the Incarnation; and when the heresiarch did not repent, Saint Cyril, together with Pope Celestine of Rome, led the Orthodox opposition to his error. Saint Cyril presided over the Third Ecumenical Council of the 200 holy Fathers in the year 431, who gathered in Ephesus under Saint Theodosius the Younger. At this Council, by his most wise words he put to shame and convicted the impious doctrine of Nestorius, who, although he was in town, refused to appear before Cyril. Saint Cyril, besides overthrowing the error of Nestorius, has left to the Church full commentaries on the Gospels of Luke and John. Having shepherded the Church of Christ for thirty-two years, he reposed in 444." (Great Horologion)   Today we commemorate St Cyril's repose. He is also commemorated on January 18, the date of his restoration to his see in Alexandria after he had been driven out by Nestorians.

"St Cyril was... from Alexandria, born about the year 376, the nephew of Theophilus, Patriarch of Alexandria, who also instructed the Saint in his youth. Having first spent much time with the monks of Nitria, he later became the successor to his uncle's throne in 412. In 429, when Cyril heard tidings of the teachings of the new Patriarch of Constantinople, Nestorius, he began attempting through private letters to bring Nestorius to renounce his heretical teachings about the Incarnation; and when the heresiarch did not repent, Saint Cyril, together with Pope Celestine of Rome, led the Orthodox opposition to his error. Saint Cyril presided over the Third Ecumenical Council of the 200 holy Fathers in the year 431, who gathered in Ephesus under Saint Theodosius the Younger. At this Council, by his most wise words he put to shame and convicted the impious doctrine of Nestorius, who, although he was in town, refused to appear before Cyril. Saint Cyril, besides overthrowing the error of Nestorius, has left to the Church full commentaries on the Gospels of Luke and John. Having shepherded the Church of Christ for thirty-two years, he reposed in 444." (Great Horologion)   Today we commemorate St Cyril's repose. He is also commemorated on January 18, the date of his restoration to his see in Alexandria after he had been driven out by Nestorians.

Saint Athanasius, pillar of Orthodoxy and Father of the Church, was born in Alexandria in 275, to pious Christian parents. Even as a child, his piety and devotion to the Faith were so notable that Alexander, the Patriarch of the city, took Athanasius under his protection. As a student, he acquired a thorough education, but was more interested in the things of God than in secular learning, and withdrew for a time into the desert to sit at the feet of Saint Anthony (January 17), whose disciple he became and whose biography he later wrote. On returning to Alexandria, he was ordained to the diaconate and began his public labors for the Church. He wrote his treatise On the Incarnation, when he was only twenty. (It contains a phrase, still often quoted today, that express in a few words some of the depths of the Mystery of the Incarnation: God became man that man might become god.)   Just at this time Arius, a priest in Alexandria, was promoting his enticing view that the Son and Word of God is not of one essence with the Father, but a divine creation of the Father. This view, which (as Athanasius realized) strikes at the very possibility of mankind's salvation, gained wide acceptance and seemed for a time to threaten the Christian Faith itself. In 325, the Emperor Constantine the Great convoked a Council of the Church at Nicaea to settle the turmoil that the Arian teaching had spread through the Church. Athanasius attended the Council, and defended the Orthodox view so powerfully that he won the admiration of the Orthodox and the undying enmity of the Arians. From that time forth his life was founded on the defense of the true consubstantiality (homoousia) of the Son with the Father.   In 326, not long before his death, Patriarch Alexander appointed Athanasius to be his successor, and Athanasius was duly elevated to the patriarchal throne. He was active in his pastoral role, traveling throughout Egypt, visiting churches and monasteries, and working tirelessly not only to put down the Arian heresy, but to resolve various schisms and moral declines that affected his territory.   Though the Arian heresy had apparently been condemned once and for all at Nicea, Arius had many powerful allies throughout the Empire, even in the Imperial court, and Athanasius was soon subjected to many kinds of persecution, some local, some coming from the Imperial throne itself. Though he was Patriarch of Alexandria for more than forty years, a large amount of that time was spent in hiding from powerful enemies who threatened him with imprisonment or death. Twice he fled to Rome for protection by the Pope, who in the early centuries of the Church was a consistent champion of Orthodoxy against its various enemies. From his various hiding places, Athanasius issued tracts, treatises and epistles which helped to rally the faithful throughout Christendom to the Orthodox cause.   In 366, the Emperor Valens, fearing a revolt of the Egyptians on behalf of their beloved Archbishop, officially restored Athanasius to favor, and he was able to spend the last seven years of his life in peace. Of his forty-seven years as Patriarch, about seventeen were spent in hiding or exile. He reposed in peace in 373, having given his entire adult life, at great suffering, to the defense of the Faith of Christ. With St Athanasius, the Church commemorates St Cyril (Kyrillos), also Archbishop of Alexandria (412-44). His lot was to defend the Faith against the heretic Nestorius, Patriarch of Constantinople, who denied that Christ in his Incarnation truly united the divine with the human nature. Cyril attempted in private correspondence to restore Nestorius to the Christian faith, and when this failed he, along with Pope Celestine of Rome, led the defense of Orthodoxy against Nestorius' teaching. Saint Cyril presided at the Third Ecumenical Council in 431, at which the Nestorian error was officially overthrown. After guiding his flock for thirty-two years, he reposed in 444.

Saint Athanasius, pillar of Orthodoxy and Father of the Church, was born in Alexandria in 275, to pious Christian parents. Even as a child, his piety and devotion to the Faith were so notable that Alexander, the Patriarch of the city, took Athanasius under his protection. As a student, he acquired a thorough education, but was more interested in the things of God than in secular learning, and withdrew for a time into the desert to sit at the feet of Saint Anthony (January 17), whose disciple he became and whose biography he later wrote. On returning to Alexandria, he was ordained to the diaconate and began his public labors for the Church. He wrote his treatise On the Incarnation, when he was only twenty. (It contains a phrase, still often quoted today, that express in a few words some of the depths of the Mystery of the Incarnation: God became man that man might become god.)   Just at this time Arius, a priest in Alexandria, was promoting his enticing view that the Son and Word of God is not of one essence with the Father, but a divine creation of the Father. This view, which (as Athanasius realized) strikes at the very possibility of mankind's salvation, gained wide acceptance and seemed for a time to threaten the Christian Faith itself. In 325, the Emperor Constantine the Great convoked a Council of the Church at Nicaea to settle the turmoil that the Arian teaching had spread through the Church. Athanasius attended the Council, and defended the Orthodox view so powerfully that he won the admiration of the Orthodox and the undying enmity of the Arians. From that time forth his life was founded on the defense of the true consubstantiality (homoousia) of the Son with the Father.   In 326, not long before his death, Patriarch Alexander appointed Athanasius to be his successor, and Athanasius was duly elevated to the patriarchal throne. He was active in his pastoral role, traveling throughout Egypt, visiting churches and monasteries, and working tirelessly not only to put down the Arian heresy, but to resolve various schisms and moral declines that affected his territory.   Though the Arian heresy had apparently been condemned once and for all at Nicea, Arius had many powerful allies throughout the Empire, even in the Imperial court, and Athanasius was soon subjected to many kinds of persecution, some local, some coming from the Imperial throne itself. Though he was Patriarch of Alexandria for more than forty years, a large amount of that time was spent in hiding from powerful enemies who threatened him with imprisonment or death. Twice he fled to Rome for protection by the Pope, who in the early centuries of the Church was a consistent champion of Orthodoxy against its various enemies. From his various hiding places, Athanasius issued tracts, treatises and epistles which helped to rally the faithful throughout Christendom to the Orthodox cause.   In 366, the Emperor Valens, fearing a revolt of the Egyptians on behalf of their beloved Archbishop, officially restored Athanasius to favor, and he was able to spend the last seven years of his life in peace. Of his forty-seven years as Patriarch, about seventeen were spent in hiding or exile. He reposed in peace in 373, having given his entire adult life, at great suffering, to the defense of the Faith of Christ. With St Athanasius, the Church commemorates St Cyril (Kyrillos), also Archbishop of Alexandria (412-44). His lot was to defend the Faith against the heretic Nestorius, Patriarch of Constantinople, who denied that Christ in his Incarnation truly united the divine with the human nature. Cyril attempted in private correspondence to restore Nestorius to the Christian faith, and when this failed he, along with Pope Celestine of Rome, led the defense of Orthodoxy against Nestorius' teaching. Saint Cyril presided at the Third Ecumenical Council in 431, at which the Nestorian error was officially overthrown. After guiding his flock for thirty-two years, he reposed in 444.

In this episode:The Pope creates new cardinalsDisgraced cardinal's privileges reinstatedBishop jailed in Nicaragua by Ortega regimeThe Pope discredits allegations against Cardinal OuelletThe Pope and Zelenskyy have their third phone callSupport the show

In this episode, Mike and Jonathan discuss Pope Celestine V

From the distance of more than a millennium and a half, Nestorius can seem a comic character. He was a verbally fussy man with an uncanny knack for alienating people. Within days of his installation as bishop of Constantinople, he had offended the imperial family, the monks, and the nobles, but also the common people. He also caused a major fire in the city. But when he tried to suppress devotion to Mary as “Mother of God,” he invited all his enemies to join forces against him—because such a campaign affected not only the status of Mary, but also the doctrine of Jesus Christ. Nestorius forced a crisis that played out in grotesque (and humorous) ways at the Council of Ephesus in 431. LINKS Cyril of Alexandria, Five Tomes against Nestorius https://www.tertullian.org/fathers/cyril_against_nestorius_00_intro.htm Extracts from the Acts, Council of Ephesus https://www.catholicculture.org/culture/library/view.cfm?recnum=5347 Nestorius, The Bazaar of Heracleides https://www.tertullian.org/fathers/nestorius_bazaar_0_eintro.htm Nestorius, Letters to Pope Celestine https://www.tertullian.org/fathers/nestorius_two_letters_01.htm Socrates Scholasticus, Church History, Book VII https://www.catholicculture.org/culture/library/fathers/view.cfm?recnum=2884 John A. McGuckin, Saint Cyril of Alexandria and the Christological Controversy https://www.amazon.com/Saint-Cyril-Alexandria-Christological-Controversy/dp/0881418633/ Mike Aquilina's website https://fathersofthechurch.com Mike Aquilina's books https://catholicbooksdirect.com/writer/mike-aquilina/ Theme music: Gaudeamus (Introit for the Feast of All Saints), sung by Jeff Ostrowski. Courtesy of Corpus Christi Watershed http://www.ccwatershed.org Donate today! https://www.catholicculture.org/users/donate/audio

"St Cyril was... from Alexandria, born about the year 376, the nephew of Theophilus, Patriarch of Alexandria, who also instructed the Saint in his youth. Having first spent much time with the monks of Nitria, he later became the successor to his uncle's throne in 412. In 429, when Cyril heard tidings of the teachings of the new Patriarch of Constantinople, Nestorius, he began attempting through private letters to bring Nestorius to renounce his heretical teachings about the Incarnation; and when the heresiarch did not repent, Saint Cyril, together with Pope Celestine of Rome, led the Orthodox opposition to his error. Saint Cyril presided over the Third Ecumenical Council of the 200 holy Fathers in the year 431, who gathered in Ephesus under Saint Theodosius the Younger. At this Council, by his most wise words he put to shame and convicted the impious doctrine of Nestorius, who, although he was in town, refused to appear before Cyril. Saint Cyril, besides overthrowing the error of Nestorius, has left to the Church full commentaries on the Gospels of Luke and John. Having shepherded the Church of Christ for thirty-two years, he reposed in 444." (Great Horologion)   Today we commemorate St Cyril's repose. He is also commemorated on January 18, the date of his restoration to his see in Alexandria after he had been driven out by Nestorians.

"St Cyril was... from Alexandria, born about the year 376, the nephew of Theophilus, Patriarch of Alexandria, who also instructed the Saint in his youth. Having first spent much time with the monks of Nitria, he later became the successor to his uncle's throne in 412. In 429, when Cyril heard tidings of the teachings of the new Patriarch of Constantinople, Nestorius, he began attempting through private letters to bring Nestorius to renounce his heretical teachings about the Incarnation; and when the heresiarch did not repent, Saint Cyril, together with Pope Celestine of Rome, led the Orthodox opposition to his error. Saint Cyril presided over the Third Ecumenical Council of the 200 holy Fathers in the year 431, who gathered in Ephesus under Saint Theodosius the Younger. At this Council, by his most wise words he put to shame and convicted the impious doctrine of Nestorius, who, although he was in town, refused to appear before Cyril. Saint Cyril, besides overthrowing the error of Nestorius, has left to the Church full commentaries on the Gospels of Luke and John. Having shepherded the Church of Christ for thirty-two years, he reposed in 444." (Great Horologion)   Today we commemorate St Cyril's repose. He is also commemorated on January 18, the date of his restoration to his see in Alexandria after he had been driven out by Nestorians.

Father shares the story of Pope Celestine V. Pope Celestine became a hermit at the age of 20 and lived most of his life in solitude. When he was called upon to the papacy it soon became clear that Pope Celestine, who was a simple man was not equipped to lead the Catholic Church. After just five months in the papal chair he resigned, asking for pardons for the many mistakes he made as Pope.

"St Cyril was... from Alexandria, born about the year 376, the nephew of Theophilus, Patriarch of Alexandria, who also instructed the Saint in his youth. Having first spent much time with the monks of Nitria, he later became the successor to his uncle's throne in 412. In 429, when Cyril heard tidings of the teachings of the new Patriarch of Constantinople, Nestorius, he began attempting through private letters to bring Nestorius to renounce his heretical teachings about the Incarnation; and when the heresiarch did not repent, Saint Cyril, together with Pope Celestine of Rome, led the Orthodox opposition to his error. Saint Cyril presided over the Third Ecumenical Council of the 200 holy Fathers in the year 431, who gathered in Ephesus under Saint Theodosius the Younger. At this Council, by his most wise words he put to shame and convicted the impious doctrine of Nestorius, who, although he was in town, refused to appear before Cyril. Saint Cyril, besides overthrowing the error of Nestorius, has left to the Church full commentaries on the Gospels of Luke and John. Having shepherded the Church of Christ for thirty-two years, he reposed in 444." (Great Horologion)   Today we commemorate St Cyril's repose. He is also commemorated on January 18, the date of his restoration to his see in Alexandria after he had been driven out by Nestorians.

"St Cyril was... from Alexandria, born about the year 376, the nephew of Theophilus, Patriarch of Alexandria, who also instructed the Saint in his youth. Having first spent much time with the monks of Nitria, he later became the successor to his uncle's throne in 412. In 429, when Cyril heard tidings of the teachings of the new Patriarch of Constantinople, Nestorius, he began attempting through private letters to bring Nestorius to renounce his heretical teachings about the Incarnation; and when the heresiarch did not repent, Saint Cyril, together with Pope Celestine of Rome, led the Orthodox opposition to his error. Saint Cyril presided over the Third Ecumenical Council of the 200 holy Fathers in the year 431, who gathered in Ephesus under Saint Theodosius the Younger. At this Council, by his most wise words he put to shame and convicted the impious doctrine of Nestorius, who, although he was in town, refused to appear before Cyril. Saint Cyril, besides overthrowing the error of Nestorius, has left to the Church full commentaries on the Gospels of Luke and John. Having shepherded the Church of Christ for thirty-two years, he reposed in 444." (Great Horologion)   Today we commemorate St Cyril's repose. He is also commemorated on January 18, the date of his restoration to his see in Alexandria after he had been driven out by Nestorians.

"St Cyril was... from Alexandria, born about the year 376, the nephew of Theophilus, Patriarch of Alexandria, who also instructed the Saint in his youth. Having first spent much time with the monks of Nitria, he later became the successor to his uncle's throne in 412. In 429, when Cyril heard tidings of the teachings of the new Patriarch of Constantinople, Nestorius, he began attempting through private letters to bring Nestorius to renounce his heretical teachings about the Incarnation; and when the heresiarch did not repent, Saint Cyril, together with Pope Celestine of Rome, led the Orthodox opposition to his error. Saint Cyril presided over the Third Ecumenical Council of the 200 holy Fathers in the year 431, who gathered in Ephesus under Saint Theodosius the Younger. At this Council, by his most wise words he put to shame and convicted the impious doctrine of Nestorius, who, although he was in town, refused to appear before Cyril. Saint Cyril, besides overthrowing the error of Nestorius, has left to the Church full commentaries on the Gospels of Luke and John. Having shepherded the Church of Christ for thirty-two years, he reposed in 444." (Great Horologion)   Today we commemorate St Cyril's repose. He is also commemorated on January 18, the date of his restoration to his see in Alexandria after he had been driven out by Nestorians.

"St Cyril was... from Alexandria, born about the year 376, the nephew of Theophilus, Patriarch of Alexandria, who also instructed the Saint in his youth. Having first spent much time with the monks of Nitria, he later became the successor to his uncle's throne in 412. In 429, when Cyril heard tidings of the teachings of the new Patriarch of Constantinople, Nestorius, he began attempting through private letters to bring Nestorius to renounce his heretical teachings about the Incarnation; and when the heresiarch did not repent, Saint Cyril, together with Pope Celestine of Rome, led the Orthodox opposition to his error. Saint Cyril presided over the Third Ecumenical Council of the 200 holy Fathers in the year 431, who gathered in Ephesus under Saint Theodosius the Younger. At this Council, by his most wise words he put to shame and convicted the impious doctrine of Nestorius, who, although he was in town, refused to appear before Cyril. Saint Cyril, besides overthrowing the error of Nestorius, has left to the Church full commentaries on the Gospels of Luke and John. Having shepherded the Church of Christ for thirty-two years, he reposed in 444." (Great Horologion)   Today we commemorate St Cyril's repose. He is also commemorated on January 18, the date of his restoration to his see in Alexandria after he had been driven out by Nestorians.

Saint Athanasius, pillar of Orthodoxy and Father of the Church, was born in Alexandria in 275, to pious Christian parents. Even as a child, his piety and devotion to the Faith were so notable that Alexander, the Patriarch of the city, took Athanasius under his protection. As a student, he acquired a thorough education, but was more interested in the things of God than in secular learning, and withdrew for a time into the desert to sit at the feet of Saint Anthony (January 17), whose disciple he became and whose biography he later wrote. On returning to Alexandria, he was ordained to the diaconate and began his public labors for the Church. He wrote his treatise On the Incarnation, when he was only twenty. (It contains a phrase, still often quoted today, that express in a few words some of the depths of the Mystery of the Incarnation: God became man that man might become god.)   Just at this time Arius, a priest in Alexandria, was promoting his enticing view that the Son and Word of God is not of one essence with the Father, but a divine creation of the Father. This view, which (as Athanasius realized) strikes at the very possibility of mankind's salvation, gained wide acceptance and seemed for a time to threaten the Christian Faith itself. In 325, the Emperor Constantine the Great convoked a Council of the Church at Nicaea to settle the turmoil that the Arian teaching had spread through the Church. Athanasius attended the Council, and defended the Orthodox view so powerfully that he won the admiration of the Orthodox and the undying enmity of the Arians. From that time forth his life was founded on the defense of the true consubstantiality (homoousia) of the Son with the Father.   In 326, not long before his death, Patriarch Alexander appointed Athanasius to be his successor, and Athanasius was duly elevated to the patriarchal throne. He was active in his pastoral role, traveling throughout Egypt, visiting churches and monasteries, and working tirelessly not only to put down the Arian heresy, but to resolve various schisms and moral declines that affected his territory.   Though the Arian heresy had apparently been condemned once and for all at Nicea, Arius had many powerful allies throughout the Empire, even in the Imperial court, and Athanasius was soon subjected to many kinds of persecution, some local, some coming from the Imperial throne itself. Though he was Patriarch of Alexandria for more than forty years, a large amount of that time was spent in hiding from powerful enemies who threatened him with imprisonment or death. Twice he fled to Rome for protection by the Pope, who in the early centuries of the Church was a consistent champion of Orthodoxy against its various enemies. From his various hiding places, Athanasius issued tracts, treatises and epistles which helped to rally the faithful throughout Christendom to the Orthodox cause.   In 366, the Emperor Valens, fearing a revolt of the Egyptians on behalf of their beloved Archbishop, officially restored Athanasius to favor, and he was able to spend the last seven years of his life in peace. Of his forty-seven years as Patriarch, about seventeen were spent in hiding or exile. He reposed in peace in 373, having given his entire adult life, at great suffering, to the defense of the Faith of Christ. With St Athanasius, the Church commemorates St Cyril (Kyrillos), also Archbishop of Alexandria (412-44). His lot was to defend the Faith against the heretic Nestorius, Patriarch of Constantinople, who denied that Christ in his Incarnation truly united the divine with the human nature. Cyril attempted in private correspondence to restore Nestorius to the Christian faith, and when this failed he, along with Pope Celestine of Rome, led the defense of Orthodoxy against Nestorius' teaching. Saint Cyril presided at the Third Ecumenical Council in 431, at which the Nestorian error was officially overthrown. After guiding his flock for thirty-two years, he reposed in 444.

Saint Athanasius, pillar of Orthodoxy and Father of the Church, was born in Alexandria in275, to pious Christian parents. Even as a child, his piety and devotion to the Faith were so notable that Alexander, the Patriarch of the city, took Athanasius under his protection. As a student, he acquired a thorough education, but was more interested in the things of God than in secular learning, and withdrew for a time into the desert to sit at the feet of Saint Anthony (January 17), whose disciple he became and whose biography he later wrote. On returning to Alexandria, he was ordained to the diaconate and began his public labors for the Church. He wrote his treatise On the Incarnation, when he was only twenty. (It contains a phrase, still often quoted today, that express in a few words some of the depths of the Mystery of the Incarnation: God became man that man might become god.)   Just at this time Arius, a priest in Alexandria, was promoting his enticing view that the Son and Word of God is not of one essence with the Father, but a divine creation of the Father. This view, which (as Athanasius realized) strikes at the very possibility of mankind's salvation, gained wide acceptance and seemed for a time to threaten the Christian Faith itself. In 325, the Emperor Constantine the Great convoked a Council of the Church at Nicaea to settle the turmoil that the Arian teaching had spread through the Church. Athanasius attended the Council, and defended the Orthodox view so powerfully that he won the admiration of the Orthodox and the undying enmity of the Arians. From that time forth his life was founded on the defense of the true consubstantiality (homoousia) of the Son with the Father.   In 326, not long before his death, Patriarch Alexander appointed Athanasius to be his successor, and Athanasius was duly elevated to the patriarchal throne. He was active in his pastoral role, traveling throughout Egypt, visiting churches and monasteries, and working tirelessly not only to put down the Arian heresy, but to resolve various schisms and moral declines that affected his territory.   Though the Arian heresy had apparently been condemned once and for all at Nicea, Arius had many powerful allies throughout the Empire, even in the Imperial court, and Athanasius was soon subjected to many kinds of persecution, some local, some coming from the Imperial throne itself. Though he was Patriarch of Alexandria for more than forty years, a large amount of that time was spent in hiding from powerful enemies who threatened him with imprisonment or death. Twice he fled to Rome for protection by the Pope, who in the early centuries of the Church was a consistent champion of Orthodoxy against its various enemies. From his various hiding places, Athanasius issued tracts, treatises and epistles which helped to rally the faithful throughout Christendom to the Orthodox cause.   In 366, the Emperor Valens, fearing a revolt of the Egyptians on behalf of their beloved Archbishop, officially restored Athanasius to favor, and he was able to spend the last seven years of his life in peace. Of his forty-seven years as Patriarch, about seventeen were spent in hiding or exile. He reposed in peace in 373, having given his entire adult life, at great suffering, to the defense of the Faith of Christ. With St Athanasius, the Church commemorates St Cyril (Kyrillos), also Archbishop of Alexandria (412-44). His lot was to defend the Faith against the heretic Nestorius, Patriarch of Constantinople, who denied that Christ in his Incarnation truly united the divine with the human nature. Cyril attempted in private correspondence to restore Nestorius to the Christian faith, and when this failed he, along with Pope Celestine of Rome, led the defense of Orthodoxy against Nestorius' teaching. Saint Cyril presided at the Third Ecumenical Council in 431, at which the Nestorian error was officially overthrown. After guiding his flock for thirty-two years, he reposed in 444.

Saint Athanasius, pillar of Orthodoxy and Father of the Church, was born in Alexandria in 275, to pious Christian parents. Even as a child, his piety and devotion to the Faith were so notable that Alexander, the Patriarch of the city, took Athanasius under his protection. As a student, he acquired a thorough education, but was more interested in the things of God than in secular learning, and withdrew for a time into the desert to sit at the feet of Saint Anthony (January 17), whose disciple he became and whose biography he later wrote. On returning to Alexandria, he was ordained to the diaconate and began his public labors for the Church. He wrote his treatise On the Incarnation, when he was only twenty. (It contains a phrase, still often quoted today, that express in a few words some of the depths of the Mystery of the Incarnation: God became man that man might become god.)   Just at this time Arius, a priest in Alexandria, was promoting his enticing view that the Son and Word of God is not of one essence with the Father, but a divine creation of the Father. This view, which (as Athanasius realized) strikes at the very possibility of mankind's salvation, gained wide acceptance and seemed for a time to threaten the Christian Faith itself. In 325, the Emperor Constantine the Great convoked a Council of the Church at Nicaea to settle the turmoil that the Arian teaching had spread through the Church. Athanasius attended the Council, and defended the Orthodox view so powerfully that he won the admiration of the Orthodox and the undying enmity of the Arians. From that time forth his life was founded on the defense of the true consubstantiality (homoousia) of the Son with the Father.   In 326, not long before his death, Patriarch Alexander appointed Athanasius to be his successor, and Athanasius was duly elevated to the patriarchal throne. He was active in his pastoral role, traveling throughout Egypt, visiting churches and monasteries, and working tirelessly not only to put down the Arian heresy, but to resolve various schisms and moral declines that affected his territory.   Though the Arian heresy had apparently been condemned once and for all at Nicea, Arius had many powerful allies throughout the Empire, even in the Imperial court, and Athanasius was soon subjected to many kinds of persecution, some local, some coming from the Imperial throne itself. Though he was Patriarch of Alexandria for more than forty years, a large amount of that time was spent in hiding from powerful enemies who threatened him with imprisonment or death. Twice he fled to Rome for protection by the Pope, who in the early centuries of the Church was a consistent champion of Orthodoxy against its various enemies. From his various hiding places, Athanasius issued tracts, treatises and epistles which helped to rally the faithful throughout Christendom to the Orthodox cause.   In 366, the Emperor Valens, fearing a revolt of the Egyptians on behalf of their beloved Archbishop, officially restored Athanasius to favor, and he was able to spend the last seven years of his life in peace. Of his forty-seven years as Patriarch, about seventeen were spent in hiding or exile. He reposed in peace in 373, having given his entire adult life, at great suffering, to the defense of the Faith of Christ. With St Athanasius, the Church commemorates St Cyril (Kyrillos), also Archbishop of Alexandria (412-44). His lot was to defend the Faith against the heretic Nestorius, Patriarch of Constantinople, who denied that Christ in his Incarnation truly united the divine with the human nature. Cyril attempted in private correspondence to restore Nestorius to the Christian faith, and when this failed he, along with Pope Celestine of Rome, led the defense of Orthodoxy against Nestorius' teaching. Saint Cyril presided at the Third Ecumenical Council in 431, at which the Nestorian error was officially overthrown. After guiding his flock for thirty-two years, he reposed in 444.

Pope Celestine invites you to join him on his world tour! This papacy left its fingerprints on Gaul, Italy, Africa, Illyria, Britain and...Ireland! In his episode, we discuss the inception of Nestorianism, the Council of Ephesus, and Augustinian love letters that say hi.

Episode 4: St. Patrick - Show Notes Brief Chronology (most dates are approximate): • 390s - Birth of Patrick • 397-398 - Augustine writes his Confessions • 400-410s - Patrick is kidnapped, sold into slavery in Ireland, and escapes after 6 years • 406 - Rhine River freezes and barbarians invade Gaul • 410 - Goths sack Rome • 431 - Mission of Palladius to Ireland (possibly followed by or related to Patrick's mission) • 449 - Vortigern invites Angles and Saxons to Britain as mercenaries (according to Bede) • 461 - Death of Patrick (traditionally March 17) (See the "Time Line" included as an appendix in St. Patrick of Ireland by Philip Freeman, which gives a more extensive chronology of the fall of Rome and events in Patrick's lifetime.) Summary: When Patrick was born in the late 4th century, his native land of southern Britain was still a Roman province, but the western Roman Empire was crumbling fast. No one actually knows where Patrick’s family estate or the nearby village Bennavem Taburniae that he mentions was, except that it must have been close to the sea in western Britain. In his Confessio, Patrick says his father was a deacon in the Church named Calpornius and that his grandfather Potitus was a priest. Patrick’s name (really Patricius) means “Patrician” - as in upper class, noble. (Freeman, Ch. 1) St. Patrick left behind two letters in Latin, but in everyday life he may have spoken a lost Celtic language similar to modern Welsh. His medieval biographer Muirchú records him saying a possibly Old British word, "Mudebroth!", perhaps meaning "By God's judgment!" once when he was irritated (see Freeman, Ch. 1). Like St. Augustine, Patrick was not one of those saints who got off to a great start. He alludes to a great sin from his teenage years that he is always very vague about and that comes back to cause controversy for him later. He admits that he does not take religion seriously in his youth. That changes when Patrick gets captured by Irish raiders near his home sometime in the early 400s. There were probably thousands of people (including many Christians) taken captive in this period of Roman decline and sold to work on farms in Ireland. (Freeman, Ch.2) After Patrick was enslaved, he was sold and put to work watching sheep, perhaps in northwestern Ireland, which was lonely and physically miserable work since it meant spending lots of time outside in the cold and rain. Cold and alone, Patrick started to rediscover his Christian faith, praying night and day. Finally, he hears a voice telling him it is time to escape. Trusting in God, he just walks away one day and heads for the faraway eastern coast. He sails with a crew of pagans to either Britain or (possibly) Gaul. In any case, the crew unexpectedly ends up someplace so bleak that he describes it as a “desert” and they almost starve to death. One sensational theory is that it might be Gaul in the year 407, when the barbarians flood the western empire. (Cahill p. 104). But it seems just as likely, if not more so, that they found themselves on an unfamiliar shoreline in Britain far from their intended port due to some accident (See Freeman, Ch. 3). The pagans challenge Patrick to make his God save them, so Patrick prays and a herd of pigs crosses their path. Eventually Patrick returned to his family in Britain, but as time passes he dreams that he is being called back to Ireland. He dreams that someone named Victoricus (a fellow captive?) comes with letters for him, one of which is inscribed "voice of the Irish." The letters cry out for him to return to Ireland. No one knows exactly when Patrick finds his way back to Ireland as a missionary. Traditionally the year is 432. The reason this date is given, according to Thomas O’Loughlin, is that it puts Patrick one year after the supposedly short-lived mission of a bishop named Palladius, who was sent to the Irish by Pope Celestine in 431. Phillip Freeman speculates that maybe Patrick trained as a priest in Gaul and there, because he knew the Irish language, was attached to Palladius's mission. Some also speculate that Patrick may have know St. Germanus of Auxerre, who travelled from Gaul to combat the Pelagian heresy in Britain. We just don’t know, but these theories do tie everything together nicely. St. Bede the Venerable (writing in the early 8th century) does not mention Patrick. Instead, he gives credit to Palladius for being the first bishop of Ireland (Bede, I.13). Miurchú (writing in the late 7th century) explains that Palladius was sent to evangelize Ireland but dies early without accomplishing much, with the result that Patrick is really the one who deserves to be remembered as converting Ireland. Both writers unfortunately have axes to grind. Bede may have wanted to emphasize the role of Rome and may have not really appreciated the contribution at the time of the humble Briton, Patrick. However, Muirchú also has an agenda in emphasizing Patrick since it helped build up the authority of Armagh's claim to be leading bishopric of Ireland. Patrick's own account, in his Confessio, is more vague. He does not describe how he evangelizes Ireland in detail, except to say that he was a bishop and baptizes thousands of people. It is likely he had a long and difficult ministry to the many Christian slaves spread across northern Ireland, along with a steady stream of converts. At some point some of his flock were kidnapped by a British ruler named Coroticus, prompting Patrick to condemn Coroticus in one of the letters that has been preserved. It is possible this letter caused a backlash against Patrick, prompting him to write the second letter, the Confessio. (See Freeman, Ch. 11 and 12). In that document he alludes to accusations against himself several times and the mysterious sin from his youth. History does not record how the disputes ended, but Muirchú tells us that according to legend when Coroticus would not listen to Patrick, God transformed Coroticus into a fox. According to one tradition, Patrick died in 461. He is remembered as bishop of Armagh. His feast day is March 17. Sources: • Patrick: The Man and His Works, ed. by Thomas O'Loughlin (Triangle, SPCK 1999) - Contains the "Confessio" and "Letter to the Soldiers of Coroticus," along with extensive notes and bibliography. • "The Life of Patrick" by Muirchú, in Celtic Spirituality, ed. by Oliver Davies and Thomas O'Loughlin (Paulist Press, 1999) - Part of the Classics of Western Spirituality. It contains all of the key primary sources related to St. Patrick and many other sources related to the early centuries of Christianity in Ireland and Britain. • St. Patrick of Ireland by Philip Freeman (Simon & Schuster, 2001) - Highly recommended. • How the Irish Saved Civilization by Thomas Cahill (Nan A. Telese / Doubleday, 1995) • The Ecclesiastical History of the English People by Bede, trans. by Leo Sherley-Price (Penguin Putnam, 1990 revised edition) - Book I, Ch. 13 mentions Palladius briefly. The notes by D.H. Farmer explain that Bede bases his view on Prosper of Aquitaine. Children's Books • Patrick, Patron Saint of Ireland by Tomie DePaola (Holiday House, 1992) - This was our favorite children's book about St. Patrick. • Paddy and the Wolves by Steve Nagel and Jen Norton (Peanut Butter & Grace, 2017) - Imaginative recent book, but does not focus on the historical Patrick. • The Story of St. Patrick: Irish Myths & Legends in a Nutshell, Book 3 by Ann Caroll and Derry Dillon (Poolberg Press, 2016) - A little more accurate, but also a little darker. Maybe better for older kids. • The Wolf and the Shield: An Adventure with St. Patrick (Friends with the Saints) by Sherry Weaver Smith (Pauline Books and Media, 2016) *Note on the Children's Books: As noted in the episode, some of these books are not good introductions to the history, but they are still enjoyable. Film • St. Patrick: Apostle of Ireland (Janson Media, 2008) - This documentary is available on Amazon Prime. It discusses Patrick's possible debate and dialogue with Druidism in ancient Ireland, as we mention in the episode. There was quite a bit more from this film that we did not get to that is also worth thinking about, such as Patrick's possible connection to the Croagh Patrick. Intro Music Credit: *Special Thank You to Paul Spring for allowing us to use his song "Itasca" from the album Borderline EP (2014)! Image Credit: * Detail from Irish manuscript from 2nd half of 8th century or 1st half of 9th century, depicting the evangelist Luke, from the British Library, Additional 40618 f. 21v Luke, available online at http://www.bl.uk/catalogues/illuminatedmanuscripts/ILLUMIN.ASP?Size=mid&IllID=1567

Saint Athanasius, pillar of Orthodoxy and Father of the Church, was born in Alexandria in275, to pious Christian parents. Even as a child, his piety and devotion to the Faith were so notable that Alexander, the Patriarch of the city, took Athanasius under his protection. As a student, he acquired a thorough education, but was more interested in the things of God than in secular learning, and withdrew for a time into the desert to sit at the feet of Saint Anthony (January 17), whose disciple he became and whose biography he later wrote. On returning to Alexandria, he was ordained to the diaconate and began his public labors for the Church. He wrote his treatise On the Incarnation, when he was only twenty. (It contains a phrase, still often quoted today, that express in a few words some of the depths of the Mystery of the Incarnation: God became man that man might become god.)   Just at this time Arius, a priest in Alexandria, was promoting his enticing view that the Son and Word of God is not of one essence with the Father, but a divine creation of the Father. This view, which (as Athanasius realized) strikes at the very possibility of mankind's salvation, gained wide acceptance and seemed for a time to threaten the Christian Faith itself. In 325, the Emperor Constantine the Great convoked a Council of the Church at Nicaea to settle the turmoil that the Arian teaching had spread through the Church. Athanasius attended the Council, and defended the Orthodox view so powerfully that he won the admiration of the Orthodox and the undying enmity of the Arians. From that time forth his life was founded on the defense of the true consubstantiality (homoousia) of the Son with the Father.   In 326, not long before his death, Patriarch Alexander appointed Athanasius to be his successor, and Athanasius was duly elevated to the patriarchal throne. He was active in his pastoral role, traveling throughout Egypt, visiting churches and monasteries, and working tirelessly not only to put down the Arian heresy, but to resolve various schisms and moral declines that affected his territory.   Though the Arian heresy had apparently been condemned once and for all at Nicea, Arius had many powerful allies throughout the Empire, even in the Imperial court, and Athanasius was soon subjected to many kinds of persecution, some local, some coming from the Imperial throne itself. Though he was Patriarch of Alexandria for more than forty years, a large amount of that time was spent in hiding from powerful enemies who threatened him with imprisonment or death. Twice he fled to Rome for protection by the Pope, who in the early centuries of the Church was a consistent champion of Orthodoxy against its various enemies. From his various hiding places, Athanasius issued tracts, treatises and epistles which helped to rally the faithful throughout Christendom to the Orthodox cause.   In 366, the Emperor Valens, fearing a revolt of the Egyptians on behalf of their beloved Archbishop, officially restored Athanasius to favor, and he was able to spend the last seven years of his life in peace. Of his forty-seven years as Patriarch, about seventeen were spent in hiding or exile. He reposed in peace in 373, having given his entire adult life, at great suffering, to the defense of the Faith of Christ. With St Athanasius, the Church commemorates St Cyril (Kyrillos), also Archbishop of Alexandria (412-44). His lot was to defend the Faith against the heretic Nestorius, Patriarch of Constantinople, who denied that Christ in his Incarnation truly united the divine with the human nature. Cyril attempted in private correspondence to restore Nestorius to the Christian faith, and when this failed he, along with Pope Celestine of Rome, led the defense of Orthodoxy against Nestorius' teaching. Saint Cyril presided at the Third Ecumenical Council in 431, at which the Nestorian error was officially overthrown. After guiding his flock for thirty-two years, he reposed in 444.

In the last couple episodes we've set the scene for the Council of Ephesus in 431. Last time we did biographies of the two main players at the Council, Nestorius and Cyril.We ended with a brief review of their different Christologies; that is, how they viewed the dual nature of Christ as God & Man. Let's pick it up now with the events leading to the Council.While Cyril was experienced in the art of ecclesiastical politics and had the support of the, what shall we call them? Let's go with, pugilistic monks of Egypt at his back, Nestorius was more of a Donald Trump figure who eschewed politics in favor of a “My Way or the Highway attitude.  Not long after arriving at his new gig as Patriarch of the Capital church at Constantinople, Nestorius entered the fray of theological controversy by weighing in on THE discussion of the day è How to describe the dual nature of Jesus. As the de-facto standard bearer of Antiochan theology, he pointedly refuted the position of Alexandrian Christology, championed by Cyril. Alexandrians referred to Mary as Theotokos, a term which is literally translated as “Bearer of God” but which had come to mean, “Mother of God.” Nestorius' Christology aimed to keep the two natures of Christ distinct and considered this label for Mary misleading. Mary was the vessel through which the Divine Son of God, became human and the Son of Man. He preferred the title Christotokos. God is eternal, and any attempt to say God was born of Mary seemed to Nestorius to re-open a door to Arianism, since Arians had said there was a time when the Son of God did not exist. In the ensuing discussions, when the Alexandrians rejected his suggestion of Christotokos, Nestorius said  he would consent to the title Theotokos for Mary if they would add the title Anthropotokos. That way Mary would be called the “Mother of God & Man.”In 429, while sitting in his study in Alexandria, word reached Cyril of the discussions his supporters had had with Nestorius on the issue of Mary's title. When he heard the Patriarch of Constantinople had rejected the sole designation Theotokos, he was furious and sent off a heated letter calling for Nestorius to change his views. Nestorius wasn't the kind of person to kowtow to another, especially not the standard bearer of Alexandrian theology. He sent back and equally heated reply. And that elicited an angry retort from Cyril, which called out another barbed response from Nestorius. And so the missiles flew on parchment wings.Both men then appealed to Pope Celestine in Rome. His response was to assemble a hasty a synod in Rome in 430 that took next to no time deciding to support the title Theotokos for Mary, against Nestorius' position. Delighted the West had backed him, Cyril penned a long letter to Nestorius demanding he cease & desist his teaching and recant his position on the natures of Christ. This letter was more of a tome that included a dozen deliberately provocative anathemas; a formal curse by a pope or Church council, meant either to excommunicate someone or denounce a doctrine.As the Patriarch of the Church at Alexandria, that is, it's head bishop, Cyril had no authority to issue these anathemas. An anathema was an official ruling by the Church that said anyone who supported that which had been anathematized was consigned to hell. So when anathemas were issued, they were published far & wide. That's why Cyril penned them. He didn't aim to correct Nestorius. He wanted to destroy him. At least several of the 12 anathemas were gross distortions of Nestorius' position. But Cyril wasn't interested in accuracy. This was political theater. He aimed to carve away from his opponent any modicum of support. The anathemas made it look like Nestorius held t some cray-cray ideas about Jesus. And of course, Cyril didn't just send the letter to Nestorius; he posted it in his blog for all to see. When the Emperor Theodosius heard of it, he hastily called a meeting in June or 431. That became the First Council of Ephesus. It was High Noon between Nestorius and Cyril.From the outset, the entire thing was tilted in Cyril's favor. The council was originally set for Constantinople, but Theodosius' sister, Pulcheria, had it moved Ephesus.Ah, Pulcheria! There was a woman, and one more major personality thrown into the mix that was the train wreck of The Council of Ephesus.Pulcheria was the oldest surviving child of Emperor Arcadius and his wife, Empress Eudoxia. Eudoxia played a major role in the governing of the Eastern Empire alongside her husband. She cultivated her own political & religious party in the Byzantine court that had significant influence in both church and government matters. John Chrysostom and she had a long feud that saw him cast as the champion of the common people against her ostentatious displays of luxury and power. John was alternately banished and recalled during their feud.Pulcheria was every bit her mother's daughter in terms of her savvy use of position at court. When her father & mother passed, leaving her 7 yr old brother Theodosius II too young to rule, she became the de facto Empress as a placeholder till he turned 15. Even after, she continued to have a significant role in steering her brother's policies.Pulcheria eschewed her mother's luxurious fashions in favor of a more sedate wardrobe. No one doubted her devotion to the Lord either. Under her rule the Imperial palace took on the flavor of a monastery; with regular times for prayers and fasting. She resisted her brother's appointment of Nestorius as Patriarch and saw the brewing controversy with Cyril over the nature of Jesus as an opportunity to get rid of him. Being the political bumbler Nestorius was, he made matters worse by impugning the popular virgin Empress Pulcheria's reputation by accusing her of having illicit lovers, removing her image from above the altar and refusing the use of one of her robes as an altar cover.She backed Cyril, and convinced her brother to have the Council moved it to Ephesus. There was a popular shrine to Mary near the city, with many Ephesians devoted to her. Pulcheria knew Ephesus would be far more friendly to Cyril and his pals than Nestorius and his.When the council finally gathered in June of 431 in Ephesus, some 250 bishops were in attendance. The Emperor didn't attend, sending as his representatives, Candidian, head of his imperial guard. Candidian's job was to ensure order and to officially opening & closing the Council under the Emperor's authority.The bishops trickled into Ephesus over several weeks. While waiting for the rest to get there, they did what work they could in the hope of making the work of the Council when it convened more efficient. It quickly became clear the two sides were at utter odds. Memnon, bishop of Ephesus, was of course already there of course, with 52 supporting bishops. Nestorius and his 16 bishops arrived first, escorted by Candidian and his troops. This set the Ephesians on edge, as they assumed Candidian's presence was in support of Nestorius, though Theodosius had instructed him to remain strictly neutral. Knowing he had the support of the locals, Memnon sent out a covert word for people to be on their toes and that they might be needed to act as a deterrent to Candidian's force. Memnon then closed the churches of the City to Nestorius.Cyril then arrived with 50 bishops. There were no Western bishops present. The papal representatives didn't arrive till July. A Palestinian delegation of 16 bishops arrived several days after the Council was set to open.During the discussions that took place before the Council, Nestorius claimed Cyril's theology did damage to a right understanding of Jesus as God. Remember that Cyril's Christology said Jesus deity totally overwhelmed His humanity. Nestorius fired back that if Jesus' divinity effectively negated His humanity, then Cyril would have to worship a God who was only 2 or 3 months old. By this he meant if Mary was Theotokos, mother of God, then she was mother of all His fullness, which is absurd. Cyril's supporters seized on this to paint Nestorius as a heretic. They accused him of being an adoptionist, that is of saying Christ was a man God made divine. That charge resonated with many since it was from Nestorius' hometown of Antioch that Paul of Samosata originally postulated Adoptionism, a heresy which had already been banned.The Ephesians glommed onto the charge of heresy and threatened bishops friendly to Nestorius. Several abandoned him for Cyril's side. When I say these bishops were threatened, I mean with physical violence, bodily harm.When Cyril announced the council's opening, Candidian stopped him, saying the Roman and Antiochean delegations hadn't arrived. Cyril had to comply since the Council's opening couldn't happen with Candidian's authorization from the Emperor.As we've already seen, there really wasn't going to be a Roman delegation; just a handful of representatives form the Pope who were instructed by him not to participate in the discussions. Celestine had already ruled on the issue and wasn't going to have his decision debated. His reps were there just as observers who'd report back to him. The delegation from Antioch was another matter. Antioch's bishop John knew which way the political winds blew and understood that Nestorius was likely to be declared a heretic. He did not want to be part of a Council that did so. So he delayed his arrival.On June 22nd, 2 weeks after the Council was supposed to open, John and his 42 bishops still had not arrived. As president of the meeting, Cyril opened proceedings.Despite 3 summons, Nestorius refused to acknowledge Cyril's authority as president. He also protested the Council's convening without the Antiocheans.  68 other bishops protested the Council's opening & entered the church in protest. Then Candidian arrived and declared the assembly illegal. He asked Cyril to wait 4 more days for the Syrians to arrive. But, seeing that even the protesting bishops were now present, Cyril tricked Candidian into reading the Emperor's decree of convocation. Candidian just thought he was TELLING the assembly what it said, not actually convening the Council. But Cyril latched  onto the reading and made it the basis for the commencement of proceedings.John and the Syrians  bishops finally arrived 5 days later. Candidian informed them the Council had already commenced and had ratified Pope Celestine's declaration of Nestorius as a heretic. Angered at having taken such a long and difficult journey only to be ignored, the Antiocheans held their own Council with Candidian presiding. This council condemned Cyril for espousing heretical views and condemned Bishop Memnon for inciting violence. Both Cyril and Memnon. Were deposed and at first, the Emperor accepted the actions of this alternative Ephesian Council. He later reversed course and endorsed the findings of the Council led by Cyril.A couple weeks passed as the bishops who'd been in attendance at the first Council tried to decide what to do. That's when the Papal reps arrived. So on July 10th, a meeting was held in Memnon's house where the Pope's letter and condemnation of Nestorius as a heretic was re-read and re-approved.They met again the next day to compose a letter to the Emperor rehearsing what they'd done and why. It contained words from the Pope calling on him to enforce the Church's decisions.The bishops took a few days off, then met again to condemn John & the Syrians for holding their own Council.  They were summoned to appear the next day. John didn't only not appear, he put up a placard in the city announcing that Cyril and his supporters were heretics. So the bishops excommunicated John and 34 of his bishops.When the Emperor received the letter from the Council, he backed away from his earlier acceptance of The Syrians counter-council finding. Nestorius was deposed and sent into exile, where he attempted to rally support against Cyril with his own unsuccessful council. Because Nestorius did have supporters among Constantinople's nobility, Cyril was imprisoned for a spell. But he returned to his office as Patriarch of Alexandria, where for the next 2 decades his Christology dominated the theology of the Empire.Sympathizers & supporters were now declared by the canons of the Ephesian Council as heretics. They fled the Empire for the environs of Mesopotamia and Persia, where they established themselves in a burgeoning intellectual center at Nisibis. The Persian church honored Nestorius and eventually separated itself from the West when the Persian Empire clashed with the Eastern Roman Empire.Over the next few centuries, Nestorian missionaries planted churches in Iran, India, Central Asia, and all the way to the Far East of China. So, the decision at Ephesus ended up leading to the expansion of Christianity.As we said at the outset of this series on the Council of Ephesus, the political squabbling of the Church at this point is simply atrocious. When denominations differ on theological issues, they mustn't look to Ephesus as an example of how to handle them. If anything, they ought to be warned BY them.Fortunately, church leaders realized Ephesus was a bad deal and made moves a couple decades later to set things right at Chalcedon.So, was Nestorius a heretic? After all the shenanigans surrounding the Council, was that verdict the correct one?While there are aspects of later Nestorianism that are aberrant, the theology espoused by Nestorius himself was sound. He may not have stated it as well as others later did, but he in effect believed the same thing. In fact, later, from exile, when he read the formulae of other's orthodox Christology, he said that's what he'd always believed.Cyril's Christology, on the other hand ended up leading to the error of monophysitism; the belief that in the Incarnation Jesus single nature as God utterly overwhelmed His humanity, sending it into a kind of spiritual coma.

This week's episode is titled, “Patrick”Last week's episode was a brief review of Christianity's arrival in Britain. We saw how the Anglo-Saxons pressed in from the east coast where they'd been confined by what remained of the Roman army. But when the Roman's pulled out in 410, the Saxons quickly moved in to take their place, confining the Romano-British Christians to the western region of the Island. It was from that shrinking enclave of faith that a spark of faith leapt the Irish Sea to land in the dry tinder of Celtic Ireland. That spark's name was Patrick.While there's much legend surrounding Patrick's life, there's scant hard historical evidence for the details of his story.  We have little idea when or where he was born, where he lived & worked, when & where he died, & other important specifics. What we do have are incidental clues & his own records, vague as they are.The record of Christianity in Ireland prior to Patrick is sketchy. A bishop named Palladius was appointed by Pope Celestine to the island, but he didn't stay long. He left the same year Patrick arrived.Patrick was born into an affluent & religious home. His father was a deacon; his grandfather a priest. The family was likely of the Romano-British nobility & owned minor lands along the shores of western Britain. Several locations claim to be Patrick's ancestral home.  At the age of 16, he was captured by Irish slavers who regularly raided Britain's coast. He was taken back to Ireland & sold into captivity.Patrick recounts little of his 6 yrs as a slave except to say he was a shepherd or swine-herd who spent long periods tending his charges. Being a slave, he endured long periods of hunger, thirst & isolation. This trial moved him to seek God in earnest. The faith of his parents became his own.Years later, in writing what is known as his Confessio, Patrick said he believed his slavery was discipline for spiritual apathy. Not only did he attribute his own slavery as the chastening of the Lord, he said thousands of fellow Britons also suffered for the same reason.  He came to see the discipline as God's grace because it led him to God. He wrote -More and more, the love of God and the fear of Him grew in me, and my faith was increased and my spirit enlivened. So much that I prayed up to a hundred times in the day, and almost as often at night. I even remained in the wood and on the mountain to pray. And—come hail, rain, or snow—I was up before dawn to pray, and I sensed no evil nor spiritual laziness within.At 22, Patrick said he heard a supernatural Voice calling him to fast in preparation for returning home.  Not long after, the Voice spoke again: ‘Behold! Your ship is prepared.' The problem was, Patrick was 200 miles from the sea. Confident he followed the direction of God, he struck out for the coast.  When he arrived & informed the captain he was supposed to board, the captain recognized him as a runaway slave and refused. Patrick realized now his situation was precarious and looked for a place to hide. Seeing a nearby hut he began to make his way there when one of the crew shouted at him to hurry up and board. It seems the crew was short-handed & thought to use Patrick as extra a novice seaman, paying for his fare by the hard work of a lowly deck-hand.The ship set sail & 3 days later landed. Where is a bit of a mystery as Patrick is vague at this point. The best guess was northern Gaul. He says once they landed the crew wandered in a kind of wilderness for nearly a month. We do know that between 407 & 410, the Goths & Vandals ran amok across this region. Things grew desperate and the captain began to berate Patrick, mocking his trust in an all-powerful, all-loving God. Where was all that power and love now that they were in danger of starving to death? Patrick wasn't intimidated by the challenge. As we'll see, this kind of opportunity called forth from Patrick an even more determined faith. He told the captain, “Nothing is impossible for God. Turn to Him and He will send us food for our journey.” In desperation the crew obeyed. And as they prayed, a herd of pigs suddenly appeared. The sailors feasted & thanked Patrick, but they balked at embracing his faith in God.There's a break in Patrick's account at this point so we're not sure what happened next. A couple years pass and he's back home in Britain with his family. They pleaded with him to stay but he'd learned enough of the will of God to know not to make such promises. A short time later he heard the call back to Ireland. He says he had a visionary dream in which an Irishman invited him back to the land of his slavery. Patrick writes in the Confesso -His name was Victoricius, and he carried countless letters, one of which he handed over to me. I read aloud where it began: ‘The Voice of the Irish'. And as I began to read these words, I seemed to hear the voice of the same men who lived beside the forest of Foclut, which lies near the Western sea where the sun sets. They seemed to shout aloud to me as with one and the same voice: ‘Holy boy, we beg you, come back and walk once more among us.' I was utterly pierced to my heart's core so that I could read no more.Realizing God was calling him back to the Green Isle, Patrick began to prepare. He understood the call to evangelize the Irish but didn't think himself properly equipped to do so. He sought training in the form of theological study & official ordination. Since both his father & grandfather had followed this course it seemed proper for him as well.  There's some confusion at this point on where Patrick went to get his education. One biographer sends him to Rome while others say he went to northern Gaul to study under Bishop Germanus.How long Patrick spent in training is unknown but he was eventually ordained as a deacon. One notable event from this time that would later be important to his life was his confession of a youthful sin to a close friend. It was something Patrick had done about a year before the Irish raiders captured him. It troubled him ever after and moved him to confess to a friend there in Gaul. The friend told him he thought it not that important an issue to fret over and that it would not prohibit him from being used by God. The friend even assured Patrick he would one day be made a bishop. Though the sin is left unspecified to us, it would later come back to haunt him.How Patrick evangelized Ireland is an important case study because it opens to us the mind of Christian missionaries during this period. It may also help us understand the troubling religious syncretism that infected the medieval church.The native Celtic religion of Ireland when Patrick returned was dominated by a pagan priesthood called the Druids.  What we know of this Celtic religion is sketchy at best. Julius Caesar is one of our main sources from his encounters with them in his conquests of Gaul and Britain. The Romans loathed and at times feared the Druids. This was due to their near complete control over their people, a control enforced by abject terror. That terror may very well have been put in place by their being empowered by demonic spirits. Human sacrifice was a regular feature of the druidic system and they were attributed with the power to work the miraculous, often in cruel fashion.As I mentioned, there was some limited Christian presence on Ireland prior to Patrick's arrival but the church had made little headway against the domination by the Druids. Patrick's 6 year foray as a slave prepared him to know what he faced in the way of religious opposition when he returned. His plan was to confront the Druid's on their own turf. He understood the only way to make headway among the people was by freeing them from their fear of the Druids. To do that, he'd need to look to the power of God to trump any demonstrations of demonic power the Druids conjured up.This is where the stories of Patrick's life become difficult to discern the truth of. His medieval biographers take this kernel of truth and spin elaborate yarns about his confrontations with the Druids. Most of those stories are probably fictional, while a few may be based on real events. The larger lesson for us to glean is Patrick's method of evangelism.The idea had grown among theologians that pagan religions weren't so much anti-Christian as they were pre-Christian.  Drawing from the Apostle Paul in Romans 1:20, they believed that “Since the creation of the world God's invisible attributes were clearly seen, being understood by the things that are made.” Paul himself applied this in Athens when spoke to the philosophers on Mar's Hill. Paul was disturbed by the many idols he encountered in Athens, yet used them to evangelize the Athenians. He said, ‘I see how ultra-religious you are in every way. I even found an altar with the inscription, ‘To an unknown god'. What you worship as unknown, I'm here to make known to you.” In Ecclesiastes, Solomon said God has written eternity on people's hearts. Patrick & those who followed after looked for how to bring the Truth of Christ to the lost by using whatever elements of their native faith they could, converting it to the Truth of Christ.Patrick and his contemporaries in no way approved of paganism or considered it an acceptable variant of the Gospel. They believed there were supernatural beings behind the idols & ideals of paganism; demons who kept people in spiritual bondage. They believed miracles and magic did occur. After all, Pharaoh's magicians used supernatural power. But à & here's the key to Patrick's methodology à the God of Moses was more powerful, & used His power to bring good while demonic power served only to promote ruin.So when Patrick arrived in Ireland and proclaimed the Gospel, the druids came out in opposition. Their hegemony over the Irish was imperiled. They thought nothing of moving swiftly to kill him. They were the law and could do what they wished. But: They found it harder than they thought. None of their plans or plots worked. It was as if a supernatural wall protected Patrick. He wrote of this time, “Daily I expect murder, fraud, or captivity. But I fear none of these things because of the promises of heaven. I have cast myself into the hands of God Almighty who rules everywhere.”While trusting himself to the protection of God, he also took practical measures to gain allies among the Irish by building amiable relationships with them. These allies kept him informed of the various plots against him.While Patrick does not himself record any specific confrontations with the druids, that's the subject of many of his biographers. A turning point in Patrick's mission came when an Irish chieftain named ‘Laoghaire' came to faith. This chieftain had a group of powerful druids who advised him but who were unable to defeat Patrick in demonstrations of supernatural power.  When a couple of those Druids fell ill, Laoghaire was convinced of the superiority of Patrick's God and message and professed faith in Christ. As was common to that culture, with his conversion, the people of His clan also came to faith. Their alliance with other clans opened the door for Patrick to bring the Gospel to them as well and soon the entire region had converted.This then was Patrick's method of evangelism as he made his way across Ireland. He confronted the Druids head on, showing the superiority of God's power, breaking their monopoly on the minds of the Irish first, then going after their hearts with the Grace of God in the Gospel of Christ.Another turning point was the conversion of some of the Druids themselves.Patrick was driven to bring the Gospel to Ireland because Hibernia, as Ireland was called, was considered the end of the World & Jesus had said the Gospel would be preached to the ends of the world, then the end would come.  Patrick thought he was hastening Christ's return. In his writings, he repeatedly mentions he was in ‘the last days', and quoted Matthew 24:14. He wrote, “It has been fulfilled. Behold! We are witnesses to the fact that the Gospel has been preached out to beyond where anyone lives.'Patrick wasn't alone in this belief. Christians never gave up the idea Christ would return when all the nations heard about him; they just discovered more nations. About exactly a thousand years after Patrick, Columbus went to America not merely in a quest for fame and riches, but to hasten the 2nd Coming.  His Book of Prophesies shows how he thought his discovery fitted into biblical predictions of the end times.While the legend of Patrick's use of a shamrock to explain the Trinity is interesting, there's no historical evidence of it. It wouldn't have been necessary because in the Celtic religion, the concept of a divine trinity was already in place. There's also no evidence to support the story of Patrick driving all the snakes out of Ireland.We've quoted the first of the two documents Patrick left us, his Confessio. The other was a letter he wrote to a British chieftain named Coroticus. Coroticus claimed to be a Christian but sent his soldiers on raids to Ireland. They'd taken many of Patrick's converts as slaves. In one case, just a day after being baptizing, dozens of Patrick's converts were brutally attacked by Coroticus' raiders. Though they were still dressed in their baptismal garments, many were killed, the rest hauled off as slaves.  Patrick was outraged and wrote an open letter to Coroticus which he circulated to many others. It excommunicated both Coroticus and his soldiers, barring them from Christian fellowship and Communion until they did penance and restored what they'd stolen.Not long after Patrick was named bishop of the Irish church, that friend to whom he confessed his youthful sin, betrayed him. Though the man had earlier said what Patrick had done was no great error, he decided to brand it so by making it public and bringing shame on Patrick. Though we never do discover the nature of the thing, it was a scandal to church officials. Some called for Patrick's immediate ouster as bishop. Misfortune is a magnet of ill-news and soon others were adding to the accusations against him.  One man claimed Patrick had gone to Ireland merely to get rich, an odd charge when we considered the poverty that marked his life and the unlikely prospect before he went of the success of that ambition.The charges were serious enough to require a church synod. They commissioned an investigation. A group went to Ireland to question Patrick. Though he never testified at the synod back in Britain, the turn-coat friend who'd betrayed him thought better of his betrayal and ended up defending him. The Confessio was Patrick's reply to the charges against him.While the official outcome of the synod is unknown, that Patrick was never censured or deposed as bishop suggests the charges were refuted.Patrick was less concerned with planting churches as he was in making converts and was tireless in his journeys back & forth across the island. Following the pattern of the time, he considered the ascetic life of the monastery as the purest form of the Faith and encouraged his converts to be monks and nuns. This led to the building of dozens of monasteries and nunneries in Ireland. The rural nature of the island also encourage this form of the Church. Without major urban centers, large churches overseen by bishops were rare. So Irish Christianity was centered in communal monastic life.Patrick died of natural causes on March 17th, 493.  Today, he's one of the most famous figures from the 5th C.  Like so many others of the past who accomplished great things, we'd probably not even know of him were it not for the dynamic missions outreach that came from Ireland. Patrick, the patron saint of Ireland was British. And the Faith he transplanted across the Irish Sea eventually came back to Britain.Many have noted how the Irish have a habit of leaving Ireland. The missionary monks were no exception. There were churches in Britain before Patrick's day. His father and grandfather were church leaders. But the Anglo-Saxons had confined Christian Britain to a small sliver of the west. A century after Patrick, an Irish monk named Columba founded a monastery on the island of Iona, off the coast of Scotland. Though a small base, Iona was nevertheless responsible for a mighty wave of missionary outreach to Scotland & Britain.With this vibrant base in Ireland & Britain, Celtic monks went to the Continent.  They established bases of outreach in Germany, Switzerland & Italy. These in turn became centers of evangelization and scholarship. These Celtic monasteries maintained a fierce independence from Rome, though they held the same faith. The Roman popes tried to assert authority over them but for the most part Celtic Christianity resisted such control.It was in these monasteries that much of the ancient wisdom of the Greeks & Romans was stored, laboriously copied, & assiduously studied, waiting for the day when it would re-emerge in what's known as the Renaissance.In his book How the Irish Saved Civilization, Thomas Cahill says this of Patrick -The Irish gave Patrick more than a home—they gave him a role, a meaning to his life. For only this former slave had the right instincts to impart to the Irish a New Story, one that made new sense of all their old stories and brought them a peace they had never known before.