Mysterium Fasces - The Celtic Saints Of Britain (2) - Saint Samson Of Dol – w_ Florian Geyer & Sven Longshanks

00:00:00.000 Textning Stina Hedin www.btistudios.com

00:00:30.000 Hello and welcome to the Celtic Saints of Britain, part two.

00:00:41.400 You're listening to me, Sven Longshanks, broadcasting at RadioArian.com.

00:00:45.620 And I am joined today for this series, for the entirety of this series, in fact, by my co-host, Florian Geyer.

00:00:53.500 Florian, how are you doing? How did you find the last episode?

00:00:57.080 I'm doing just grand, Sven. You know, it really is. It's very nice to be back to record these episodes with you.

00:01:03.060 And I thought the last episode was great. I thought it was a very good introduction, very good context for Christianity in the ancient world and in ancient Britain.

00:01:11.620 And I think it'll prime our audience, for those who are not familiar, for our discussion of some of the highlighted saints.

00:01:18.820 And they're really, I mean, we only have a few that we can go through in the next couple of episodes we're doing for the series because there's so many.

00:01:25.280 It's really, it's shocking to me. I mean, there's a depth of richness there that when you begin to dive into it is amazing is the only word. Amazing.

00:01:36.340 It is unfortunate that we're having to be so brief. I mean, we could do a whole series on just one of these saints, you know, going through all the original recordings of them, written recordings of them.

00:01:47.820 So what we're having to do is just sort of get potted histories on them. Quotes from here, there, and Wikipedia as well, we've had to use for some of this.

00:01:57.800 And this saint that we're going to be talking about today is St. Samson of Dole.

00:02:02.180 And I thought this would be a good one to use as an example, because a lot of nationalists will try and say that Christianity was some kind of a slave uprising.

00:02:11.960 It was to do with slaves. And that's just not true. The early, early Christians were princes or retired kings.

00:02:20.000 A lot of the time you have a king and he would, he would go into battle and he would have lots and lots of battles.

00:02:24.820 And because he'd killed so many people, he would then retire in old age.

00:02:29.240 He would hand over the kingship to his son and then he would go and live in a monastery and atone for having to kill these people. 0.92

00:02:36.080 Of course, he had to kill them because he had to defend the realm, but he also wanted to make penance for them. 0.97

00:02:42.380 And St. Samson of Dole, he was royalty.

00:02:45.800 And the primary source that we have for his biography is the Vita Sancti Samsonis, written sometime between 610 and 820 and clearly based on earlier materials.

00:02:56.840 And it also gives a lot of useful details of contacts between the churchmen in Britain, Ireland and Brittany, which is what we were talking about.

00:03:04.460 These, these maritime routes that they had in the last episode.

00:03:08.200 Samson was the son of Amon of Domitia and Anna of Gwent, daughter of Morig at Tudrig, king of Glamorgan and Gwent.

00:03:19.520 His father's brother married his mother's sister.

00:03:22.320 So their son, St. Magloir, was Samson's cousin twice over.

00:03:27.840 Due to a prophecy concerning his birth, his parents placed him under the care of St. Iltad, abbot of Hlantwit-Far, where he was raised and educated.

00:03:37.560 And St. Iltad is another famous one that we're not actually going to be covering.

00:03:42.340 Samson later sought a greater austerity than his school provided.

00:03:46.660 And so he moved to Hlantwit's daughter house, the island monastery of Caldy, off the coast of Dovet, or Pembrokeshire in Wales, where he became abbot after the death of St. Pure.

00:03:58.460 Samson abstained from alcohol, unlike Pure, who was killed when he fell down a well whilst drunk.

00:04:05.500 As a Cenobite and later an Eremitic monk, he travelled from Caldy to Ireland, where he is said to have founded or revived a monastery.

00:04:15.880 I'll just stop there. A Cenobite and an Eremite, that sounds like something from Hellraiser, but it's obviously not.

00:04:21.740 No. So these refer to the two major types of Christian monastic practice, of which there are three.

00:04:31.920 So Cenobite is regular group style monasticism, where you have a group of men who live together under the direction of an abbot,

00:04:39.180 and they pray and they eat together and live together and work together.

00:04:43.880 Then you have a semi-Cenobitic, or it's called a Lavral-type monastery, which was not particularly popular in the West.

00:04:51.760 It comes from Palestine, where people will live sort of as hermits, maybe off in some caves or something like this, 1.00

00:04:59.640 but they'll come together on Saturday and Sunday for church, for worship.

00:05:03.280 And then there is Eremitic, or Hermetic, not in the sense of Hermes Trimegistus, but in the sense of Eremus, to be alone,

00:05:13.100 which is, you know, the solitary ascetic life, right?

00:05:16.940 What we kind of think of when we think about, you know, the Christian hermit living in the cave or on an island or on the top of a tree somewhere. 0.73

00:05:23.600 So that's where the word hermit would come from, the Eremites.

00:05:26.560 That's right.

00:05:27.240 I think that was a sort of Christianity that was very popular in Britain.

00:05:31.160 You know, you say it was popular.

00:05:32.700 Yes.

00:05:33.780 Well, we're going to get into this, I think, but the Celtic monastic tradition is very, very influenced by the monastic traditions of southern France,

00:05:42.880 which come out of Egypt and Palestine.

00:05:45.460 So there is, and as we saw in the earlier history, that there has been traditionally quite a link between Britain and Egypt because of the vigorous trade.

00:05:55.340 And so the particular monastic traditions of Celtic monasticism, which are distinct from Roman, Western Roman style monasticism,

00:06:08.100 are very much influenced by Egypt and by Palestine, which tend to place a greater emphasis on hermeticism, you know, hermeticism.

00:06:18.280 People are going to get confused.

00:06:20.060 Hermeticism on the solitary life, on being a hermit.

00:06:26.320 All those, there certainly is all different types of monastic lifestyles that are practiced, depending on one's, you know, vocation and style and all these kind of things.

00:06:34.980 And monasticism was really central to the church in the British Isles right up until the dissolution of the monasteries by King Henry.

00:06:47.120 But especially in the sort of pre-Latin, if you want to use the term indigenous sort of Celtic monastic period,

00:06:57.040 these were really the centers of the civilization, as we saw through much of Europe, through much of Italy, Germany, Russia,

00:07:07.460 after it was colonized, after it was Christianized, and the reconquest in Spain and Anatolia, these sorts of places.

00:07:17.460 This is very common for the monastic center, Cenobitic monastery, to be the center of not only spiritual life,

00:07:27.020 but economic and civilizational life as a deposit of kind of the Roman religio-civilizational tradition.

00:07:36.380 There was a lot of rejection of worldly goods.

00:07:40.000 They tried to live as poor as they possibly could, and they would travel barefoot and just have their clothes and their staff,

00:07:47.560 and just work the land and try to live as poorly as possible.

00:07:51.180 And I guess that expanded so that all the land that they actually worked,

00:07:55.780 they could then use that food to feed the poor with, basically.

00:08:00.220 Get back to this quote here.

00:08:03.640 There is one fairly certain date recorded of Samson's life,

00:08:07.220 that he was ordained bishop by Bishop Dubricius on the Feast of the Chair of St. Peter,

00:08:12.300 22nd of February, at the beginning of Lent, which can be calculated to have fallen in the year 521.

00:08:19.000 If, as is usual, he was 35 years old at the time, then he would have been born in 486.

00:08:25.400 Later he travelled to Cornwall, where he founded a community in either South Hill or Golant.

00:08:31.740 Then he travelled to the Silly Isles, where the island of Samson is named after him.

00:08:36.580 Guernsey is where he is the patron saint.

00:08:39.200 And, of course, he eventually ended up in Brittany, where he founded the Monastery of Dole.

00:08:45.300 Now, apparently he did this by coracle and by chariot.

00:08:50.200 He started out actually in Ireland, and he had this coracle made for him, 0.98

00:08:55.800 which is like a wooden shell, like a basket with a leather backing to it,

00:09:02.060 that you can actually carry it on your back and walk, so you look like a beetle.

00:09:07.260 They still use them today in Wales.

00:09:10.440 It's a very, very old style of boat that's very light and also very waterproof.

00:09:14.620 So he had this coracle made for him in Ireland, and he also had this chariot made for him.

00:09:19.060 And apparently the chariot would fit in the coracle, and the coracle would fit in the chariot.

00:09:24.140 So it must have been some kind of folding chariot, I would have thought.

00:09:29.340 So he put the chariot into the coracle, and he travelled across from South Ireland to Wales.

00:09:34.980 And then he travelled across Wales in his chariot with the coracle on the back.

00:09:39.420 And then he travelled across the River Severn there to Cornwall.

00:09:45.640 And then he went from Cornwall to the Scilly Isles.

00:09:48.880 Then he went from the Scilly Isles to Guernsey, and then across to Brittany with this contraption,

00:09:55.460 which I think is just amazing to be able to just travel across the sea and, you know,

00:09:59.600 carry your boat with you while you're actually travelling across the land as well.

00:10:04.020 There are lots of places that are named after him.

00:10:05.960 There are a lot of dolmens and standing stones that are named after him as well.

00:10:11.940 I mean, this is from a very ancient time when there isn't a lot written about this saint,

00:10:16.640 but there are so many places named after him.

00:10:19.420 That's why we know that he was so important, is because of all these things that were named after him.

00:10:25.160 And he organised the excommunication of King Connemore and successfully petitioned the Merovingian King Schilderbeer I,

00:10:34.000 and that's quite a famous king, on behalf of Judeo, Connemore's estranged son in 540 AD to 560.

00:10:43.160 He's recorded as having attended a council in Paris sometime between 556 and 573,

00:10:48.880 by which time he would have been old.

00:10:50.480 He was buried with his cousin Magloire in the Cathedral of Dole.

00:10:55.180 The Anglo-Saxon King Athelstan, 924-939, obtained several relics of Samson,

00:11:01.940 including an arm and a crozier, which he deposited at his monastery at Milton Abbas in Dorset.

00:11:08.900 So you have a lot of Western places here, Wales, Cornwall, Dorset, the Scilly Isles,

00:11:16.180 and this would have been round about the time when the Saxons first actually came in,

00:11:21.500 because according to Geoffrey of Monmouth, Samson was actually made into the Archbishop of York.

00:11:29.380 But at that time, it was in English hands.

00:11:32.820 So it's not that that was made up.

00:11:34.800 It was saying that the Welsh hoped to get their country back at this time.

00:11:39.480 So he was made the Archbishop of York, even though York was in the hands of pagan Saxons,

00:11:46.720 because the Welsh were hoping to get it back from him then.

00:11:50.500 And all these saints were scholars as well as school fellows.

00:11:55.680 They're all very, very well educated.

00:11:57.500 You can tell that by when he goes over there and he's actually standing in front of the king

00:12:01.320 and interceding for this other chap there.

00:12:03.940 And I do wonder whether they were actually called saints before they died,

00:12:08.440 because I don't really think there was a system of beatification like they have now.

00:12:13.440 Do you know anything about that, Florian, whether they could have been referred to as that?

00:12:17.440 Yes, I do.

00:12:19.480 So before the formalization of the system of beatification that they had in Rome,

00:12:25.440 typically in, you know, sort of ancient classical Christianity,

00:12:30.640 it would be by local acclaim of the people.

00:12:33.140 So you have some saints which were considered to be so holy that they were known to be saints before they died.

00:12:38.280 Although even in ancient times, you know, you can't venerate someone who's not in heaven.

00:12:43.560 But especially with the martyrs, this is where it comes up,

00:12:46.280 because martyrs were always considered to be saints immediately after they had suffered their passion.

00:12:50.900 And they would, their graves would be prayed upon and their bones would be prayed upon

00:12:55.820 and they would celebrate the divine liturgy.

00:12:57.820 Even today, if you go to an Orthodox church, if it has a consecrated altar, or even if it's not,

00:13:05.340 there's a cloth which the divine services are celebrated on, which has the bones of martyrs sewn into it.

00:13:12.980 So this tradition is still very alive, still very important.

00:13:16.460 And so in ancient Britain, someone would have been canonized or been made a saint, most did by local acclaim.

00:13:24.320 And sometimes perhaps a bishop would approve this or would verify that the local cult of veneration was legitimate,

00:13:33.300 or if he was petitioned, this kind of thing.

00:13:36.520 But for the most part, it would have been, you know, you, you, you knew this person or you knew him by reputation and prayed to him

00:13:42.480 because you knew he was a holy man.

00:13:44.300 And over time, the efficacy of his prayers contributes to the growing of the cult of veneration of this particular saint.

00:13:54.820 So he wouldn't have been called it while he was alive then.

00:13:57.540 They did actually have to be dead because there was just so many of them.

00:14:00.760 Yes, yes. 0.98

00:14:01.300 You do have to be dead. 1.00

00:14:02.200 You do have to be dead. 1.00

00:14:03.340 Yeah.

00:14:03.500 It just seems like there's just about all of them.

00:14:06.280 They're all called, they're all called saints.

00:14:08.460 And a lot of them are still actually venerated today.

00:14:11.760 You can find icons of them.

00:14:13.540 They had a different system as well.

00:14:15.480 They, it was the abbots that were in charge of the monasteries rather than bishops being in charge.

00:14:22.140 And, uh, yes, yes.

00:14:23.940 That's well, so this is one of the things, I mean, we can get into this now is especially in, um, what we could say late antiquity, um, so, uh, fifth to seventh century in this kind of area, six, uh, yeah, fourth to seventh century.

00:14:41.340 There is quite a, uh, dispersion and, uh, heterogeneity in how the local churches are organized and administrated.

00:14:51.100 And which is really quite remarkable because they have a very strong uniformity of belief.

00:14:55.580 And this is one thing as well that you will see people begin to obfuscate by, um, you know, saying, oh, well, you know, these, the Celtic Christianity, this is a different Christianity, Roman Christianity.

00:15:07.140 Like, this is some sort of, uh, you know, semi-paganized, Gnostic, anti-authoritarian, um, you know, feminist, Druidic, crypto, um, heathenry, right?

00:15:18.380 That is only, you know, that, that has just managed to co-opt Christianity for itself as nonsense. 0.95

00:15:22.240 It's, it's raw nonsense.

00:15:23.800 I mean, these guys are some of the most radical in terms of doctrinal purity.

00:15:27.720 And we'll see this later on with even, um, St. Cuthbert and these people where, you know, they won't even associate with people if, if they cut their hair the wrong way, this kind of thing.

00:15:38.660 Um, and in terms of the doctrine, it's very, it's, uh, it's a universal, right?

00:15:42.760 I mean, cause these are all literal societies.

00:15:44.740 All of these monasteries speak and write in Latin and to a lesser extent Greek.

00:15:49.640 And so there, until, especially until the degeneration of the, uh, seaborne trade networks by the northern predation of the barbarian invasions, the naval invasions, and the Arab Muslim conquest of the Mediterranean trade routes and subsequent piracy therein later on in the 7th century, 8th century, there still is a quite a large degree of communication with, um,

00:16:17.820 the continuing Roman civilization, which is what we see from St. Samson's life when he goes over into, uh, Flavian, you know, or Romanized Gaul, which is a mix of these kind of Franks, these Germanic peoples,

00:16:30.960 these Celts, which, um, lived especially in provincially speaking, you know, Brittany, uh, Southern France, the, um, Languedoc, which was in many ways until the Muslims destroyed Southern France, as we have mentioned before,

00:16:47.100 was one of the richest parts of the world and certainly the richest part of Western Europe and was thoroughly Roman.

00:16:53.780 And even, uh, much Greek was spoken there as well.

00:16:57.620 Very, very integrated part of the Roman Republic.

00:16:59.860 And so, or the Roman Empire, excuse me.

00:17:02.120 And so we see that until the, uh, early 7th century, which is when things, and late 7th century, that is when things really start to unravel,

00:17:13.240 there is still a lot of communication and trade networks, even if political authority in the Western Roman Empire has disintegrated and has reverted to local, um, nobility and warlords and monarchs.

00:17:29.240 And so the same is the case with the church administration, because nominally, the Bishop of Rome, because he lives in the Imperial City, has, uh, you know, broad, you could say, jurisdiction over Western Europe.

00:17:46.000 But as far as the local church was administrated, this was not a jurisdiction of, um, administration.

00:17:51.880 This was just a, more of a spiritual, what could you say, dominion.

00:17:57.580 You know, it's like a grandfather and a family.

00:18:00.240 And this would be, as we will see when we get into the missions of St. Augustine, this would be a source of conflict with later, um, agents of the Roman papacy,

00:18:08.760 which at this time was perfectly Orthodox and communion with all of Christianity.

00:18:13.000 Um, because their style of ecclesiastical life, uh, administrative culture was very different.

00:18:21.180 And, you know, today we, we could consider them to be, if we were to use modern, um, ecclesiological terminology, it's sort of an autonomous church or even an autocephalous church.

00:18:30.480 You know, they're independent, although they are linked with general Western Christianity, um, intimately.

00:18:37.060 And so the, uh, primacy of the monastic superior, the abbot, is a testament to the power of the monasteries.

00:18:47.420 And we see this in other societies as well.

00:18:49.340 Um, Russia has many similarities to Britain, in fact, in terms of how it's, um, fluorescent church culture before it's degenerate. 0.89

00:18:58.680 And even it's degenerate, there's lots of similarities there between the histories, but we probably don't have time to get into that.

00:19:03.000 Um, and this is the, this is perfectly aligned with even Eastern Christian tradition, um, where the bishop is supposed to be a product of the monastery, the monastic environment.

00:19:16.340 Um, this is the only way, you know, you can produce men who can pray properly, men who are relatively honest, is if they have gone through this process of asceticism, of that, you know, training, of study, of discipline, right?

00:19:28.000 And this is the thing is the, the, the Celtic civilization after it has sort of merged with this Roman civilization, even before it had a very developed, as we saw, culture of literacy, of studiousness and of former clerical education.

00:19:46.160 And so the monasteries in many ways take on these roles of, um, education centers, which everyone knows, but there's a great book called, you know, how the Irish save the world or something like this, which it goes into.

00:19:58.000 How these later, um, you know, sort of 6th century, 7th century, 8th century, Irish monastics successfully missionaried and, um, converted many Western Germanics on the mainland, on the continent.

00:20:13.320 Um, and this is just because the level of monastic life was at such, had become elevated to such a high degree where they just had hundreds of monks, thousands of monks.

00:20:24.440 And they were all so very highly educated, so rigorous, so ascetic that they, they had literally, the grace was overflowing.

00:20:32.220 And we talk about this with, um, with saints that's, you know, people who are living saints, the grace of God, they have so much inside of them.

00:20:39.200 And it just, it overflows and pours out into the world around them and they become these, you know, these temples of God.

00:20:44.040 So the Irish, not only the Irish, but the British peoples at this time period, um, the people of the British Isles really had a tremendous, tremendous experience.

00:20:54.440 Um, form of Christianity and an extremely developed culture and civilization, generally speaking.

00:21:01.060 Um, and so I, I think that is really the crux of this whole, this whole series is to try and bring that to people, to expose this to people.

00:21:08.680 And just to demonstrate that through some of the lives of these saints, really did the glory, uh, that we have in our past, that people really have a very low knowledge of, they, they neglect totally.

00:21:20.660 And this is who we are.

00:21:23.120 This is what, you know, where we, where we come from is that modern European man is really comes out of this fusion of these different people in periphery of the Roman empire with experience of Roman civilization, late, uh, antiquity, Roman civilization.

00:21:37.780 And this is, this is where, uh, Christendom Europa, you know, grand sense comes from.

00:21:44.220 It's this merger, this ethnogenesis.

00:21:46.920 Yeah, I think they, they, they, they were responsible for their own areas and they had a law that, um, a bishop couldn't come into another bishop's area unless they had permission.

00:21:58.500 They, they, they were almost like the spiritual counterpart to, to the king.

00:22:02.700 They were responsible for the spiritual welfare of, of the people that were there.

00:22:06.880 And they, they took it, they took it very seriously.

00:22:09.560 I, I don't think there was actually, um, uh, uh, uh, an actual melding together of the Celtic church with the, with the Catholic church until the 11th century.

00:22:20.440 I mean, even though they were all part of the same faith, as you say, you know, Eastern Orthodox, Roman Catholic, Celtic church, that they were all part of the same.

00:22:26.520 But they, they, they each still had their own separate jurisdictions that, that they were actually responsible for.

00:22:33.740 And the, the Celtic church, they claim that, they claim to be apostolic, the same as, um, the Roman Catholics do.

00:22:39.500 And they, they, they, their liturgy actually came from St. John and that comes up, uh, in one of these arguments with, with Bede.

00:22:48.240 Um, and, and they're talking about the date of Easter.

00:22:52.020 And it turns out that that's why the Celtic church's date for Easter is different to the Celtic, to the, um, Roman Catholic date for Easter is because the, the Celts got it from, uh, John the Blessed.

00:23:04.380 Right.

00:23:05.120 Well, it's funny, we can dive into this.

00:23:07.140 I made some allusion to this earlier on.

00:23:09.100 Well, this is, this was, was a topic of controversy that, um, it did not start for the first time in Britain.

00:23:15.000 It actually was a very early schism in the church in about the third century, um, where the Western parts of Rome and, and, um, North Africa went into schism, uh, and excommunicated the churches in, uh, in Anatolia.

00:23:35.340 And St. Irenaeus of Lyon, he writes to the Pope of Rome at this time, uh, in the very early third century is actually quite late.

00:23:43.480 It's basically the early second century petitioning him to lift this excommunication because it was a contest over very just this, the date of Easter.

00:23:51.980 And so coming out of the Anatolian tradition, the very ancient Joannine tradition from St. John the Theologian, John the Evangelist, is that Easter is dated, uh, at the day of the, where the Hebrews have their Passover, according to the lunar calendar.

00:24:08.220 Um, whereas in the West and what, and not just in the West, but in many other parts of the Roman Empire, um, what eventually became, came to be accepted is what we have currently where it has, it's a date that is after Easter, after Passover, but it's its own date.

00:24:26.200 It's a hybrid model where it uses both a solar and a lunar calendar, where for now we celebrate Easter on the first Sunday after the first full moon, after the spring equinox, in order to avoid, um, confusion, uh, with Jews, essentially.

00:24:42.020 And so in Britain, they held to this more, um, both are equally, uh, as old, they have the same antiquity, but they held to this, this less mainstream tradition.

00:24:55.000 And this became a source of, and that's controversy later on, as we will see when we get into some of these saints, when the Roman church began to, uh, missionize in earnest because of their competing traditions.

00:25:06.900 And this is, uh, for, for some of, for the ancient church, things such as, um, the uniformity of monastic tonsure because of the importance that's placed on this action or, uh, essentially haircuts, religious haircuts.

00:25:20.760 And then as well, the, the dating of Easter, you know, the high holiday, these, these are incredibly important because this is the foundation of church unity, right?

00:25:28.440 You know, if you're celebrating, if you're in one, one community, you celebrate Easter at different times.

00:25:32.680 Uh, it's, uh, it's tremendously, uh, um, disruptive to church unity.

00:25:40.020 Um, and this is, you know, we see these even contemporarily in the Orthodox church with issues in the calendar, although there's only one church, only Finland celebrates Easter at a different time than the rest of the Orthodox, but this is still, this is an issue, right?

00:25:53.200 So, so, but you're, you're definitely right, that the, the Celtic church, which was, you know, the same, same faith, uh, apostolic Christianity absolutely was, uh, autonomous in the independent, uh, part of Christendom, you know, um, you know, as part of the Roman empire, part of, part of Western Christianity and our family, generally speaking, but it was separate from, from the church of Rome, uh, liturgically.

00:26:22.960 Linguistically, monastically, administratively, uh, in all of these different ways.

00:26:28.160 Although there was some Latin, but it was not very widespread.

00:26:31.240 They had their own indigenous languages.

00:26:33.920 Um, and we see that, we'll see this later on with the conversion of the Saxons, where you see once the Anglo-Saxons are converted to Christianity, there is an attempt to, to translate the Gospels, the Littles of the Gospels, the Psalter, all of this stuff into Old English.

00:26:48.340 Um, and so it might be a little bit, um, too, too far outside of our scope to discuss, you know, with, when did the, was English Christianity suppressed by the vision of William the Bastard?

00:27:02.840 Um, you know, which, when they argue, I personally subscribe to who it was, but, you know, okay, so.

00:27:10.500 Yeah, that, that was the 11th century, because you, you had the, you had the schism between the, which, I think 1056, and that was when you really got Roman Catholicism and Eastern Orthodox.

00:27:23.040 And then in 1066, you have, um, William the Bastard coming over with the Normans and, uh, doing to the Saxons what the Saxons did, did to the Welsh.

00:27:34.160 And they actually got rid of every cleric, apart from two, I think, and replaced them all with, with French ones. 0.94

00:27:41.160 And nothing like that happened when Augustine came over to convert the, the Saxons.

00:27:47.860 He didn't say, well, all, all these, um, British bishops, they've all got to be replaced by, by Roman ones.

00:27:54.820 He said, well, you're following the same, you have the same faith as us.

00:27:58.780 There are a few differences, such as the tonsure, um, the date of Easter, and also the Celtic church weren't baptizing.

00:28:05.880 They weren't baptizing, uh, in, in water either.

00:28:09.800 But he said that the, the, the essential parts of it are still the same.

00:28:14.400 And that's what Catholic meant was universal.

00:28:16.320 And that everybody had the same belief.

00:28:18.000 It meant that they used both the Old and the New Testament.

00:28:21.540 They had the same books.

00:28:23.000 It was just sort of matters of administration that were different.

00:28:26.080 But he, he didn't say you, you need to all be replaced.

00:28:29.240 Um, he did, he did try to say that they needed to pay extra respect to him because he was from Rome.

00:28:33.860 Um, and of course that's, you know, that, that, that's why they left, but they, but they did come back later.

00:28:38.920 All right.

00:28:39.260 Well, I think we'll get into, um, St. Finchoir from Ireland tomorrow, Florian.

00:28:43.780 Thank you very much for coming on today.

00:28:45.800 Thank you very much, listeners, for listening.

00:28:47.820 We will be back tomorrow with more of the Caintex Celt Saints of Britain. 1.00

00:28:52.440 God bless and hail victory.

00:28:53.820 God bless and hail.

00:29:24.360 God bless and hail.

00:29:29.940 We will be back tomorrow with more of the feather.

00:29:32.460 God bless you.

00:29:33.140 Lord bless and hail.

00:29:33.340 And.

00:29:34.140 God bless and hail.

00:29:35.360 Amen.

00:29:36.020 Amen.

00:29:37.940 Shall we?

00:29:39.420 May we not?

00:29:40.060 No.

00:29:40.240 Amen.

00:29:41.160 Amen.

00:29:41.220 Amen.

00:29:41.300 Amen.

00:29:41.500 Amen.

00:29:41.980 Amen.

00:29:43.480 Amen.

00:29:44.020 Amen.

00:29:44.800 Amen.

00:29:45.480 Amen.

00:29:45.840 Amen.

00:29:46.020 Amen.

00:29:46.080 Amen.

00:29:46.880 Amen.

00:29:49.020 Amen.

00:29:49.040 Amen.

00:29:49.600 Amen.

00:29:50.000 Amen.

00:29:50.040 Amen.

00:29:50.420 Amen.

00:29:50.920 Amen.

00:29:51.880 Amen.

00:29:51.960 Amen.

Mysterium Fasces - November 02, 2024

The Celtic Saints Of Britain (2) - Saint Samson Of Dol – w_ Florian Geyer & Sven Longshanks

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