june 2022 ~ Saint Justin Martyr
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Born: AD 100 Flavia Neapolis, Judea
Died: 165 (aged 65) Rome, Roman Empire Venerated in: Catholic Church Eastern Orthodox Church Oriental Orthodoxy Lutheranism Anglicanism Canonized: Pre-Congregation for the Causes of Saints Feast Day: 1 June Patronage: philosophers Justin Martyr (Greek: Ἰουστῖνος ὁ μάρτυς, romanized: Ioustinos ho martys; c. AD 100 – c. AD 165) was an early Christian apologist and philosopher.
Most of his works are lost, but two apologies and a dialogue did survive. The First Apology, his most well-known text, passionately defends the morality of the Christian life, and provides various ethical and philosophical arguments to convince the Roman emperor, Antoninus, to abandon the persecution of the Church. Further, he also indicates, as St. Augustine would later, regarding the "true religion" that predated Christianity, that the "seeds of Christianity" (manifestations of the Logos acting in history) actually predated Christ's incarnation. This notion allows him to claim many historical Greek philosophers (including Socrates and Plato), in whose works he was well studied, as unknowing Christians. |
Justin was martyred, along with some of his students, and is venerated as a saint by the Catholic Church the Eastern Orthodox Church, the Oriental Orthodox Churches and in Anglicanism.
Life
A bearded Justin Martyr presenting an open book to a Roman emperor. Engraving by Jacques Callot.
Justin Martyr was born around AD 100 at Flavia Neapolis (today Nablus) in Samaria. He was Greek but self-identified as Samaritan. His family may have been pagan, since he was uncircumcised, and defined himself as a Gentile. His grandfather, Bacchius, had a Greek name, while his father, Priscus, bore a Latin name, which has led to speculations that his ancestors may have settled in Neapolis soon after its establishment or that they were descended from a Roman "diplomatic" community that had been sent there.
In the opening of the Dialogue, Justin describes his early education, stating that his initial studies left him unsatisfied due to their failure to provide a belief system that would afford theological and metaphysical inspiration to their young pupil. He says he tried first the school of a Stoic philosopher, who was unable to explain God's being to him. He then attended a Peripatetic philosopher but was put off because the philosopher was too eager for his fee. Then he went to hear a Pythagorean philosopher who demanded that he first learn music, astronomy, and geometry, which he did not wish to do. Subsequently, he adopted Platonism after encountering a Platonist thinker who had recently settled in his city.
And the perception of immaterial things quite overpowered me, and the contemplation of ideas furnished my mind with wings, so that in a little while I supposed that I had become wise; and such was my stupidity, I expected forthwith to look upon God, for this is the end of Plato's philosophy.
Some time afterwards, he chanced upon an old man, possibly a Syrian Christian, in the vicinity of the seashore, who engaged him in a dialogue about God and spoke of the testimony of the prophets as being more reliable than the reasoning of philosophers.
There existed, long before this time, certain men more ancient than all those who are esteemed philosophers, both righteous and beloved by God, who spoke by the Divine Spirit, and foretold events which would take place, and which are now taking place. They are called prophets. These alone both saw and announced the truth to men, neither reverencing nor fearing any man, not influenced by a desire for glory, but speaking those things alone which they saw and which they heard, being filled with the Holy Spirit. Their writings are still extant, and he who has read them is very much helped in his knowledge of the beginning and end of things, and of those matters which the philosopher ought to know, provided he has believed them. For they did not use demonstration in their treatises, seeing that they were witnesses to the truth above all demonstration, and worthy of belief; and those events which have happened, and those which are happening, compel you to assent to the utterances made by them, although, indeed, they were entitled to credit on account of the miracles which they performed, since they both glorified the Creator, the God and Father of all things, and proclaimed His Son, the Christ [sent] by Him: which, indeed, the false prophets, who are filled with the lying unclean spirit, neither have done nor do, but venture to work certain wonderful deeds for the purpose of astonishing men, and glorify the spirits and demons of error. But pray that, above all things, the gates of light may be opened to you; for these things cannot be perceived or understood by all, but only by the man to whom God and His Christ have imparted wisdom.
Moved by the aged man's argument, Justin renounced both his former religious faith and his philosophical background, choosing instead to re-dedicate his life to the service of the Divine. His newfound convictions were only bolstered by the ascetic lives of the early Christians and the heroic example of the martyrs, whose piety convinced him of the moral and spiritual superiority of Christian doctrine. As a result, he thenceforth decided that the only option for him was to travel throughout the land, spreading the knowledge of Christianity as the "true philosophy." His conversion is commonly assumed to have taken place at Ephesus though it may have occurred anywhere on the road from Syria Palestina to Rome.
Mosaic of the beheading of Justin Martyr
He then adopted the dress of a philosopher himself and traveled about teaching. During the reign of Antoninus Pius (138–161), he arrived in Rome and started his own school. Tatian was one of his pupils.[18] In the reign of Marcus Aurelius, after disputing with the cynic philosopher Crescens, he was denounced by the latter to the authorities, according to Tatian (Address to the Greeks 19) and Eusebius (HE IV 16.7–8). Justin was tried, together with six companions, by the urban prefect Junius Rusticus, and was beheaded. Though the precise year of his death is uncertain, it can reasonably be dated by the prefectoral term of Rusticus (who governed from 162 and 168). The martyrdom of Justin preserves the court record of the trial.
The Prefect Rusticus says: Approach and sacrifice, all of you, to the gods. Justin says: No one in his right mind gives up piety for impiety. The Prefect Rusticus says: If you do not obey, you will be tortured without mercy. Justin replies: That is our desire, to be tortured for Our Lord, Jesus Christ, and so to be saved, for that will give us salvation and firm confidence at the more terrible universal tribunal of Our Lord and Saviour. And all the martyrs said: Do as you wish; for we are Christians, and we do not sacrifice to idols. The Prefect Rusticus read the sentence: Those who do not wish to sacrifice to the gods and to obey the emperor will be scourged and beheaded according to the laws. The holy martyrs glorifying God betook themselves to the customary place, where they were beheaded and consummated their martyrdom confessing their Saviour.
The church of St. John the Baptist in Sacrofano, a few miles north of Rome, claims to have his relics.
The Church of the Jesuits in Valletta, Malta, founded by papal decree in 1592 also boasts relics of this second century Saint.
A case is also made that the relics of St. Justin are buried in Annapolis, Maryland. During a period of unrest in Italy, a noble family in possession of his remains sent them in 1873 to a priest in Baltimore for safekeeping. They were displayed in St. Mary's Church for a period of time before they were again locked away for safekeeping. The remains were rediscovered and given a proper burial at St. Mary's, with Vatican approval, in 1989.
Relics of St. Justin and other early Church martyrs can be found in the lateral altar dedicated to St. Anne and St. Joachim at the Jesuit's Church in Valletta, Malta.
In 1882 Pope Leo XIII had a Mass and an Office composed for his feast day, which he set at 14 April, one day after the date of his death as indicated in the Martyrology of Florus; but since this date quite often falls within the main Paschal celebrations, the feast was moved in 1968 to 1 June, the date on which he has been celebrated in the Byzantine Rite since at least the 9th century.
Life
A bearded Justin Martyr presenting an open book to a Roman emperor. Engraving by Jacques Callot.
Justin Martyr was born around AD 100 at Flavia Neapolis (today Nablus) in Samaria. He was Greek but self-identified as Samaritan. His family may have been pagan, since he was uncircumcised, and defined himself as a Gentile. His grandfather, Bacchius, had a Greek name, while his father, Priscus, bore a Latin name, which has led to speculations that his ancestors may have settled in Neapolis soon after its establishment or that they were descended from a Roman "diplomatic" community that had been sent there.
In the opening of the Dialogue, Justin describes his early education, stating that his initial studies left him unsatisfied due to their failure to provide a belief system that would afford theological and metaphysical inspiration to their young pupil. He says he tried first the school of a Stoic philosopher, who was unable to explain God's being to him. He then attended a Peripatetic philosopher but was put off because the philosopher was too eager for his fee. Then he went to hear a Pythagorean philosopher who demanded that he first learn music, astronomy, and geometry, which he did not wish to do. Subsequently, he adopted Platonism after encountering a Platonist thinker who had recently settled in his city.
And the perception of immaterial things quite overpowered me, and the contemplation of ideas furnished my mind with wings, so that in a little while I supposed that I had become wise; and such was my stupidity, I expected forthwith to look upon God, for this is the end of Plato's philosophy.
Some time afterwards, he chanced upon an old man, possibly a Syrian Christian, in the vicinity of the seashore, who engaged him in a dialogue about God and spoke of the testimony of the prophets as being more reliable than the reasoning of philosophers.
There existed, long before this time, certain men more ancient than all those who are esteemed philosophers, both righteous and beloved by God, who spoke by the Divine Spirit, and foretold events which would take place, and which are now taking place. They are called prophets. These alone both saw and announced the truth to men, neither reverencing nor fearing any man, not influenced by a desire for glory, but speaking those things alone which they saw and which they heard, being filled with the Holy Spirit. Their writings are still extant, and he who has read them is very much helped in his knowledge of the beginning and end of things, and of those matters which the philosopher ought to know, provided he has believed them. For they did not use demonstration in their treatises, seeing that they were witnesses to the truth above all demonstration, and worthy of belief; and those events which have happened, and those which are happening, compel you to assent to the utterances made by them, although, indeed, they were entitled to credit on account of the miracles which they performed, since they both glorified the Creator, the God and Father of all things, and proclaimed His Son, the Christ [sent] by Him: which, indeed, the false prophets, who are filled with the lying unclean spirit, neither have done nor do, but venture to work certain wonderful deeds for the purpose of astonishing men, and glorify the spirits and demons of error. But pray that, above all things, the gates of light may be opened to you; for these things cannot be perceived or understood by all, but only by the man to whom God and His Christ have imparted wisdom.
Moved by the aged man's argument, Justin renounced both his former religious faith and his philosophical background, choosing instead to re-dedicate his life to the service of the Divine. His newfound convictions were only bolstered by the ascetic lives of the early Christians and the heroic example of the martyrs, whose piety convinced him of the moral and spiritual superiority of Christian doctrine. As a result, he thenceforth decided that the only option for him was to travel throughout the land, spreading the knowledge of Christianity as the "true philosophy." His conversion is commonly assumed to have taken place at Ephesus though it may have occurred anywhere on the road from Syria Palestina to Rome.
Mosaic of the beheading of Justin Martyr
He then adopted the dress of a philosopher himself and traveled about teaching. During the reign of Antoninus Pius (138–161), he arrived in Rome and started his own school. Tatian was one of his pupils.[18] In the reign of Marcus Aurelius, after disputing with the cynic philosopher Crescens, he was denounced by the latter to the authorities, according to Tatian (Address to the Greeks 19) and Eusebius (HE IV 16.7–8). Justin was tried, together with six companions, by the urban prefect Junius Rusticus, and was beheaded. Though the precise year of his death is uncertain, it can reasonably be dated by the prefectoral term of Rusticus (who governed from 162 and 168). The martyrdom of Justin preserves the court record of the trial.
The Prefect Rusticus says: Approach and sacrifice, all of you, to the gods. Justin says: No one in his right mind gives up piety for impiety. The Prefect Rusticus says: If you do not obey, you will be tortured without mercy. Justin replies: That is our desire, to be tortured for Our Lord, Jesus Christ, and so to be saved, for that will give us salvation and firm confidence at the more terrible universal tribunal of Our Lord and Saviour. And all the martyrs said: Do as you wish; for we are Christians, and we do not sacrifice to idols. The Prefect Rusticus read the sentence: Those who do not wish to sacrifice to the gods and to obey the emperor will be scourged and beheaded according to the laws. The holy martyrs glorifying God betook themselves to the customary place, where they were beheaded and consummated their martyrdom confessing their Saviour.
The church of St. John the Baptist in Sacrofano, a few miles north of Rome, claims to have his relics.
The Church of the Jesuits in Valletta, Malta, founded by papal decree in 1592 also boasts relics of this second century Saint.
A case is also made that the relics of St. Justin are buried in Annapolis, Maryland. During a period of unrest in Italy, a noble family in possession of his remains sent them in 1873 to a priest in Baltimore for safekeeping. They were displayed in St. Mary's Church for a period of time before they were again locked away for safekeeping. The remains were rediscovered and given a proper burial at St. Mary's, with Vatican approval, in 1989.
Relics of St. Justin and other early Church martyrs can be found in the lateral altar dedicated to St. Anne and St. Joachim at the Jesuit's Church in Valletta, Malta.
In 1882 Pope Leo XIII had a Mass and an Office composed for his feast day, which he set at 14 April, one day after the date of his death as indicated in the Martyrology of Florus; but since this date quite often falls within the main Paschal celebrations, the feast was moved in 1968 to 1 June, the date on which he has been celebrated in the Byzantine Rite since at least the 9th century.
may 2022 ~ Saint rita of cascia, Patroness of Impossible causes
Feast Day: May 22
Born: 1381
Death: 1457
Beatified: 1626
Canonized: May 24, 1900
Patron Saint of Lost and Impossible Causes, sickness, wounds, marital problems, abuse, mothers
Born: 1381
Death: 1457
Beatified: 1626
Canonized: May 24, 1900
Patron Saint of Lost and Impossible Causes, sickness, wounds, marital problems, abuse, mothers
May 22 is the feast day of St. Rita, an Augustinian nun from 14th-century Cascia, Italy. She is the patroness of impossible causes and hopeless circumstances because of her difficult and disappointing life.
Through her trials God used her in remarkable ways. Now she assists from heaven those who plead for her intercession for their own seemingly impossible and hopeless circumstances.
THE LIFE OF ST. RITA OF CASCIA
From an early age St. Rita desired to become a nun, but her parents insisted that she marry. Out of obedience to her parents' wishes, St. Rita entered an arranged marriage at the age of twelve. Adding to her disappointment, her husband was cruel and harsh; she spent eighteen years in a very difficult relationship. Her husband eventually became physically abusive, yet Rita met his cruelty with kindness and patience. After many years of prayer, patience, and trust in God, she eventually won her husband over to greater civility and kindness. She also bore two sons whom she loved deeply.
In the 14th century, Italy was rampant with warring families caught in a vicious circle of assassinations and bloody vendettas (think Romeo and Juliet). St. Rita's family was caught up in this strife that was so entrenched in society at that time. Her husband was murdered as a result of the infamous rivalry between the aristocratic families of the Guelphs and the Ghibellines. St. Rita mourned her husband's death and interceded for his soul with great earnest.
Rita's two young sons, in keeping with the vice of the day, talked of avenging their father's death. She did all she could to guide her children into forgiveness, but was unable to dissuade them from their evil intentions of violence and revenge. Prayer was her only hope. She pleaded with God that he would prevent the evil swelling up in the hearts of her sons, or allow them to die before they had the chance to commit a mortal sin and be separated from God forever in hell.
God granted her prayers. Both of her sons fell sick and died within a year, and in a state of grace; God intervened and prevented them from following the evil path of their father.
After the death of her husband and her two sons, St. Rita was all alone in the world. She again sought to enter the convent, as had been her desire from childhood. However, she was turned away because of her family's association with the civil strife; some of the sisters living in the convent were family relations of the men who were responsible for killing her husband. To maintain peace in the convent, she was denied entry.
St. Rita, again facing crushing disappointment and yet another impossible situation, had recourse to prayer and the intercession of the saints. St. Rita's sincerity and spirit of charity and forgiveness prevailed, and she was eventually granted entry into the convent. She became known as a holy and prayerful nun, often meditating on the sufferings of the crucified Christ.
One day, while praying before a crucifix, St. Rita received a visible wound on her forehead. This was a mystical yet visible mark (stigmata) of Jesus' wound from the crown of thorns, symbolizing St. Rita's unity with Christ in his sufferings. She also enjoyed many mystical experiences with Christ during the forty years she lived in the convent.
She died on May 22 when she was in her seventies.
LESSONS FROM THE LIFE OF ST. RITA
St. Rita certainly had a difficult life, yet her heartbreaking circumstances drove her to prayer and helped her to become a holy woman. She began her work of intercession for sinners while she lived, starting with those closest to her heart. Through her love and prayers she won the grace of conversion for her husband and both of her sons.
Although her life was filled with sorrows and disappointments, Rita persevered through her trials and was consoled by closely uniting herself with the sufferings of Christ. And he did not abandon her; rather he granted her profound and intimate graces. Now a saint in heaven, she helps those who are in great need, just as she once was in her earthly life.
St. Rita of Cascia is the patron saint of impossible causes, sterility, abuse victims, loneliness, marriage difficulties, parenthood, widows, the sick, and bodily ills and wounds. She is also one of the Church's incorruptible saints; her body is venerated at the basilica named for her in Cascia, Italy.
If you are facing a difficult or impossible life circumstance, you can have recourse to prayer after the example of St. Rita. Below is a prayer to St. Rita as well as a novena (to be prayed over the course of nine days for a special intention).
You can also find medals, books, and prayer cards associated with St. Rita here, which make great gifts for those similarly facing difficult and heartbreaking life circumstances.
PRAYER TO ST. RITA
O Holy Patroness of those in need, St. Rita, whose pleadings before thy Divine Lord are almost irresistible, who for thy lavishness in granting favors hast been called the Advocate of the Hopeless and even of the Impossible; St. Rita, so humble, so pure, so mortified, so patient and of such compassionate love for thy Crucified Jesus that thou couldst obtain from Him whatsoever thou askest, on account of which all confidently have recourse to thee expecting, if not always relief, at least comfort; be propitious to our petition, showing thy power with God on behalf of thy suppliant; be lavish to us, as thou hast been in so many wonderful cases, for the greater glory of God, for the spreading of thine own devotion, and for the consolation of those who trust in thee.
We promise, if our petition is granted, to glorify thee by making known thy favor, to bless and sing thy praises forever. Relying then upon thy merits and power before the Sacred Heart of Jesus, we pray thee grant that [here mention your request].
By the singular merits of thy childhood,
Obtain for us our request.
By thy perfect union with the Divine Will,
Obtain for us our request.
By thy heroic sufferings during thy married life,
Etc. [repeat Obtain for us our request after each line]
By the consolation thou didst experience at the conversion of thy husband,
By the sacrifice of thy children rather than see them grievously offend God,
By the miraculous entrance into the convent,
By thy severe penances and thrice daily bloody scourgings,
By the suffering caused by the wound thou didst receive from the thorn of thy Crucified Savior,
By the Divine love which consumed thy heart,
By that remarkable devotion to the Blessed Sacrament, on which alone thou didst exist for four years,
By the happiness with which thou didst part from thy trials to join thy Divine Spouse,
By the perfect example thou gavest to people of every state of life.
Pray for us, O holy St. Rita, that we may be made worthy of the promises of Christ.
LET US PRAY.
O God, Who in Thine infinite tenderness hast vouchsafed to regard the prayer of Thy servant, Blessed Rita, and dost grant to her supplication that which is impossible to human foresight, skill and efforts, in reward of her compassionate love and firm reliance on Thy promise, have pity on our adversity and succor us in our calamities, that the unbeliever may know Thou art the recompense of the humble, the defense of the helpless, and the strength of those who trust in Thee, through Jesus Christ, Our Lord. Amen.
Through her trials God used her in remarkable ways. Now she assists from heaven those who plead for her intercession for their own seemingly impossible and hopeless circumstances.
THE LIFE OF ST. RITA OF CASCIA
From an early age St. Rita desired to become a nun, but her parents insisted that she marry. Out of obedience to her parents' wishes, St. Rita entered an arranged marriage at the age of twelve. Adding to her disappointment, her husband was cruel and harsh; she spent eighteen years in a very difficult relationship. Her husband eventually became physically abusive, yet Rita met his cruelty with kindness and patience. After many years of prayer, patience, and trust in God, she eventually won her husband over to greater civility and kindness. She also bore two sons whom she loved deeply.
In the 14th century, Italy was rampant with warring families caught in a vicious circle of assassinations and bloody vendettas (think Romeo and Juliet). St. Rita's family was caught up in this strife that was so entrenched in society at that time. Her husband was murdered as a result of the infamous rivalry between the aristocratic families of the Guelphs and the Ghibellines. St. Rita mourned her husband's death and interceded for his soul with great earnest.
Rita's two young sons, in keeping with the vice of the day, talked of avenging their father's death. She did all she could to guide her children into forgiveness, but was unable to dissuade them from their evil intentions of violence and revenge. Prayer was her only hope. She pleaded with God that he would prevent the evil swelling up in the hearts of her sons, or allow them to die before they had the chance to commit a mortal sin and be separated from God forever in hell.
God granted her prayers. Both of her sons fell sick and died within a year, and in a state of grace; God intervened and prevented them from following the evil path of their father.
After the death of her husband and her two sons, St. Rita was all alone in the world. She again sought to enter the convent, as had been her desire from childhood. However, she was turned away because of her family's association with the civil strife; some of the sisters living in the convent were family relations of the men who were responsible for killing her husband. To maintain peace in the convent, she was denied entry.
St. Rita, again facing crushing disappointment and yet another impossible situation, had recourse to prayer and the intercession of the saints. St. Rita's sincerity and spirit of charity and forgiveness prevailed, and she was eventually granted entry into the convent. She became known as a holy and prayerful nun, often meditating on the sufferings of the crucified Christ.
One day, while praying before a crucifix, St. Rita received a visible wound on her forehead. This was a mystical yet visible mark (stigmata) of Jesus' wound from the crown of thorns, symbolizing St. Rita's unity with Christ in his sufferings. She also enjoyed many mystical experiences with Christ during the forty years she lived in the convent.
She died on May 22 when she was in her seventies.
LESSONS FROM THE LIFE OF ST. RITA
St. Rita certainly had a difficult life, yet her heartbreaking circumstances drove her to prayer and helped her to become a holy woman. She began her work of intercession for sinners while she lived, starting with those closest to her heart. Through her love and prayers she won the grace of conversion for her husband and both of her sons.
Although her life was filled with sorrows and disappointments, Rita persevered through her trials and was consoled by closely uniting herself with the sufferings of Christ. And he did not abandon her; rather he granted her profound and intimate graces. Now a saint in heaven, she helps those who are in great need, just as she once was in her earthly life.
St. Rita of Cascia is the patron saint of impossible causes, sterility, abuse victims, loneliness, marriage difficulties, parenthood, widows, the sick, and bodily ills and wounds. She is also one of the Church's incorruptible saints; her body is venerated at the basilica named for her in Cascia, Italy.
If you are facing a difficult or impossible life circumstance, you can have recourse to prayer after the example of St. Rita. Below is a prayer to St. Rita as well as a novena (to be prayed over the course of nine days for a special intention).
You can also find medals, books, and prayer cards associated with St. Rita here, which make great gifts for those similarly facing difficult and heartbreaking life circumstances.
PRAYER TO ST. RITA
O Holy Patroness of those in need, St. Rita, whose pleadings before thy Divine Lord are almost irresistible, who for thy lavishness in granting favors hast been called the Advocate of the Hopeless and even of the Impossible; St. Rita, so humble, so pure, so mortified, so patient and of such compassionate love for thy Crucified Jesus that thou couldst obtain from Him whatsoever thou askest, on account of which all confidently have recourse to thee expecting, if not always relief, at least comfort; be propitious to our petition, showing thy power with God on behalf of thy suppliant; be lavish to us, as thou hast been in so many wonderful cases, for the greater glory of God, for the spreading of thine own devotion, and for the consolation of those who trust in thee.
We promise, if our petition is granted, to glorify thee by making known thy favor, to bless and sing thy praises forever. Relying then upon thy merits and power before the Sacred Heart of Jesus, we pray thee grant that [here mention your request].
By the singular merits of thy childhood,
Obtain for us our request.
By thy perfect union with the Divine Will,
Obtain for us our request.
By thy heroic sufferings during thy married life,
Etc. [repeat Obtain for us our request after each line]
By the consolation thou didst experience at the conversion of thy husband,
By the sacrifice of thy children rather than see them grievously offend God,
By the miraculous entrance into the convent,
By thy severe penances and thrice daily bloody scourgings,
By the suffering caused by the wound thou didst receive from the thorn of thy Crucified Savior,
By the Divine love which consumed thy heart,
By that remarkable devotion to the Blessed Sacrament, on which alone thou didst exist for four years,
By the happiness with which thou didst part from thy trials to join thy Divine Spouse,
By the perfect example thou gavest to people of every state of life.
Pray for us, O holy St. Rita, that we may be made worthy of the promises of Christ.
LET US PRAY.
O God, Who in Thine infinite tenderness hast vouchsafed to regard the prayer of Thy servant, Blessed Rita, and dost grant to her supplication that which is impossible to human foresight, skill and efforts, in reward of her compassionate love and firm reliance on Thy promise, have pity on our adversity and succor us in our calamities, that the unbeliever may know Thou art the recompense of the humble, the defense of the helpless, and the strength of those who trust in Thee, through Jesus Christ, Our Lord. Amen.
NOVENA TO ST. RITA
O holy protectress of those who art in greatest need, thou who shineth as a star of hope in the midst of darkness, blessed Saint Rita, bright mirror of God's grace, in patience and fortitude thou art a model of all the states in life.
I unite my will with the will of God through the merits of my Savior Jesus Christ, and in particular through his patient wearing of the crown of thorns, which with tender devotion thou didst daily contemplate.
Through the merits of the holy Virgin Mary and thine own graces and virtues, I ask thee to obtain my earnest petition, provided it be for the greater glory of God and my own sanctification.
Guide and purify my intention, O holy protectress and advocate, so that I may obtain the pardon of all my sins and the grace to persevere daily, as thou didst in walking with courage, generosity, and fidelity down the path of life. [Mention your request.]
Saint Rita, advocate of the impossible, pray for us.
Saint Rita, advocate of the helpless, pray for us.
Recite the Our Father, Hail Mary, and Glory Be three times each.
O holy protectress of those who art in greatest need, thou who shineth as a star of hope in the midst of darkness, blessed Saint Rita, bright mirror of God's grace, in patience and fortitude thou art a model of all the states in life.
I unite my will with the will of God through the merits of my Savior Jesus Christ, and in particular through his patient wearing of the crown of thorns, which with tender devotion thou didst daily contemplate.
Through the merits of the holy Virgin Mary and thine own graces and virtues, I ask thee to obtain my earnest petition, provided it be for the greater glory of God and my own sanctification.
Guide and purify my intention, O holy protectress and advocate, so that I may obtain the pardon of all my sins and the grace to persevere daily, as thou didst in walking with courage, generosity, and fidelity down the path of life. [Mention your request.]
Saint Rita, advocate of the impossible, pray for us.
Saint Rita, advocate of the helpless, pray for us.
Recite the Our Father, Hail Mary, and Glory Be three times each.
april 2022 ~ Saint julie billiart
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Feast Day: April 8
Birth: 1751 Died: 1816 Beatified: May 16, 1906 Canonized: 1969 |
St. Julie (Julia) Billiart was born in 1751 and died in 1816. As a child, playing "school" was Julie's favorite game. When she was sixteen, to help support her family, she began to teach "for real". She sat on a haystack during the noon recess and told the biblical parables to the workers. Julie carried on this mission of teaching throughout her life, and the Congregation she founded continues her work.
Julie was the fifth of seven children. She attended a little one room school in Cuvilly. She enjoyed all of her studies, but she was particularly attracted to the religion lessons taught by the parish priest. Recognizing something "special" in Julie, the priest secretly allowed her to make her First Communion at the age of nine, when the normal age at that time, was thirteen. She learned to make short mental prayers and to develop a great love for Jesus in the Eucharist.
A murder attempt on her father shocked her nervous system badly. A period of extremely poor heath for Julie began, and was to last for thirty years. For twenty-two of these years she was completely paralyzed. All of her sufferings and pain she offered up to God.
When the French Revolution broke out, Julie offered her home as a hiding place for loyal priests. Because of this, Julie became a hunted prey. Five times in three years she was forced to flee in secret to avoid compromising her friends who were hiding her.
At this time she was privileged to receive a vision. She saw her crucified Lord surrounded by a large group of religious women dressed in a habit she had never seen before. An inner voice told her that these would be her daughters and that she would begin an institute for the Christian education of young girls. She and a rich young woman founded the Sisters of Notre Dame de Namur.
Julie was the fifth of seven children. She attended a little one room school in Cuvilly. She enjoyed all of her studies, but she was particularly attracted to the religion lessons taught by the parish priest. Recognizing something "special" in Julie, the priest secretly allowed her to make her First Communion at the age of nine, when the normal age at that time, was thirteen. She learned to make short mental prayers and to develop a great love for Jesus in the Eucharist.
A murder attempt on her father shocked her nervous system badly. A period of extremely poor heath for Julie began, and was to last for thirty years. For twenty-two of these years she was completely paralyzed. All of her sufferings and pain she offered up to God.
When the French Revolution broke out, Julie offered her home as a hiding place for loyal priests. Because of this, Julie became a hunted prey. Five times in three years she was forced to flee in secret to avoid compromising her friends who were hiding her.
At this time she was privileged to receive a vision. She saw her crucified Lord surrounded by a large group of religious women dressed in a habit she had never seen before. An inner voice told her that these would be her daughters and that she would begin an institute for the Christian education of young girls. She and a rich young woman founded the Sisters of Notre Dame de Namur.
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At Amiens, the two women and a few companions began living a religious life in 1803. In 1804, Julie was miraculously cured of her illness and walked for the first time in twenty-two years. In 1805, Julie and three companions made their profession and took their final vows. She was elected as Mother General of the young Congregation.
In 1815, Mother taxed her ever poor health by nursing the wounded and feeding the starving left from the battle of Waterloo. For the last three months of her life, she again suffered much. She died peacefully on April 8, 1816 at 64 years of age. Julie was beatified on May 13, 1906, and was canonized by Pope Paul VI in 1969. Her feast day is April 8th. |
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march 2022 ~ Saint patrick
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Feast Day: March 17
Patron: of Ireland Birth: 387 Death: 461 The field of St. Patrick's labors was the most remote part of the then known world. The seed he planted in faraway Ireland, which before his time was largely pagan, bore a rich harvest: whole colonies of saints and missionaries were to rise up after him to serve the Irish Church and to carry Christianity to other lands. Whether his birthplace, a village called Bannavem Taberniae, was near Dunbarton-on-the-Clyde, or in Cumberland, or at the mouth of the Severn, or even in Gaul near Boulogne, has never been determined, and indeed the matter is of no great moment. We know of a certainty that Patrick was of Romano-British origin, and born about the year 389. His father, Calpurnius, was a deacon, his grandfather a priest, for at this time no strict law of celibacy had been imposed on the Christian clergy. Patrick's own full name was probably Patricius Magonus Sucatus.
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His brief <Confession> gives us a few details of his early years. At the age of fifteen he committed some fault—what it was we are not told—which caused him much suffering for the rest of his life. At sixteen, he tells us, he still "knew not the true God." Since he was born into a Christian family, we may take this to mean that he gave little heed to religion or to the priests. That same year Patrick and some others were seized and carried off by sea raiders to become slaves among the inhabitants of Ireland. Formerly it was believed that his six years of captivity were spent near Ballymena in County Antrim, on the slopes of the mountain now called Slemish, but later opinion names Fochlad, or Focluth, on the coast of Mayo. If the latter view is correct, then Croachan Aigli or Croag Patrick, the scene of his prolonged fast, was also the mountain on which in his youth he lived alone with God, tending his master's herds of swine or cattle. Wherever it was, he tells us him self that "constantly I used to pray in the daytime. Love of God and His fear increased more and more, and my faith grew and my spirit was stirred up, so that in a single day I said as many as a hundred prayers and at night nearly as many, and I used to stay out in the woods and on the mountain. Before the dawn I used to wake up to prayer, in snow and frost and rain, nor was there any such lukewarmness in me as now I feel, because then my spirit was fervent within."
At length he heard a voice in his sleep bidding him to get back to freedom and the land of his birth. Thus prompted, he ran away from his master and traveled to a harbor where a ship was about to depart. The captain at first refused his request for passage, but after Patrick had silently prayed to God, the pagan sailors called him back, and with them he made an adventurous journey. They were three days at sea, and when they reached land they traveled for a month through an uninhabited tract of country, where food was scarce. Patrick writes:
"And one day the shipmaster said to me: 'How is this, O Christian? Thou sayest that thy God is great and almighty; wherefore then canst thou not pray for us, for we are in danger of starvation? Likely we shall never see a human being again.' Then I said plainly to them: 'Turn in good faith and with all your heart to the Lord my God, to whom nothing is impossible, that this day He may send you food for your journey, until ye be satisfied, for He has abundance everywhere.' And, by the help of God, so it came to pass. Lo, a herd of swine appeared in the way before our eyes, and they killed many of them. And in that place they remained two nights; and they were well refreshed and their dogs were sated, for many of them had fainted and been left half- dead by the way. After this they rendered hearty thanks to God, and I became honorable in their eyes; and from that day they had food in abundance."
At length they arrived at human habitations, whether in Britain or Gaul we do not know. When Patrick was again restored to his kinfolk, they gave him a warm welcome and urged him to stay. But he felt he must leave them. Although there is no certainty as to the order of events which followed, it seems likely that Patrick now spent many years in Gaul. Professor Bury, author of the well-known <Life of St. Patrick>, thinks that the saint stayed for three years at the monastery of Lerins, on a small islet off the coast of modern Cannes, France, and that about fifteen years were passed at the monastery of Auxerre, where he was ordained. Patrick's later prestige and authority indicate that he was prepared for his task with great thoroughness.
We now come to Patrick's apostolate. At this time Pelagianism[1] was spreading among the weak and scattered Christian communities of Britain and Ireland, and Pope Celestine I had sent Bishop Palladius there to combat it. This missionary was killed among the Scots in North Britain, and Bishop Germanus of Auxerre recommended the appointment of Patrick to replace him. Patrick was consecrated in 432, and departed forthwith for Ireland. When we try to trace the course of his labors in the land of his former captivity, we are confused by the contradictory accounts of his biographers; all are marked by a great deal of vagueness as to geography and chronology. According to tradition, he landed at Inverdea, at the mouth of the river Vautry, and immediately proceeded northwards. One chronicler relates that when he was again in the vicinity of the place where he had been a herdboy, the master who had held him captive, on hearing of Patrick's return, set fire to his house and perished in the flames. There is historical basis for the tradition of Patrick's preliminary stay in Ulster, and his founding of a monastic center there. It was at this time that he set out to gain the support and favor of the powerful pagan King Laeghaire, who was holding court at Tara. The stories of Patrick's encounter with the king's Druid priests are probably an accretion of later years; we are told of trials of skill and strength in which the saint gained a great victory over his pagan opponents. The outcome was royal toleration for his preaching. The text of the Senchus More, the old Irish code of laws, though in its existing form it is of later date, mentions an understanding reached at Tara. Patrick was allowed to preach to the gathering, "and when they saw Laeghaire with his Druids overcome by the great signs and miracles wrought in the presence of the men of Erin, they bowed down in obedience to God and Patrick."
King Laeghaire seems not to have become a Christian, but his chief bard and his two daughters were converted, as was a brother, who, we are told, gave his estate to Patrick for the founding of a church. From this time on, Patrick's apostolate, though carried on amid hardships and often at great risk, was favored by many powerful chieftains. The Druids, by and large, opposed him, for they felt their own power and position threatened. They combined many functions; they were prophets, philosophers, and priests; they served as councilors of kings, as judges, and teachers; they knew the courses of the stars and the properties of plants. Now they began to realize that the religion they represented was doomed. Even before the Christian missionaries came in strength, a curious prophecy was current among them. It was written in one of their ancient texts: "Adze-head (a name that the shape of the monk's tonsure might suggest) will come, with his crook-headed staff and his house (the word chasuble means also a little house) holed for his head. He will chant impiety from the table in the east of his house. All his household shall answer: Amen, Amen. When, therefore, all these things come to pass, our kingdom, which is a heathen one, will not stand." As a matter of fact, the Druids continued to exist in Christian Ireland, though with a change of name and a limited scope of activity. They subjected Patrick to imprisonment many times, but he always managed to escape.
In 439 three bishops, Secundinus, Auxilius, and Iserninus, were sent from Gaul to assist Patrick. Benignus, an Irish chieftain who was converted by Patrick, became his favorite disciple, his coadjutor in the see of Armagh, and, finally, his successor. One of Patrick's legendary victories was his overthrow of the idol of Crom Cruach in Leitrim, where he forthwith built a church. He traveled again in Ulster, to preach and found monasteries, then in Leinster and Munster. These missionary caravans must have impressed the people, for they gave the appearance of an entire village in motion. The long line of chariots and carts drawn by oxen conveyed the appurtenances of Christian worship, as well as foodstuffs, equipment, tools, and weapons required by the band of helpers who accompanied the leader. There would be the priestly assistants, singers and musicians, the drivers, hunters, wood-cutters, carpenters, masons, cooks, horsemen, weavers and embroiderers, and many more. When the caravan stopped at a chosen site, the people gathered, converts were won, and before many months a chapel or church and its outlying structures would be built and furnished. Thus were created new outposts in the struggle against paganism. The journeys were often dangerous. Once, Odrhan, Patrick's charioteer, as if forewarned, asked leave to take the chief seat in the chariot himself, while Patrick held the reins; they had proceeded but a short way in this fashion when the loyal Odrhan was killed by a spear thrust meant for his master.
About the year 442, tradition tells us, Patrick went to Rome and met Pope Leo the Great, who, it seemed, took special interest in the Irish Church. The time had now come for a definite organization According to the annals of Ulster, the cathedral church of Armagh was founded as the primatial see of Ireland on Patrick's return. He brought back with him valuable relics. Latin was established as the language of the Irish Church. There is mention of a synod held by Patrick, probably at Armagh. The rules then adopted are still preserved, with, possibly, some later interpolations. It is believed that this synod was called near the close of Patrick's labors on earth. He was now undoubtedly in more or less broken health; such austerities and constant journeyings as his must have weakened the hardiest constitution. The story of his forty-day fast on Croagh Patrick and the privileges he won from God by his prayers is also associated with the end of his life. Tirechan tells it thus: "Patrick went forth to the summit of Mount Agli, and remained there for forty days and forty nights, and the birds were a trouble to him, and he could not see the face of the heavens, the earth, or the sea, on account of them; for God told all the saints of Erin, past, present, and future, to come to the mountain summit-that mountain which overlooks all others, and is higher than all the mountains of the West-to bless the tribes of Erin, so that Patrick might see the fruit of his labors, for all the choir of the saints came to visit him there, who was the father of them all."
In all the ancient biographies of this saint the marvelous is continuously present. Fortunately, we have three of Patrick's own writings, which help us to see the man himself. His <Confession> is a brief autobiographical sketch; the <Lorica>, also known as <The Song of the Deer>, is a strange chant which we have reproduced in the following pages. <The Letter to Coroticus> is a denunciation of the British king of that name who had raided the Irish coast and killed a number of Christian converts as they were being baptized; Patrick urged the Christian subjects of this king to have no more dealings with him until he had made reparation for the outrage. In his writings Patrick shows his ardent human feelings and his intense love of God. What was most human in the saint, and at the same time most divine, comes out in this passage from his <Confession>:
"It was not any grace in me, but God who conquereth in me, and He resisted them all, so that I came to the heathen of Ireland to preach the Gospel and to bear insults from unbelievers, to hear the reproach of my going abroad and to endure many persecutions even unto bonds, the while that I was surrendering my liberty as a man of free condition for the profit of others. And if I should be found worthy, I am ready to give even my life for His name's sake unfalteringly and gladly, and there (in Ireland) I desire to spend it until I die, if our Lord should grant it to me."
Patrick's marvelous harvest filled him with gratitude. During an apostolate of thirty years he is reported to have consecrated some 350 bishops, and was instrumental in bringing the faith to many thousands. He writes, "Wherefore those in Ireland who never had the knowledge of God, but until now only worshiped idols and abominations, from them has been lately prepared a people of the Lord, and they are called children of God. Sons and daughters of Scottish chieftains are seen becoming monks and virgins of Christ." Yet hostility and violence still existed, for he writes later, "Daily I expect either a violent death, or robbery and a return to slavery, or some other calamity." He adds, like the good Christian he was, "I have cast myself into the hands of Almighty God, for He rules everything."
Patrick died about 461, and was buried near the fortress of Saul, in the vicinity of the future cathedral town of Down. He was intensely spiritual, a magnetic personality with great gifts for action and organization. He brought Ireland into much closer contact with Europe, especially with the Holy See. The building up of the weak Christian communities which he found on arrival and planting the faith in new regions give him his place as the patron of Ireland. His feast day is one of festivity, and widely observed. Patrick's emblems are a serpent, demons, cross, shamrock, harp, and baptismal font. The story of his driving snakes from Ireland has no factual foundation, and the tale of the shamrock, as a symbol used to explain the Trinity, is an accretion of much later date.
St. Patrick | EWTN
At length he heard a voice in his sleep bidding him to get back to freedom and the land of his birth. Thus prompted, he ran away from his master and traveled to a harbor where a ship was about to depart. The captain at first refused his request for passage, but after Patrick had silently prayed to God, the pagan sailors called him back, and with them he made an adventurous journey. They were three days at sea, and when they reached land they traveled for a month through an uninhabited tract of country, where food was scarce. Patrick writes:
"And one day the shipmaster said to me: 'How is this, O Christian? Thou sayest that thy God is great and almighty; wherefore then canst thou not pray for us, for we are in danger of starvation? Likely we shall never see a human being again.' Then I said plainly to them: 'Turn in good faith and with all your heart to the Lord my God, to whom nothing is impossible, that this day He may send you food for your journey, until ye be satisfied, for He has abundance everywhere.' And, by the help of God, so it came to pass. Lo, a herd of swine appeared in the way before our eyes, and they killed many of them. And in that place they remained two nights; and they were well refreshed and their dogs were sated, for many of them had fainted and been left half- dead by the way. After this they rendered hearty thanks to God, and I became honorable in their eyes; and from that day they had food in abundance."
At length they arrived at human habitations, whether in Britain or Gaul we do not know. When Patrick was again restored to his kinfolk, they gave him a warm welcome and urged him to stay. But he felt he must leave them. Although there is no certainty as to the order of events which followed, it seems likely that Patrick now spent many years in Gaul. Professor Bury, author of the well-known <Life of St. Patrick>, thinks that the saint stayed for three years at the monastery of Lerins, on a small islet off the coast of modern Cannes, France, and that about fifteen years were passed at the monastery of Auxerre, where he was ordained. Patrick's later prestige and authority indicate that he was prepared for his task with great thoroughness.
We now come to Patrick's apostolate. At this time Pelagianism[1] was spreading among the weak and scattered Christian communities of Britain and Ireland, and Pope Celestine I had sent Bishop Palladius there to combat it. This missionary was killed among the Scots in North Britain, and Bishop Germanus of Auxerre recommended the appointment of Patrick to replace him. Patrick was consecrated in 432, and departed forthwith for Ireland. When we try to trace the course of his labors in the land of his former captivity, we are confused by the contradictory accounts of his biographers; all are marked by a great deal of vagueness as to geography and chronology. According to tradition, he landed at Inverdea, at the mouth of the river Vautry, and immediately proceeded northwards. One chronicler relates that when he was again in the vicinity of the place where he had been a herdboy, the master who had held him captive, on hearing of Patrick's return, set fire to his house and perished in the flames. There is historical basis for the tradition of Patrick's preliminary stay in Ulster, and his founding of a monastic center there. It was at this time that he set out to gain the support and favor of the powerful pagan King Laeghaire, who was holding court at Tara. The stories of Patrick's encounter with the king's Druid priests are probably an accretion of later years; we are told of trials of skill and strength in which the saint gained a great victory over his pagan opponents. The outcome was royal toleration for his preaching. The text of the Senchus More, the old Irish code of laws, though in its existing form it is of later date, mentions an understanding reached at Tara. Patrick was allowed to preach to the gathering, "and when they saw Laeghaire with his Druids overcome by the great signs and miracles wrought in the presence of the men of Erin, they bowed down in obedience to God and Patrick."
King Laeghaire seems not to have become a Christian, but his chief bard and his two daughters were converted, as was a brother, who, we are told, gave his estate to Patrick for the founding of a church. From this time on, Patrick's apostolate, though carried on amid hardships and often at great risk, was favored by many powerful chieftains. The Druids, by and large, opposed him, for they felt their own power and position threatened. They combined many functions; they were prophets, philosophers, and priests; they served as councilors of kings, as judges, and teachers; they knew the courses of the stars and the properties of plants. Now they began to realize that the religion they represented was doomed. Even before the Christian missionaries came in strength, a curious prophecy was current among them. It was written in one of their ancient texts: "Adze-head (a name that the shape of the monk's tonsure might suggest) will come, with his crook-headed staff and his house (the word chasuble means also a little house) holed for his head. He will chant impiety from the table in the east of his house. All his household shall answer: Amen, Amen. When, therefore, all these things come to pass, our kingdom, which is a heathen one, will not stand." As a matter of fact, the Druids continued to exist in Christian Ireland, though with a change of name and a limited scope of activity. They subjected Patrick to imprisonment many times, but he always managed to escape.
In 439 three bishops, Secundinus, Auxilius, and Iserninus, were sent from Gaul to assist Patrick. Benignus, an Irish chieftain who was converted by Patrick, became his favorite disciple, his coadjutor in the see of Armagh, and, finally, his successor. One of Patrick's legendary victories was his overthrow of the idol of Crom Cruach in Leitrim, where he forthwith built a church. He traveled again in Ulster, to preach and found monasteries, then in Leinster and Munster. These missionary caravans must have impressed the people, for they gave the appearance of an entire village in motion. The long line of chariots and carts drawn by oxen conveyed the appurtenances of Christian worship, as well as foodstuffs, equipment, tools, and weapons required by the band of helpers who accompanied the leader. There would be the priestly assistants, singers and musicians, the drivers, hunters, wood-cutters, carpenters, masons, cooks, horsemen, weavers and embroiderers, and many more. When the caravan stopped at a chosen site, the people gathered, converts were won, and before many months a chapel or church and its outlying structures would be built and furnished. Thus were created new outposts in the struggle against paganism. The journeys were often dangerous. Once, Odrhan, Patrick's charioteer, as if forewarned, asked leave to take the chief seat in the chariot himself, while Patrick held the reins; they had proceeded but a short way in this fashion when the loyal Odrhan was killed by a spear thrust meant for his master.
About the year 442, tradition tells us, Patrick went to Rome and met Pope Leo the Great, who, it seemed, took special interest in the Irish Church. The time had now come for a definite organization According to the annals of Ulster, the cathedral church of Armagh was founded as the primatial see of Ireland on Patrick's return. He brought back with him valuable relics. Latin was established as the language of the Irish Church. There is mention of a synod held by Patrick, probably at Armagh. The rules then adopted are still preserved, with, possibly, some later interpolations. It is believed that this synod was called near the close of Patrick's labors on earth. He was now undoubtedly in more or less broken health; such austerities and constant journeyings as his must have weakened the hardiest constitution. The story of his forty-day fast on Croagh Patrick and the privileges he won from God by his prayers is also associated with the end of his life. Tirechan tells it thus: "Patrick went forth to the summit of Mount Agli, and remained there for forty days and forty nights, and the birds were a trouble to him, and he could not see the face of the heavens, the earth, or the sea, on account of them; for God told all the saints of Erin, past, present, and future, to come to the mountain summit-that mountain which overlooks all others, and is higher than all the mountains of the West-to bless the tribes of Erin, so that Patrick might see the fruit of his labors, for all the choir of the saints came to visit him there, who was the father of them all."
In all the ancient biographies of this saint the marvelous is continuously present. Fortunately, we have three of Patrick's own writings, which help us to see the man himself. His <Confession> is a brief autobiographical sketch; the <Lorica>, also known as <The Song of the Deer>, is a strange chant which we have reproduced in the following pages. <The Letter to Coroticus> is a denunciation of the British king of that name who had raided the Irish coast and killed a number of Christian converts as they were being baptized; Patrick urged the Christian subjects of this king to have no more dealings with him until he had made reparation for the outrage. In his writings Patrick shows his ardent human feelings and his intense love of God. What was most human in the saint, and at the same time most divine, comes out in this passage from his <Confession>:
"It was not any grace in me, but God who conquereth in me, and He resisted them all, so that I came to the heathen of Ireland to preach the Gospel and to bear insults from unbelievers, to hear the reproach of my going abroad and to endure many persecutions even unto bonds, the while that I was surrendering my liberty as a man of free condition for the profit of others. And if I should be found worthy, I am ready to give even my life for His name's sake unfalteringly and gladly, and there (in Ireland) I desire to spend it until I die, if our Lord should grant it to me."
Patrick's marvelous harvest filled him with gratitude. During an apostolate of thirty years he is reported to have consecrated some 350 bishops, and was instrumental in bringing the faith to many thousands. He writes, "Wherefore those in Ireland who never had the knowledge of God, but until now only worshiped idols and abominations, from them has been lately prepared a people of the Lord, and they are called children of God. Sons and daughters of Scottish chieftains are seen becoming monks and virgins of Christ." Yet hostility and violence still existed, for he writes later, "Daily I expect either a violent death, or robbery and a return to slavery, or some other calamity." He adds, like the good Christian he was, "I have cast myself into the hands of Almighty God, for He rules everything."
Patrick died about 461, and was buried near the fortress of Saul, in the vicinity of the future cathedral town of Down. He was intensely spiritual, a magnetic personality with great gifts for action and organization. He brought Ireland into much closer contact with Europe, especially with the Holy See. The building up of the weak Christian communities which he found on arrival and planting the faith in new regions give him his place as the patron of Ireland. His feast day is one of festivity, and widely observed. Patrick's emblems are a serpent, demons, cross, shamrock, harp, and baptismal font. The story of his driving snakes from Ireland has no factual foundation, and the tale of the shamrock, as a symbol used to explain the Trinity, is an accretion of much later date.
St. Patrick | EWTN
february 2022 ~ BLESSED JULIA RODZINSKA
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BORN: 16 March 1899 in Nawojowa, Malopolskie, Poland
DIED: 20 February 1945 in a Nazi prison camp in Sztutowo (a.k.a. Stutthof), Pomorskie, occupied Poland of typhus VENERATED: 26 March 1999 by Pope John Paul II (decree of martyrdom) BEATIFIED: 13 June 1999 by Pope John Paul II
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Second of five children born to Michael Rodzinska and Marianna (née Sekuly). Michael was the church organist, led the parish choir and worked at a local bank. They were a poor but pious family, and though Marianna’s family was wealthy, they refused to help. Marianna died when Stanislawa was eight years old, and the family fortunes deteriorated further as Michael had trouble working and caring for the children; he died of pneumonia when Stanislawa was ten. From that point, she and her sister grew up in a Dominican orphanage.
Stanislawa loved the Dominican Sisters so much that she joined them in 1916 in Tarnobrzegu-Wielowsi, Poland, taking the name Sister Maria Julia and made her profession on 5 August 1924. She served as an exceptional and much loved teacher at Dominican orphanages for 22 years. Superior of the Dominican house in Vilnius, Lithuania in 1934, and ran the orphanage; she became known as the Mother of Orphans for her tireless care of the children, and as an Apostle of the Rosary. She was awarded by the secular government of Vilnius for her work.
However, the government seized the school and orphange, took over running both, and dissolved the monastery; the now homeless and unemployed Dominican sisters where taken in by some local Vincentian sisters. Sister Maria Julia and her sisters tried to support themselves doing odd jobs, but the Nazis invaded, the economy tanked, and the Church effectively went into hiding. Clergy, monks and sisters were arrested, imprisoned or executed, teaching Polish culture was made illegal, so everything about Sister Julia was now against the laws of the invaders. She continued to covertly teach children catechism and regular school studies, and worked to keep elderly priests from starving after they were kicked out into the streets by the Nazis.
Sister Julia was arrested by the Gestapo on 12 July 1943 for her work, and was imprisoned for a year in solitary confinement in a cement cell in the Lukiškes Prison in central Vilnius; it was too small and cramped for her to stretch out. She did not break, however, and continued doing her spiritual exercises. In July 1944 she was loaded into a cattle car and shipped to the Stutthof concentration camp where she was tortured, starved and abused; she responded by forming prayer groups and shared what food she received. She contracted a fatal case of typhus while nursing infected Jewish female prisoners. Martyr.
CatholicSaints.Info » Blog Archive » Blessed Julia Rodzinska
Stanislawa loved the Dominican Sisters so much that she joined them in 1916 in Tarnobrzegu-Wielowsi, Poland, taking the name Sister Maria Julia and made her profession on 5 August 1924. She served as an exceptional and much loved teacher at Dominican orphanages for 22 years. Superior of the Dominican house in Vilnius, Lithuania in 1934, and ran the orphanage; she became known as the Mother of Orphans for her tireless care of the children, and as an Apostle of the Rosary. She was awarded by the secular government of Vilnius for her work.
However, the government seized the school and orphange, took over running both, and dissolved the monastery; the now homeless and unemployed Dominican sisters where taken in by some local Vincentian sisters. Sister Maria Julia and her sisters tried to support themselves doing odd jobs, but the Nazis invaded, the economy tanked, and the Church effectively went into hiding. Clergy, monks and sisters were arrested, imprisoned or executed, teaching Polish culture was made illegal, so everything about Sister Julia was now against the laws of the invaders. She continued to covertly teach children catechism and regular school studies, and worked to keep elderly priests from starving after they were kicked out into the streets by the Nazis.
Sister Julia was arrested by the Gestapo on 12 July 1943 for her work, and was imprisoned for a year in solitary confinement in a cement cell in the Lukiškes Prison in central Vilnius; it was too small and cramped for her to stretch out. She did not break, however, and continued doing her spiritual exercises. In July 1944 she was loaded into a cattle car and shipped to the Stutthof concentration camp where she was tortured, starved and abused; she responded by forming prayer groups and shared what food she received. She contracted a fatal case of typhus while nursing infected Jewish female prisoners. Martyr.
CatholicSaints.Info » Blog Archive » Blessed Julia Rodzinska
january 2022 ~ Saint André Bessette, Religious, 1845–1937
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Feast Day: January 7
Liturgical Color: White Patron Saint of family caregivers He deeply knew and loved the Word of God, though he could not read |
Saint Paul teaches in his letter to the Romans that faith comes by hearing. It’s a good thing it doesn’t come only by reading. Until modern times a relatively small percentage of the population has been able to read. Today’s saint had faith enough to move mountains, yet if he looked at the page of an open book, he saw only impenetrable symbols. André Bessette was functionally illiterate. His faith did not come by reading or study. It came by hearing, by watching, by praying, by listening, and by reflecting. As Catholics we are not a people of the Book. We are a people of the Word.Second of five children born to Michael Rodzinska and Marianna (née Sekuly). Michael was the church organist, led the parish choir and worked at a local bank. They were a poor but pious family, and though Marianna’s family was wealthy, they refused to help. Marianna died when Stanislawa was eight years old, and the family fortunes deteriorated further as Michael had trouble working and caring for the children; he died of pneumonia when Stanislawa was ten. From that point, she and her sister grew up in a Dominican orphanage.
Stanislawa loved the Dominican Sisters so much that she joined them in 1916 in Tarnobrzegu-Wielowsi, Poland, taking the name Sister Maria Julia and made her profession on 5 August 1924. She served as an exceptional and much loved teacher at Dominican orphanages for 22 years. Superior of the Dominican house in Vilnius, Lithuania in 1934, and ran the orphanage; she became known as the Mother of Orphans for her tireless care of the children, and as an Apostle of the Rosary. She was awarded by the secular government of Vilnius for her work.
However, the government seized the school and orphange, took over running both, and dissolved the monastery; the now homeless and unemployed Dominican sisters where taken in by some local Vincentian sisters. Sister Maria Julia and her sisters tried to support themselves doing odd jobs, but the Nazis invaded, the economy tanked, and the Church effectively went into hiding. Clergy, monks and sisters were arrested, imprisoned or executed, teaching Polish culture was made illegal, so everything about Sister Julia was now against the laws of the invaders. She continued to covertly teach children catechism and regular school studies, and worked to keep elderly priests from starving after they were kicked out into the streets by the Nazis.
Sister Julia was arrested by the Gestapo on 12 July 1943 for her work, and was imprisoned for a year in solitary confinement in a cement cell in the Lukiškes Prison in central Vilnius; it was too small and cramped for her to stretch out. She did not break, however, and continued doing her spiritual exercises. In July 1944 she was loaded into a cattle car and shipped to the Stutthof concentration camp where she was tortured, starved and abused; she responded by forming prayer groups and shared what food she received. She contracted a fatal case of typhus while nursing infected Jewish female prisoners. Martyr.
And that Word is an idea and a person long before it is a script. “In the beginning was the Word, … and the Word became flesh,” Saint John’s Gospel begins. Our faith would live and thrive even if the Bible had never been compiled. The Church is a living Word. Saint André’s life witnesses to the primacy of the living Word over the written Word.
Saint André was the eighth child born into a large and desperately poor family from Quebec, Canada. Alfred was his baptismal name. His father died in a logging accident and his mother of tuberculosis by the time he was 12. The many children had to be dispersed to friends and relatives. Our saint then spent the next thirteen years doing manual labor, including factory and farm work, throughout the northeastern United States. After he had wandered enough, he wandered back home by age 25. His perceptive parish priest noted his generosity of spirit and deep faith. He recommended the young man to the Congregation of the Holy Cross in Montreal, sending Alfred to them with an almost unbelievably prophetic note stating: “I am sending you a saint.”
Alfred took the name of this same parish priest, André, and after much difficulty was allowed to join the Congregation as a brother. He was given the unremarkable task of minding the door of a boys school. He welcomed guests, delivered mail, and ran errands. But then something happened. And happened again. And then still again. Sick people who came to visit him were cured by his touch and his prayers. Brother André insisted it was God and St. Joseph. But thus began a many decades-long ministry to the sick of Canada who sought out his healing touch. The lines of sick people became so long that he could no longer do his job at the school door. He attended to people all day long. He became famous for all the right reasons. He built a modest shrine to St. Joseph on a hill. The shrine became very popular and grew until it became, and still is today, the most dominant structure in all of Montreal. Our saint did not live to see it completed. But he lived so long and so well that 1 million people filed past his casket when he died. He edified people not by his learning but by his healing and by the warm humanity that animated it.
Saint André, you healed the sick and found time to attend to all who came to you. You encouraged those who sought you to confess their sins and to go to Mass. Intercede for all believers so that we see in Jesus our divine physician, healer of soul and body.
Saint André Bessette - My Catholic Life!
Stanislawa loved the Dominican Sisters so much that she joined them in 1916 in Tarnobrzegu-Wielowsi, Poland, taking the name Sister Maria Julia and made her profession on 5 August 1924. She served as an exceptional and much loved teacher at Dominican orphanages for 22 years. Superior of the Dominican house in Vilnius, Lithuania in 1934, and ran the orphanage; she became known as the Mother of Orphans for her tireless care of the children, and as an Apostle of the Rosary. She was awarded by the secular government of Vilnius for her work.
However, the government seized the school and orphange, took over running both, and dissolved the monastery; the now homeless and unemployed Dominican sisters where taken in by some local Vincentian sisters. Sister Maria Julia and her sisters tried to support themselves doing odd jobs, but the Nazis invaded, the economy tanked, and the Church effectively went into hiding. Clergy, monks and sisters were arrested, imprisoned or executed, teaching Polish culture was made illegal, so everything about Sister Julia was now against the laws of the invaders. She continued to covertly teach children catechism and regular school studies, and worked to keep elderly priests from starving after they were kicked out into the streets by the Nazis.
Sister Julia was arrested by the Gestapo on 12 July 1943 for her work, and was imprisoned for a year in solitary confinement in a cement cell in the Lukiškes Prison in central Vilnius; it was too small and cramped for her to stretch out. She did not break, however, and continued doing her spiritual exercises. In July 1944 she was loaded into a cattle car and shipped to the Stutthof concentration camp where she was tortured, starved and abused; she responded by forming prayer groups and shared what food she received. She contracted a fatal case of typhus while nursing infected Jewish female prisoners. Martyr.
And that Word is an idea and a person long before it is a script. “In the beginning was the Word, … and the Word became flesh,” Saint John’s Gospel begins. Our faith would live and thrive even if the Bible had never been compiled. The Church is a living Word. Saint André’s life witnesses to the primacy of the living Word over the written Word.
Saint André was the eighth child born into a large and desperately poor family from Quebec, Canada. Alfred was his baptismal name. His father died in a logging accident and his mother of tuberculosis by the time he was 12. The many children had to be dispersed to friends and relatives. Our saint then spent the next thirteen years doing manual labor, including factory and farm work, throughout the northeastern United States. After he had wandered enough, he wandered back home by age 25. His perceptive parish priest noted his generosity of spirit and deep faith. He recommended the young man to the Congregation of the Holy Cross in Montreal, sending Alfred to them with an almost unbelievably prophetic note stating: “I am sending you a saint.”
Alfred took the name of this same parish priest, André, and after much difficulty was allowed to join the Congregation as a brother. He was given the unremarkable task of minding the door of a boys school. He welcomed guests, delivered mail, and ran errands. But then something happened. And happened again. And then still again. Sick people who came to visit him were cured by his touch and his prayers. Brother André insisted it was God and St. Joseph. But thus began a many decades-long ministry to the sick of Canada who sought out his healing touch. The lines of sick people became so long that he could no longer do his job at the school door. He attended to people all day long. He became famous for all the right reasons. He built a modest shrine to St. Joseph on a hill. The shrine became very popular and grew until it became, and still is today, the most dominant structure in all of Montreal. Our saint did not live to see it completed. But he lived so long and so well that 1 million people filed past his casket when he died. He edified people not by his learning but by his healing and by the warm humanity that animated it.
Saint André, you healed the sick and found time to attend to all who came to you. You encouraged those who sought you to confess their sins and to go to Mass. Intercede for all believers so that we see in Jesus our divine physician, healer of soul and body.
Saint André Bessette - My Catholic Life!
dECEMBER 2021 ~ SAINT BIBIANA
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Feast Day: December 2
The earliest mention of Saint Bibiana in an authentic historical authority occurs in the "Liber Pontificalis,", where the biography of Pope Simplicius (468–483) states that this pope "consecrated a basilica of the holy martyr Bibiana, which contained her body, near the 'palatium Licinianum' " (ed. Duchesne, I, 249). The Basilica of Santa Bibiana still exists.
In the year 363, Julian the Apostate made Apronianus Governor of Rome. St. Bibiana suffered in the persecution started by him. She was the daughter of Christians, Flavian, a Roman knight, and Dafrosa, his wife. |
Flavian was tortured and sent into exile, where he died of his wounds. Dafrosa was beheaded, and their two daughters, Bibiana and Demetria, were stripped of their possessions and left to suffer poverty. However, they remained in their house, spending their time in fasting and prayer.
Apronianus, seeing that hunger and want had no effect upon them, summoned them. Demetria, after confessing her Faith, fell dead at the feet of the tyrant. St. Bibiana was reserved for greater sufferings. She was placed in the hands of a wicked woman called Rufina, who in vain endeavored to seduce her. She used blows as well as persuasion, but the Christian virgin remained faithful.
Enraged at the constancy of this saintly virgin, Apronianus ordered her to be tied to a pillar and beaten with scourges, laden with lead plummets, until she expired. The saint endured the torments with joy, and died under the blows inflicted by the hands of the executioner.
Apronianus, seeing that hunger and want had no effect upon them, summoned them. Demetria, after confessing her Faith, fell dead at the feet of the tyrant. St. Bibiana was reserved for greater sufferings. She was placed in the hands of a wicked woman called Rufina, who in vain endeavored to seduce her. She used blows as well as persuasion, but the Christian virgin remained faithful.
Enraged at the constancy of this saintly virgin, Apronianus ordered her to be tied to a pillar and beaten with scourges, laden with lead plummets, until she expired. The saint endured the torments with joy, and died under the blows inflicted by the hands of the executioner.
november 2021 ~ Saint Charles Borromeo
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Feast Day: November 4
Patron: of bishops, catechists, cardinals, seminarians, spiritual leaders Birth: October 2, 1538 Death: November 3, 1584 Beatified: May 12, 1602 by Pope Paul V Canonized: November 1, 1610 by Pope Paul V |
Saint Charles Borromeo was born on October 2, 1538 at the castle of Arona on Lake Maggiore near Milan. His father was the Count of Arona and his mother a member of the House of Medici. He was the third of six children born to the couple.
At the age of 12, the young Count Charles Borromeo dedicated himself to a life of service to the Church. His uncle gave to him the family income from the Benedictine abbey of Saints Gratinian and Felinus. Even as a youth, his integrity was obvious. He was explicit in telling his father that he could only keep the money required for his education and to prepare him for service to the Church. All other funds belonged to the poor of the Church and were to be passed along to them.
The young count suffered from a speech impediment that made him appear slow to those who did not know him. Despite this challenge, he performed well and impressed his teachers. He attended the University of Pavia and learned Latin. He was praised because he was hardworking and thorough.
In 1554 his father passed away and although Charles was a teenager, responsibility for his household fell to him. Charles continued in his studies and earned a doctorate in canon and civil law.
His responsibility for his household resulted in financial difficulties, and Charles earned a reputation for being short of funds.
Life sped up for the young count after his uncle, Cardinal Giovanni Angelo Medici became Pope Pius IV on December 25, 1559. The new pope asked his nephew to come to Rome and appointed him as a cardinal-deacon. With the rank came the job of assisting and advising his uncle full-time. A month later, Pope Pius IV made his nephew a cardinal.
With the new rank came even more duties including the government of the Papal States, the supervision of the Knights of Malta, the Franciscans, and the Carmelites. He was only 23 years old.
The young Borromeo used his leadership role in the Vatican to promote learning and he established a literary academy. He wrote of some of the lessons and lectures in the book, Noctes Vaticanae.
Borromeo was appointed administrator of the Archdiocese of Milan in 1560. Since he would become the ecclesiastical administrator of Milan, he decided that the Lord was calling him to the priesthood.
In 1561, he founded a college at Pavia dedicated to St. Justina of Padua.
In 1562 his brother died and his family urged him to leave the service of the church to preserve the family name.
However, Borromeo refused. He became more insistent upon becoming a good bishop and in compelling others to lead exemplary lives of clerical service.
Borromeo was ordained first to the order of deacon. Then, he was ordained to the holy priesthood on September 4, 1563. Then, he was ordained as a bishop on December 7, 1563. He became Archbishop of Milan in May 12, 1564.
In 1566, Archbishop Borromeo's benefactor and uncle, Pope Pius IV died. Borromeo had already developed a reputation as a young, idealistic reformer in Rome, and he continued that mission in Milan. Milan was the largest diocese in the Catholic Church at the time and corruption was rampant.
The driving out of corruption was a critical matter during Borromeo's time. The Protestant Reformation was spreading throughout northern Europe and constantly threatened to move south. The greatest defense against Protestant doctrinal errors and claims against the hierarchy of the Catholic Church was reform and the restoration of integrity to the Catholic Church. Archbishop Borromeo saw this clearly and he made this his mission.
His strategy was to provide education to many clergy he saw as ignorant. He founded schools and seminaries and colleges for clergy.
He also ended the selling of indulgences, a form of simony (Catholic Catechism #2120, and ordered monasteries to reform themselves. He made a lot of visits to various locations to inspect for himself. He ordered the simplification of church interiors, which was a major point of contention between some Catholics and Protestants. The complex and busy interiors were claimed to be a distraction from the worship of God. This danger was acknowledged during the Council of Trent which Archbishop Borromeo enforced. Even tombs belonging to his own relatives were cleared of inappropriate ornaments and embellishments.
His work of cleaning up the Church also made him enemies. On one occasion a member of a small, decrepit order known as the "Humiliati" attempted to assassinate him with a pistol, but missed.
Many of his subordinates and secular officials complained about the Archbishop throughout his career. However, the existence of these enemies only emboldened Borromeo and served as confirmation that his efforts to eradicate corruption were working.
In 1576 a famine struck Milan followed by the plague, and many of the wealthy and powerful fled the city.
Archbishop Borromeo remained. He used his own fortune to feed the starving people. When that money was spent, he took loans and went deep into debt. He may have fed 70,000 people per day. Eventually, the Archbishop convinced the local governor to return to his post and care for the people.
In 1583, Archbishop Borromeo traveled to Switzerland and began work suppressing heresy there. Protestant heresies, along with witchcraft and sorcery had been widely reported. He founded the Collegium Helveticum to serve and educate Swiss Catholics.
Eventually, the Archbishop's life of work and toil began to take its toll. In 1584, he became ill with a fever. He returned to Milan where his conditioned worsened. When it became obvious he would die, he was given his last Sacraments. He died on November 3, at the age of 46.
He was beatified on May 12, 1602 by Pope Paul V. He was subsequently canonized by Pope Paul V on November 1, 1610.
St. Charles Borromeo's feast day is celebrated on November 4. He is the patron of bishops, catechists, Lombardy, Italy, Monterey, California, cardinals, seminarians, spiritual leaders, and Sao Carlos in Brazil.
St. Charles Borromeo has a beautiful shrine in the Milan Cathedral and is often depicted in art wearing his robes, barefoot, carrying the cross with a rope around his neck and his arm raised in blessing.
At the age of 12, the young Count Charles Borromeo dedicated himself to a life of service to the Church. His uncle gave to him the family income from the Benedictine abbey of Saints Gratinian and Felinus. Even as a youth, his integrity was obvious. He was explicit in telling his father that he could only keep the money required for his education and to prepare him for service to the Church. All other funds belonged to the poor of the Church and were to be passed along to them.
The young count suffered from a speech impediment that made him appear slow to those who did not know him. Despite this challenge, he performed well and impressed his teachers. He attended the University of Pavia and learned Latin. He was praised because he was hardworking and thorough.
In 1554 his father passed away and although Charles was a teenager, responsibility for his household fell to him. Charles continued in his studies and earned a doctorate in canon and civil law.
His responsibility for his household resulted in financial difficulties, and Charles earned a reputation for being short of funds.
Life sped up for the young count after his uncle, Cardinal Giovanni Angelo Medici became Pope Pius IV on December 25, 1559. The new pope asked his nephew to come to Rome and appointed him as a cardinal-deacon. With the rank came the job of assisting and advising his uncle full-time. A month later, Pope Pius IV made his nephew a cardinal.
With the new rank came even more duties including the government of the Papal States, the supervision of the Knights of Malta, the Franciscans, and the Carmelites. He was only 23 years old.
The young Borromeo used his leadership role in the Vatican to promote learning and he established a literary academy. He wrote of some of the lessons and lectures in the book, Noctes Vaticanae.
Borromeo was appointed administrator of the Archdiocese of Milan in 1560. Since he would become the ecclesiastical administrator of Milan, he decided that the Lord was calling him to the priesthood.
In 1561, he founded a college at Pavia dedicated to St. Justina of Padua.
In 1562 his brother died and his family urged him to leave the service of the church to preserve the family name.
However, Borromeo refused. He became more insistent upon becoming a good bishop and in compelling others to lead exemplary lives of clerical service.
Borromeo was ordained first to the order of deacon. Then, he was ordained to the holy priesthood on September 4, 1563. Then, he was ordained as a bishop on December 7, 1563. He became Archbishop of Milan in May 12, 1564.
In 1566, Archbishop Borromeo's benefactor and uncle, Pope Pius IV died. Borromeo had already developed a reputation as a young, idealistic reformer in Rome, and he continued that mission in Milan. Milan was the largest diocese in the Catholic Church at the time and corruption was rampant.
The driving out of corruption was a critical matter during Borromeo's time. The Protestant Reformation was spreading throughout northern Europe and constantly threatened to move south. The greatest defense against Protestant doctrinal errors and claims against the hierarchy of the Catholic Church was reform and the restoration of integrity to the Catholic Church. Archbishop Borromeo saw this clearly and he made this his mission.
His strategy was to provide education to many clergy he saw as ignorant. He founded schools and seminaries and colleges for clergy.
He also ended the selling of indulgences, a form of simony (Catholic Catechism #2120, and ordered monasteries to reform themselves. He made a lot of visits to various locations to inspect for himself. He ordered the simplification of church interiors, which was a major point of contention between some Catholics and Protestants. The complex and busy interiors were claimed to be a distraction from the worship of God. This danger was acknowledged during the Council of Trent which Archbishop Borromeo enforced. Even tombs belonging to his own relatives were cleared of inappropriate ornaments and embellishments.
His work of cleaning up the Church also made him enemies. On one occasion a member of a small, decrepit order known as the "Humiliati" attempted to assassinate him with a pistol, but missed.
Many of his subordinates and secular officials complained about the Archbishop throughout his career. However, the existence of these enemies only emboldened Borromeo and served as confirmation that his efforts to eradicate corruption were working.
In 1576 a famine struck Milan followed by the plague, and many of the wealthy and powerful fled the city.
Archbishop Borromeo remained. He used his own fortune to feed the starving people. When that money was spent, he took loans and went deep into debt. He may have fed 70,000 people per day. Eventually, the Archbishop convinced the local governor to return to his post and care for the people.
In 1583, Archbishop Borromeo traveled to Switzerland and began work suppressing heresy there. Protestant heresies, along with witchcraft and sorcery had been widely reported. He founded the Collegium Helveticum to serve and educate Swiss Catholics.
Eventually, the Archbishop's life of work and toil began to take its toll. In 1584, he became ill with a fever. He returned to Milan where his conditioned worsened. When it became obvious he would die, he was given his last Sacraments. He died on November 3, at the age of 46.
He was beatified on May 12, 1602 by Pope Paul V. He was subsequently canonized by Pope Paul V on November 1, 1610.
St. Charles Borromeo's feast day is celebrated on November 4. He is the patron of bishops, catechists, Lombardy, Italy, Monterey, California, cardinals, seminarians, spiritual leaders, and Sao Carlos in Brazil.
St. Charles Borromeo has a beautiful shrine in the Milan Cathedral and is often depicted in art wearing his robes, barefoot, carrying the cross with a rope around his neck and his arm raised in blessing.
oCTOBER 2021 ~ Marguerite d'Youville
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Feast Day: October 16
Patron: of widows, difficult marriages, death of young children Birth: October 15, 1701 Death: December 23, 1771 Beatified: 1959 by Pope John XXIII Canonized: December 9, 1990, Vatican Basilica, by Pope John Paul II |
Foundress of the Sisters of Charity, the Grey Nuns of Canada. St. Marguerite D'Youville was born at Varennes, Quebec, on October 15, Marie Marguerite Dufrost de La Jemmerais. She studied under the Ursulines, married Francois D'Youville in 1722, and became a widow in 1730. She worked to support herself and her three children, devoted much of her time to the Confraternity of the Holy Family in charitable activities.
In 1737, with three companions, she founded the Grey Nuns when they took their initial vows; a formal declaration took place in 1745. Two years later she was appointed Directress of the General Hospital in Montreal, which was taken over by the Grey Nuns, and had the rule of the Grey Nuns, with Marguerite as Superior, confirmed by Bishop of Pontbriand of Quebec in 1755.
She died in Montreal on December 23, and since her death, the Grey Nuns have established schools, hospitals, and orphanages throughout Canada, the United States, Africa, and South America, and are especially known for their work among the Eskimos. She was beatified by Pope John XXIII in 1959 and canonized in 1990 by Pope John Paul II.
Marguerite d'Youville (French pronunciation: [maʁɡʁit djuvil]; October 15, 1701 – December 23, 1771) was a French Canadian widow who founded the Order of Sisters of Charity of Montreal, commonly known as the Grey Nuns of Montreal. She was canonized by Pope John Paul II of the Roman Catholic Church in 1990, the first native-born Canadian to be declared a saint.
Early life and marriage
She was born Marie-Marguerite Dufrost de Lajemmerais in 1701 at Varennes, Quebec, oldest daughter of Christophe du Frost, Sieur de la Gesmerays (1661–1708) and Marie-Renée Gaultier de Varennes. (According to Quebec naming conventions, she would have always been known as Marguerite, not Marie.) Her father died when she was a young girl. Despite her family's poverty, at age 11 she was able to attend the Ursuline convent in Quebec City for two years before returning home to teach her younger brothers and sisters. Marguerite's impending marriage to a scion of Varennes society was foiled by her mother's marriage below her class to Timothy Sullivan, an Irish doctor who was seen by the townspeople as a disreputable foreigner. On August 12, 1722, at Notre-Dame Basilica in Montreal, she married François d'Youville, a bootlegger who sold liquor illegally to Indigenous Peoples in exchange for furs and who frequently left home for long periods for parts unknown. Despite this, the couple eventually had six children before François died in 1730. By age 30 she had suffered the loss of her father, husband and four of her six children, who died in infancy. Marguerite experienced a religious renewal during her marriage. "In all these sufferings Marguerite grew in her belief of God's presence in her life and His tender love for every human person. She, in turn, wanted to make known His compassionate love to all. She undertook many charitable works with complete trust in God, whom she loved as a Father."
Grey Nuns of Montreal
Marguerite d'Youville Sanctuary in Varennes Marguerite and three other women founded in 1737 a religious association to provide a home for the poor in Montreal. At first, the home only housed four or five members, but it grew as the women raised funds. As their actions went against the social conventions of the day, d'Youville and her colleagues were mocked by their friends and relatives and even by the poor they helped. Some called them "les grises", which can mean "the grey women" but which also means "the drunken women", about d'Youville's late husband. By 1744 the association had become a Catholic religious order with a rule and a formal community. In 1747 they were granted a charter to operate the General Hospital of Montreal, which by that time was in ruins and heavily in debt. d'Youville and her fellow workers brought the hospital back into financial security, but the hospital was destroyed by fire in 1765. The order rebuilt the hospital soon after. By this time, the order was commonly known as the "Grey Nuns of Montreal" after the nickname given to the nuns in ridicule years earlier. Years later, as the order expanded to other cities, the order became known simply as the "Grey Nuns".
Slave owner
d'Youville has been described as "one of Montreal's more prominent slaveholders". d'Youville and the Grey Nuns used enslaved laborers in their hospital and purchased and sold both Indian slaves and British prisoners, including an English slave which she purchased from the Indians. The vast majority of the 'slaves' in the hospital were English soldiers and would be better described as prisoners of war. As described in 'The Captors' Narrative: Catholic Women and Their Puritan Men on the Early American Frontier': "These 21 men were not captive freeholders, resentful of their captors' religion and longing to reestablish themselves at home. They were for the most part young soldiers, many of them conscripts, simply wishing to survive their captivity. However strange they may have found the community that held them and the woman who supervised them, they were probably relieved to find themselves in a situation that offered a strong possibility of survival. They knew their fellow soldiers to be dying in nearby prisons -- places notorious for their exposure to the heat and cold and unchecked pestilence. As hard as they must have worked at Pointe-Saint-Charles, the men could easily have regarded their captivity at least as a partial blessing."
Legacy
Marguerite d'Youville died in 1771 at the General Hospital. In 1959, she was beatified by Pope John XXIII, who called her "Mother of Universal Charity", and was canonized in 1990 by Pope John Paul II. She is the first native-born Canadian to be elevated to sainthood by the Roman Catholic Church. Her feast day is October 16. In 1961, a shrine was built in her birthplace of Varennes. Today, it is the site of a permanent exhibit about the life and works of Marguerite. The review process included a medically inexplicable cure of acute myeloid leukemia after relapse. The woman is the only known long-term survivor in the world, having lived more than 40 years from a condition that typically kills people in 18 months.
A large number of Roman Catholic churches, schools, women's shelters, charity shops, and other institutions in Canada and worldwide are named after St. Marguerite d'Youville. Most notably, the renowned academic institution of higher learning, D'Youville College in Buffalo, NY, is named after her. The D'Youville Academy at Plattsburgh, New York was founded in 1860.
Sir Louis-Amable Jetté’s wife, Lady Jetté, wrote a biography of Marie-Marguerite d'Youville.
Final resting place
In 2010, Mother Marie-Marguerite d'Youville's remains were removed from Grey Nuns Motherhouse and relocated to her birthplace of Varennes.
september 2021 ~ Blessed Andre Grasset
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BORN: April 3, 1758
DIED: September 2, 1792 BEATIFIED: October 17, 1926 by Pope Pius XI FEAST DAY: September 2 |
André Grasset was born in Montreal on April 3, 1758. His father was French, from Montpellier, and had arrived in Canada in 1749, when appointed secretary of the new governor general of New France. After the death of his first wife, he married the daughter of a rich merchant, with whom he had five children. André was the second. They lived close to the Chapel of Bon Secours.
After the Treaty of Paris, on February 10, 1763, Mr Grasset decides to sell his property and to return to France. André is six years old. He is sent, together with his brothers, to the Collège Sainte-Barbe in Paris where he finishes his classical studies, before going on to preparing for priesthood. His bishop recognizes his qualities and piety and appoints him as canon of the Cathedral. Two years later, in 1783, he is ordained priest.
When the French Revolution begins, in 1789, André is 31 years old. In 1790 the National Constituent Assembly suppresses the Cathedral Chapters and, in 1791, obliges all members of clergy to sign the “Constitution civile du clergé”. André finds refuge with the Eudist Fathers in Tourettes, Paris. Here, in 1792, he is captured and made prisoner in the Carmelite convent, where today is the Institut Catholique de Paris.
On September 2, 1792, together with other 92 priests and 3 bishops he is asked to answer the question: “Have you signed the Constitution civile du clergé?” By answering “no, my conscience forbids me to do so”, he is thrown down in the garden where guards, with bayonets, swords and spikes, kill him. The pope Pius XI beatified him, together with the other Martyrs of September, on October 17, 1926. André Grasset is the first Canadian to be beatified.
After the Treaty of Paris, on February 10, 1763, Mr Grasset decides to sell his property and to return to France. André is six years old. He is sent, together with his brothers, to the Collège Sainte-Barbe in Paris where he finishes his classical studies, before going on to preparing for priesthood. His bishop recognizes his qualities and piety and appoints him as canon of the Cathedral. Two years later, in 1783, he is ordained priest.
When the French Revolution begins, in 1789, André is 31 years old. In 1790 the National Constituent Assembly suppresses the Cathedral Chapters and, in 1791, obliges all members of clergy to sign the “Constitution civile du clergé”. André finds refuge with the Eudist Fathers in Tourettes, Paris. Here, in 1792, he is captured and made prisoner in the Carmelite convent, where today is the Institut Catholique de Paris.
On September 2, 1792, together with other 92 priests and 3 bishops he is asked to answer the question: “Have you signed the Constitution civile du clergé?” By answering “no, my conscience forbids me to do so”, he is thrown down in the garden where guards, with bayonets, swords and spikes, kill him. The pope Pius XI beatified him, together with the other Martyrs of September, on October 17, 1926. André Grasset is the first Canadian to be beatified.
august 2021 ~ saint philomena
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Feast Day: August 11 Patron: of infants, babies, and youth Birth: c. January 10, 291 Death: c. August 10, 304 Canonized: 1837 |
Little is known about the life of St. Philomena. However, it is believed she was a Greek princess who became a virgin martyr and died at 13-years-old.
Remains of a young lady were discovered in May 1802 at the Catacombs of Priscilla on the Via Salaria Nova with three tiles reading "Peace be to you, Philomena."
All that is known about St. Philomena's life comes from a Neapolitan nun's vision. Sister Maria Luisa di Gesu claims St. Philomena came to her and told her she was the daughter of a Greek king who converted to Christianity. When Philomena was 13-years-old, she took a vow of consecrated virginity.
After her father took his family to Rome to make peace, Emperor Diocletian fell in love with Philomena. When she refused to marry him, she was subjected to torture.
St. Philomena was scourged, drowned with an anchor attached to her, and shot with arrows. Each time she was attacked angels took to her side and healed her through prayer.
Finally, the Emperor had Philomena decapitated. According to the story, her death came on a Friday at three in the afternoon, the same as Jesus.
Two anchors, three arrows, a palm symbol of martyrdom, and a flower were found on the tiles in her tomb, interpreted as symbols of her martyrdom.
The nun's account states Philomena was born on January 10 and was killed on August 10.
Devotion for Philomena began to spread once her bones were exhumed and miracles began to occur. Canon Francesco De Lucia of Mugnano del Cardinale received relics of St. Philomena and had them placed in the Church of Our Lady of Grace in Mugnano, Italy.
Soon after her relics were enshrined, cancers were cured, wounds were healed and the Miracle of Mugnano, when Venerable Pauline Jaricot was cured of a severe heart issue overnight, were all attributed to St. Philomena.
Other Saints began to venerate Philomena and attributing miracles in their lives to the young martyr, including St. John Marie Vianney and St. Peter Louis Marie Chanel.
Although controversy sometimes surrounds the truth behind St. Philomena's life and sainthood, many believers all around the world continue to see her as a miraculous saint, canonized in 1837.
St. Philomena is the patron saint of infants, babies, and youth. She is often depicted in her youth with a flower crown, a palm of martyrdom, arrows, or an anchor.
Her feast day is celebrated on August 11.
Remains of a young lady were discovered in May 1802 at the Catacombs of Priscilla on the Via Salaria Nova with three tiles reading "Peace be to you, Philomena."
All that is known about St. Philomena's life comes from a Neapolitan nun's vision. Sister Maria Luisa di Gesu claims St. Philomena came to her and told her she was the daughter of a Greek king who converted to Christianity. When Philomena was 13-years-old, she took a vow of consecrated virginity.
After her father took his family to Rome to make peace, Emperor Diocletian fell in love with Philomena. When she refused to marry him, she was subjected to torture.
St. Philomena was scourged, drowned with an anchor attached to her, and shot with arrows. Each time she was attacked angels took to her side and healed her through prayer.
Finally, the Emperor had Philomena decapitated. According to the story, her death came on a Friday at three in the afternoon, the same as Jesus.
Two anchors, three arrows, a palm symbol of martyrdom, and a flower were found on the tiles in her tomb, interpreted as symbols of her martyrdom.
The nun's account states Philomena was born on January 10 and was killed on August 10.
Devotion for Philomena began to spread once her bones were exhumed and miracles began to occur. Canon Francesco De Lucia of Mugnano del Cardinale received relics of St. Philomena and had them placed in the Church of Our Lady of Grace in Mugnano, Italy.
Soon after her relics were enshrined, cancers were cured, wounds were healed and the Miracle of Mugnano, when Venerable Pauline Jaricot was cured of a severe heart issue overnight, were all attributed to St. Philomena.
Other Saints began to venerate Philomena and attributing miracles in their lives to the young martyr, including St. John Marie Vianney and St. Peter Louis Marie Chanel.
Although controversy sometimes surrounds the truth behind St. Philomena's life and sainthood, many believers all around the world continue to see her as a miraculous saint, canonized in 1837.
St. Philomena is the patron saint of infants, babies, and youth. She is often depicted in her youth with a flower crown, a palm of martyrdom, arrows, or an anchor.
Her feast day is celebrated on August 11.
july 2021 ~ saint kateri tekakwitha
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Feast Day: July 14
Patron: of the environment and ecology Birth: 1656 Death: April 17, 1680 Beatified: Pope John Paul II Canonized: On 10/21/2012 by Pope Benedict XVI |
St. Kateri Tekakwitha is the first Native American to be recognized as a saint by the Catholic Church. She was born in 1656, in the Mohawk village of Ossernenon. Her mother was an Algonquin, who was captured by the Mohawks and who took a Mohawk chief for her husband.
She contracted smallpox as a four-year-old child which scarred her skin. The scars were a source of humiliation in her youth. She was commonly seen wearing a blanket to hide her face. Worse, her entire family died during the outbreak. Kateri Tekakwitha was subsequently raised by her uncle, who was the chief of a Mohawk clan.
Kateri was known as a skilled worker, who was diligent and patient. However, she refused to marry. When her adoptive parents proposed a suitor to her, she refused to entertain the proposal. They punished her by giving her more work to do, but she did not give in. Instead, she remained quiet and diligent. Eventually they were forced to relent and accept that she had no interest in marriage.
At age 19, Kateri Tekakwitha converted to Catholicism, taking a vow of chastity and pledging to marry only Jesus Christ. Her decision was very unpopular with her adoptive parents and their neighbors. Some of her neighbors started rumors of sorcery. To avoid persecution, she traveled to a Christian native community south of Montreal.
According to legend, Kateri was very devout and would put thorns on her sleeping mat. She often prayed for the conversion of her fellow Mohawks. According to the Jesuit missionaries that served the community where Kateri lived, she often fasted and when she would eat, she would taint her food to diminish its flavor. On at least one occasion, she burned herself. Such self-mortification was common among the Mohawk.
Kateri was very devout and was known for her steadfast devotion. She was also very sickly. Her practices of self-mortification and denial may not have helped her health. Sadly, just five years after her conversion to Catholicism, she became ill and passed away at age 24, on April 17, 1680.
Her name, Kateri, is the Mohawk form of Catherine, which she took from St. Catherine of Siena.
St. Kateri Tekakwitha was canonized by Pope Benedict XVI on Oct. 21, 2012. She is the patroness of ecology and the environment, people in exile and Native Americans.
She contracted smallpox as a four-year-old child which scarred her skin. The scars were a source of humiliation in her youth. She was commonly seen wearing a blanket to hide her face. Worse, her entire family died during the outbreak. Kateri Tekakwitha was subsequently raised by her uncle, who was the chief of a Mohawk clan.
Kateri was known as a skilled worker, who was diligent and patient. However, she refused to marry. When her adoptive parents proposed a suitor to her, she refused to entertain the proposal. They punished her by giving her more work to do, but she did not give in. Instead, she remained quiet and diligent. Eventually they were forced to relent and accept that she had no interest in marriage.
At age 19, Kateri Tekakwitha converted to Catholicism, taking a vow of chastity and pledging to marry only Jesus Christ. Her decision was very unpopular with her adoptive parents and their neighbors. Some of her neighbors started rumors of sorcery. To avoid persecution, she traveled to a Christian native community south of Montreal.
According to legend, Kateri was very devout and would put thorns on her sleeping mat. She often prayed for the conversion of her fellow Mohawks. According to the Jesuit missionaries that served the community where Kateri lived, she often fasted and when she would eat, she would taint her food to diminish its flavor. On at least one occasion, she burned herself. Such self-mortification was common among the Mohawk.
Kateri was very devout and was known for her steadfast devotion. She was also very sickly. Her practices of self-mortification and denial may not have helped her health. Sadly, just five years after her conversion to Catholicism, she became ill and passed away at age 24, on April 17, 1680.
Her name, Kateri, is the Mohawk form of Catherine, which she took from St. Catherine of Siena.
St. Kateri Tekakwitha was canonized by Pope Benedict XVI on Oct. 21, 2012. She is the patroness of ecology and the environment, people in exile and Native Americans.
june 2021 ~ Saint Rafael Guizar Valencia
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Feast Day: June 6
Birth: 1878 Death: 1938 Beatified: January 29, 1995 by John Paul II Canonized: October 15, 2006, Vatican City by Pope Benedict XVI |
Saint Rafael Guízar Valencia (April 26, 1878 - June 6, 1938) was a Catholic bishop who cared for the wounded, sick, and dying in Mexico's 1910-20 Revolution. Named bishop of Veracruz in 1919, he was driven out of his home diocese and forced to live the remainder of his life in hiding in Mexico City. He was also a Knight of Columbus.
May 2021 ~ Blessed Francois de laval
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Feast Day: May 6 Birth: 1623 Death: 1708 Beatified: June 22, 1980, Saint Peter's Basilica, Vatican City by Pope John Paul II |
Francis-Xavier de Montmorency-Laval, commonly referred to as François de Laval (30 April 1623 – 6 May 1708), was the first Roman Catholic bishop of Quebec, appointed when he was 36 years old by Pope Alexander VII.
Laval was a member of the Montmorency family and was one of the most influential men of his day. He was a candidate for canonization by the Catholic Church after his death and was beatified in 1980 by Pope John Paul II. On 3 April 2014, Pope Francis made him a saint by equipollent canonization.
Laval was a member of the Montmorency family and was one of the most influential men of his day. He was a candidate for canonization by the Catholic Church after his death and was beatified in 1980 by Pope John Paul II. On 3 April 2014, Pope Francis made him a saint by equipollent canonization.
Early Life
Laval was born on 30 April 1623 in Montigny-Sur-Avre in the ancient Province of Perche, now the Department of Eure-et-Loir. His father, Hugues de Laval, a member of the House of Laval, was the Seigneur of Montigny, Montbaudry, Alaincourt and Revercourt. His mother, Michelle de Péricard was from a family of hereditary officers of the Crown in Normandy. Despite his noble descent, his parents were not considered to be wealthy. Montigny was considered equivalent to a good-sized market-town. Laval had five other brothers and two sisters; two of these siblings would also pursue religious paths in life. His youngest brother, Henri, entered the Benedictine Order and his sister, Anne Charlotte, entered the Congregation of Sisters of the Blessed Sacrament.
Throughout his life, Laval's mother continuously served as an example of piety and encouraged him to be charitable to those who were less fortunate. Often described as destined for an ecclesiastical lifestyle, Laval was quickly recognized as a clear-sighted and intelligent boy. As a result, he was admitted into the "privileged ranks of those who comprised the Congregation of the Holy Virgin." This was a society founded by the Jesuits, who aimed to inspire young people to adopt religious lifestyles, and encouraged regular prayer and spiritual practices. At the age of eight, Laval received the tonsure and took minor orders, which then allowed him to enter the College of La Flèche in 1631. This institution was attended by the sons of the elite families in France; hence, Laval was guaranteed a good education. Moreover, it was during this period that Laval came into contact with reports of the Jesuit missions amongst the Huron in Canada, which influenced his desire to become a missionary, like his patron saint, Francis Xavier. In 1637, Laval was appointed a canon of the Cathedral of Évreux by the Bishop of Évreux.
This position proved to be of key importance after the death of Laval's father in September 1636, which left his family in a precarious financial situation. It allowed him to receive revenue from the prebend attached to the position, without which he would have been unable to continue his education. Once he completed his classical education at the age of nineteen, Laval left La Flèche to further pursue his education in philosophy and theology at the College de Clermont in Paris.
Laval's plans were put on hold due to the death of his two eldest brothers; one having fallen at Freiburg and the other at Nordlingen, which effectively made him the head of the family At this point, Laval was faced with the decision of abandoning his ecclesiastical career to take over his father's estate: "bringing him [...] together with a great name, a brilliant future." In fact, his mother, the Bishop of Évreux, and his cousin all attempted to convince him to leave Paris and return home. Nonetheless, Laval would not succumb to his family's pressure. Laval helped his mother set the family's affairs in order and arranged for a full renunciation of his rights of primogeniture, which would then be transferred to his brother Jean-Louis.
Once this was complete, Laval returned to Paris where he delved into his studies and began the process of preparing himself to receive holy orders. On 1 May 1647, at the age of twenty four, Laval was ordained a priest. Soon after this, the Bishop of Évreux began to feel remorse for his previous attempt to convince Laval to abandon his ecclesial path; hence, he decided to appoint him as the archdeacon of his diocese in December 1647. This post required Laval to oversee the affairs of 155 parishes and four chapels. Laval was said to approach this task with fervour and enthusiasm. In the following years, he devoted himself to establishing order in the parishes, providing relief for the poor, caring for the sick and engaging in different kinds of charitable activities. This same behaviour would be seen later on in his life, on a completely different continent.
Laval had dreamt of becoming a missionary to travel and preach the Gospel. When he was presented with the possibility of serving as a missionary in Asia, he resigned from his post as archdeacon in 1654. Indeed, the noted Jesuit missionary, Alexandre de Rhodes, was looking for the Pope's permission to appoint candidates as Vicars Apostolic in Tonkin and Indochina. He was sent to Rome where he remained for fifteen months. Opposition by the Congregation for the Propagation of the Faith, which oversaw the missionary work of the Catholic Church, and that of the Portuguese royal court jeopardized the mission which led to the project being discarded in 1654.
Laval was now freed from all responsibility, and thus made the decision to prepare himself "by prayer, for the designs which God might have for him." He traveled to Caen to stay at a spiritual retreat known as the Hermitage, operated by Jean de Bernières de Louvigny, who, though a layman, was a leader in the reform of the Catholic Church in France. He also made the acquaintance of the founder's nephew, Henri de Bernières, who would later be an invaluable assistant in his work.
Laval remained there for three years, devoting himself to prayer and charitable activity. It is also during this time that he took on the responsibility of reforming a monastery whose morals were thought to be too lax, as well as becoming the administrator of two monasteries of nuns. His dedication to these projects earned him commendation from François de Servien, the Bishop of Bayeux, who described him as a priest of great piety, prudent and of unusually great competence in business matters, [who had set] fine examples of virtue. Laval was now well known in the religious community and ready to take the next step in his life.
Father of the Canadian Church
François de LavalLaval's nomination as a bishop for New France was the result of increasing tensions regarding the ecclesiastical state of the colony. New France had been left without a bishop for the first 50 years of its settlement. During this time, spiritual matters were often left up to the colony religious officials to regulate, with authority moving from the Recollects to the Jesuits. Only in 1646, due to pressures from Rome, did the Archbishop of Rouen become officially recognized as the immediate authority over the Church in New France. Even with this recognition, the archbishop's authority continued to extend only so far as granting faculties to clergy traveling to the colony. By this time it had already become clear that New France was in need of a more immediate ecclesiastical presence.
Appointing a bishop proved difficult; it was a contentious issue, particularly between the Jesuits and the newly arrived Sulpicians. The Jesuits, who by this time were quite accustomed to working independently, feared being controlled by a Sulpician bishop. Their uneasiness stemmed from beliefs that a Sulpician bishop would undermine their control, and eventually lead to the subordination of the Church to the Crown. While the Sulpicians were busy proposing one of their own, Gabriel Thubières de Levy de Queylus, as bishop, the Jesuits turned their support to Laval. With the assistance of the Queen Mother, Anne of Austria, obtaining royal approval provided little challenge.
What remained an obstacle for the Jesuits and Laval was procuring a papal confirmation. The Holy See remained reserved regarding Laval's nomination. Much of Rome's delay in coming to a decision involved the Congregation for the Propagation of the Faith. They agreed with the Jesuits that a bishop was needed, however, they feared that Laval as bishop would enable the Jesuits to once again hold a monopoly over the colony. In a compromise between the Jesuits and the Holy See, Laval would be appointed the Apostolic Vicar of New France. Making New France into an apostolic vicariate, rather than a diocese, guaranteed that the head, in this case Laval, answered to the pope rather than the leaders of the Church in France, giving the pope some jurisdiction in the colony. Along with being made vicar apostolic, Laval would be ordained a bishop in partibus, giving him the power he needed to build the Church in Canada.
On 3 June 1658 in Rome, the papal bulls appointing Laval as vicar apostolic were signed. Laval became the Bishop of Petraea in partibus infidelium ("in the lands of the unbelievers"). On 8 December 1658, in the church of the Abbey of Saint-Germain-des-Prés in Paris, Laval was consecrated the Vicar Apostolic of Quebec by the papal nuncio, Cardinal Celio Piccolomini. Laval took an oath of loyalty to the king and sailed from La Rochelle for New France on 13 April 1659. On 16 June of that year he arrived at Quebec. Immediately upon his arrival Laval began his work; on the same day his ship docked, he baptized a young Huron and gave a dying man his last sacraments.
While small in size, the colony still provided a number of challenges to Laval. He found himself having to make concessions where he never thought to before to a population that, while scarce, was spread out, and was less inclined to continue under strict church discipline. Additionally, he had to deal with the Sulpician Abbé de Queylus, who had already been operating in the colony as Vicar General, under the authority of the Archbishop of Rouen, who continued to claim complete ecclesiastical jurisdiction over the colony. Queylus continued to assert his own authority for nearly two years, during which time Laval repeatedly had to appeal both to the king and to the Holy See for support. In 1674, fifteen years after his arrival to New France, Laval asked that the territory be made into a fully independent diocese. His request was granted, and he was appointed the first Bishop of Quebec.
Laval and State Relations
Laval struggled a great deal throughout his career to defend the church's power against state intrusion. Upon his arrival, Laval was adamant in asserting his primacy over the governor. He was immediately in opposition with Governor d’Argenson, particularly regarding ceremony and protocol. Also, the issue of selling alcohol to the natives further fueled their feud. Laval believed that intoxicated natives were an embarrassment to the colony and endangered the lives of those around them. He quickly imposed the threat of excommunication on those who continued to deal in this trade. Governor D’Argenson abhorred this action, deeming it an intrusion of church into state affairs. D’Argenson soon resigned and was replaced by d’Avaugour, who, in order to avoid any conflict with Laval, decreed harsh penalties against anyone caught selling alcohol to the natives. Again, Laval was displeased, believing that excommunication was a far more humane consequence. When alcohol was again being sold freely to natives, in a moment of despair over the state of New France, Laval departed for France in August 1662 to consult with Louis XIV on the matter. Laval succeeded in bringing about d’Avaugour's recall the following year.
When Laval returned to New France he had increased powers. King Louis XIV had assured Laval that he would have a future appointment as bishop, requested that he establish a Sovereign Council in Quebec, and even asked Laval to choose New France's next governor. For governor, Laval chose Chevalier de Mézy, a friend from his time at the Hermitage of Caen. In the developing Sovereign Council, which held its first session 18 September 1663, Mézy represented the first figure of authority, followed by Laval, and Gaudais-Dupon, commissioner. Laval appointed Mézy hoping to have an ally among high-ranking state official. In the trade of alcohol to the natives he did find in Mézy an ally; together the two forbade the trading of alcohol. However, constituting the Sovereign Council revealed that the two represented conflicting interests in matters of church and state. Soon, another conflict between Laval and governor ensued, leading Laval to take to the streets with drums to tell his version of the feud. Upon Mézy's death, the Sovereign council was reorganized. Intendant Jean Talon was added, and immediately assumed the functions previously exercised by Laval. With this change in the council Laval began to attend the council's meetings less frequently; from then on Laval retreated somewhat from state affairs and focused purely on ecclesiastical matters.
The one issue Laval never relented with, however, was the trade of alcohol to the natives. Once he was appointed bishop, he revisited his original cause. In 1675, Laval, despite Governor Frontenac's resistance on the matter, proceeded to excommunicate all who sold alcohol to the natives. On 24 May 1679 Laval succeeded in obtaining a royal decree banning the trade.
The Séminaire de Québec
As bishop, Laval was arguably one of the ultimate sources of authority in New France. However, his dream was not only to expand the Catholic Church in New France, but also to train and teach its future leaders. On 26 March 1663, the Grand Séminaire was opened in Quebec, and thus the Séminaire de Quebec was born. Its main goal was to train missionary priests and it was affiliated with Laval's own institution, the Séminaire des Missions Étrangères, in Paris. A few years later, in October 1668, Laval also attached a petit séminaire to this institution. It was meant to train boys, amongst whom would be chosen those with vocations to priesthood and natives were welcome. When it opened, only eight French students and six Huron were present, due to a lack of teachers. However, shortly after its opening, a considerable number of French missionaries arrived in the colony, especially Sulpicians, whose commitment was to providing this education. Laval wanted these teachers to spread the word that his institution was to establish a sense of charity and love for religion in the colony and not another source of law or authority.
Laval's view of the Grand Séminaire was greater than a mere teaching academy. He hoped that it would become a home for all parochial priests. Laval encouraged them to see it as their true home and as a place to which they may turn to in sickness or old age. Furthermore, he wanted the seminary to become a paymaster for all priests and parishes, which meant that it had to be well funded. In order to accomplish this feat, Laval donated most of his own fortune to the seminary since it had now become his home as well. He also convinced the king, Louis XIV, to give him the income of three different abbeys in France. Moreover, since his institution was expected to pay off all priests, Laval thought it would be normal to receive the incomes levied by their parishes. This idea was however met with a lot of resistance from the population, which was not accustomed to contributing to the upkeep of religious institutions. His original goal of demanding a tax worth one-thirteenth of the produce of farms was met with violent resistance, which forced him to reduce it to one-twenty-sixth.
After firmly establishing his seminary, Laval did share a large part of his administrative work with other religious figures, thus slowly developing the church. He appointed his young companion from France, Henri de Bernières, the pastor of Quebec, at the head of the seminary, thus closely linking it with the Parish of Quebec. Furthermore, he also appointed five other directors who would form the bishop's advisory body. In 1668 he appointed the previously troublesome de Queylus as the first Superior of a new seminary in Ville-Marie.
Laval also took interest in practical education for craftsmen and farmers, founding a school of arts and crafts at Saint-Joachim.
Later Years
Since his arrival in the colony of New France, Laval insisted on establishing and organizing a parochial system, on top of training priests in the colony itself. In 1678, he had obtained an edict from the king stating that permanent curacies will be set up in the colony. A few years later, in 1681, Laval drew up the boundaries of parishes in an attempt to permanently solidify the Church's position. Often visiting each parish, Laval eventually realised that his health was declining and that he could no longer run his large diocese, which extended from Acadia to Lake Michigan. As a result, in 1688, he passed on his responsibilities as a bishop to Jean-Baptiste de La Croix de Chevrières de Saint-Vallier.
Laval continued to collaborate with the colony's high religious authorities, until his last days. He helped the poor with his presence and his gifts of charity. He never missed a Mass or a day of fasting, despite his ever declining health. By 1707, he had developed an ulcer which eventually took his life on 6 May 1708. His body was placed in a coffin in the cathedral; however his heart was kept in the chapel of the seminary to which he had dedicated most of his life and fortune.
Veneration
Laval's remains have been entombed in a shrine for personal veneration in the Cathedral of Notre-Dame de Quebec, which he had founded. He was beatified by Pope John Paul II in 1980. He was granted equipollent canonization on 3 April 2014 by Pope Francis.
Université Laval, founded 1852, was named in his honor. The city of Laval, Quebec, north of Montreal, is also named after him.
Laval was born on 30 April 1623 in Montigny-Sur-Avre in the ancient Province of Perche, now the Department of Eure-et-Loir. His father, Hugues de Laval, a member of the House of Laval, was the Seigneur of Montigny, Montbaudry, Alaincourt and Revercourt. His mother, Michelle de Péricard was from a family of hereditary officers of the Crown in Normandy. Despite his noble descent, his parents were not considered to be wealthy. Montigny was considered equivalent to a good-sized market-town. Laval had five other brothers and two sisters; two of these siblings would also pursue religious paths in life. His youngest brother, Henri, entered the Benedictine Order and his sister, Anne Charlotte, entered the Congregation of Sisters of the Blessed Sacrament.
Throughout his life, Laval's mother continuously served as an example of piety and encouraged him to be charitable to those who were less fortunate. Often described as destined for an ecclesiastical lifestyle, Laval was quickly recognized as a clear-sighted and intelligent boy. As a result, he was admitted into the "privileged ranks of those who comprised the Congregation of the Holy Virgin." This was a society founded by the Jesuits, who aimed to inspire young people to adopt religious lifestyles, and encouraged regular prayer and spiritual practices. At the age of eight, Laval received the tonsure and took minor orders, which then allowed him to enter the College of La Flèche in 1631. This institution was attended by the sons of the elite families in France; hence, Laval was guaranteed a good education. Moreover, it was during this period that Laval came into contact with reports of the Jesuit missions amongst the Huron in Canada, which influenced his desire to become a missionary, like his patron saint, Francis Xavier. In 1637, Laval was appointed a canon of the Cathedral of Évreux by the Bishop of Évreux.
This position proved to be of key importance after the death of Laval's father in September 1636, which left his family in a precarious financial situation. It allowed him to receive revenue from the prebend attached to the position, without which he would have been unable to continue his education. Once he completed his classical education at the age of nineteen, Laval left La Flèche to further pursue his education in philosophy and theology at the College de Clermont in Paris.
Laval's plans were put on hold due to the death of his two eldest brothers; one having fallen at Freiburg and the other at Nordlingen, which effectively made him the head of the family At this point, Laval was faced with the decision of abandoning his ecclesiastical career to take over his father's estate: "bringing him [...] together with a great name, a brilliant future." In fact, his mother, the Bishop of Évreux, and his cousin all attempted to convince him to leave Paris and return home. Nonetheless, Laval would not succumb to his family's pressure. Laval helped his mother set the family's affairs in order and arranged for a full renunciation of his rights of primogeniture, which would then be transferred to his brother Jean-Louis.
Once this was complete, Laval returned to Paris where he delved into his studies and began the process of preparing himself to receive holy orders. On 1 May 1647, at the age of twenty four, Laval was ordained a priest. Soon after this, the Bishop of Évreux began to feel remorse for his previous attempt to convince Laval to abandon his ecclesial path; hence, he decided to appoint him as the archdeacon of his diocese in December 1647. This post required Laval to oversee the affairs of 155 parishes and four chapels. Laval was said to approach this task with fervour and enthusiasm. In the following years, he devoted himself to establishing order in the parishes, providing relief for the poor, caring for the sick and engaging in different kinds of charitable activities. This same behaviour would be seen later on in his life, on a completely different continent.
Laval had dreamt of becoming a missionary to travel and preach the Gospel. When he was presented with the possibility of serving as a missionary in Asia, he resigned from his post as archdeacon in 1654. Indeed, the noted Jesuit missionary, Alexandre de Rhodes, was looking for the Pope's permission to appoint candidates as Vicars Apostolic in Tonkin and Indochina. He was sent to Rome where he remained for fifteen months. Opposition by the Congregation for the Propagation of the Faith, which oversaw the missionary work of the Catholic Church, and that of the Portuguese royal court jeopardized the mission which led to the project being discarded in 1654.
Laval was now freed from all responsibility, and thus made the decision to prepare himself "by prayer, for the designs which God might have for him." He traveled to Caen to stay at a spiritual retreat known as the Hermitage, operated by Jean de Bernières de Louvigny, who, though a layman, was a leader in the reform of the Catholic Church in France. He also made the acquaintance of the founder's nephew, Henri de Bernières, who would later be an invaluable assistant in his work.
Laval remained there for three years, devoting himself to prayer and charitable activity. It is also during this time that he took on the responsibility of reforming a monastery whose morals were thought to be too lax, as well as becoming the administrator of two monasteries of nuns. His dedication to these projects earned him commendation from François de Servien, the Bishop of Bayeux, who described him as a priest of great piety, prudent and of unusually great competence in business matters, [who had set] fine examples of virtue. Laval was now well known in the religious community and ready to take the next step in his life.
Father of the Canadian Church
François de LavalLaval's nomination as a bishop for New France was the result of increasing tensions regarding the ecclesiastical state of the colony. New France had been left without a bishop for the first 50 years of its settlement. During this time, spiritual matters were often left up to the colony religious officials to regulate, with authority moving from the Recollects to the Jesuits. Only in 1646, due to pressures from Rome, did the Archbishop of Rouen become officially recognized as the immediate authority over the Church in New France. Even with this recognition, the archbishop's authority continued to extend only so far as granting faculties to clergy traveling to the colony. By this time it had already become clear that New France was in need of a more immediate ecclesiastical presence.
Appointing a bishop proved difficult; it was a contentious issue, particularly between the Jesuits and the newly arrived Sulpicians. The Jesuits, who by this time were quite accustomed to working independently, feared being controlled by a Sulpician bishop. Their uneasiness stemmed from beliefs that a Sulpician bishop would undermine their control, and eventually lead to the subordination of the Church to the Crown. While the Sulpicians were busy proposing one of their own, Gabriel Thubières de Levy de Queylus, as bishop, the Jesuits turned their support to Laval. With the assistance of the Queen Mother, Anne of Austria, obtaining royal approval provided little challenge.
What remained an obstacle for the Jesuits and Laval was procuring a papal confirmation. The Holy See remained reserved regarding Laval's nomination. Much of Rome's delay in coming to a decision involved the Congregation for the Propagation of the Faith. They agreed with the Jesuits that a bishop was needed, however, they feared that Laval as bishop would enable the Jesuits to once again hold a monopoly over the colony. In a compromise between the Jesuits and the Holy See, Laval would be appointed the Apostolic Vicar of New France. Making New France into an apostolic vicariate, rather than a diocese, guaranteed that the head, in this case Laval, answered to the pope rather than the leaders of the Church in France, giving the pope some jurisdiction in the colony. Along with being made vicar apostolic, Laval would be ordained a bishop in partibus, giving him the power he needed to build the Church in Canada.
On 3 June 1658 in Rome, the papal bulls appointing Laval as vicar apostolic were signed. Laval became the Bishop of Petraea in partibus infidelium ("in the lands of the unbelievers"). On 8 December 1658, in the church of the Abbey of Saint-Germain-des-Prés in Paris, Laval was consecrated the Vicar Apostolic of Quebec by the papal nuncio, Cardinal Celio Piccolomini. Laval took an oath of loyalty to the king and sailed from La Rochelle for New France on 13 April 1659. On 16 June of that year he arrived at Quebec. Immediately upon his arrival Laval began his work; on the same day his ship docked, he baptized a young Huron and gave a dying man his last sacraments.
While small in size, the colony still provided a number of challenges to Laval. He found himself having to make concessions where he never thought to before to a population that, while scarce, was spread out, and was less inclined to continue under strict church discipline. Additionally, he had to deal with the Sulpician Abbé de Queylus, who had already been operating in the colony as Vicar General, under the authority of the Archbishop of Rouen, who continued to claim complete ecclesiastical jurisdiction over the colony. Queylus continued to assert his own authority for nearly two years, during which time Laval repeatedly had to appeal both to the king and to the Holy See for support. In 1674, fifteen years after his arrival to New France, Laval asked that the territory be made into a fully independent diocese. His request was granted, and he was appointed the first Bishop of Quebec.
Laval and State Relations
Laval struggled a great deal throughout his career to defend the church's power against state intrusion. Upon his arrival, Laval was adamant in asserting his primacy over the governor. He was immediately in opposition with Governor d’Argenson, particularly regarding ceremony and protocol. Also, the issue of selling alcohol to the natives further fueled their feud. Laval believed that intoxicated natives were an embarrassment to the colony and endangered the lives of those around them. He quickly imposed the threat of excommunication on those who continued to deal in this trade. Governor D’Argenson abhorred this action, deeming it an intrusion of church into state affairs. D’Argenson soon resigned and was replaced by d’Avaugour, who, in order to avoid any conflict with Laval, decreed harsh penalties against anyone caught selling alcohol to the natives. Again, Laval was displeased, believing that excommunication was a far more humane consequence. When alcohol was again being sold freely to natives, in a moment of despair over the state of New France, Laval departed for France in August 1662 to consult with Louis XIV on the matter. Laval succeeded in bringing about d’Avaugour's recall the following year.
When Laval returned to New France he had increased powers. King Louis XIV had assured Laval that he would have a future appointment as bishop, requested that he establish a Sovereign Council in Quebec, and even asked Laval to choose New France's next governor. For governor, Laval chose Chevalier de Mézy, a friend from his time at the Hermitage of Caen. In the developing Sovereign Council, which held its first session 18 September 1663, Mézy represented the first figure of authority, followed by Laval, and Gaudais-Dupon, commissioner. Laval appointed Mézy hoping to have an ally among high-ranking state official. In the trade of alcohol to the natives he did find in Mézy an ally; together the two forbade the trading of alcohol. However, constituting the Sovereign Council revealed that the two represented conflicting interests in matters of church and state. Soon, another conflict between Laval and governor ensued, leading Laval to take to the streets with drums to tell his version of the feud. Upon Mézy's death, the Sovereign council was reorganized. Intendant Jean Talon was added, and immediately assumed the functions previously exercised by Laval. With this change in the council Laval began to attend the council's meetings less frequently; from then on Laval retreated somewhat from state affairs and focused purely on ecclesiastical matters.
The one issue Laval never relented with, however, was the trade of alcohol to the natives. Once he was appointed bishop, he revisited his original cause. In 1675, Laval, despite Governor Frontenac's resistance on the matter, proceeded to excommunicate all who sold alcohol to the natives. On 24 May 1679 Laval succeeded in obtaining a royal decree banning the trade.
The Séminaire de Québec
As bishop, Laval was arguably one of the ultimate sources of authority in New France. However, his dream was not only to expand the Catholic Church in New France, but also to train and teach its future leaders. On 26 March 1663, the Grand Séminaire was opened in Quebec, and thus the Séminaire de Quebec was born. Its main goal was to train missionary priests and it was affiliated with Laval's own institution, the Séminaire des Missions Étrangères, in Paris. A few years later, in October 1668, Laval also attached a petit séminaire to this institution. It was meant to train boys, amongst whom would be chosen those with vocations to priesthood and natives were welcome. When it opened, only eight French students and six Huron were present, due to a lack of teachers. However, shortly after its opening, a considerable number of French missionaries arrived in the colony, especially Sulpicians, whose commitment was to providing this education. Laval wanted these teachers to spread the word that his institution was to establish a sense of charity and love for religion in the colony and not another source of law or authority.
Laval's view of the Grand Séminaire was greater than a mere teaching academy. He hoped that it would become a home for all parochial priests. Laval encouraged them to see it as their true home and as a place to which they may turn to in sickness or old age. Furthermore, he wanted the seminary to become a paymaster for all priests and parishes, which meant that it had to be well funded. In order to accomplish this feat, Laval donated most of his own fortune to the seminary since it had now become his home as well. He also convinced the king, Louis XIV, to give him the income of three different abbeys in France. Moreover, since his institution was expected to pay off all priests, Laval thought it would be normal to receive the incomes levied by their parishes. This idea was however met with a lot of resistance from the population, which was not accustomed to contributing to the upkeep of religious institutions. His original goal of demanding a tax worth one-thirteenth of the produce of farms was met with violent resistance, which forced him to reduce it to one-twenty-sixth.
After firmly establishing his seminary, Laval did share a large part of his administrative work with other religious figures, thus slowly developing the church. He appointed his young companion from France, Henri de Bernières, the pastor of Quebec, at the head of the seminary, thus closely linking it with the Parish of Quebec. Furthermore, he also appointed five other directors who would form the bishop's advisory body. In 1668 he appointed the previously troublesome de Queylus as the first Superior of a new seminary in Ville-Marie.
Laval also took interest in practical education for craftsmen and farmers, founding a school of arts and crafts at Saint-Joachim.
Later Years
Since his arrival in the colony of New France, Laval insisted on establishing and organizing a parochial system, on top of training priests in the colony itself. In 1678, he had obtained an edict from the king stating that permanent curacies will be set up in the colony. A few years later, in 1681, Laval drew up the boundaries of parishes in an attempt to permanently solidify the Church's position. Often visiting each parish, Laval eventually realised that his health was declining and that he could no longer run his large diocese, which extended from Acadia to Lake Michigan. As a result, in 1688, he passed on his responsibilities as a bishop to Jean-Baptiste de La Croix de Chevrières de Saint-Vallier.
Laval continued to collaborate with the colony's high religious authorities, until his last days. He helped the poor with his presence and his gifts of charity. He never missed a Mass or a day of fasting, despite his ever declining health. By 1707, he had developed an ulcer which eventually took his life on 6 May 1708. His body was placed in a coffin in the cathedral; however his heart was kept in the chapel of the seminary to which he had dedicated most of his life and fortune.
Veneration
Laval's remains have been entombed in a shrine for personal veneration in the Cathedral of Notre-Dame de Quebec, which he had founded. He was beatified by Pope John Paul II in 1980. He was granted equipollent canonization on 3 April 2014 by Pope Francis.
Université Laval, founded 1852, was named in his honor. The city of Laval, Quebec, north of Montreal, is also named after him.
april 2021~ saint kateri tekakwitha
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St. Kateri Tekakwitha is the first Native American to be recognized as a saint by the Catholic Church. She was born in 1656, in the Mohawk village of Ossernenon. Her mother was an Algonquin, who was captured by the Mohawks and who took a Mohawk chief for her husband.
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She contracted smallpox as a four-year-old child which scarred her skin. The scars were a source of humiliation in her youth. She was commonly seen wearing a blanket to hide her face. Worse, her entire family died during the outbreak. Kateri Tekakwitha was subsequently raised by her uncle, who was the chief of a Mohawk clan.
Kateri was known as a skilled worker, who was diligent and patient. However, she refused to marry. When her adoptive parents proposed a suitor to her, she refused to entertain the proposal. They punished her by giving her more work to do, but she did not give in. Instead, she remained quiet and diligent. Eventually they were forced to relent and accept that she had no interest in marriage.
At age 19, Kateri Tekakwitha converted to Catholicism, taking a vow of chastity and pledging to marry only Jesus Christ. Her decision was very unpopular with her adoptive parents and their neighbors. Some of her neighbors started rumors of sorcery. To avoid persecution, she traveled to a Christian native community south of Montreal.
According to legend, Kateri was very devout and would put thorns on her sleeping mat. She often prayed for the conversion of her fellow Mohawks. According to the Jesuit missionaries that served the community where Kateri lived, she often fasted and when she would eat, she would taint her food to diminish its flavor. On at least one occasion, she burned herself. Such self-mortification was common among the Mohawk.
Kateri was very devout and was known for her steadfast devotion. She was also very sickly. Her practices of self-mortification and denial may not have helped her health. Sadly, just five years after her conversion to Catholicism, she became ill and passed away at age 24, on April 17, 1680.
Her name, Kateri, is the Mohawk form of Catherine, which she took from St. Catherine of Siena.
St. Kateri Tekakwitha was canonized by Pope Benedict XVI on Oct. 21, 2012. She is the patroness of ecology and the environment, people in exile and Native Americans.
Kateri was known as a skilled worker, who was diligent and patient. However, she refused to marry. When her adoptive parents proposed a suitor to her, she refused to entertain the proposal. They punished her by giving her more work to do, but she did not give in. Instead, she remained quiet and diligent. Eventually they were forced to relent and accept that she had no interest in marriage.
At age 19, Kateri Tekakwitha converted to Catholicism, taking a vow of chastity and pledging to marry only Jesus Christ. Her decision was very unpopular with her adoptive parents and their neighbors. Some of her neighbors started rumors of sorcery. To avoid persecution, she traveled to a Christian native community south of Montreal.
According to legend, Kateri was very devout and would put thorns on her sleeping mat. She often prayed for the conversion of her fellow Mohawks. According to the Jesuit missionaries that served the community where Kateri lived, she often fasted and when she would eat, she would taint her food to diminish its flavor. On at least one occasion, she burned herself. Such self-mortification was common among the Mohawk.
Kateri was very devout and was known for her steadfast devotion. She was also very sickly. Her practices of self-mortification and denial may not have helped her health. Sadly, just five years after her conversion to Catholicism, she became ill and passed away at age 24, on April 17, 1680.
Her name, Kateri, is the Mohawk form of Catherine, which she took from St. Catherine of Siena.
St. Kateri Tekakwitha was canonized by Pope Benedict XVI on Oct. 21, 2012. She is the patroness of ecology and the environment, people in exile and Native Americans.
March 2021 ~ Saint Gertrude of Nivelles
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Feast Day: March 17 Patron: Cats, gardeners, mental illness, travelers, and widows Birth: 626 Death: 659 St. Gertrude of Nivelles, the patron saint of cats, lived from 626 to 659 in Belgium.
Sailors--who were crossing a sea while on business for Gertrude's monastery--were caught in a ferocious storm and threatened by a large sea animal who they feared would capsize their boat. After one of the sailors prayed to God for mercy because they were doing business for Gertrude's ministry work, they said that the storm miraculously stopped right away and the sea creature swam away from them. |
Gertrude Becomes a Nun
Gertrude was born into a noble family who lived at King Dagobert's court in Belgium. Her father served as mayor of Dagobert's palace. When Gertrude was 10 years old, King Dagobert tried to arrange a marriage between her and the son of an Austrasian duke in order to form a political alliance, but Gertrude refused to marry him because she wanted to become a nun in the church instead, saying that she would only be married to Jesus Christ.
Gertrude did become a nun, and she worked with her mother to start a monastery at Nivelles, Belgium. Gertrude and her mother both served as co-leaders there. Gertrude helped build new churches and hospitals, and she took care of travelers and local people in need (such as widows and orphans). She also spent lots of time in prayer vigils.
Cats and Mice
Since Gertrude was known for offering hospitality (to people as well as animals), she was kind to the cats that hung around her monastery, offering them food and affection. Gertrude is also associated with cats because she often prayed for the souls of people in purgatory, and artists of the time symbolized those souls as mice, which cats like to chase. Therefore, Gertrude came to be linked with both cats and mice and now serves as the patron saint of cats.
Gertrude was born into a noble family who lived at King Dagobert's court in Belgium. Her father served as mayor of Dagobert's palace. When Gertrude was 10 years old, King Dagobert tried to arrange a marriage between her and the son of an Austrasian duke in order to form a political alliance, but Gertrude refused to marry him because she wanted to become a nun in the church instead, saying that she would only be married to Jesus Christ.
Gertrude did become a nun, and she worked with her mother to start a monastery at Nivelles, Belgium. Gertrude and her mother both served as co-leaders there. Gertrude helped build new churches and hospitals, and she took care of travelers and local people in need (such as widows and orphans). She also spent lots of time in prayer vigils.
Cats and Mice
Since Gertrude was known for offering hospitality (to people as well as animals), she was kind to the cats that hung around her monastery, offering them food and affection. Gertrude is also associated with cats because she often prayed for the souls of people in purgatory, and artists of the time symbolized those souls as mice, which cats like to chase. Therefore, Gertrude came to be linked with both cats and mice and now serves as the patron saint of cats.
February 2021 ~ Saint Blaise
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Feast Day: February 3 Patron: of throat illnesses, animals, wool combers, and wool trading Death: 316 |
Saint Blaise was the bishop of Sebastea and a doctor. The first known record of the saint's life comes from the medical writings of Aëtius Amidenus, where he is recorded as helping with patients suffering from objects stuck in their throat. Many of the miraculous aspects of St. Blaise's life are written of 400 years after his martyrdom in the "Acts of St. Blaise."
Saint Blaise is believed to begin as a healer then, eventually, became a "physician of souls." He then retired to a cave, where he remained in prayer. People often turned to Saint Blaise for healing miracles.
In 316, the governor of Cappadocia and of Lesser Armenia, Agricola, arrested then-bishop Blaise for being a Christian. On their way to the jail, a woman set her only son, who was chocking to death on a fish bone, at his feet.
Blaise cured the child, and though Agricola was amazed, he could not get Blaise to renounce his faith. Therefore, Agricola beat Blaise with a stick and tore at his flesh with iron combs before beheading him.
In another tale, Blaise was being led to the prison in Sebastea, and on the way came across a poor old woman whose pig had been stolen by a wolf. Blaise commanded the wolf return the pig, which it did -alive and uninjured - to the amazement of all.
When he reached Sebastea, the woman came to him and brought two fine wax candles in an attempt to dispel the gloom of his darkened cell.
In the Middle Ages, Blaise became quite popular and his legend as a beast tamer spread. He was then referred to as the "saint of the wild beast."
Many German churches are dedicated to Saint Blaise, sometimes called Saint Blasius.
In Great Britain, the village of St. Blazey got its name from Saint Blaise, and a church dedicated to the saint can be found in Decon hamlet of Haccombe, near Newton Abbot.
There is a Saint Blaise's Well in Kent, and the water is believed to have medicinal properties. A Blessing of the Throats ceremony is held every February 3 at Saint Etheldreda's Church in Londan and Balve, Germany.
A Catholic middle school was named after Saint Blaise in Bradford, West Yorkshire. The name was decided upon when the link between Bradford and the woolen industry was connected to the way St. Blaise was martyred: with woolcomb.
Saint Blaise is often depicted holding two crossed candles in his hand, or in a cave with wild animals. He is also often shown with steel combs. The similarity of the steel combs and the wool combs made a large contribution to Saint Blaise's leadership as the patron saint of wool combers and the wool trade.
Saint Blaise is believed to begin as a healer then, eventually, became a "physician of souls." He then retired to a cave, where he remained in prayer. People often turned to Saint Blaise for healing miracles.
In 316, the governor of Cappadocia and of Lesser Armenia, Agricola, arrested then-bishop Blaise for being a Christian. On their way to the jail, a woman set her only son, who was chocking to death on a fish bone, at his feet.
Blaise cured the child, and though Agricola was amazed, he could not get Blaise to renounce his faith. Therefore, Agricola beat Blaise with a stick and tore at his flesh with iron combs before beheading him.
In another tale, Blaise was being led to the prison in Sebastea, and on the way came across a poor old woman whose pig had been stolen by a wolf. Blaise commanded the wolf return the pig, which it did -alive and uninjured - to the amazement of all.
When he reached Sebastea, the woman came to him and brought two fine wax candles in an attempt to dispel the gloom of his darkened cell.
In the Middle Ages, Blaise became quite popular and his legend as a beast tamer spread. He was then referred to as the "saint of the wild beast."
Many German churches are dedicated to Saint Blaise, sometimes called Saint Blasius.
In Great Britain, the village of St. Blazey got its name from Saint Blaise, and a church dedicated to the saint can be found in Decon hamlet of Haccombe, near Newton Abbot.
There is a Saint Blaise's Well in Kent, and the water is believed to have medicinal properties. A Blessing of the Throats ceremony is held every February 3 at Saint Etheldreda's Church in Londan and Balve, Germany.
A Catholic middle school was named after Saint Blaise in Bradford, West Yorkshire. The name was decided upon when the link between Bradford and the woolen industry was connected to the way St. Blaise was martyred: with woolcomb.
Saint Blaise is often depicted holding two crossed candles in his hand, or in a cave with wild animals. He is also often shown with steel combs. The similarity of the steel combs and the wool combs made a large contribution to Saint Blaise's leadership as the patron saint of wool combers and the wool trade.
www.catholic.org/saints/saint.php?saint_id=28
january 2021 ~ Saint john neumann
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This American saint was born in Bohemia in 1811. He was looking forward to being ordained in 1835 when the bishop decided there would be no more ordinations. It is difficult for us to imagine now, but Bohemia was overstocked with priests. John wrote to bishops all over Europe but the story was the same everywhere no one wanted any more priests. John was sure he was called to be a priest but all the doors to follow that vocation seemed to close in his face. |
But John didn't give up. He had learned English by working in a factory with English-speaking workers so he wrote to the bishops in America. Finally, the bishop in New York agreed to ordain him. In order to follow God's call to the priesthood John would have to leave his home forever and travel across the ocean to a new and rugged land.
In New York, John was one of 36 priests for 200,000 Catholics. John's parish in western New York stretched from Lake Ontario to Pennsylvania. His church had no steeple or floor but that didn't matter because John spent most of his time traveling from village to village, climbing mountains to visit the sick, staying in garrets and taverns to teach, and celebrating the Mass at kitchen tables.
Because of the work and the isolation of his parish, John longed for community and so joined the Redemptorists, a congregation of priests and brothers dedicated to helping the poor and most abandoned.
John was appointed bishop of Philadelphia in 1852. As bishop, he was the first to organize a diocesan Catholic school system. A founder of Catholic education in this country, he increased the number of Catholic schools in his diocese from two to 100.
John never lost his love and concern for the people -- something that may have bothered the elite of Philadelphia. On one visit to a rural parish, the parish priest picked him up in a manure wagon. Seated on a plank stretched over the wagon's contents, John joked, "Have you ever seen such an entourage for a bishop!"
The ability to learn languages that had brought him to America led him to learn Spanish, French, Italian, and Dutch so he could hear confessions in at least six languages. When Irish immigration started, he learned Gaelic so well that one Irish woman remarked, "Isn't it grand that we have an Irish bishop!"
Once on a visit to Germany, he came back to the house he was staying in soaked by rain. When his host suggested he change his shoes, John remarked, "The only way I could change my shoes is by putting the left one on the right foot and the right one on the left foot. This is the only pair I own."
John died on January 5, 1860 at the age of 48.
In New York, John was one of 36 priests for 200,000 Catholics. John's parish in western New York stretched from Lake Ontario to Pennsylvania. His church had no steeple or floor but that didn't matter because John spent most of his time traveling from village to village, climbing mountains to visit the sick, staying in garrets and taverns to teach, and celebrating the Mass at kitchen tables.
Because of the work and the isolation of his parish, John longed for community and so joined the Redemptorists, a congregation of priests and brothers dedicated to helping the poor and most abandoned.
John was appointed bishop of Philadelphia in 1852. As bishop, he was the first to organize a diocesan Catholic school system. A founder of Catholic education in this country, he increased the number of Catholic schools in his diocese from two to 100.
John never lost his love and concern for the people -- something that may have bothered the elite of Philadelphia. On one visit to a rural parish, the parish priest picked him up in a manure wagon. Seated on a plank stretched over the wagon's contents, John joked, "Have you ever seen such an entourage for a bishop!"
The ability to learn languages that had brought him to America led him to learn Spanish, French, Italian, and Dutch so he could hear confessions in at least six languages. When Irish immigration started, he learned Gaelic so well that one Irish woman remarked, "Isn't it grand that we have an Irish bishop!"
Once on a visit to Germany, he came back to the house he was staying in soaked by rain. When his host suggested he change his shoes, John remarked, "The only way I could change my shoes is by putting the left one on the right foot and the right one on the left foot. This is the only pair I own."
John died on January 5, 1860 at the age of 48.
https://www.catholic.org/saints/saint.php?saint_id=70
december 2020 ~ saint nicholas
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The great veneration with which St. Nicholas has been honored for many ages and the number of altars and churches all over the world that are dedicated in his memory are testimonials to his wonderful holiness and the glory he enjoys with God. As an episcopal see, and his childhood church falling vacant, the holy Nicholas was chosen bishop, and in that station became famous by his extraordinary piety and zeal and by his many astonishing miracles. The Greek histories of his life agree he suffered an imprisonment of the faith and made a glorious confession in the latter part of the persecution raised by Dioletian, and that he was present at the Council of Nicaea and there condemned Arianism. It is said that St. Nicholas died in Myra, and was buried in his cathedral.
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St. Nicholas' episcopate at Myra during the fourth century is really all that appears indubitable authentic, according to Alban Butler, an English Roman Catholic priest from the 1700s. This is not for lack of material, beginning with the life attributed to the monk who died in 847 as St. Methodius, Patriarch of Constantinople. Nevertheless, the universal popularity of the saint for so many centuries requires that some account of the legends surrounding his life should be given.
St. Nicholas, also known as "Nikolaos of Myra," was a fourth century saint and Greek bishop of Myra. Nicholas was born in Asia Minor in the Roman Empire as an only child to Christian parents. Nicholas would take nourishment only once on Wednesdays and Fridays, and that in the evening according to the canons. "He was exceedingly well brought up by his parents and trod piously in their footsteps. The child, watched over by the church, enlightened his mind and encouraged his thirst for sincere and true religion." Both of his parents tragically died during an epidemic when he was a young man, leaving him well off, but to be raised by his uncle - the Bishop of Patara.
Nicholas was determined to devote his inheritance to works of charity, and his uncle mentored him as a reader and later ordained him as a presbyter (priest).
An opportunity soon arose for St. Nicholas and his inheritance. A citizen of Patara had lost all his money, and needed to support his three daughters who could not find husbands because of their poverty; so the wretched man was going to give them over to prostitution. Nicholas became informed of this, and thus took a bag of gold and threw it into an open window of the man's house in the night. Here was a dowry for the eldest girl and she was soon duly married. At intervals Nicholas did the same for the second and the third; at the last time the father was on the watch, recognized his benefactor and overwhelmed Nicholas with his gratitude. It would appear that the three purses represented in pictures, came to be mistaken for the heads of three children and so they gave rise to the absurd story of the children, resuscitated by the saint, who had been killed by an innkeeper and pickled in a brine-tub.
Coming to the city of Myra when the clergy and people of the province were in session to elect a new bishop, St. Nicholas was indicated by God as the man they should choose. This was during the time of persecutions in the beginning of the fourth century and "as he [Nicholas] was the chief priest of the Christians of this town and preached the truths of faith with a holy liberty, the divine Nicholas was seized by the magistrates, tortured, then chained and thrown into prison with many other Christians. But when the great and religious Constantine, chosen by God, assumed the imperial diadem of the Romans, the prisoners were released from their bonds and with them the illustrious Nicholas, who when he was set at liberty returned to Myra."
St. Methodius asserts that "thanks to the teaching of St. Nicholas the metropolis of Myra alone was untouched by the filth of the Arian heresy, which it firmly rejected as death-dealing poison," but says nothing of his presence at the Council of Nicaea in 325.
According to other traditions St. Nicholas was not only there during the Council of Nicaea in 325, but so far forgot himself as to give the heresiarch Arius a slap in the face. The conciliar fathers deprived him of his episcopal insignia and committed him to prison; but our Lord and His Mother appeared there and restored to him both his liberty and his office.
As against Arianism so against paganism, St. Nicholas was tireless and often took strong measures: among other temples he destroyed was that of Artemis, the principal in the district, and the evil spirits fled howling before him. He was the guardian of his people as well in temporal affairs. The governor Eustathius had taken a bribe to condemn to death three innocent men. At the time fixed for their execution Nicholas came to the place, stayed the hands of the executioner, and released the prisoners. Then he turned to Eustathiujs and did not cease to reproach him until he admitted his crime and expressed his penitence.
St. Nicholas' presence was found in a separate occasion involving three imperial officers simply on their way to duty in Phrygia. When the men were back again in Constantinople, the jealousy of the prefect Ablavius caused them to be imprisoned on false charges and an order for their death was procured from the Emperor Constantine. When the officers heard this they remembered the example they had witnessed of the powerful love of justice of the Bishop of Myra and they prayed to God that through his merits and by his instrumentality they might yet be saved. That night St. Nicholas appeared in a dream to Constantine, and told him with threats to release the three innocent men, and Ablavius experienced the same thing. In the morning the Emporer and the prefect compared notes, and the condemned men were sent for and questioned. When he heard they had called on the name of the Nicholas of Myra who appeared to him, Constantine set them free and sent them to the bishop with a letter asking him not to threaten him any more, but to pray for the peace of the world. For a long time, this has been the most famous miracle of St. Nicholas, and at the time of St. Methodius was the only thing generally known about him.
The accounts are unanimous that St. Nicholas died and was buried in his episcopal city of Myra, and by the time of Justinian, there was a basilica built in his honor at Constantinople.
An anonymous Greek wrote in the tenth century that, "the West as well as the East acclaims and glorifies him. Wherever there are people, in the country and the town, in the villages, in the isles, in the furthest parts of the earth, his name is revered and churches are built in his honor. Images of him are set up, panegyrics preached and festivals celebrated. All Christians, young and old, men and women, boys and girls, reverence his memory and call upon his protection. And his favors, which know no limit of time and continue from age to age, are poured out over all the earth; the Scythians know them, as do the Indians and the barbarians, the Africans as well as the Italians." When Myra and its great shrine finally passed into the hands of the Saracens, several Italian cities saw this as an opportunity to acquire the relics of St. Nicholas for themselves. There was great competition for them between Venice and Bari.
Bari won and the relics were carried off under the noses of the lawful Greek custodians and their Mohammedan masters. On May 9, 1087 St. Nicholas' relics safetly landed in Bari, a not inappropriate home seeing that Apulia in those days still had large Greek colonies. A new church was built to shelter the relics and the pope, Bd. Urban II, was present at their enshrining.
Devotion to St. Nicholas has been present in the West long before his relics were brought to Italy, but this happening greatly increased his veneration among the people, and miracles were as freely attributed to his intercession in Europe as they had been in Asia.
At Myra "the venerable body of the bishop, embalmed as it was in the good ointments of virtue exuded a sweet smelling myrrh, which kept it from corruption and proved a health giving remedy against sickness to the glory o f him who had glorified Jesus Christ, our true God." The translation of the relics did not interrupt this phenomenon, and the "manna of St. Nicholas" is said to flow to this day. It was one of the great attractions that drew pilgrims to his tomb from all parts of Europe.
The image of St. Nicholas is, more often than any other, found on Byzantine seals. In the later middle ages nearly four hundred churches were dedicated in his honor in England alone, and he is said to have been represented by Christian artists more frequently than any saint, except our Lady.
St. Nicholas is celebrated as the patron saint of several classes of people, especially, in the East, of sailors and in the West of children. The first of these patronage is most likely due to the legend that during his lifetime, he appeared to storm tossed mariners who invoked his aid off the coast of Lycia and brought them safely to port. Sailors in the Aegean and Ionian seas, following a common Eastern custom, had their "star of St. Nicholas" and wished one another a good voyage in the phrase "May St. Nicholas hold the tiller."
The legend of the "three children" is credited to his patronage of children and various observances, ecclesiastical and secular, connected there with; such were the boy bishop and especially in Germany, Switzerland and the Netherlands, the giving of presents in his name at Christmas time.
This custom in England is not a survival from Catholic times. It was popularized in America by the Dutch Protestants of New Amsterdam who converted the popish saint into a Nordic magician (Santa Claus = Sint Klaes = Saint Nicholas) and was introduced into this country by Bret Harte. It is not the only "good old English custom" which, however good, is not "old English," at any rate in its present form. The deliverance of the three imperial officers naturally caused St. Nicholas to be invoked by and on behalf of prisoners and captives, and many miracles of his intervention are recorded in the middle ages.
Curiously enough, the greatest popularity of St. Nicholas is found neither in the eastern Mediterranean nor north-western Europe, great as that was, but in Russia. With St. Andred the Apostle, he is patron of the nation, and the Russian Orthodox Church even observes the feast of his translation; so many Russian pilgrims came to Bari before the revolution that their government supported a church, hospital and hospice there.
He is also the patron saint of Greece, Apulia, Sicily and Loraine, and of many citiesand dioceses (including Galway) and churches innumerable. At Rome the basilica of St. Nicholas in the Jail of Tully (in Carcere) was founded between the end of the sixth and the beginning of the seventh centuries. He is named in the preparation of the Byzantine Mass. St. Nicholas became recognized as a saint long before the Roman Catholic Church began the regular canonizing procedures in the late 10th century. Therefore, he does not have a specific date of canonization, rather records of him exist in a gradual spread until his stories became widley known and celebrated. St. Nicholas' feast day is December 6.
St. Nicholas, also known as "Nikolaos of Myra," was a fourth century saint and Greek bishop of Myra. Nicholas was born in Asia Minor in the Roman Empire as an only child to Christian parents. Nicholas would take nourishment only once on Wednesdays and Fridays, and that in the evening according to the canons. "He was exceedingly well brought up by his parents and trod piously in their footsteps. The child, watched over by the church, enlightened his mind and encouraged his thirst for sincere and true religion." Both of his parents tragically died during an epidemic when he was a young man, leaving him well off, but to be raised by his uncle - the Bishop of Patara.
Nicholas was determined to devote his inheritance to works of charity, and his uncle mentored him as a reader and later ordained him as a presbyter (priest).
An opportunity soon arose for St. Nicholas and his inheritance. A citizen of Patara had lost all his money, and needed to support his three daughters who could not find husbands because of their poverty; so the wretched man was going to give them over to prostitution. Nicholas became informed of this, and thus took a bag of gold and threw it into an open window of the man's house in the night. Here was a dowry for the eldest girl and she was soon duly married. At intervals Nicholas did the same for the second and the third; at the last time the father was on the watch, recognized his benefactor and overwhelmed Nicholas with his gratitude. It would appear that the three purses represented in pictures, came to be mistaken for the heads of three children and so they gave rise to the absurd story of the children, resuscitated by the saint, who had been killed by an innkeeper and pickled in a brine-tub.
Coming to the city of Myra when the clergy and people of the province were in session to elect a new bishop, St. Nicholas was indicated by God as the man they should choose. This was during the time of persecutions in the beginning of the fourth century and "as he [Nicholas] was the chief priest of the Christians of this town and preached the truths of faith with a holy liberty, the divine Nicholas was seized by the magistrates, tortured, then chained and thrown into prison with many other Christians. But when the great and religious Constantine, chosen by God, assumed the imperial diadem of the Romans, the prisoners were released from their bonds and with them the illustrious Nicholas, who when he was set at liberty returned to Myra."
St. Methodius asserts that "thanks to the teaching of St. Nicholas the metropolis of Myra alone was untouched by the filth of the Arian heresy, which it firmly rejected as death-dealing poison," but says nothing of his presence at the Council of Nicaea in 325.
According to other traditions St. Nicholas was not only there during the Council of Nicaea in 325, but so far forgot himself as to give the heresiarch Arius a slap in the face. The conciliar fathers deprived him of his episcopal insignia and committed him to prison; but our Lord and His Mother appeared there and restored to him both his liberty and his office.
As against Arianism so against paganism, St. Nicholas was tireless and often took strong measures: among other temples he destroyed was that of Artemis, the principal in the district, and the evil spirits fled howling before him. He was the guardian of his people as well in temporal affairs. The governor Eustathius had taken a bribe to condemn to death three innocent men. At the time fixed for their execution Nicholas came to the place, stayed the hands of the executioner, and released the prisoners. Then he turned to Eustathiujs and did not cease to reproach him until he admitted his crime and expressed his penitence.
St. Nicholas' presence was found in a separate occasion involving three imperial officers simply on their way to duty in Phrygia. When the men were back again in Constantinople, the jealousy of the prefect Ablavius caused them to be imprisoned on false charges and an order for their death was procured from the Emperor Constantine. When the officers heard this they remembered the example they had witnessed of the powerful love of justice of the Bishop of Myra and they prayed to God that through his merits and by his instrumentality they might yet be saved. That night St. Nicholas appeared in a dream to Constantine, and told him with threats to release the three innocent men, and Ablavius experienced the same thing. In the morning the Emporer and the prefect compared notes, and the condemned men were sent for and questioned. When he heard they had called on the name of the Nicholas of Myra who appeared to him, Constantine set them free and sent them to the bishop with a letter asking him not to threaten him any more, but to pray for the peace of the world. For a long time, this has been the most famous miracle of St. Nicholas, and at the time of St. Methodius was the only thing generally known about him.
The accounts are unanimous that St. Nicholas died and was buried in his episcopal city of Myra, and by the time of Justinian, there was a basilica built in his honor at Constantinople.
An anonymous Greek wrote in the tenth century that, "the West as well as the East acclaims and glorifies him. Wherever there are people, in the country and the town, in the villages, in the isles, in the furthest parts of the earth, his name is revered and churches are built in his honor. Images of him are set up, panegyrics preached and festivals celebrated. All Christians, young and old, men and women, boys and girls, reverence his memory and call upon his protection. And his favors, which know no limit of time and continue from age to age, are poured out over all the earth; the Scythians know them, as do the Indians and the barbarians, the Africans as well as the Italians." When Myra and its great shrine finally passed into the hands of the Saracens, several Italian cities saw this as an opportunity to acquire the relics of St. Nicholas for themselves. There was great competition for them between Venice and Bari.
Bari won and the relics were carried off under the noses of the lawful Greek custodians and their Mohammedan masters. On May 9, 1087 St. Nicholas' relics safetly landed in Bari, a not inappropriate home seeing that Apulia in those days still had large Greek colonies. A new church was built to shelter the relics and the pope, Bd. Urban II, was present at their enshrining.
Devotion to St. Nicholas has been present in the West long before his relics were brought to Italy, but this happening greatly increased his veneration among the people, and miracles were as freely attributed to his intercession in Europe as they had been in Asia.
At Myra "the venerable body of the bishop, embalmed as it was in the good ointments of virtue exuded a sweet smelling myrrh, which kept it from corruption and proved a health giving remedy against sickness to the glory o f him who had glorified Jesus Christ, our true God." The translation of the relics did not interrupt this phenomenon, and the "manna of St. Nicholas" is said to flow to this day. It was one of the great attractions that drew pilgrims to his tomb from all parts of Europe.
The image of St. Nicholas is, more often than any other, found on Byzantine seals. In the later middle ages nearly four hundred churches were dedicated in his honor in England alone, and he is said to have been represented by Christian artists more frequently than any saint, except our Lady.
St. Nicholas is celebrated as the patron saint of several classes of people, especially, in the East, of sailors and in the West of children. The first of these patronage is most likely due to the legend that during his lifetime, he appeared to storm tossed mariners who invoked his aid off the coast of Lycia and brought them safely to port. Sailors in the Aegean and Ionian seas, following a common Eastern custom, had their "star of St. Nicholas" and wished one another a good voyage in the phrase "May St. Nicholas hold the tiller."
The legend of the "three children" is credited to his patronage of children and various observances, ecclesiastical and secular, connected there with; such were the boy bishop and especially in Germany, Switzerland and the Netherlands, the giving of presents in his name at Christmas time.
This custom in England is not a survival from Catholic times. It was popularized in America by the Dutch Protestants of New Amsterdam who converted the popish saint into a Nordic magician (Santa Claus = Sint Klaes = Saint Nicholas) and was introduced into this country by Bret Harte. It is not the only "good old English custom" which, however good, is not "old English," at any rate in its present form. The deliverance of the three imperial officers naturally caused St. Nicholas to be invoked by and on behalf of prisoners and captives, and many miracles of his intervention are recorded in the middle ages.
Curiously enough, the greatest popularity of St. Nicholas is found neither in the eastern Mediterranean nor north-western Europe, great as that was, but in Russia. With St. Andred the Apostle, he is patron of the nation, and the Russian Orthodox Church even observes the feast of his translation; so many Russian pilgrims came to Bari before the revolution that their government supported a church, hospital and hospice there.
He is also the patron saint of Greece, Apulia, Sicily and Loraine, and of many citiesand dioceses (including Galway) and churches innumerable. At Rome the basilica of St. Nicholas in the Jail of Tully (in Carcere) was founded between the end of the sixth and the beginning of the seventh centuries. He is named in the preparation of the Byzantine Mass. St. Nicholas became recognized as a saint long before the Roman Catholic Church began the regular canonizing procedures in the late 10th century. Therefore, he does not have a specific date of canonization, rather records of him exist in a gradual spread until his stories became widley known and celebrated. St. Nicholas' feast day is December 6.
https://www.catholic.org/saints/saint.php?saint_id=371
November 2020 ~ blessed anthony baldinucci
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Feast Day: November 7
Birth: 1665 Death: November 7, 1717 Beatified: April 23, 1893 by Pope Leo XIII |
At the age of thirty, Anthony Baldinucci, of Florence, Italy, was ordained a Jesuit priest. Two years later, he undertook the apostolate of giving parish missions in central Italy. On his way to each parish, he would always walk barefoot as a penance with the intent "that God may be moved by my sufferings to touch the hearts of my hearers," as he once explained. During these missions, he allotted all his time to preaching, hearing confessions, catechizing children, visiting the sick, and continuing his own prayer life. Father Baldinucci was deeply devoted to the Eucharist, the Passion of Christ, and the Blessed Virgin Mary. He highly revered an image of the Blessed Virgin with the title, "Refuge of Sinners," attributing numerous conversions and miraculous cures to its veneration. When in 1717 Father Baldinucci fell ill with his final illness, he asked to be placed in his room this image of Mary, before which he repeatedly prayed, "Show yourself to be a Mother." As his end neared, he gazed sometimes heavenward, sometimes toward the picture, uttering the aspiration, "Jesus and Mary, my hope."
Baldinucci was born in Florence, the son of the art historian and biographer Filippo Baldinucci. He attended the Jesuit school of Florence and was drawn to the priesthood. Initially he considered following his older brother into the Dominican Order, but he entered the novitiate of the Society of Jesus on April 21, 1681, and was ordained as a priest on October 28, 1695. He was then sent to study theology at the Roman College. He carried out his regency teaching at the Jesuit schools in Terni and Rome. He was admitted to the fourth vow of the Society on 15 August 1698.
Baldinucci had wanted to become a missionary in Asia, but his poor health kept him from that path. Instead, he worked in central Italy, specifically in the cities of Frascati and Viterbo. He would continue to work in this area for the rest of his life. For four months of every year he would conduct missions. Between 1697 and 1717 he visited 30 dioceses and gave an average of 22 missions per year. The missions were generally centered on meditations from the Spiritual Exercises of Ignatius of Loyola.
Baldinucci’s preaching was simple, vivid and dramatic. He organized processions which would start from various areas of the country to the place where he was holding the mission. Many of the people in these processions would wear crowns of thorns and scourge themselves. Given the size of these processions, Baldinucci often employed a number of laymen (whom he called deputati) to help manage the crowd. Many of these "deputati" were drawn from the people he thought might otherwise be tempted to disrupt the processions.
Baldinucci himself walked barefoot to each mission assignment, often carried a cross during his preaching, and often wore heavy chains. He would also walk through the assembled people scourging himself to the point of drawing blood and beyond. He would often finish these missions with the burning of various possible instruments of vice, including cards, dice, musical instruments, and the like, in the public square. People were reported to also lay their daggers and pistols at his feet at this time. His appearances were so popular and well attended that he often found crowds covering the walls of city when he arrived to deliver a mission.
Baldinucci had a particular devotion to the Virgin Mary, and made sure that a copy of miraculous picture of her as the Refuge of Sinners from the Church of the Gesu (Frascati) was carried with him in his travels. He also worked diligently to spread Marian devotions in his travels.
In addition to his preaching, Baldinucci also wrote two courses of sermons for Lent, gathered material for many more, composed a number of discourses, and maintained a long correspondence list.
After suffering from a myocardial infarction in the course of one of his preaching tours, brought on by fatigue, Baldinucci died in the village of Pofi, in the ancient region of Lazio, then part of the Papal States.
The process leading to Baldinucci's beatification began in 1753. He was declared Venerable in 1873, and was beatified on April 23, 1893. He is still under consideration for canonization.
The Jesuit Church of Our Lady of Good Counsel in Florence still preserves the crucifix he wore during his missions.
Baldinucci had wanted to become a missionary in Asia, but his poor health kept him from that path. Instead, he worked in central Italy, specifically in the cities of Frascati and Viterbo. He would continue to work in this area for the rest of his life. For four months of every year he would conduct missions. Between 1697 and 1717 he visited 30 dioceses and gave an average of 22 missions per year. The missions were generally centered on meditations from the Spiritual Exercises of Ignatius of Loyola.
Baldinucci’s preaching was simple, vivid and dramatic. He organized processions which would start from various areas of the country to the place where he was holding the mission. Many of the people in these processions would wear crowns of thorns and scourge themselves. Given the size of these processions, Baldinucci often employed a number of laymen (whom he called deputati) to help manage the crowd. Many of these "deputati" were drawn from the people he thought might otherwise be tempted to disrupt the processions.
Baldinucci himself walked barefoot to each mission assignment, often carried a cross during his preaching, and often wore heavy chains. He would also walk through the assembled people scourging himself to the point of drawing blood and beyond. He would often finish these missions with the burning of various possible instruments of vice, including cards, dice, musical instruments, and the like, in the public square. People were reported to also lay their daggers and pistols at his feet at this time. His appearances were so popular and well attended that he often found crowds covering the walls of city when he arrived to deliver a mission.
Baldinucci had a particular devotion to the Virgin Mary, and made sure that a copy of miraculous picture of her as the Refuge of Sinners from the Church of the Gesu (Frascati) was carried with him in his travels. He also worked diligently to spread Marian devotions in his travels.
In addition to his preaching, Baldinucci also wrote two courses of sermons for Lent, gathered material for many more, composed a number of discourses, and maintained a long correspondence list.
After suffering from a myocardial infarction in the course of one of his preaching tours, brought on by fatigue, Baldinucci died in the village of Pofi, in the ancient region of Lazio, then part of the Papal States.
The process leading to Baldinucci's beatification began in 1753. He was declared Venerable in 1873, and was beatified on April 23, 1893. He is still under consideration for canonization.
The Jesuit Church of Our Lady of Good Counsel in Florence still preserves the crucifix he wore during his missions.
www.catholic.org
October 2020 ~ Saint Faustina Kowalska
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Feast Day: October 5 Patron: of Mercy Birth: 1905 Death: 1938 Beatified: Pope John Paul II on April 18, 1993 Canonized: Pope John Paul II on April 30, 2000 |
Saint Maria Faustina Kowalska of the Blessed Sacrament was born as Helena Kowalska, in Glogowiec, Leczyca County, north-west of Lódz in Poland on August 25, 1905. She was the third of 10 children to a poor and religious family.
Faustina first felt a calling to the religious life when she was just seven-years-old and attended the Exposition of the Blessed Sacrament. After finishing her schooling, Faustina wanted to immediately join a convent. However, her parents refused to let her.
Instead, at 16-years-old, Faustina became a housekeeper to help her parents and support herself.
In 1924, Faustina experienced her first vision of Jesus. While at a dance with her sister, Natalia, Faustina saw a suffering Jesus and then went to a Cathedral. According to Faustina, Jesus instructed her to leave for Warsaw immediately and join a convent.
Faustina packed her bags at once and departed the following morning. When she arrived in Warsaw, she entered Saint James Church in Warsaw, the first church she came across, and attended Mass.
While in Warsaw, Faustina approached many different convents, but was turned away every time. She was judged on her appearances and sometimes rejected for poverty.
Finally, the mother superior for the Congregation of the Sisters of Our Lady of Mercy decided to take in Faustina on the condition that she could pay for her own religious habit. Working as a housekeeper, Faustina began to save her money and make deposits to the Convent.
On April 30, 1926, at 20-years-old, she finally received her habit and took the religious name of Sister Maria Faustina of the Blessed Sacrament and in 1928, she took her first religious vows as a nun.
Over the next year, Faustina traveled convents as a cook. In May 1930 she arrived in Plock, Poland. Soon after, she began to show the first signs of her illness and was sent away to rest. Several months later, Faustina returned to the convent.
On February 22, 1931, Faustina was visited by Jesus, who presented himself as the "King of Divine Mercy" wearing a white garment with red and pale rays coming from his heart. She was asked to become the apostle and secretary of God's mercy, a model of how to be merciful to others, and an instrument for reemphasizing God's plan of mercy for the world.
In her diary, Faustina writes:
"In the evening, when I was in my cell, I became aware of the Lord Jesus clothed in a white garment. One hand was raised in blessing, the other was touching the garment at the breast. From the opening of the garment at the breast there came forth two large rays, one red and the other pale. In silence I gazed intently at the Lord; my soul was overwhelmed with fear, but also with great joy. After a while Jesus said to me, 'paint an image according to the pattern you see, with the inscription: Jesus, I trust in You.'"
Faustina first felt a calling to the religious life when she was just seven-years-old and attended the Exposition of the Blessed Sacrament. After finishing her schooling, Faustina wanted to immediately join a convent. However, her parents refused to let her.
Instead, at 16-years-old, Faustina became a housekeeper to help her parents and support herself.
In 1924, Faustina experienced her first vision of Jesus. While at a dance with her sister, Natalia, Faustina saw a suffering Jesus and then went to a Cathedral. According to Faustina, Jesus instructed her to leave for Warsaw immediately and join a convent.
Faustina packed her bags at once and departed the following morning. When she arrived in Warsaw, she entered Saint James Church in Warsaw, the first church she came across, and attended Mass.
While in Warsaw, Faustina approached many different convents, but was turned away every time. She was judged on her appearances and sometimes rejected for poverty.
Finally, the mother superior for the Congregation of the Sisters of Our Lady of Mercy decided to take in Faustina on the condition that she could pay for her own religious habit. Working as a housekeeper, Faustina began to save her money and make deposits to the Convent.
On April 30, 1926, at 20-years-old, she finally received her habit and took the religious name of Sister Maria Faustina of the Blessed Sacrament and in 1928, she took her first religious vows as a nun.
Over the next year, Faustina traveled convents as a cook. In May 1930 she arrived in Plock, Poland. Soon after, she began to show the first signs of her illness and was sent away to rest. Several months later, Faustina returned to the convent.
On February 22, 1931, Faustina was visited by Jesus, who presented himself as the "King of Divine Mercy" wearing a white garment with red and pale rays coming from his heart. She was asked to become the apostle and secretary of God's mercy, a model of how to be merciful to others, and an instrument for reemphasizing God's plan of mercy for the world.
In her diary, Faustina writes:
"In the evening, when I was in my cell, I became aware of the Lord Jesus clothed in a white garment. One hand was raised in blessing, the other was touching the garment at the breast. From the opening of the garment at the breast there came forth two large rays, one red and the other pale. In silence I gazed intently at the Lord; my soul was overwhelmed with fear, but also with great joy. After a while Jesus said to me, 'paint an image according to the pattern you see, with the inscription: Jesus, I trust in You.'"
Faustina also describes during that same message, Jesus explained he wanted the Divine Mercy image to be "solemnly blessed on the first Sunday after Easter; that Sunday is to be the Feast of Mercy."
Faustina, not knowing how to paint, asked around her Plock convent for help but was denied. It wasn't until three years later, in 1934, that the first painting of the image was created by Eugene Kazimierowski.
In 1932, Faustina returned to Warsaw. On May 1, 1933 she took her final vows in Lagiewniki and became a perpetual sister of Our Lady of Mercy.
After taking her vows, Faustina was transferred to Vilnius, where she met Father Michael Sopocko, the appointed confessor to the nuns. During her first confession with Sopocko, Faustina told him about her conversations with Jesus and his plan for her. Father Sopocko insisted she be evaluated by a psychiatrist. Faustina passed all the required tests and was determined sane, leading Sopocko to support her religious efforts.
Sopocko encouraged her to start keeping a diary and to record all of her conversations with Jesus. Faustina told Sopocko about the Divine Mercy image and it was Sopocko who introduced her to Kazimierowski, the artist of the first Divine Mercy painting.
According to Faustina's diary, on Good Friday, April 19, 1935, Jesus told her he wanted the Divine Mercy image publically honored. On April 26, 1935, Father Sopocko delivered the very first sermon on the Divine Mercy.
In September 1935, Faustina wrote about her vision of the Chaplet of Divine Mercy, used to obtain mercy, trust in Christ's mercy and to show mercy to others.
During the following year, Faustina attempted to set up a new congregation for Divine Mercy, but was reminded that she was perpetually vowed to her current order and sent back to Warsaw. She reported Jesus said to her, "My Daughter, do whatever is within your power to spread devotion to My Divine Mercy, I will make up for what you lack."
In 1936, Faustina fell ill again. She moved to the sanatorium in Pradnik, Krakow and continued to spend most of her time in prayer.
In July 1937, the first holy cards with the Divine Mercy image were created and Faustina provided instructions for the Novena of Divine Mercy, which she reported was a message from Jesus. Throughout the rest of 1937, the Divine Mercy image continued to be promoted and grow in popularity.
Faustina's health significantly deteriorated by the end of 1937. Her visions intensified and she was said to be looking forward to the end of her life. On October 5, 1938, Faustina passed away. She was buried on October 7 and currently rests at the Basilica of Divine Mercy in Krakow, Poland.
Her entire life, in imitation of Christ's, was to be a sacrifice - a life lived for others. At the Divine Lord's request, she willingly offered her personal sufferings in union with Him to atone for the sins of others. In her daily life she was to become a doer of mercy, bringing joy and peace to others, and by writing about God's mercy, she was to encourage others to trust in Him and thus prepare the world for His coming again.
Her special devotion to Mary Immaculate and to the sacraments of Eucharist and Reconciliation gave her the strength to bear all her sufferings as an offering to God on behalf of the Church and those in special need, especially great sinners and the dying.
The message of mercy that Sister Faustina received is now being spread throughout the world; her diary, Divine Mercy in my Soul, has become the handbook for devotion to the Divine Mercy.
In 1965, Archbishop of Krakow, Karol Wojtyla, who would later become Pope John Paul II, opened up the first investigations into Faustina's life and virtues. He submitted a number of documents on her life to the Vatican and requested the official beatification process to start.
One of his documents noted the case of Maureen Digan of Massachusetts. In March 1981, Digan reported she was healed from Lymphedema after praying at Faustina's tomb. She explained, while there, she heard a voice saying "ask for my help and I will help you," and her pain stopped. After returning to the United States, five different doctors all reported she was healed with no medical explanation. In 1992, the Vatican declared Digan's case miraculous.
St. Faustina Kowalska was beatified on April 18, 1993 and canonized on April 30, 2000, both by Pope St. John Paul II. Her feast day is celebrated on October 5 and she is the patron saint of Mercy.
Her special devotion to Mary Immaculate and to the sacraments of Eucharist and Reconciliation gave her the strength to bear all her sufferings as an offering to God on behalf of the Church and those in special need, especially great sinners and the dying.
The message of mercy that Sister Faustina received is now being spread throughout the world; her diary, Divine Mercy in my Soul, has become the handbook for devotion to the Divine Mercy.
In 1965, Archbishop of Krakow, Karol Wojtyla, who would later become Pope John Paul II, opened up the first investigations into Faustina's life and virtues. He submitted a number of documents on her life to the Vatican and requested the official beatification process to start.
One of his documents noted the case of Maureen Digan of Massachusetts. In March 1981, Digan reported she was healed from Lymphedema after praying at Faustina's tomb. She explained, while there, she heard a voice saying "ask for my help and I will help you," and her pain stopped. After returning to the United States, five different doctors all reported she was healed with no medical explanation. In 1992, the Vatican declared Digan's case miraculous.
St. Faustina Kowalska was beatified on April 18, 1993 and canonized on April 30, 2000, both by Pope St. John Paul II. Her feast day is celebrated on October 5 and she is the patron saint of Mercy.
https://www.catholic.org/saints/saint.php?saint_id=510
September 2020 ~ saint jerome
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Feast Day: September 30
Patron: of archaeologists, Biblical scholars, librarians, students and translators Birth: 342 Death: 420 |
Before he was known as Saint Jerome, he was named Eusebius Sophronius Hieronymus. He was born around 342 AD, in Stridon, Dalmatia. Today, the town, which ceased to exist in Jerome's time, would likely be in Croatia or Slovenia.
The young Jerome was educated by Aelius Donatus, who was a famous Roman grammarian. From him, the young Jerome learned Latin and Greek. Little else is known of his childhood other than his parents were probably well-to-do and Christian. Despite their efforts to raise Jerome properly, the young man behaved as he chose.
Around the age of 12 or so, Jerome traveled to Rome to study grammar, philosophy and rhetoric. It is likely that due to his training in rhetoric, he may have considered a career in law. By his own admission, he quickly forgot his morals. While he was not studying, Jerome pursued pleasure. In particular, he pursued women, even though he knew his behavior was wrong.
To alleviate the feelings of guilt he often felt afterwards, Jerome would visit the crypts in Rome and imagine himself in hell. He did so every Sunday, even though he was not a Christian. Jerome succeeded in frightening himself, but not in changing his ways.
Fortunately, Jerome had as a companion, Bonosus, who was a Christian influence. His influence is part of what persuaded Jerome to become a Christian and change his ways for the better.
In or around the year 366, Jerome decided to become a Christian and was baptized by Pope Liberius.
Now interested in theological matters, Jerome set aside secular matters to pursue matters of the faith. He traveled with Bonosus to Trier where there were schools for him to gain ecclesiastical training.
In 370, he traveled close to home, ending up in a monastery at Aquileia. The monastery was overseen by Bishop St. Valerian, who had attracted some of the greatest minds in Christendom. While in Aquileia, Jerome met Rufinus and the two men became friends. Rufinis was a monk who became renown for his translations of Greek works into Latin. Jerome himself was developing his skills as a translator, a skill he developed during his time in the Roman catacombs, translating the inscriptions on the tombs.
Following his time in Aquileia, Jerome traveled next to Treves, Gaul where he began to translate books for his own use. His goal was to build a personal library.
After a time in Gaul, he returned to Aquileia in 373. While there, Jerome and his friend Bonosus had a falling out and decided to part ways. Bonosus departed for an island in the Adriatic where he would live as a hermit for a time.
The young Jerome was educated by Aelius Donatus, who was a famous Roman grammarian. From him, the young Jerome learned Latin and Greek. Little else is known of his childhood other than his parents were probably well-to-do and Christian. Despite their efforts to raise Jerome properly, the young man behaved as he chose.
Around the age of 12 or so, Jerome traveled to Rome to study grammar, philosophy and rhetoric. It is likely that due to his training in rhetoric, he may have considered a career in law. By his own admission, he quickly forgot his morals. While he was not studying, Jerome pursued pleasure. In particular, he pursued women, even though he knew his behavior was wrong.
To alleviate the feelings of guilt he often felt afterwards, Jerome would visit the crypts in Rome and imagine himself in hell. He did so every Sunday, even though he was not a Christian. Jerome succeeded in frightening himself, but not in changing his ways.
Fortunately, Jerome had as a companion, Bonosus, who was a Christian influence. His influence is part of what persuaded Jerome to become a Christian and change his ways for the better.
In or around the year 366, Jerome decided to become a Christian and was baptized by Pope Liberius.
Now interested in theological matters, Jerome set aside secular matters to pursue matters of the faith. He traveled with Bonosus to Trier where there were schools for him to gain ecclesiastical training.
In 370, he traveled close to home, ending up in a monastery at Aquileia. The monastery was overseen by Bishop St. Valerian, who had attracted some of the greatest minds in Christendom. While in Aquileia, Jerome met Rufinus and the two men became friends. Rufinis was a monk who became renown for his translations of Greek works into Latin. Jerome himself was developing his skills as a translator, a skill he developed during his time in the Roman catacombs, translating the inscriptions on the tombs.
Following his time in Aquileia, Jerome traveled next to Treves, Gaul where he began to translate books for his own use. His goal was to build a personal library.
After a time in Gaul, he returned to Aquileia in 373. While there, Jerome and his friend Bonosus had a falling out and decided to part ways. Bonosus departed for an island in the Adriatic where he would live as a hermit for a time.
Jerome traveled to the east, bound for Antioch by way of Athens.
In 374, Jerome finally reached Antioch, after making several lengthy stops along the way. While in that city, Jerome began writing his first work, "Concerning the Seven Beatings."
During that same year, disease made Jerome ill while taking the lives of some of his companions. It is unclear what disease was responsible, or if different illnesses had taken his friends. During his illness, Jerome had visions which made him even more religious.
Jerome went into the desert to live for four years, living as a hermit southwest of Antioch. He was frequently ill during this time.
After he emerged from his hermitage, Jerome was quickly embroiled in conflicts within the Church at Antioch. This was not something Jerome wanted to be associated with. Jerome made clear that he did not want to become a priest, preferring instead to be a monk or a hermit. But Church officials in Antioch as well as Pope Damasus wanted him to be ordained. Jerome relented on the condition he would not be expected to serve in any ministry and would still be allowed to pursue his monastic life. He was subsequently ordained.
Making the most of his freedom as a priest, Jerome traveled to Constantinople where he studied under St. Gregory of Nazianzus, who was renown as a great theologian.
After St. Gregory left Constantinople in 382, Jerome traveled to Rome for a council of the Church and met Pope Damasus. Following the council, Pope Damsus kept Jerome in Rome and made him his secretary.
While serving as secretary to the pope, Jerome also promoted the ideal of asceticism to everyone around him. Included in this group were women of the city of Rome who wanted to live saintly lives.
Pope Damasus died in 384, and this exposed Jerome to criticism and controversy. Jerome was a sarcastic man of great wit. He became unpopular because of his attitude and made a number of enemies. While Pope Damasus was alive, he could shield Jerome from criticism, but now Jerome faced the vengeance of the enemies he made. Both prominent pagans who resented his promotion of the faith and fellow Christians who lacked his wit attacked him with vicious rumors. Among the rumors were accusations that he was behaving inappropriately with the woman we now know as Paula. At that time, she was one of his students in asceticism.
In 374, Jerome finally reached Antioch, after making several lengthy stops along the way. While in that city, Jerome began writing his first work, "Concerning the Seven Beatings."
During that same year, disease made Jerome ill while taking the lives of some of his companions. It is unclear what disease was responsible, or if different illnesses had taken his friends. During his illness, Jerome had visions which made him even more religious.
Jerome went into the desert to live for four years, living as a hermit southwest of Antioch. He was frequently ill during this time.
After he emerged from his hermitage, Jerome was quickly embroiled in conflicts within the Church at Antioch. This was not something Jerome wanted to be associated with. Jerome made clear that he did not want to become a priest, preferring instead to be a monk or a hermit. But Church officials in Antioch as well as Pope Damasus wanted him to be ordained. Jerome relented on the condition he would not be expected to serve in any ministry and would still be allowed to pursue his monastic life. He was subsequently ordained.
Making the most of his freedom as a priest, Jerome traveled to Constantinople where he studied under St. Gregory of Nazianzus, who was renown as a great theologian.
After St. Gregory left Constantinople in 382, Jerome traveled to Rome for a council of the Church and met Pope Damasus. Following the council, Pope Damsus kept Jerome in Rome and made him his secretary.
While serving as secretary to the pope, Jerome also promoted the ideal of asceticism to everyone around him. Included in this group were women of the city of Rome who wanted to live saintly lives.
Pope Damasus died in 384, and this exposed Jerome to criticism and controversy. Jerome was a sarcastic man of great wit. He became unpopular because of his attitude and made a number of enemies. While Pope Damasus was alive, he could shield Jerome from criticism, but now Jerome faced the vengeance of the enemies he made. Both prominent pagans who resented his promotion of the faith and fellow Christians who lacked his wit attacked him with vicious rumors. Among the rumors were accusations that he was behaving inappropriately with the woman we now know as Paula. At that time, she was one of his students in asceticism.
Paula was a widow with four children who deeply mourned the loss of her husband. Jerome provided counseling and instruction to her and she became a lifelong friend and follower of Jerome, assisting him in his work.
Eventually, Jerome decided to return to the Holy Land to escape the calumny in Rome. He headed east and arrived in Antioch in 386. Shortly after, Jerome was met by Paula, her daughter, and several other followers. The group went first to Jerusalem, then on to Alexandria, Egypt. They settled in Bethlehem and had a monastery built there which included dormitories for women.
Jerome was a hard worker and he wrote extensively defending the virginity of Mary, which some clerics dared to question. He also engaged in several debates against various other heresies including a lengthy battle with his old friend Rufinus. Jerome was easily upset, and even the venerable St. Augustine exchanged words with him.
Eventually, Jerome and Augustine repaired their relationship and were able to correspond as friends and colleagues.
Of all the things that made Jerome famous, nothing was so legendary as his translation of the Bible. Jerome began work while he was still in Rome under Pope Damasus. He spent his entire life translating the scriptures from Hebrew and Old Latin.
In the year 404 Paula died, later to become a saint of the Church. Rome was sacked by Alarc the Barbarian in 410. These events distressed Jerome greatly. Violence eventually found its way to Bethlehem disrupting Jerome's work in his final years.
Jerome died on September 30, 420. His death was peaceful and he was laid to rest under the Church of the Nativity. His remains were later transferred to Rome.
Saint Jerome is the patron saint of archaeologists, Biblical scholars, librarians, students and translators.
His feast day is September 30.
Eventually, Jerome decided to return to the Holy Land to escape the calumny in Rome. He headed east and arrived in Antioch in 386. Shortly after, Jerome was met by Paula, her daughter, and several other followers. The group went first to Jerusalem, then on to Alexandria, Egypt. They settled in Bethlehem and had a monastery built there which included dormitories for women.
Jerome was a hard worker and he wrote extensively defending the virginity of Mary, which some clerics dared to question. He also engaged in several debates against various other heresies including a lengthy battle with his old friend Rufinus. Jerome was easily upset, and even the venerable St. Augustine exchanged words with him.
Eventually, Jerome and Augustine repaired their relationship and were able to correspond as friends and colleagues.
Of all the things that made Jerome famous, nothing was so legendary as his translation of the Bible. Jerome began work while he was still in Rome under Pope Damasus. He spent his entire life translating the scriptures from Hebrew and Old Latin.
In the year 404 Paula died, later to become a saint of the Church. Rome was sacked by Alarc the Barbarian in 410. These events distressed Jerome greatly. Violence eventually found its way to Bethlehem disrupting Jerome's work in his final years.
Jerome died on September 30, 420. His death was peaceful and he was laid to rest under the Church of the Nativity. His remains were later transferred to Rome.
Saint Jerome is the patron saint of archaeologists, Biblical scholars, librarians, students and translators.
His feast day is September 30.
August 2020 ~ saint dominic
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Feast Day: August 8
Lived: c. 1170-2021 Patron: Dominican Republic, Astronomers, Scientists, and the Falsely Accused Canonized: 1234 A one man army for God; long practice taught him how to preach the Truth
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Saint Dominic and Saint Francis of Assisi were close contemporaries. They both founded influential religious orders, collaborated with the same popes and cardinals, and were canonized soon after their deaths. Francis remains a rich, technicolor, three-dimensional figure even many centuries after his death. Dominic, on the contrary, is a shadow. Francis jumps off the page. Dominic is found between the lines. No cult of personality developed around Dominic as it did around Francis. Yet whereas Francis was unsuited to leadership and perplexed by organizational necessities, Dominic quietly excelled in every area. Because of Dominic’s skills, his well-structured order had none of the grave problems that almost doomed Franciscanism. Dominic’s personality retreats behind the hum and whistle of the order that embodied his vision.
Dominic, born in Spain, spent many years dedicated to his university studies before accompanying a local bishop on a royal errand that took them across Europe, including through Southern France. In the city of Toulouse, France, Dominic had his first encounter with the Cathars, a heretical sect of rigorist purists on the margins of Christianity. Dominic would spend the better part of ten years of his short life strategically contemplating and implementing a pastoral plan to bring the Cathars back into the arms of Mother Church.
Dominic concluded very early on in this missionary endeavor that the witness of priests had to be more authentic for them to be effective among the Cathars. No more traveling by horse. No more nice meals. No more inns. No more beds. No more shoes. The priests who went to the Cathars must beg like the Cathar holy men. They must walk, not ride, like the Cathar holy men. They must go barefoot, fast, pray, be humble, wear simple clothes, and live strict chastity and celibacy like the Cathar holy men. Then, and only then, would the Cathars listen to the priests. The Cathars listened to Dominic. He had been practicing these things rigorously and joyfully for many years. He was the very icon of an authentic priest. Dominic, in short, had credibility, and his learning was self-evident in his preaching. Nonetheless, Dominic’s pastoral efforts, in the end, had to cede to the religious violence so common to the time. Church and state authorities ran out of patience, and the Cathars were ruthlessly crushed in their vice.
His many years of heading a band of educated preachers amidst a difficult pastoral situation equipped Dominic for leadership and gave him a strong sense of how sound theology impacted pastoral practice. Loving God was not like going on a blind date. The Church provided the faithful with the tools to know God, not just know about Him. The Church gave the faithful concrete means to love God, not just to talk vaguely about loving Him. Dominic knew the truth and how to present it, by word and example, effectively. By 1215 he had received papal permission to lead his own group of preachers. That same year, he attended the Fourth Lateran Council in Rome to solidify his canonical position.
From 1215 until his death, Dominic traveled, organized, recruited, and planned. He was driving the foundations of his order deep into theological and canonical bedrock. Amidst this tornado of activity, he lived perfect poverty, chastity, obedience, humility, and charity. He was known to often say “Whoever governs the passions is master of the world. We must either rule them, or be ruled by them. It is better to be the hammer than the anvil.” He shared the fruits of his contemplation in every conversation and encouraged his brothers to do the same. His poverty was such that when he died in Bologna, in his early fifties, he lay in someone else’s bed, because he didn’t have one of his own, wearing another’s habit, because his own had fallen to pieces. The Dominican order exploded with growth during his lifetime. It is still today one of the Church’s preeminent, and truly global, orders dedicated to scholarship, preaching, education, publishing, and evangelization. If causes are known by their effects, Saint Dominic was a relentless, one man, army for God.
Dominic, born in Spain, spent many years dedicated to his university studies before accompanying a local bishop on a royal errand that took them across Europe, including through Southern France. In the city of Toulouse, France, Dominic had his first encounter with the Cathars, a heretical sect of rigorist purists on the margins of Christianity. Dominic would spend the better part of ten years of his short life strategically contemplating and implementing a pastoral plan to bring the Cathars back into the arms of Mother Church.
Dominic concluded very early on in this missionary endeavor that the witness of priests had to be more authentic for them to be effective among the Cathars. No more traveling by horse. No more nice meals. No more inns. No more beds. No more shoes. The priests who went to the Cathars must beg like the Cathar holy men. They must walk, not ride, like the Cathar holy men. They must go barefoot, fast, pray, be humble, wear simple clothes, and live strict chastity and celibacy like the Cathar holy men. Then, and only then, would the Cathars listen to the priests. The Cathars listened to Dominic. He had been practicing these things rigorously and joyfully for many years. He was the very icon of an authentic priest. Dominic, in short, had credibility, and his learning was self-evident in his preaching. Nonetheless, Dominic’s pastoral efforts, in the end, had to cede to the religious violence so common to the time. Church and state authorities ran out of patience, and the Cathars were ruthlessly crushed in their vice.
His many years of heading a band of educated preachers amidst a difficult pastoral situation equipped Dominic for leadership and gave him a strong sense of how sound theology impacted pastoral practice. Loving God was not like going on a blind date. The Church provided the faithful with the tools to know God, not just know about Him. The Church gave the faithful concrete means to love God, not just to talk vaguely about loving Him. Dominic knew the truth and how to present it, by word and example, effectively. By 1215 he had received papal permission to lead his own group of preachers. That same year, he attended the Fourth Lateran Council in Rome to solidify his canonical position.
From 1215 until his death, Dominic traveled, organized, recruited, and planned. He was driving the foundations of his order deep into theological and canonical bedrock. Amidst this tornado of activity, he lived perfect poverty, chastity, obedience, humility, and charity. He was known to often say “Whoever governs the passions is master of the world. We must either rule them, or be ruled by them. It is better to be the hammer than the anvil.” He shared the fruits of his contemplation in every conversation and encouraged his brothers to do the same. His poverty was such that when he died in Bologna, in his early fifties, he lay in someone else’s bed, because he didn’t have one of his own, wearing another’s habit, because his own had fallen to pieces. The Dominican order exploded with growth during his lifetime. It is still today one of the Church’s preeminent, and truly global, orders dedicated to scholarship, preaching, education, publishing, and evangelization. If causes are known by their effects, Saint Dominic was a relentless, one man, army for God.
Saint Dominic, your dedication to the truths of the Catholic faith gives beautiful witness to the faithful. Help us to emulate your poverty, charity, and chastity in our daily lives, and to strive to obtain your erudition and verve in evangelizing others in our words and deeds.
july 2020 ~ saint maria goretti
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Feast Day: July 6
Patron: of youth, young women, purity, and victims of rape Birth: October 16, 1890 Death: July 6, 1902 Beatified: by Pope Pius XII on April 27, 1947 Canonized: by Pope Pius XII in 1950 |
Born on October 16 1890 in Corinaldo, in the Ancona Province in Italy, her farmworker father moved his family to Ferrier di Conca, near Anzio. When he died of malaria, Maria's mother had to struggle to feed her children.
Maria's mother, brothers, and sisters worked in the fields while she cooked, sewed, kept the house clean, and watched her youngest sister Teresa. Though the family's circumstances were extremely difficult, they were very close and loved God.
On July 5, 1902, Maria was sitting outside the steps of her home sewing her 18-year-old brother or neighbor -it is unclear which - Alessandro's shirt while he threshed beans in the barnyard. As she concentrated on her sewing, Alessandro surprised her and grabbed her from her steps. When he tried to rape her, Maria cried that it was a mortal sin and warned he would go to hell.
When Alessandro persisted, she fought him and screamed, "No! It is a sin! God does not want it!" At her words, Alessandro began to choke her and she said she would rather die than submit. Upon hearing her words, Alexander pulled out a knife and stabbed her eleven times. When she attempted to reach the door, he stabbed her three more times then fled.
Teresa woke to the sounds of her sister's cries and began to cry. Maria's family returned home and found her bleeding on the floor. They quickly took her to the nearest hospital in Nettuno, where she underwent surgery without anesthesia.
Unfortunately, her wounds were beyond the surgeon's ability to help. Halfway through the surgery, the man asked her, "Maria, think of me in Paradise."
As she lay on the table, she looked up at him and said, "Well, who knows which of us is going to be there first?"
She did not realize how terrible her situation was, and the surgeon replied, "You, Maria."
She said, "Then I will think gladly of you." She also mentioned concerns for her mother. The next day, Maria forgave Alessandro and said she wanted to see him in Heaven with her. She died that day while looking upon an image of the Virgin Mary and holding a cross to her chest.
Shortly after Maria's family discovered her, Alexander was captured and questioned. He admitted Maria was a physical virgin as he was unable to assault her and he was sentenced to thirty years. He also admitted he had attempted to persuade her to accompany him to bed on several occasions in the past and had attempted to rape her before.
Alessandro remained unrepentant for his actions until he had a dream that he was in a garden. Maria was there and gave him lilies, which immediately burned in his hands. When he woke, he was a changed man. He repented his crime and living a reformed life. When he was released 27-years-later, he went directly to Maria's mother and begged her forgiveness, which she gave, saying, "If my daughter can forgive him, who am I to withhold forgiveness?"
Maria Goretti was beatified by Pope Pius XII in a ceremony at Saint Peter's Basilica on April 27, 1947.
Three years later, on June 24, 1950, Maria was declared a saint and Alessandro was present in the St. Peter's crowd to celebrate her canonization. He later became a lay brother of the Order of Friars Minor Capuchin, where he lived in a monastery and worked as its receptionist and gardener until his death.
Saint Maria is called a martyr because she fought against Alessandro's attempts at sexual sin; however, the most important aspects of her story are how she forgave her attacker - her concern for her enemy extending even beyond death - and the miracle her forgiveness produced in his life.
Saint Maria's body can be found in the crypt of the Basilica of Nostra Signora delle Grazie e Santa Maria Goretti in Nettuno. Though several claim her body is incorrupt, she has been proven to be corrupt. Her body is kept in a statue which lies beneath the altar and has been mistaken to be all of her remains.
Images of Saint Maria often represent her with wavy hair dressed in either white or farm clothes and is often depicted holding lilies.
Maria's mother, brothers, and sisters worked in the fields while she cooked, sewed, kept the house clean, and watched her youngest sister Teresa. Though the family's circumstances were extremely difficult, they were very close and loved God.
On July 5, 1902, Maria was sitting outside the steps of her home sewing her 18-year-old brother or neighbor -it is unclear which - Alessandro's shirt while he threshed beans in the barnyard. As she concentrated on her sewing, Alessandro surprised her and grabbed her from her steps. When he tried to rape her, Maria cried that it was a mortal sin and warned he would go to hell.
When Alessandro persisted, she fought him and screamed, "No! It is a sin! God does not want it!" At her words, Alessandro began to choke her and she said she would rather die than submit. Upon hearing her words, Alexander pulled out a knife and stabbed her eleven times. When she attempted to reach the door, he stabbed her three more times then fled.
Teresa woke to the sounds of her sister's cries and began to cry. Maria's family returned home and found her bleeding on the floor. They quickly took her to the nearest hospital in Nettuno, where she underwent surgery without anesthesia.
Unfortunately, her wounds were beyond the surgeon's ability to help. Halfway through the surgery, the man asked her, "Maria, think of me in Paradise."
As she lay on the table, she looked up at him and said, "Well, who knows which of us is going to be there first?"
She did not realize how terrible her situation was, and the surgeon replied, "You, Maria."
She said, "Then I will think gladly of you." She also mentioned concerns for her mother. The next day, Maria forgave Alessandro and said she wanted to see him in Heaven with her. She died that day while looking upon an image of the Virgin Mary and holding a cross to her chest.
Shortly after Maria's family discovered her, Alexander was captured and questioned. He admitted Maria was a physical virgin as he was unable to assault her and he was sentenced to thirty years. He also admitted he had attempted to persuade her to accompany him to bed on several occasions in the past and had attempted to rape her before.
Alessandro remained unrepentant for his actions until he had a dream that he was in a garden. Maria was there and gave him lilies, which immediately burned in his hands. When he woke, he was a changed man. He repented his crime and living a reformed life. When he was released 27-years-later, he went directly to Maria's mother and begged her forgiveness, which she gave, saying, "If my daughter can forgive him, who am I to withhold forgiveness?"
Maria Goretti was beatified by Pope Pius XII in a ceremony at Saint Peter's Basilica on April 27, 1947.
Three years later, on June 24, 1950, Maria was declared a saint and Alessandro was present in the St. Peter's crowd to celebrate her canonization. He later became a lay brother of the Order of Friars Minor Capuchin, where he lived in a monastery and worked as its receptionist and gardener until his death.
Saint Maria is called a martyr because she fought against Alessandro's attempts at sexual sin; however, the most important aspects of her story are how she forgave her attacker - her concern for her enemy extending even beyond death - and the miracle her forgiveness produced in his life.
Saint Maria's body can be found in the crypt of the Basilica of Nostra Signora delle Grazie e Santa Maria Goretti in Nettuno. Though several claim her body is incorrupt, she has been proven to be corrupt. Her body is kept in a statue which lies beneath the altar and has been mistaken to be all of her remains.
Images of Saint Maria often represent her with wavy hair dressed in either white or farm clothes and is often depicted holding lilies.
https://www.catholic.org/saints/saint.php?saint_id=78
june 2020 ~ Saint Anthony of padua
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Lived from 1195 - 1231 Feast Day: June 13 Canonized: Pope Gregory IX 1232 Patron Saint of Lost Articles |
Saint Anthony of Padua is a famous Franciscan saint especially honored at an impressive shrine in Padua, in Northern Italy. But he was not born as Anthony, was an Augustinian priest before he became a Franciscan, and was from Lisbon, Portugal, not Italy. Saint Anthony, along with Saint Bonaventure, another early Franciscan, lent theological heft to the somewhat esoteric movement founded by Saint Francis of Assisi. Saint Francis was uniquely sensitive and eccentric, unsuited to leadership, and vexed by the need to exercise authority. It was Saints Anthony and Bonaventure who gave the Franciscan Order credibility, who anchored it in sound theology, and who assured its survival and continued growth.
Today’s saint was baptized Fernando and grew up in a privileged environment in Lisbon. He received a superior education and entered the Augustinian Order as an adolescent. While living in the city of Coimbra, he met some Franciscan brothers who had established a poor hermitage outside of the city named in honor of Saint Anthony of the Desert. Young Father Fernando was very attracted to their simple way of life. From these friars, he also heard about the martyrdom of five Franciscan brothers at the hands of Muslims in North Africa. These martyrs’ bodies were ransomed and returned for burial in Father Fernando’s own abbey in Coimbra. Their deaths and burials were a life-changing moment. The Augustinian Father Fernando asked, and received, permission to join the Franciscans and then adopted a new name—Anthony—taken from the patron saint of the hermitage where he had first come to know the Franciscans.
The newly christened Father Anthony then set out to emulate his martyr heroes. He sailed for North Africa to die for the faith or to ransom himself for Christians held captive by Muslims. But it was not to be. Anthony became gravely ill, and, on the return voyage, his ship was providentially blown off course to Sicily. From there he made his way to Central Italy, where his education, mastery of Scripture, compelling preaching skills, and holiness brought him deserving renown. Paradoxically, it was because Anthony received excellent training as an Augustinian that he became a great Franciscan. Saint Francis himself soon came to know Father Anthony, a man whose learning legitimized the under-educated Franciscans. Saint Francis had been skeptical of scholarship, even prohibiting his illiterate followers from learning how to read. Francis feared they would become too prideful and then abandon their radical simplicity and poverty. Saint Francis only reluctantly, several years after founding his Order, allowed some of his brothers to be ordained priests. He had originally relied exclusively on diocesan priests to minister to his non-ordained brothers, and he distrusted his followers who aspired to the honor of the Priesthood. The presence of Anthony, and later Bonaventure, changed all that.
In time, Father Anthony became a famous preacher and teacher to Franciscan communities in Northern Italy and Southern France. His knowledge of Scripture was so formidable that Pope Gregory IX titled him the “Ark of the Testament.” In Anthony’s Shrine in Padua, a reliquary holding his tongue and larynx recall his fame as a preacher. These organs had not disintegrated even long after the rest of his body had returned to dust. Saint Anthony is most often shown either holding the Child Jesus in his arms or holding a book, a lily, or all three. His intercession is invoked throughout the world for the recovery of lost items and for assistance in finding a spouse.
Anthony died at the age of just thirty-five in 1231, about five years after Saint Francis had died. He was canonized less than one year later. In 1946 Saint Anthony was declared a Doctor of the Church due to the richness of his sermons and writings. He was conscious as he succumbed to death. In his last moments, the brothers surrounding his bed asked him if he saw anything. Saint Anthonye said simply, “I see the Lord.”
Saint Anthony of Padua, we seek your powerful intercession to have the right words on our lips to inspire the faithful and to correct and guide the ignorant. Through your example, may our words also be buttressed by our powerful witness to Christ.
Saint Anthony of Padua, we seek your powerful intercession to have the right words on our lips to inspire the faithful and to correct and guide the ignorant. Through your example, may our words also be buttressed by our powerful witness to Christ.
https://mycatholic.life/saints/saints-of-the-liturgical-year/june-13--st-antony-of-padua/
mAY 2020 ~ SAINT MATTHIAS
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Feast Day: May 14
Patron Saint of carpenters, tailors, those with smallpox and is invoked in prayers for perseverance and for hope How does one qualify to be an apostle?
The first act of the apostles after the Ascension of Jesus was to find a replacement for Judas. With all the questions, doubts, and dangers facing them, they chose to focus their attention on finding a twelfth apostle. Why was this important? Twelve was a very important number to the Chosen People: twelve was the number of the twelve tribes of Israel. If the new Israel was to come from the disciples of Jesus, a twelfth apostle was needed. |
But Jesus had chosen the original twelve. How could they know whom he would choose?
One hundred and twenty people were gathered for prayer and reflection in the upper room, when Peter stood up to propose the way to make the choice.
Peter had one criterion, that, like Andrew, James, John, and himself, the new apostle be someone who had been a disciple from the very beginning, from his baptism by John until the Ascension. The reason for this was simple, the new apostle would must become a witness to Jesus' resurrection. He must have followed Jesus before anyone knew him, stayed with him when he made enemies, and believed in him when he spoke of the cross and of eating his body -- teachings that had made others melt away.
Two men fit this description -- Matthias and Joseph called Barsabbas. They knew that both these men had been with them and with Jesus through his whole ministry. But which one had the heart to become a witness to his resurrection. The apostles knew that only the Lord could know what was in the heart of each. They cast lots in order to discover God's will and Matthias was chosen. He was the twelfth apostle and the group was whole again as they waited for the coming of the Holy Spirit.
That's the first we hear of Matthias in Scripture, and the last. Legends like the Acts of Andrew and Matthias testify to Matthias' enthusiastic embrace of all that being an apostle meant including evangelization, persecution, and death in the service of the Lord.
How does one qualify to be an apostle?
Clement of Alexandria says that Matthias, like all the other apostles, was not chosen by Jesus for what he already was, but for what Jesus foresaw he would become. He was elected not because he was worthy but because he would become worthy. Jesus chooses all of us in the same way. What does Jesus want you to become?
In His Footsteps: Have you ever felt like an afterthought, a latecomer? Or have you ever resented someone new who was added to your group? Try to see your community as not complete without the newcomer, whether you or someone else. Welcome any newcomers to your parish, work, or family community this week as someone chosen by God.
Prayer: Saint Matthias, pray that we may become worthy witnesses to the resurrection of Jesus in the way we live the eternal life we have right now.
One hundred and twenty people were gathered for prayer and reflection in the upper room, when Peter stood up to propose the way to make the choice.
Peter had one criterion, that, like Andrew, James, John, and himself, the new apostle be someone who had been a disciple from the very beginning, from his baptism by John until the Ascension. The reason for this was simple, the new apostle would must become a witness to Jesus' resurrection. He must have followed Jesus before anyone knew him, stayed with him when he made enemies, and believed in him when he spoke of the cross and of eating his body -- teachings that had made others melt away.
Two men fit this description -- Matthias and Joseph called Barsabbas. They knew that both these men had been with them and with Jesus through his whole ministry. But which one had the heart to become a witness to his resurrection. The apostles knew that only the Lord could know what was in the heart of each. They cast lots in order to discover God's will and Matthias was chosen. He was the twelfth apostle and the group was whole again as they waited for the coming of the Holy Spirit.
That's the first we hear of Matthias in Scripture, and the last. Legends like the Acts of Andrew and Matthias testify to Matthias' enthusiastic embrace of all that being an apostle meant including evangelization, persecution, and death in the service of the Lord.
How does one qualify to be an apostle?
Clement of Alexandria says that Matthias, like all the other apostles, was not chosen by Jesus for what he already was, but for what Jesus foresaw he would become. He was elected not because he was worthy but because he would become worthy. Jesus chooses all of us in the same way. What does Jesus want you to become?
In His Footsteps: Have you ever felt like an afterthought, a latecomer? Or have you ever resented someone new who was added to your group? Try to see your community as not complete without the newcomer, whether you or someone else. Welcome any newcomers to your parish, work, or family community this week as someone chosen by God.
Prayer: Saint Matthias, pray that we may become worthy witnesses to the resurrection of Jesus in the way we live the eternal life we have right now.
https://www.catholic.org/saints/saint.php?saint_id=5
april 2020 ~ saint gianna beretta molla
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Feast Day: April 28
Patron: of mothers, physicians, and unborn children Birth: October 4, 1922 Death: April 28, 1962 Beatified: April 24, 1994 by Pope John Paul II Canonized: May 16, 2004 by Pope John Paul II |
St. Gianna Beretta Molla was an Italian pediatrician born in Magenta in the Kingdom of Italy on October 4, 1922. She was the tenth of thirteen children in her family.
At three-years-old, Gianna and her family moved to Bergamo, and she grew up in the Lombardy region of Italy.
As a young girl, Gianna openly accepted her faith and the Catholic-Christian education provided to her from her loving parents. She grew up viewing life as God's beautiful gift and found the greatest necessity and effectiveness in prayer.
In 1942, Gianna began her study of medicine in Milan. She was a diligent and hardworking student, both at the university and in her faith.
As a member of the St. Vincent de Paul Society, Gianna applied her faith in an apostolic service for the elderly and needy.
She received degrees in both medicine and surgery from the University of Pavia in 1949, and in 1950 she opened a medical office in Mesero, near her hometown of Magenta.
In 1952, Gianna specialized in pediatrics at the University of Milan and from there on, she was especially drawn toward mothers, babies, the elderly and the poor.
Gianna considered the field of medicine to be her mission, and treated it as such. She increased her generous service to Catholic Action, a movement of lay Catholics dedicated to living and spreading the Social Teaching of the Catholic Church in the broader culture. The Catholic Action movement is still at work today, throughout the world.
Gianna hoped to join her brother, a missionary priest in Brazil, where she intended to offer her medical expertise in gynecology to poor women.
However, her chronic ill health made this impractical, and she continued her practice in Italy.
She chose the vocation of marriage and considered this to be a gift from God. Gianna embraced this gift with all her being and completely dedicated herself to "forming a truly Christian family."
In December 1954, Gianna met Pietro Molla, an engineer who worked in her office. They were officially engaged the following April, and married in September 1955, making Gianna a happy wife.
Gianna wrote to Pietro, "Love is the most beautiful sentiment that the Lord has put into the soul of men and women."
In November 1956, Gianna became a mother to her first child, Pierluigi. Their second child, Maria Zita, in December 1957, and their third, Laura, in July 1959.
Gianna handled motherhood with grace and was able to harmonize all aspects of her demanding life.
In 1961, Gianna became pregnant with her fourth child. Toward the end of her second month of pregnancy, Gianna was struck with an unimaginable pain.
Her doctors discovered she had developed a fibroma in her uterus, meaning she was carrying both a baby and a tumor.
After examination, the doctors gave her three choices: an abortion, which would save her life and allow her to continue to have children, but take the life of the child she carried; a complete hysterectomy, which would preserve her life, but take the unborn child's life, and prevent further pregnancy; or removal of only the fibroma, with the potential of further complications, which could save the life of her baby.
Catholic teaching affirms what medical science, the Natural Law, the Bible and unbroken Christian tradition affirm, the child in the womb has a fundamental Human Right to Life. Wanting to preserve her child's life, Gianna opted for the removal of only the fibroma.
In fact, she was willing to give her own life to save the life of her child.
Gianna pleaded with the surgeons to save her child's life over her own. She sought comfort in her prayers and her living faith.
The child's life was saved, for which Gianna graciously thanked the Lord.
After the operation, complications continued throughout her pregnancy, but Gianna spent the remainder of her pregnancy with an unparalleled strength and insistent dedication for her tasks as a mother and a doctor.
A few days before the baby was to be born, Gianna prayed the Lord take any pain away from the child. She recognized she may lose her life during delivery, but she was ready.
Gianna was quite clear about her wishes, expressing to her family, "If you must decide between me and the child, do not hesitate: choose the child?I insist on it. Save the baby."
On April 21, 1962, Gianna Emanuela Molla successfully delivered by Caesarean section.
The doctors tried many different treatments and procedures to ensure both lives would be saved. However, on April 28, 1962, a week after the baby was born, Gianna passed away from septic peritonitis. She is buried in Mesero.
Gianna was beatified by Pope John Paul II on April 24, 1994, and officially canonized as a saint on May 16, 2004. Her husband and their children, including Gianna Emanuela, attended her canonization ceremony, making this the first time a husband witnessed his wife's canonization.
In 2003, mother-to-be Elizabeth Comparini experienced a tear in her placenta when she was 16-weeks pregnant. Her womb was drained of all amniotic fluid. She was told the chances of her baby's survival was little to none.
Elizabeth is said to have prayed to Gianna Molla and asked for her intercession. Elizabeth was able to give birth to a healthy baby.
During Gianna's canonization ceremony, John Paul II described her as, "a simple, but more than ever, significant messenger of divine love."
St. Gianna is the inspiration behind the first pro-life Catholic healthcare center for women in New York, the Gianna Center.
St. Gianna Beretta Molla is the patron saint of mothers, physicians, and unborn children. Her feast day is celebrated on April 28.
At three-years-old, Gianna and her family moved to Bergamo, and she grew up in the Lombardy region of Italy.
As a young girl, Gianna openly accepted her faith and the Catholic-Christian education provided to her from her loving parents. She grew up viewing life as God's beautiful gift and found the greatest necessity and effectiveness in prayer.
In 1942, Gianna began her study of medicine in Milan. She was a diligent and hardworking student, both at the university and in her faith.
As a member of the St. Vincent de Paul Society, Gianna applied her faith in an apostolic service for the elderly and needy.
She received degrees in both medicine and surgery from the University of Pavia in 1949, and in 1950 she opened a medical office in Mesero, near her hometown of Magenta.
In 1952, Gianna specialized in pediatrics at the University of Milan and from there on, she was especially drawn toward mothers, babies, the elderly and the poor.
Gianna considered the field of medicine to be her mission, and treated it as such. She increased her generous service to Catholic Action, a movement of lay Catholics dedicated to living and spreading the Social Teaching of the Catholic Church in the broader culture. The Catholic Action movement is still at work today, throughout the world.
Gianna hoped to join her brother, a missionary priest in Brazil, where she intended to offer her medical expertise in gynecology to poor women.
However, her chronic ill health made this impractical, and she continued her practice in Italy.
She chose the vocation of marriage and considered this to be a gift from God. Gianna embraced this gift with all her being and completely dedicated herself to "forming a truly Christian family."
In December 1954, Gianna met Pietro Molla, an engineer who worked in her office. They were officially engaged the following April, and married in September 1955, making Gianna a happy wife.
Gianna wrote to Pietro, "Love is the most beautiful sentiment that the Lord has put into the soul of men and women."
In November 1956, Gianna became a mother to her first child, Pierluigi. Their second child, Maria Zita, in December 1957, and their third, Laura, in July 1959.
Gianna handled motherhood with grace and was able to harmonize all aspects of her demanding life.
In 1961, Gianna became pregnant with her fourth child. Toward the end of her second month of pregnancy, Gianna was struck with an unimaginable pain.
Her doctors discovered she had developed a fibroma in her uterus, meaning she was carrying both a baby and a tumor.
After examination, the doctors gave her three choices: an abortion, which would save her life and allow her to continue to have children, but take the life of the child she carried; a complete hysterectomy, which would preserve her life, but take the unborn child's life, and prevent further pregnancy; or removal of only the fibroma, with the potential of further complications, which could save the life of her baby.
Catholic teaching affirms what medical science, the Natural Law, the Bible and unbroken Christian tradition affirm, the child in the womb has a fundamental Human Right to Life. Wanting to preserve her child's life, Gianna opted for the removal of only the fibroma.
In fact, she was willing to give her own life to save the life of her child.
Gianna pleaded with the surgeons to save her child's life over her own. She sought comfort in her prayers and her living faith.
The child's life was saved, for which Gianna graciously thanked the Lord.
After the operation, complications continued throughout her pregnancy, but Gianna spent the remainder of her pregnancy with an unparalleled strength and insistent dedication for her tasks as a mother and a doctor.
A few days before the baby was to be born, Gianna prayed the Lord take any pain away from the child. She recognized she may lose her life during delivery, but she was ready.
Gianna was quite clear about her wishes, expressing to her family, "If you must decide between me and the child, do not hesitate: choose the child?I insist on it. Save the baby."
On April 21, 1962, Gianna Emanuela Molla successfully delivered by Caesarean section.
The doctors tried many different treatments and procedures to ensure both lives would be saved. However, on April 28, 1962, a week after the baby was born, Gianna passed away from septic peritonitis. She is buried in Mesero.
Gianna was beatified by Pope John Paul II on April 24, 1994, and officially canonized as a saint on May 16, 2004. Her husband and their children, including Gianna Emanuela, attended her canonization ceremony, making this the first time a husband witnessed his wife's canonization.
In 2003, mother-to-be Elizabeth Comparini experienced a tear in her placenta when she was 16-weeks pregnant. Her womb was drained of all amniotic fluid. She was told the chances of her baby's survival was little to none.
Elizabeth is said to have prayed to Gianna Molla and asked for her intercession. Elizabeth was able to give birth to a healthy baby.
During Gianna's canonization ceremony, John Paul II described her as, "a simple, but more than ever, significant messenger of divine love."
St. Gianna is the inspiration behind the first pro-life Catholic healthcare center for women in New York, the Gianna Center.
St. Gianna Beretta Molla is the patron saint of mothers, physicians, and unborn children. Her feast day is celebrated on April 28.
https://www.catholic.org/saints/saint.php?saint_id=6985
MARCH 2020 ~ Blessed Engelmar Unzeitig
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Born: 1 March 1911 in Czech Republic as Hubert Unzeitig
Died: 2 March 1945 in Dachau, Oberbayern, Germany of typhoid fever Beatified: 24 September 2016 by Pope Francis • beatification celebrated in the Cathedral of Sankt Kilian, Würzburg, Germany, presided by Cardinal Angelo Amato Also Known As: • Angel of Dachau • Hubert Unzeitig |
Professed priest in the Congregation of Missionaries of Mariannhill, ordained in 1939 and taking the name Engelmar. Parish priest in Glöckelberg, Czech Republic. Arrested by the Gestapo on 21 April 1941 for the crime of being a priest and preaching against the teachings of the Nazis, he was sent to the Dachau concentration camp where he ministered to other prisoners. He learned Russian so he could minister to prisoners from Eastern Europe. He volunteered to tend to prisoners suffering from typhoid and died of the disease himself.
FEBRUARY 2020 ~ Blessed Michal Sopocko
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Born ~ 1 November 1888 in Juszewszczyzna, Ashmyany, Poland
Died • 15 February 1975 in Bialystock, Poland of natural causes • buried in Bialystock • re-interred in the Church of Divine Mercy in Bialostoczek, Poland in 1988 Beatified • 28 September 2008 by Pope Benedict XVI • beatification celebrated at the Square of the Sanctuary of the Divine Mercy in Bialystok, Poland by Cardinal Angelo Amato Patron Saint of Bialystok, Poland Feast Day: February 15 |
Michal began his studies at the seminary in Vilnius, Lithuania in 1910, and was ordained a priest in 1914. Parish priest in Vilnius, and military chaplain in World War I from 1914 to 1918, assigned to Vilnius and to Warsaw, Poland. He earned his doctorate in theology in 1926. Spiritual director of the seminary in Vilnius. Professor of pastoral theology at Stefan Batory University in Vilnius in 1928. Beginning in mid-1933, he became the spiritual director and confessor of Saint Faustina Kowalska. He arranged for Eugeniusz Kazimirowski to paint the Divine Mercy image in 1934, in 1935 began preaching on the Divine Mercy, and in 1936 wrote the first booklet about it. From 1942 to 1944, Father Michal was one of many who went into hiding to avoid the occupying Nazi forces. Founded the Zgromadzenie Sióstr Jezusa Milosiernego (Sisters of Merciful Jesus) based on the Divine Mercy messages received by Saint Faustina. In 1959 the Vatican forbade the Divine Mercy devotion and censured Sopocko, but in 1965 Archbishop Karol Wojtyla of Kraków, Poland (future Pope John Paul II) re-opened the investigation of the vision and messages which led to the reversal of the ban and censure in 1978. During the period of the re-investigation, Father Michael wrote the four-volume Milosierdzie Boga w dzielach Jego (Mercy of God in His works).
JANUARY 2020 ~ Saint Marianne Cope, Virgin
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Life: 1838–1918 Feast Day: January 23 Patron Saint of lepers, outcasts, those with HIV/AIDS, Hawaiʻi. |
This month's saint was a model female Franciscan who emulated Saint Francis’ heroic example of personally caring for those outcasts of all outcasts—lepers. Saints are not born, of course; they are made. And Saint Marianne Cope came from a specific time, place, and family. She could have developed her abundant talents in many directions and used them for many purposes, but she re-directed what God loaned her to serve and honor Him, His Church, and mankind. The Church, the Franciscans, and Hawaii were the arenas in which this elite spiritual athlete exercised her skills. She was asked for much and gave even more. She became a great, great woman.
Marianne Cope was born in Germany and was brought to New York state by her parents when she was still a baby. She was the oldest of ten children. Her parents lived, struggled, and worked for their kids. She saw generosity in action at home everyday. She quit school after eighth grade to work in a factory to financially support her ailing father, her mother, and her many siblings. The challenges inherent to migration, a new culture, illness, a large family, and poverty turned Marianne into a serious, mature woman when she was just a teen. She fulfilled her long delayed desire to enter religious life in 1862. Once professed, she moved quickly into leadership positions. She taught in German-speaking Catholic grade schools, became a school principal, and was elected by her fellow Franciscans to positions of governance in her Order. She opened the first hospitals in her region of central New York, dedicating herself and her Order to the time-honored religious vocation of caring for the sick, regardless of their ability to pay for medical services. She was eventually elected Superior General. In her early forties she was already a woman of wide experience: serious, administratively gifted, spiritually grounded, and of great human virtues. But this was all preparation. She now began the second, great act of her drama. She went to Hawaii.
In 1883 she received a letter from the Bishop of Honolulu begging her, as Superior General, to send sisters to care for lepers in Hawaii. He had written to various other religious Orders without success. Sister Marianne was elated. She responded like the prophet Isaiah, saying, “Here I am, send me” (Is 6:8). She not only sent six sisters, she sent herself! She planned to one day return to New York but never did. For the next thirty-five years, Sister Marianne Cope became a type of recluse on remote Hawaii, giving herself completely to the will of God.
Sister Marianne and her fellow Franciscans managed one hospital, founded another, opened a home for the daughters of lepers, and, after a few years of proving themselves, opened a home for women and girls on the virtually inaccessible island of Molokai. Here her life coincided with the final months of Saint Damien de Veuster. Sister Marianne nursed the future saint in his dying days, assuring him that she and her sisters would continue his work among the lepers. After Father Damien died, the Franciscans, in addition to caring for the leprous girls, now cared for the boys as well. A male Congregation eventually relieved them of this apostolate.
Sister Marianne Cope lived the last thirty years of her life on Molokai until her death in 1918. She was beatified by Pope Benedict XVI in 2005 and canonized by him in 2012. She loved the Holy Eucharist, the Virgin Mary, and the Church. And because she loved God first, she loved those whom God loves, her brothers and sisters in Christ. She sacrificed for them, left home and family for them, put her health at risk for them, and became a saint through them.
Saint Marianne Cope, help us to be as generous as you were in serving those on the margins, those who need our help, and those who have no one else to assist them. You were a model Franciscan in dying to self. Help us to likewise die so that we might likewise live.
Marianne Cope was born in Germany and was brought to New York state by her parents when she was still a baby. She was the oldest of ten children. Her parents lived, struggled, and worked for their kids. She saw generosity in action at home everyday. She quit school after eighth grade to work in a factory to financially support her ailing father, her mother, and her many siblings. The challenges inherent to migration, a new culture, illness, a large family, and poverty turned Marianne into a serious, mature woman when she was just a teen. She fulfilled her long delayed desire to enter religious life in 1862. Once professed, she moved quickly into leadership positions. She taught in German-speaking Catholic grade schools, became a school principal, and was elected by her fellow Franciscans to positions of governance in her Order. She opened the first hospitals in her region of central New York, dedicating herself and her Order to the time-honored religious vocation of caring for the sick, regardless of their ability to pay for medical services. She was eventually elected Superior General. In her early forties she was already a woman of wide experience: serious, administratively gifted, spiritually grounded, and of great human virtues. But this was all preparation. She now began the second, great act of her drama. She went to Hawaii.
In 1883 she received a letter from the Bishop of Honolulu begging her, as Superior General, to send sisters to care for lepers in Hawaii. He had written to various other religious Orders without success. Sister Marianne was elated. She responded like the prophet Isaiah, saying, “Here I am, send me” (Is 6:8). She not only sent six sisters, she sent herself! She planned to one day return to New York but never did. For the next thirty-five years, Sister Marianne Cope became a type of recluse on remote Hawaii, giving herself completely to the will of God.
Sister Marianne and her fellow Franciscans managed one hospital, founded another, opened a home for the daughters of lepers, and, after a few years of proving themselves, opened a home for women and girls on the virtually inaccessible island of Molokai. Here her life coincided with the final months of Saint Damien de Veuster. Sister Marianne nursed the future saint in his dying days, assuring him that she and her sisters would continue his work among the lepers. After Father Damien died, the Franciscans, in addition to caring for the leprous girls, now cared for the boys as well. A male Congregation eventually relieved them of this apostolate.
Sister Marianne Cope lived the last thirty years of her life on Molokai until her death in 1918. She was beatified by Pope Benedict XVI in 2005 and canonized by him in 2012. She loved the Holy Eucharist, the Virgin Mary, and the Church. And because she loved God first, she loved those whom God loves, her brothers and sisters in Christ. She sacrificed for them, left home and family for them, put her health at risk for them, and became a saint through them.
Saint Marianne Cope, help us to be as generous as you were in serving those on the margins, those who need our help, and those who have no one else to assist them. You were a model Franciscan in dying to self. Help us to likewise die so that we might likewise live.
https://mycatholic.life/saints/saints-of-the-liturgical-year/january-23-saint-marianne-cope-virgin-usa-optional-memorial/
