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/
