Wednesday  Saints of this Day April 08 2015 Sexto Idus Aprílis.  
Et álibi aliórum plurimórum sanctórum Mártyrum et Confessórum, atque sanctárum Vírginum.
And elsewhere in divers places, many other holy martyrs, confessors, and holy virgins.
Пресвятая Богородице спаси нас! (Santíssima Mãe de Deus, salva-nos!)

The saints are a “cloud of witnesses over our head”, showing us life of Christian perfection is possible.

40 days for Life Campaign saves lives Shawn Carney Campaign Director ,
Defending Life TV/Radio (Brand New Episode)
Saving babies, healing moms and dads, Tuesday on 'The Gospel of Life'
CAUSES OF SAINTS April 04  2014

Mary Mother of GOD 15 Promises of the Virgin Mary to those who recite the Rosary

Our Bartholomew Family Prayer List  Here

April 8 – Our Lady of Basella -- (Italy, 1356)
Without much devotion to Mary, be wary of cold and wounding words
The Holy Curé of Ars sometimes met sinners, blinded by delusions, who relied on some external practice of devotion to the Blessed Virgin to quiet their consciences and give them permission to sin with greater freedom, without fear of the everlasting flames of hell.

In such cases, his harsh words had tremendous effect, both by bringing the guilty ones to realize the monstrosity of their presumption, which is so insulting to the Mother of Mercy, and by giving them an act of devotion to use for imploring God’s grace to escape the infernal snake’s crushing coils.

But in a similar situation, clergymen without true devotion to the Virgin Mary would only succeed, by these cold and wounding words, in making the poor drowning wretch let go of the buoy that might have kept him afloat
 until he reached safety. -- Dom J.B. Chautard
Excerpt from The Soul of the Apostolate, (L’âme de tout apostolate), Pierre Tequi / E. Vitte Editons, 1920.

April 8 – Our Lady of Basella (Italie, 1356)
- Saint Julie Billiart (Foundress of the Institute of the Sisters of Our Lady, d. 1816) 
Renouncing all her potentials, she obtained their full achievement beyond all hope 
No one ever has given up everything that they had as much as Mary to let God alone reign.
And God has never given anyone more power than Mary to cooperate with Him.

Mary renounced all her potentials, but she obtained achievements beyond all hope.
By cooperating in her body, she became the mother of the Lord;
by cooperating in her mind, she became his handmaid and his spouse.
Adrienne von Speyr   In Handmaid of the Lord, Lethielleux (Paris)

Mary's Divine Motherhood
Called in the Gospel "the Mother of Jesus," Mary is acclaimed by Elizabeth, at the prompting of the Spirit and even before the birth of her son, as "the Mother of my Lord" (Lk 1:43; Jn 2:1; 19:25; cf. Mt 13:55; et al.). In fact, the One whom she conceived as man by the Holy Spirit, who truly became her Son according to the flesh, was none other than the Father's eternal Son, the second person of the Holy Trinity.
Hence the Church confesses that Mary is truly "Mother of God" (Theotokos).

Catechism of the Catholic Church 495, quoting the Council of Ephesus (431): DS 251.
This icon portrays three scenes:
1) The central and main scene is from Matthew 28:2-4: "And behold, there was a great earthquake; for an angel of the Lord descended from heaven and came and rolled back the stone, and sat upon it. His appearance was like lightning, and his raiment white as snow. And for fear of him the guards trembled and became like dead men."
2) The scene in the left bottom corner is from Matthew 28:5-7: "But the angel said to the women, "Do not be afraid; for I know that you seek Jesus who was crucified. he is not here; for he has risen, as he said. Come, see the place where He lay. Then go quickly and tell his disciples that he has risen from the dead, and behold, he is going before you to Galilee; there you will see him. Lo, I have told you."
3) The scene in the bottom right corner is from John 20:16-17: "Jesus said to her, "Do not hold me, for I have not yet ascended to the Father; but go to my brethren and say to them, I am ascending to my Father and your Father, to my God and your God."
DATE COMPLETED: 1991 DONATED BY: Emile Kouri, brothers & sisters (in memory of their father Abdallah Chahine Kouri)  MELKITES -- Saints Peter & Paul Parish 1161 North River Road Ottawa, Ontario K1K 3W5

The spiritually avaricious are those who can never have enough of embracing and seeking after countless exercises of piety, hoping thereby to attain perfection all that much sooner, they say. They do this as though perfection consisted in the multitude of things we do and not in the perfection with which we do them! I have already said this very often, but it is necessary to repeat it: God has not placed perfection in the multiplicity of acts we perform to please Him, but only in the way we perform them, which is simply to do the little we do according to our vocation, in love, by love, and for love. -- St. Francis de Sales

"O Death, where is your sting? O Hell, where is your victory? Christ is risen, and you are overthrown. Christ is risen, and the demons are fallen. Christ is risen, and the angels rejoice. Christ is risen, and life reigns. Christ is risen, and not one dead remains in the grave. For Christ, being risen from the dead, is become the first fruits of those who have fallen asleep. To Him be glory and dominion unto ages of ages. Amen."
The resurrection of Jesus Christ from the dead is the center of the Christian faith. St Paul says that if Christ is not raised from the dead, then our preaching and faith are in vain (I Cor. 15:14).
Indeed, without the resurrection there would be no Christian preaching or faith. The disciples of Christ would have remained the broken and hopeless band which the Gospel of John describes as being in hiding behind locked doors for fear of the Jews. They went nowhere and preached nothing until they met the risen Christ, the doors being shut (John 20: 19).
Then they touched the wounds of the nails and the spear; they ate and drank with Him. The resurrection became the basis of everything they said and did (Acts 2-4): ". . . for a spirit has not flesh and bones as you see that I have" (Luke 24:39).

The Immaculate Conception and the Mediation of Christ April 8 - Our Lady of Basella (Italy, 1356)
 Mary did not contract original sin, because of the excellence of her Son, inasmuch as He is Redeemer, Reconciler, and Mediator. For the most perfect mediator would perform the most perfect act of mediation on behalf of any person for whom he mediated. And Christ is the most perfect Mediator. Therefore, Christ showed the most perfect possible degree of mediating with respect to any creature or person whose mediator He was. But for no other person did He exhibit a more excellent degree of mediation that He did for Mary...But this would not have happened if He had not merited that she should be preserved from original sin.
John Duns Scotus (d. 1308), In 3 Sententiarum, d.3, q. I; ed. Mariani, p. 181
Pascha (Easter) Enjoy ye all the feast of faith; receive ye all the riches of loving-kindness. (Sermon of St John Chrysostom, read at Paschal Matins)
  Saints Herodion (Rodion), Agabus, Asyncritus, Rufus, Phlegon and Hermes are among the Seventy Apostles, chosen by Christ and sent out by Him to preach All these disciples for their intrepid service to Christ underwent fierce sufferings and were found worthy of a martyr's crown.
117-138 The Holy Martyr Pausilippus martyred for the faith prayed fervently
      that the Lord grant him a quick death Lord granted it

 170 St. Dionysius of Corinth Bishop of Corinth, Greece, famed for his letters
        commemorated the martyrdom of Sts. Peter and Paul.

 306 St. Aedesius Martyred brother of St. Apphian publicly rebuked Roman
       officials placing Christian virgins in brothels

      St. Concessa A martyr venerated in Carthage.
      St. Januarius, Maxima, and Macaria 3 African martyrs who were executed in
      an uncertian year during the Roman persecutions.

 422  Kallistus I. Er verwaltete die Begräbnisstätten an der Via Appa, die heute
        Kalixtus-Katakomben heißen

 432 Saint Celestine Pope of Rome (422-432) zealous champion of Orthodoxy
       virtuous life theologian authority denounced the Nestorian heresy

 494 St. Perpetuus Bishop of Rours a man of great sanctity enforced clerical
       discipline regulated feast days rebuilt the basilica of St. Martin

 586  St. Redemptus Bishop of Ferentini, near Rome, Italy known mainly because his friend Pope St. Gregory I the
      Great wrote of his holiness.

 690 Julian von Toledo Erzbischof In seiner Amtszeit leitete er 4 nationale Synoden förderte den mozarabischen Ritus
       und verfaßte mehrere theologische Werke

1095 St. Walter of Pontoise continued to live a life of mortification, spending entire nights in prayer establishing the
        foundation of a convent in honor of Mary at Bertaucourt

1156 Saint Niphon peacemaker reminded Russian bishops tradition of the Russian Church had received the Orthodox
        Faith from Constantinople however, in 1448, the Russian Church began primates without confirmation from
        Constantinople he uprooted the passions through fasting, vigil, and prayer, and adorned himself with every virtue

1291 Blessed Clement of Saint Elpidio considered the second founder of the Augustinians  OSA (AC)
14th v. Saint Rufus the Obedient, Hermit of the Caves
1606 Blessed Julian of Saint Augustine Dominican Order as a lay-brother at Santorcaz, OFM (AC)
1669 The Holy Martyr John the Shipmaster (Naukleros) suffered a psychological sickness martyr in the city of Koe.
1816 St. Julie Billiart vision of crucified Lord with group wearing habits of Sisters of Notre Dame de Namur which she
        founded great love for Jesus in the Eucharist carried on this mission of teaching throughout her life although
        occasionally paralyzed and sick most of the time

God loves variety. He doesn't mass-produce his saints. Every saint is unique each the result of a new idea.
As the liturgy says: Non est inventus similis illis--there are no two exactly alike.  It is we with our lack of imagination, who paint the same haloes on all the saints.
Dear Lord, grant us a spirit not bound by our own ideas and preferences. Grant that we may be able to appreciate in others what we lack in ourselves.
O Lord, grant that we may understand that every saint must be a unique praise of Your glory.
Catholic saints are holy people and human people who lived extraordinary lives.
Each saint the Church honors responded to God's invitation to use his or her unique gifts.
Day 35 40 Days for Life
For Life,  Shawn Carney   Campaign Director
Dear Readers,

According to one researcher, one in four women will have an abortion by age 25.  That makes college campuses a prime target for the abortion industry. But that also offers opportunities for college students to enthusiastically defend life … and help their peers who are considering abortion.
It was in a college town that 40 Days for Life began.
Planned Parenthood saw the 60,000 college students at Texas A&M and a local junior college as a huge market. But as you may know, their facility in College Station, Texas closed its doors forever last summer. So have faith!

Steve Karlen, who also got involved in 40 Days for Life in a college town, has been on the road again … this time in Michigan. Among the places Steve stopped were three areas that are home to large universities.
Here’s Steve’s update.
Ann Arbor, Michigan

Given my experience in helping to keep late-term abortion out of a Big Ten university in my hometown of Madison, Wisconsin … I was intrigued by the University of Michigan’s involvement in the abortion industry.
The local leaders in Ann Arbor were horrified by a taxpayer-funded celebration of abortion called “4,000 Years of Choice” – an exhibit that was hosted by the public university.

I also learned that three doctors who are associated with the university perform abortions at the Planned Parenthood facility.

Lansing, Michigan
Participants in Lansing shared the disturbing news that on the Michigan State University campus (technically in East Lansing), there is a club for “future abortion providers.” That’s just ghastly.

The good news is that the abortion facility has been closed for much of the campaign. And when it is open, client numbers are down.  Cecilia, the local director, reports a more than 40 percent drop in the number of abortions.
The leaders keep thorough records about this abortion facility, and they’ve asked authorities to investigate reports of possible legal violations. For instance, they’ve heard allegations that the abortion center staff has refused to show clients their ultrasound images. State law says the women are entitled to see them.

Kalamazoo, Michigan
Kalamazoo is also a college town – the home of Western Michigan University. When I visited the 40 Days for Life vigil, we had a nice turnout ... on a very busy street. In fact, it was so busy that I literally had to shout my entire speech at the top of my lungs!
The Planned Parenthood center here had posted an official-looking sign informing their clients that the people on the sidewalk were not their employees. Of course, those are the prayer volunteers.
Clients are also told it’s not safe to stop in the driveway. Of course, the sidewalk next to the driveway just happens to be a very convenient place for the vigil participants to stand, smile and hand out positive pregnancy resource information. I have a feeling their primary concern is something other than safety!
Thanks to Steve Karlen for this update on 40 Days for Life in Michigan!

Today's devotional is from Carmen Pate of Alliance Ministries.
Day 35 intention
Pray that all believers participating in this 40 Days for Life campaign will make every effort to keep the unity of the Spirit through the bond of peace (Ephesians 4:3).

And the glory which You gave Me, I have given them, that they may be one just as We are one: I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me. — John 17:22-23

Reflection by Carmen Pate
Christ prayed that all those who would believe in Him would be united in single purpose and spirit, just as He and the Father were united.

I find it convicting to consider that those who would run to Jesus with their sins, seeking forgiveness, and falling in love with the Savior, often run from Christians today. Is it because they see division and dissension instead of unity and peace? No doubt Christ is pleased to see the body unified and praying together during these 40 days.
This is exactly what we see when we read about the beginnings of the church. Both the unity and the prayer are conspicuous, along with the results of unified prayer.

Acts 2:46-47 tells us, "So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart, praising God and having favor with all the people. And the Lord added to the church daily those who were being saved."
No doubt the enemy is disheartened to see the unity in prayer, fasting and peaceful vigil, and he will continuously try to disrupt the bond of peace among brothers and sisters in Christ. Let us guard our hearts and minds, exhibiting the love of Christ that He so graciously gives us, so that those watching will see the love among us and know that He must love them too!

Heavenly Father, give us grace in every situation to work toward unity. With humility, gentleness, and patience, may we endeavor to keep the unity of the Spirit in the bond of peace.  There are hurting men and women Lord at the crossroads of life and death who are looking for love and peace in their lives.  May they see Christ in us and be drawn to the abundant life that only He can give. It is in Christ's precious name that we pray, Amen.

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THE first Christian missionaries to attempt the evangelization of Spain are said to have been seven holy men who had been specially commissioned by St Peter and St Paul, and sent forth for that purpose. According to the legend the party kept together until they reached Guadix in Granada, where they encamped in a field whilst their servants went into the town to buy food. The inhabitants, however, came out to attack them, and followed them to the river. A miraculously erected stone bridge enabled the Christians to escape, but it collapsed when their pursuers attempted to cross it. Afterwards the missionaries separated, each one selecting a different district in which he laboured and was made bishop. Torquatus chose Guadix as the field of his labours, and is honoured on this day in association with his companions, all six of whom, however, have also special feasts of their own. St Torquatus and the other bishops appear to have suffered martyrdom.

Saints Herodion (Rodion), Agabus, Asyncritus, Rufus, Phlegon and Hermes are among the Seventy Apostles, chosen by Christ and sent out by Him to preach
All these disciples for their intrepid service to Christ underwent fierce sufferings and were found worthy of a martyr's crown. (Synaxis of the Seventy Apostles: January 4).
Commemorátio sanctórum Herodiónis, Asyncriti et Phlegóntis, de quibus scribit beátus Paulus Apóstolus in Epístola ad Romános.
   The commemoration of Saints Herodian, Asyncritus, and Phlegon who are mentioned by blessed Paul the Apostle in his Letter to the Romans.
The holy Apostle Herodion was a relative of St Paul, and his companion on many journeys. When Christianity had spread to the Balkan Peninsula, the Apostles Peter and Paul established St Herodion as Bishop of Patara. St Herodion zealously preached the Word of God and converted many of the Greek pagans and Jews to Christianity.
Enraged by the preaching of the disciple, the idol-worshippers and Jews with one accord fell upon St Herodion, and they began to beat him with sticks and pelt him with stones.
One of the mob struck him with a knife, and the saint fell down. But when the murderers were gone, the Lord restored him to health unharmed.
After this, St Herodion continued to accompany the Apostle Paul for years afterward.
When the holy Apostle Peter was crucified (+ c. 67), St Herodion and St Olympos were beheaded by the sword at the same time.
The holy Apostle Agabus was endowed with the gift of prophecy. He predicted (Acts 11:27-28) the famine during the reign of the emperor Claudius (41-52), and foretold the suffering of the Apostle Paul at Jerusalem (Acts 21:11). St Agabus preached in many lands, and converted many pagans to Christ.
St Rufus, whom the holy Apostle Paul mentions in the Epistle to the Romans (Rom. 16:11-15), was bishop of the Greek city of Thebes.
St Asyncritus (Rom. 16:14) was bishop in Hyrcania (Asia Minor).
St Phlegon was bishop in the city of Marathon (Thrace).
St Hermes was bishop in Dalmatia (there is another Apostle of the Seventy by the name of Hermas, who was bishop in the Thracian city of Philippopolis).
All these disciples for their intrepid service to Christ underwent fierce sufferings and were found worthy of a martyr's crown.

Saints Herodion (Rodion), Agabus (Ahab), Asinkritos, Rufus, Phlegontos and Hermas are among the Seventy Disciples, chosen by Christ and sent by Him to preach (Sobor-Assemblage of Seventy Disciples -- Comm. 4 January).
The Disciple Rufus (Ruphus), to whom the holy Apostle Paul gives greeting in the Epistle to the Romans (Rom. 16: 11-15), was bishop of the Greek city of Thebes. The Disciple Asincritos (Rom. 16: 14) -- was bishop in Hyrcania (Asia Minor). The Disciple Phlegontos -- bishop in the city of Marathon (Thrace).
The Disciple Hermas -- bishop in Dalmatia (there is yet another Disciple from the Seventy by the name of Hermas, who occupied a cathedra-seat in the Thracian city of Philippopolis).
All these disciples for their intrepid service to Christ underwent fierce sufferings and were found worthy of a martyr's crown.

Herodion, Agabus, Asynkritos, Hermas, Phlegontos und Rufus Orthodoxe Kirche: 8. April  Orthodoxe Kirche: Herodion - 28. März
Agabus (auch Ahab) wird in Apg. 11,28 und 21,10 als Prophet aus Judäa beschrieben, der (Apg. 21, 11) die Verhaftung des Paulus prophezeit. Agabus wirkte nach der Überlieferung in vielen Ländern.
Asynkritos wird in Röm 16, 14 genannt. Er war Bischof in Hyrcania (Kleinasien)
Hermas (auch Hermias) wird ebenfalls in Röm 16, 14 genannt. Er war Bischof von Dalmatien.
Herodion (auch Rodion) war ein Verwandter des Apostels Paulus (genannt in Röm. 16, 11) und begleitete diesen und Petrus auf mehreren Reisen. Er wurde von ihnen zum Bischof von Patara ernannt. Hier wurde er von Heiden und Juden gesteinigt und mit einem Messerstich tödlich verletzt; seine Wunden heilten aber und er konnte weiter wirken. Als Petrus gekreuzigt wurde, wurde Herodion zusammen mit Olympos geköpft.
Phlegontos wird in Röm 16, 14 genannt. Er war Bischof von Marathon (Thrakien).
Rufus (auch Ruphus) wird in Röm. 16, 13 von Paulus genannt. Nach Mark. 15, 21 war er ein Sohn des Simon von Cyrene.. Er war Bischof von Theben.
Diese Apostel haben nach der Überlieferung alle - zu verschiedenen Zeiten - den Märtyrertod erlitten.

Herodion, Asyncritus & Phlegon MM (RM) 1st century. Bishop Herodion of Patras, a kinsman of Saint Paul (Romans 16:11), was martyred with Bishop Asyncritus of Marathon and Bishop Phlegon of Hyrcania, both mentioned by the Apostle, at the instigation of the Jews (Benedictines).

117-138 The Holy Martyr Pausilippus martyred for the faith prayed fervently that the Lord grant him a quick death Lord granted it
Suffered under the emperor Hadrian (117-138).   Denunced by the pagans, he was brought to trial before the emperor and staunchly declared himself a Christian.  They beat him with iron rods and handed over to the governor named Precius, who for a long time attempted to make the martyr offer sacrifice to idols. The martyr remained steadfast, and finally the governor gave orders to fetter him and execute him.
Along the way, St Pausilippus prayed fervently that the Lord would spare him from the hand of the executioner and grant him a quick death. The Lord heard him.
The martyr, beaten up and weak, was suddenly filled with such strength that he shattered the iron fetters [These were thrown behind him} and freed himself.
Tossing them aside, St Pausilippus thought to escape, but he died as he fled.
Christians buried the body of the martyr with reverence.

170 St. Dionysius of Corinth Bishop of Corinth, Greece, famed for his letters commemorated the martyrdom of Sts. Peter and Paul.
Bishop of Corinth, Greece, famed for his letters. He is described in Eusebius’ Ecclesiastical History. One of Dionysius’ letters commemorated the martyrdom of Sts. Peter and Paul.

161-192 Apud Corínthum beáti Dionysii Epíscopi, qui eruditióne et grátia, quam hábuit in verbo Dei, non solum suæ civitátis et provínciæ pópulos, sed et aliárum provinciárum et úrbium Epíscopos epístolis erudívit; Romanósque Pontífices ádeo cóluit, ut eórum epístolas públice légere in Ecclésia diébus Domínicis consuéverit.  Cláruit autem tempóribus Marci Antoníni Veri et Lúcii Aurélii Cómmodi.
    At Corinth, Bishop St. Denis, who instructed not only the people of his own city and province by the learning and charm with which he preached the word of God, but also the bishops of other cities and provinces by the letters  he wrote to them.  His devotion to the Roman Pontiffs was such that he was accustomed to read their letters publicly in the church on Sundays. 
He lived in the time of Marcus Antoninus Verus{161-166} [161-180--Marcus Aurelius]  and Lucius Aurelius Commodus{180-192}.
         ST DIONYSIUS, bishop of Corinth, flourished in the reign of the Emperor Marcus Aurelius, and was one of the foremost leaders of the Church in the second century. Besides instructing and guiding his own flock he wrote letters to the churches of Athens, Lacedaemon, Nicomedia, Knossus and Rome, as well as to the Christians of Gortyna and Amastris and to a lady called Chrysophora.
It is in the Ecclesiastical History of Eusebius that are contained the few extracts from the writings of St Dionysius which have come down to us. In a letter thanking the church of Rome, then under the pontificate of St Soter, for continuing to send alms as it had done in the past, the bishop of Corinth writes “ From the earliest times you have made it your practice to bestow alms everywhere and to provide for the necessities of many churches. Following the example set by your fathers you send relief to the needy, especially to those who labour in the mines. Your blessed Bishop Soter is so far from lagging behind his predecessors in this respect that he actually outstrips them—to say nothing of the consolation and advice which, with fatherly affection, he tenders to all who come to him. On this morning we celebrated together the Lord’s Day and read your letter, even as we read the one formerly written to us by Clement.”
 In other words, they read aloud these letters of instruction in church after the lessons from the Holy Scriptures and the celebration of the Divine Mysteries. The heresies of the first three centuries arose mainly from the erroneous principles of pagan philosophy, and St Dionysius was at pains to point out the source of these errors, showing from what particular school of philosophy each heresy took its rise. “ It is not surprising that the text of Holy Scripture should have been corrupted by forgers, he says, alluding to the Marcionites, “when they have not spared the works of a far less exalted authority.”
         Although Dionysius appears to have died in peace, the Greeks venerate him as a martyr because he suffered much for the faith.
           See the Acta Sanctorum, April, vol. i, where the text of Eusebius is quoted; Bardenhewer,
         Geschicte der altkirchen Literatur, vol. i, pp. 235 and 785; DCB, vol i, pp. 849-850
         DAC, VOL. viii. cc. 2745—2747.

Dionysius of Corinth B (RM); feast day in the Greek Church is November 20 or 29.
Bishop Dionysius of Corinth was an outstanding leader of the Church in the second century, as well as an eloquent preacher. He is now best remembered as an ecclesiastical writer with which he attempted to instruct, exhort, and comfort those at a distance. Several of his letters to various churches are still extant. Especially noteworthy is that in which he records the martyrdom of SS. Peter and Paul in Rome. He says that after initiating the faith at Corinth, the Apostles both went to Italy, and there sealed their testimony with their blood.

The Church historian Eusebius mentions several of his instructive letters to other churches. One extends thanks to the church of Rome, under the pontificate of Saint Soter, for the traditional alms received from them. He writes: "From the beginning, it is your custom to bestow your alms in all places, and to furnish subsistence to many churches. You send relief to the needy, especially to those who work in the mines; in which you follow the example of your fathers. Your blessed bishop Soter is so far from degenerating from your ancestors in that respect, that he goes beyond them; not to mention the comfort and advice he, with the bowels of a tender father towards his children, affords all that come to him. On this day we celebrated together the Lord's day, and read your letter, as we do that which was heretofore written to us by Clement." He means that they read these letters of instruction in the church after the reading of the holy Scriptures, and the celebration of the divine mysteries.

In another place Dionysius complains about the rampant heresies that sprang from the adoption of pagan philosophical principles, rather than from any perverse interpretation of the scriptures. Dionysius point out the source of the heretical errors and the philosophical sect from which each heresy arose.

The Greeks honor Saint Dionysius as a martyr because he suffered much for the faith, though he seems to have died in peace; while the Latin Church styles him a confessor. Pope Innocent III translated his relics to Saint Denys Abbey near Paris, where the monks believed him to be Dionysius the Areopagite (Benedictines, Husenbeth).

306 St. Aedesius Martyred brother of St. Apphian publicly rebuked Roman officials placing Christian virgins in brothels
Alexandríæ sancti Ædésii Mártyris, qui, sub Maximiáno Galério Imperatóre, cum esset beáti Apphiáni frater, et ímpium Júdicem, quod Deo dicátas Vírgines lenónibus tráderet, palam argúeret, idcírco, a milítibus tentus sævissimísque afféctus supplíciis, in mare demérsus est pro Christo Dómino.
At Alexandria, in the time of Emperor Maximian Galerius, the martyr St. Aedesius, brother of the blessed Apphian.  Because he publicly reproved the wicked judge who delivered to corruptors virgins consecrated to God, he was arrested by the soldiers, exposed to the most severe torments, and thrown into the sea for the sake of Christ our Lord.
Martyr and brother of St. Apphian. Aedesius, a Christian of some note in Caesarea, now part of modern Israel, witnessed the persecution of Christians, the result of Emperor Diocletian's policies. He publicly rebuked the local Roman officials who were placing Christian virgins in brothels as part of the persecutions. Arrested, Aedesius was tortured and then drowned.

Aedesius of Alexandria M (RM) (also known as Edese, Edesius) Born in Lycia; died at Alexandria, Egypt, on April 8, c. 306. Aedesius's laus in the Roman Martyrology states: "At Alexandria, the memory of Saint Aedesius, martyr, a brother of Blessed Apphian, who, under Maximian Galerius the emperor, openly withstood an impious judge because he handed over to pimps virgins consecrated to God." The Church historian Eusebius (De Martyr. Pales., ch. 5) and Aedesius's Chaldaic acta give us further details. According to these, he was a philosopher, who continued to wear the cloak after his conversion to Christianity. Perhaps because of his standing among the educated, he seems to have had no qualms about professing his faith before magistrates. Apparently, he was imprisoned several times and had been condemned to work in the mines of Palestine. Upon his release, he sought refuge in Egypt, but found the persecution was more virulent there under the Prefect Hierocles. Aedesius, particularly offended by the enslavement and prostitution of consecrated virgins, boldly presented himself before the governor. He was seized by the soldiery, afflicted with most cruel punishments, and drowned in the sea for the Lord Christ (Benedictines, Encyclopedia, Husenbeth).

This is obviously a very confused story; Roeder has entries under both Aedesius and Edese, which appear to be the same. In art, Saint Aedesius is shown shipwrecked with his brother Saint Frumentius [sic]. Saint Edese has his legs wrapped in oiled linen before he is burned to death (Roeder). The first appears to be more in line with the story recorded in the Roman Martyrology.

 St. Concessa A martyr venerated in Carthage.  
Carthágine sanctæ Concéssæ Mártyris.     
At Carthage, the martyr St. Concessa.
St. Januarius, Maxima, and Macaria 3 African martyrs who were executed in an uncertian year during the Roman persecutions.
In Africa sanctórum Mártyrum Januárii, Máximæ et Macáriæ.
In Africa, the holy martyrs Januarius, Maxima, and Macaria.
422  Kallistus I. Er verwaltete die Begräbnisstätten an der Via Appa, die heute Kalixtus-Katakomben heißen
Katholische Kirche: 14. Oktober  Kallistus (Calixtus) wurde um 180 geboren und um 200 Sklave eines Christen. Er stammte vielleicht aus dem Trastevere in Rom. Über seine Herkunft ist nichts weiter bekannt. Er gelangte dann nach Rom und wurde hier Diakon des Papstes Zephyrinus. Er verwaltete die Begräbnisstätten an der Via Appa, die heute Kalixtus-Katakomben heißen. Als Zephyrinus 217 starb, wurde Kallistus zu seinem Nachfolger gewählt. Die Wahl eines ehemaligen Sklaven stieß aber auf den Widerstand konservativer Kreise, die Hippolyt zum Papst wählten. Damit kam es 217 zum ersten Schisma in der Papstgeschichte. Hippolyt bekämpfte Kallistus mit allen Mitteln, selbst Verleumdungen und Hetzkampagnen. Kallistus ließ sich aber in seinem Kurs nicht beirren, er war einer der aktivsten Päpste in der frühen Christenheit. So erlaubte er Eheschließungen hochgestellter Römerinnen mit Sklaven, führte die Kirchenmalerei und Fastentage ein.
Kallistus starb 422 und wurde am 14.10. beigesetzt. Spätere Berichte über sein Martyrium sind legendarisch.
432 Saint Celestine, Pope of Rome (422-432) zealous champion of Orthodoxy virtuous life authority as a theologian denounced the Nestorian heresy
He lived during the reign of the holy Emperor Theodosius the Younger (408-450). He received an excellent education, and he knew philosophy well, but most of all he studied the Holy Scripture and pondered over theological questions.
The virtuous life of the saint and his authority as a theologian won him the general esteem and love of the clergy and people.

After the death of St Boniface (418-422), St Celestine was chosen to be the Bishop of Rome.

During this time, the heresy of Nestorius emerged. At a local Council in Rome in 430, St Celestine denounced this heresy and condemned Nestorius as a heretic. After the Council, St Celestine wrote a letter to St Cyril, Archbishop of Alexandria (January 18), stating that if Nestorius did not renounce his false teachings after ten days, then he should be deposed and excommunicated.

St Celestine also sent a series of letters to other churches, Constantinople and Antioch, in which he unmasked and denounced the Nestorian heresy.

For two years after the Council, St Celestine proclaimed the true teaching about Christ the God-Man, and he died in peace on April 6, 432.

Coelestin I. Orthodoxe und Katholische Kirche: 8. April
Coelestin war zunächst Diakon in Rom und wurde 422 zum Bischof von Rom gewählt. Er kämpfte mit Cyrill von Alexandria gegen die Nestorianer und exkommunizierte Nestorius nach dem Konzil von Ephesus (431). Coelestin legte die Lehre von Maria der Gottgebärerin (Theotokos) für die westliche Kirche fest. Coelestin starb 433. Sein Festtag wurde auch am 4. und 6. April begangen.

440 St. Amantius Bishop of Como, Italy. Amantius succeeded St. Provinus and was much revered.  
Apud Comum sancti Amántii, Epíscopi et Confessóris.
At Como, St. Amantius, bishop and confessor.
Amantius of Como B (RM). Bishop Amantius succeeded Saint Provinus in the see of Como, Italy, where he is still highly (Benedictines).
494 St. Perpetuus Bishop of Tours enforced clerical discipline and regulated feast days rebuilt the basilica of St. Martin
Turónis, in Gállia, sancti Perpétui Epíscopi, admirándæ sanctitátis viri.
    At Tours in France, the holy bishop Perpetuus, a man of great sanctity.
Bishop of Rours from about 464. He enforced clerical discipline and regulated feast days. Perpetuus also rebuilt the basilica of St. Martin. A will attributed to him is known now by scholars to have been a forgery composed in the seventeenth century.
           •  ST PERPETUUS, BISHOP OF Tours (c. A.D. 494)
         ST PERPETIJUS succeeded Eustochius in the bishopric of Tours. During the thirty years or more that he ruled over the diocese he worked hard to spread the Catholic faith, to enforce discipline, and to regulate the fasts and festivals to be observed in his see. Among other provisions, a third fast day—probably Monday—was to he observed weekly from the feast of St Vlartin until Christmas day. This is interesting as showing the antiquity of the observance of Advent. St Gregory of Tours, writing a hundred and twenty years later, says that thesc regulations were still kept in his time. St Perpetuus had a great veneration for St Martin of Tours, in whose honour he enlarged or rebuilt the basilica which bore his name. As the church which St Britius had erected over St Martin’s tomb was too small to accommodate the throngs of pilgrims, the bishop caused his relics to he translated with great solemnity to the new building at its consecration about the year 491 it had taken nearly twenty-two years to build.
           The saint’s death is said to have been hastened by grief at the invasions of the Goths and the spread of Arianism. Some fourteen or fifteen years earlier he is said to have made a will, still extant, which, if genuine, would be of considerable
interest. In it he professes to remit all debts owing to him and liberates his serfs then, having bequeathed to his church his library besides several farms, and established a trust for the maintenance of lamps and the purchase of sacred vessels, he declares the poor his heirs. It begins 
In the name of Jesus Christ, Amen.  I, Perpetuus, a sinner, priest of the church of Tours, would not depart without a last will and testament lest the poor should be defrauded..."   Towards the end he apostrophizes them “You, my most beloved brethren, my crown, my joy, Christ’s poor, ye needy, beggars, sick, widows and orphans You do I name and make my heirs. Of all I possess except the things especially allocated above, of my fields, pastures, groves, vineyards, houses, gardens, waters, mills, of my gold, silver and garments I constitute you my heirs.  To his sister Fidia Julia Perpetua he leaves a little gold cross with relics, and to a church a silver dove for containing the Blessed Sacrament—a gift suggesting the prevalence at that date and in that diocese of the practice of reserving the Blessed Sacrament in a vessel shaped like a dove and hanging over the altar.
           It is distressing to have to add that this document, accepted as genuine by d’Achéry, by Hensehenius in the Acta Sanctorum, by Alban Butler, and even by the Dictionary of Christian Biography in 1887, is a shameless fabrication perpetrated by Jerome Vignier in the seventeenth century. It can only serve to illustrate the need of a rigidly critical examination of our hagiographical sources at all periods of history.
           For the life of Perpetuus see the Acta Sanctorum, April, vol. i ; and cf. the Analecta
         Bollandiana, vol. xxxviii (1920), pp. 121—128, with Duchesne, Fastes Episcopaux, vol. ii,
         pp. 300—301. On the supposed will consult Havet, Bliothêque de l’Ecole des Chartes,
         vol. xlvi (1885), pp. 207—224. The epitaph, which has also received unmerited recognition,
         is equally a forgery.

Perpetuus of Tours B (RM) Died December 30, 490, or April 8, 491. Perpetuus, born of a senatorial family, became bishop of Tours c. 460. He dedicated the revenues of his estates to the relief of those in need. The poor, it is recorded, were his heirs (though apparently this will was a 17th century forgery): he left them pastures, groves, vineyards, houses, gardens, water-mills, gold, silver, and his clothing.

He also venerated his great predecessor Saint Martin, the soldier who had sliced his cloak in two and given half to a beggar. Martin was buried in a basilica in Tours and Perpetuus rebuilt and enlarged this fine building to house the countless pilgrims who flocked to his tomb.

One hundred twenty years later, Saint Gregory of Tours mentions that Perpetuus decreed that all the people in his diocese should fast on Wednesdays and Fridays, save at a few church festivals. He also declared several Mondays in the Christian year as fasts, particularly in the time that became Advent. So great was Perptuus's influence that these fasts were still being observed in the diocese of Tours over a century after his death. And so powerful was his memory that, 13 centuries after his death, some unknown forgers drew up a fake will for the saint, declaring: "You, my dearly beloved brothers, my crown, my joy, that is to say, Christ's poor, needy, beggars, sick, widows, and orphans, you I hereby name and decree to be my heirs." Though the will was a fake, the true spirit of Saint Perpetuus shines through it (Benedictines, Bentley, Husenbeth).
In art, Saint Perpetuus is a bishop directing the building of a church. Sometimes the sick may be shown being healed at his tomb or as his relics are carried in procession (Roeder).
586  St. Redemptus Bishop of Ferentini, near Rome, Italy. He is known mainly because of his friend Pope St. Gregory I the Great who wrote of his holiness.
Ferentíni, in Hérnicis, sancti Redémpti Epíscopi, cujus méminit beátus Gregórius Papa.
At Ferentino in Campania, Bishop St. Redemptus, who was mentioned by Pope St. Gregory.
Redemptus of Ferentino B (RM). Bishop Redemptus of Ferentino (Hernicis), a town south of Rome, was a friend of Saint Gregory the Great, who bears witness to his sanctity (Benedictines).

690 Julian von Toledo Erzbischof In seiner Amtszeit leitete er 4 nationale Synoden förderte den mozarabischen Ritus und verfaßte mehrere theologische Werke
Orthodoxe und Katholische Kirche: 8. März
Julian wurde um 652 geboren. Er war Mönch unter Eugenius von Toledo (Gedenktag 13.11.) und wurde sein Nachfolger als Abt im Kloster und 680 als Erzbischof von Toledo. In seiner Amtszeit leitete er 4 nationale Synoden. Das Erzbistum Toledo wurde 681 den anderen spanischen Bistümern und 683 den südgallischen Bistümern übergeordnet. Julian förderte den mozarabischen Ritus und verfaßte mehrere theologische Werke, darunter die erste systematische Abhandlung über die Eschatologie (die Lehre von den letzten Dingen). Julian starb am 8.3.690.

1095 St. Walter of Pontoise continued to live a life of mortification, spending entire nights in prayer establishing the foundation of a convent in honor of Mary at Bertaucourt

         IN studying the lives of the saints, we not infrequently meet with men and women whose lifelong aspiration it is to serve God in solitude, but who are recalled again and again by the voice of an authority which they dare not gainsay, and are forced to shoulder responsibilities from which they shrink, in a world from which they fain would flee. Such a saint was Walter (Gautier) of Pontoise. A Picard by birth, he received a liberal education at various centres of learning and became a popular professor of philosophy and rhetoric. Then he entered the abbey of Rebais-en-Brie, and was afterwards compelled by King Philip I to become the first abbot of a new monastery near Pontoise. Although, in accordance with the custom of the
time, he received his investiture from the sovereign, the new abbot placed his hand not under but over that of the king, and said
it is from God, not from your Majesty, that I accept the charge of this church .

His courageous words, far from offending Philip, won his approval; but the very honour in which he was held by persons in high office was a source of anxiety to Walter, and some time later he fled secretly from Pontoise and took refuge at Cluny, then under the rule of St Hugh, hoping there to lead a hidden life. His refuge was, however, discovered by his monks, who fetched him back to Pontoise. From the cares of office he would retire occasionally to a grotto in the abbey grounds, hoping for a little solitude ; but his visitors followed him there, and he took to flight once more. This time he buried himself in a hermitage on an island in the Loire, but again he was forced to return.

           Some time later, St Walter went to Rome, where he requested St Gregory VII to relieve him of his burden. Instead of doing so, the pope told him to use the talents God had bestowed upon him, and bade him resume his charge. From that time Walter resigned himself to his fate. The mortifications he would have wished to practise in solitude were more than compensated for by the persecutions he had to undergo in consequence of his fearless opposition to simony and to evil-living
among the secular clergy ; there was even one occasion when he was mobbed, beaten and thrown into prison, but his friends procured his release. In spite of advancing age he never relaxed but rather increased the austerity of his habits ; he rarely sat down in church, but when his aged limbs would no longer support him, he leant upon his pastoral staff. After the other monks had retired at the close of the night offices, he would remain behind, lost in contemplation, until he sank to the ground, where in the morning he would sometimes be found lying helpless.
         His last public effort was to found, in honour of our Lady, a convent for women at Bertaucourt. He succeeded in building a church with a small house, but the community was not actually established there until after his death, which occurred on Good Friday 1095.

           Two lives which seem to be of contemporary authorship have been printed by the
         Bollandists (in the Acta Sanctorum, April, vol. i) and by Mabillon. A more correct text
         of the first and older of these biographies has been edited by I. Hess, in the Studien und
         Mittheilungen aus den, Benedictiner und dem Cistercienser Orden
, vol. XX (1899), pp. 297—

Walter Gautier was born in Picardy, France, in the eleventh century. A well-educated individual, he became a professor of philosophy and rhetoric. Later, he entered the Benedictine abbey of Rebais-en-Brie. When King Philip I appointed Walter as the first abbot of a new monastery at Pontoise, Walter reminded Philip that God was the one who conferred such honors, not the king. Seeking solitude, he fled Pontoise on two occasions, but both times he was forced to return. Walter then went to Rome to ask Pope Gregory VII for release from his position so that he could follow a life of solitude. However, the Pope told Walter to use the talents God had given him, and thus Walter resigned himself to staying at Pontoise.
When he spoke out against simony and the evil lives of the secular clergy, this caused great outrage, and on one occasion he was beaten and thrown into prison. After his release, Walter continued to live a life of mortification, spending entire nights in prayer. After establishing the foundation of a convent in honor of Mary at Bertaucourt, Walter died on Good Friday in the year 1095.

Walter of Pontoise, OSB Abbot (AC) Born in Andainville, Picardy, France, c. 1030; died 1099.
The Bible says that the road to holiness is narrow but it doesn't tell you that the road is straight or clear. Sometimes we need to find our way to God as though following a path through a forest. Sometimes the sun pokes through but often we walk in darkness, not quite knowing whether the destination is near or far. We grope. We trip over debris from dead trees or overgrown vines. We must continue to trust that God is leading us to Himself.
Saint Walter followed a meandering path. He enjoyed his studies and became a professor of rhetoric and philosophy, for which he won success, honor, and praise. But he wasn't happy because he wasn't sure that he was on the right road to God. So, he entered the Benedictine monastery of Rebais-en-Brie (diocese of Meaux) with enthusiasm, where he practiced the most severe austerities in the hopes of escaping worldly applause. Each day until his death, Walter added some new practice of penance to his former austerities to remind himself of the obligation of continually advancing in spirit towards God.
At Rebais he found a peasant rotting in the abbey prison. Walter found it inconceivable that one could be kept in a monastery by bonds other than those of love. One night he gave the peasant the key to his fields. In the morning Walter faced the abbot's wrath, an inquisition, confession, and punishment.
After several years in Rebais (1060), Walter was made abbot of a new monastery near Pointoise, which is now called Saint Martin's. King Philip I personally made the investiture, handing him the Cross. The king considered it a bond to him, but Walter coldly placed his hand not under but over the hand of the king, saying: "It is not from you, but from God that I accept the governance of this abbey." Shock and surprise were the rather normal result, how could a man give God precedence over that of an earthly potentate?
Once again Walter enjoyed success, honors, and praise. In order to escape from the accolades, he left his cloister and walked to Cluny, where there were hundreds of monks among whom he could be anonymous. Or, at least, that's what he believed. Unfortunately, he was quickly recognized and compelled to return to Pointoise.
Once again he questioned whether he was on the road to God or the road to perdition. What if God wanted him elsewhere? He tested himself to see if his new vocation was that of a hermit and determined that it was.

One night, Walter, who had gotten into the habit of making escapes, climbed over the abbey wall. He took the road to Touraine to cover his tracks from those who were bound to seek him. In his hermitage, Walter thought he had found heaven on earth. Of course, terrestrial paradises never last for long. Soon the monks of Pointoise found him on an island in the Loire, and led him back to the abbey.
Walter must have been a very lovable character if, each time he disappeared, his monks would seek him out until they discovered him. They must have thought he had a very odd way of practicing stability, but they would not have changed their wandering abbot because he left them only in order to search for God.

The saintly abbot still wanted to flee the admiration of his fellows, but he knew that his monks would eventually catch up with him wherever he roamed. Then he had a brilliant idea: He would make his journey ad limina. He would return his cross to the holy father and at long last he would be free to seek God in his own way. He left for Rome, planning never to return to Pointoise.

God had different plans for Walter. In Rome, he explained his situation to Pope Gregory VII but the saintly pope refused Walter's plea.
"Turn back, Father Abbot. From now on you must walk along the roads of the cloister and not along the grand highways of the world."

Was Walter disappointed? He was radiant. For the pope had spoken, and the pope was the spokesman for Jesus Christ. Thus, Jesus had shown him the way. And because, ever since his novitiate, he had searched for God with all his soul and all his heart and even with all his legs, he was given to understand that the image of our life that God fashions is infinitely preferable to the image that we fashion for ourselves.
When we understand that--and when that knowledge sinks from our head into our heart--then there's nothing else to do save go to heaven. Which Walter did on Good Friday in 1099. After diligent scrutiny the bishops of Rouen, Paris, and Senlis declared several miracles wrought at his tomb authentic and translated his relics on May 4. Abbot Walter Montague moved them again in 1655, and richly decorated his chapel. His life was written by a disciple (Benedictines, Encyclopedia, Husenbeth).
1156 Saint Niphon peacemaker reminded Russian bishops tradition of the Russian Church had received the Orthodox Faith from Constantinople however, in 1448, the Russian Church began primates without confirmation from Constantinople he uprooted the passions through fasting, vigil, and prayer, and adorned himself with every virtue
A monk of the Kiev Caves Monastry, where he struggled in asceticism.

In imitation of the Holy Fathers, he uprooted the passions through fasting, vigil, and prayer, and adorned himself with every virtue. He was chosen as Bishop of Novgorod when Bishop John retired to a monastery after twenty-five years of episcopal service. St Niphon was consecrated bishop in Kiev by Metropolitan Michael and other hierarchs.

St Niphon embraced his archpastoral duties with great zeal, strengthening his flock in the Orthodox Faith, and striving to prevent them from becoming separated from the Church, which is the same as being separated from Christ Himself.  The saint was also zealous in building and repairing churches. He built a new stone church in the center of Novgorod, dedicating it to the Most Holy Theotokos. He repaired the roof of the church of Holy Wisdom (Christ, the Wisdom of God), and adorned the interior with icons.

When war broke out between Novgorod and Kiev, St Niphon showed himself to be a peacemaker. Meeting with the leaders of both sides, he was able to pacify them and avert the war. In the same way, he always tried to settle arguments and to reconcile those who were at enmity.
He instructed his flock in the law of God, preaching to them, reproving, rebuking, and exhorting them patiently and with sound doctrine (2 Timothy 4:2) so that they might obtain the salvation which is in Christ Jesus with eternal glory (2 Timothy 2:10).

When the people of Novgorod drove away their prince, Vsevolod, they invited Prince Svyatslav to govern them. The new prince wanted to enter into a marriage which was against the Church canons. Not only did St Niphon refuse to perform the ceremony, he also told his clergy to regard this betrothal as unlawful. Prince Svyatoslav brought priests in from elsewhere to perform the wedding, and the holy hierarch was not afraid to denounce his behavior.  After the death of Metropolitan Michael of Kiev, the Great Prince Isaiaslav wished to have the schemamonk Clement succeed him. However, he wanted to have Clement consecrated without the blessing of the Patriarch of Constantinople.
At a council of bishops, St Niphon declared that he would not approve the consecration without the permission of the Patriarch of Constantinople.

He reminded the other bishops that this was contrary to the tradition of the Russian Church, for Russia had received the Orthodox Faith from Constantinople.
Starting in 1448, however, the Russian Church began to elect its own primate without seeking confirmation from Constantinople. 

The uncanonical consecration took place despite the objections of St Niphon. Metropolitan Clement tried to force the saint to serve the Divine Liturgy with him, but he refused. He called Clement a wolf rather than a shepherd, for he had unjustly assumed an office which he did not deserve. St Niphon refused to serve with Clement, or to commemorate him during the services.
In his fury, Clement would not permit St Niphon to return to Novgorod. Instead, he had the saint held under house arrest at the Kiev Caves Monastery. When Isaiaslav was defeated by Prince George, St Niphon returned to Novgorod, where the people welcomed him with great joy.
The Patriarch of Constantinople sent a letter praising St Niphon for his steadfast defense of church teachings.
He also sent Metropolitan Constantine to Rus in order to depose Metropolitan Clement, and to assume the see of Kiev himself. St Niphon prepared to journey to Kiev to meet Metropolitan Clement.

St Niphon again took up residence in the Kiev Caves Monastery, where he became ill. Thirteen days before his death, he revealed to the brethren that he had had a wondrous dream. St Theodosius (May 3) appeared to him and announced his imminet departure from this world.
St Niphon reposed in peace on April 8, 1156. Now he stands before the throne of God, interceding for us before the All-Holy Trinity, to Whom be all glory, honor, and worship forever.
1291 Blessed Clement of Saint Elpidio considered the second founder of the Augustinians  OSA (AC)
Born in Osimo; cultus approved in 1572. Clement, the hermit friar of Saint Augustine, was chosen general of the order in 1270. In that position, he drew up its constitutions, where were approved in 1287.
For this reason he is considered the second founder of the Augustinians (Benedictines).
14th v. Saint Rufus the Obedient, Hermit of the Caves
Lived at the Kiev Caves monastery during the fourteenth century.
He was distinguished for his obedience and glorified as a lover of labor and fasting.
He was buried in the Far Caves. He is celebrated a second time
on August 28, the Synaxis { amidst the Sobor-Assemblage of the Monks } of the Fathers of the Far Caves.

1606 Blessed Julian of Saint Augustine Dominican Order as a lay-brother at Santorcaz, OFM (AC)
Born at Medinaceli (diocese of Segovia), Castile, Spain; beatified in 1825. Julian was rejected twice before finally gaining admittance to the Dominican Order as a lay-brother at Santorcaz. He accompanied the Franciscan preachers on their missions. It was his custom to ring the bell through the streets to summon people to the sermon (Benedictines).
            BD JULIAN OF ST AUGUSTINE 1606
         Bd JULIAN MARTINET, who was descended from a long line of French knights, was born in the Castilian town of Medinaceli, where his family were living in such reduced circumstances that they were glad to apprentice him in his boyhood to a tailor. However, at an early age he sought admittance into the Franciscan convent of his native town and was permitted to try his vocation. The extraordinary devotional exercises and strange austerities to which he was addicted were looked at askance by his superiors who, judging him to be mentally unbalanced, dismissed him as unsuitable.
From Medinaceli he went to Santorcaz, where he plied his trade until he made the acquaintance of Father Francis de Torrez, a Franciscan who was conducting a mission in the district. The friar recognized the young tailors capacities and invited his assistance. During the rest of the mission Julian went up and down the streets, ringing a bell and inviting thc inhabitants to come and listen to the preacher. Through the influence of Father de Torrez, the young man was received into another Franciscan house, the convent of our Lady of Salceda.
         Here history repeated itself: Julian’s practices gave rise to the notion that he was crazy, and he was accordingly sent away. Disappointed but undaunted, he built himself a hermitage and lived his austere life in solitude, occasionally emerging to
go with other beggars to the convent to ask for a little food.

           Eventually the sanctity and growing reputation of the hermit induced the Franciscan superiors to welcome him back into the house. After a year’s noviciate he was professed, as Brother Julian-of-St-Augustine, but he never sought the priesthood. He was left free to give himself up to his self-chosen mortifications, and laceroted his body with every instrument of torture he could devise; he took his few hours of rest either in the open air or else leaning against a wall or in one of the confessionals in the church. From time to time Father Torrez would enlist his help on his missionary tours, and the lay-brother was found to be possessed of an eloquence which went straight to the hearts and consciences of his audience.
         His fame spread rapidly, and Queen Margaret, the mother of Philip IV, expressed a desire to see him. Very unwillingly diu Julian go to court at the command of his superiors, but when he found himself there he was too much embarrassed to utter a word. in 1606 he was taken very ill on the road two leagues from Alcala de Henares. Refusing all offers of transport he managed to drag himself as far as the friary of St Didacus, and there he died. At once he was honoured as a saint, but
the process of his beatification was not formally concluded until 1825.

           The documents printed in the process of beatification form the most reliable source of
         information, and from these Father Joseph Vidal in 1825 compiled a popular life of Bd
         Julian in Italian. See also Fr Léon, Auréole Séraphique
(Eng. trans.), vol. ii, pp. 47—59 and
         Mazzara, Leggendario Francescano, vol. i (1676), pp. 518—520.

1669 The Holy Martyr John the Shipmaster (Naukleros) suffered a psychological sickness martyr in the city of Koe.
One time, when he was found in an unconscious state, the Turks made over him the rite of conversion to their religion. Coming to his senses, the saint angrily threw from his head the symbol of Islam -- the turban. He bitterly bewailed the indignity that had occurred and continued to live as a Christian. The Turks then threw the martyr into prison. Neither lecturings, nor beatings, nor threats could bend the will of the saint, and he repeatedly replied: "I believe in the Lord Jesus Christ and I refuse your faith". After many torments they burnt the martyr in the city of Koe on 8 April 1669.  © 2001 by translator Fr. S. Janos
1816 St. Julie Billiart vision of crucified Lord with group wearing habits of Sisters of Notre Dame de Namur which she founded great love for Jesus in the Eucharist carried on this mission of teaching throughout her life although occasionally paralyzed and sick most of the time.    
   THE origin of the Institute of Notre Dame was once described by Cardinal Sterckx as
a breath of the apostolic spirit upon the heart of a woman who knew how to believe and how to love” . That woman was Bd Mary Rose Julia Billiart. She came of a family of fairly well-to-do peasant farmers, who also owned a little shop at Cuvilly in Picardy, where she was born in 1751. Reading and writing she learnt from her uncle, the village schoolmaster, but her special delight was in religious instruction and the things of God. By the time she was seven, she was in the habit of explaining the catechism to other children less intelligent than herself. The parish priest encouraged these good instincts, and allowed her to make her first communion at the age of nine-—a rare privilege in those days. He also permitted her to take a vow of chastity when shc was fourteen. Although Julia had to work very hard, especially after heavy losses had impoverished her family, yet she always found time to visit the sick, to teach the ignorant and to pray. Indeed, she had already begun to earn the title by which she was afterwards known, “The Saint of Cuvilly.
      Suddenly a complete change came over her hitherto active existence. As the result of shock caused by the firing of a gun through a window at her father, beside whom she was sitting, there came upon her a mysterious illness, attended with great pain, which gradually deprived her of the use of her limbs. Thus reduced to the condition of an invalid, she lived a life of even closer union with God, continuing on her sick-bed to catechize the children, to give wonderfully wise spiritual advice to visitors, and to urge all to practise frequent communion. “ Qu’il est bon le hon Dieu ! was a saying of hers long remembered and often quoted. In 1790, when the curé of Cuvilly was superseded by a so-called constitutional priest who had taken the oath prescribed by the revolutionary authorities, it was mainly Julia’s influence which induced the people to boycott the schismatic intruder. For that reason and because she was known to have helped to find hiding-places for fugitive priests, she became specially obnoxious to the Jacobins, who went so far as to threaten to burn her alive. She was with difficulty smuggled out of the house, hidden in a haycart, and taken to Compiègne, where she was hunted from one lodging to another until at last one day they heard her exclaim, “Dear Lord, will you not find me a corner in Paradise, since there is no room for me on earth?
         The hardships she had to undergo so aggravated her malady that for several months she almost completely lost her power of speech.
           She was, however, to enjoy a short period of peace. In the first lull which followed the end of the Reign of Terror, an old friend rescued Julia and brought her to Amiens to the house of Viscount Blin de Bourdon. In that hospitable home the invalid recovered her speech, and there she met a sensitive and highly-educated woman, Frances Blin de Bourdon, Viscountess de Gézaincourt, who was henceforth to he her close friend and her associate in all her work. In the sick-room, where the Holy Sacrifice was daily offered, gathered a little party of women who were inspired by the invalid and spent their time and money in good works but a recrudescence of persecution scattered them, and forced Julia and her new friend to retire to a house belonging to the Doria family at Bettencourt. There the catechism classes were resumed and practically all the villagers were brought back to their religious duties through the efforts of these two devoted girls.
During their stay at Bettencourt, they were several times visited by Father Joseph Varin, who was immensely struck by the personality and capabilities of Julia. He was convinced that God intended her to do great things. Under his direction, as soon as they could return to Amiens, were laid the foundations of the Institute of Notre Dame which was to devote itself primarily to the spiritual care of poor children, but also to the Christian education of girls of all classes and to the training of religious teachers. The rules were in some respects a great departure from those of existing orders, notably in the abolition of the distinction between choir and lay sisters. Soon several postulants joined them, an orphanage was opened, and evening catechism-classes started. “My daughters,” exclaimed Mother Julia, “ think how few priests there are now, and how many poor children are sunk in the grossest ignorance. We must make it our task to strive to win them !

In 1804, when the Fathers of the Faith held a great mission in Amiens, they entrusted the teaching of the women to the Sisters of Notre Dame.

The close of that mission was followed by an event that made a great sensation. Father Enfantin asked Bd Julia to join him in a novena for an unknown intention.
          On the fifth day—the feast of the Sacred Heart—he approached the invalid of twenty-two years’ standing and said to her, “Mother, if you have any faith, take one step in honour of the Sacred Heart of Jesus
. She at once got up, and realized that she was completely cured.
           Her former activity now fully restored, Mother Julia was able not only to consolidate and extend the new institute, but also to give her personal assistance to the missions which were conducted by the Fathers of the Faith in other towns, until their activities in that direction were checked by the action of the government.
         The educational work of the sisters continued to increase rapidly; convents were opened by them at Namur, Ghent and Tournai, and everything seemed to augur well for their future when a disastrous set-back was experienced which threatened
the very existence of the new community. Father Varin had been obliged to leave Amiens, and the post of confessor to the Sisters of Notre Dame fell to a capable but most injudicious, self-opinionated young priest, who tried to upset the rules of the congregation ; when gently remonstrated with, he turned against the foundress.
         He even managed for a time to estrange from her many who had been her warm friends. Among these was the Bishop of Amiens, who now virtually demanded her withdrawal from his diocese. Accompanied by nearly all the sisters she accordingly retired to the branch house at Namur, where the bishop of that city received her warmly. Before long Bd Julia was fully vindicated and she was invited to return to Amiens ; but it was found impracticable to restart the work there, so Namur became permanently the mother-house. The remaining seven years of the holy wontan’s life were spent in training her daughters and in founding new convents, fifteen of which were established during her lifetime. “ Mother Julia is one of those souls who can do more for God’s Church in a few years than others can do in a century
, said the Bishop of Namur, who knew her worth. It is recorded that in the interest of her institute she made no less than one hundred and twenty journeys.
           In 1816 it became evident to herself and to her community that she was failing fast. Mother Blin de Bourdon was also ill at the time, but whereas Bd Julia’s earthly course had run, her faithful friend was to be restored to health to carry on the great work. On April 8, while she was gently repeating the Magnificat, the foundress of the Institute of Notre Dame of Namur passed to her reward. She was beatified in 1906.
           Lives of Bd Julia Billiart are numerous in French, English and German. That by
         Fr Charles Clair, s.j., La bse Mè
re Julie Billiart (1906) must not be confused with another
         written in English by a member of the order and edited by Fr James Clare, s.j. (1909). The
         French biography by Fr C. Clair was supplemented and re-edited by Fr Griselle (1907).
         In German the best life is that by B. Arens (1908). More recent accounts are by T. Réjalot
         (1922), Sr F. de Chantal (Julie Billiart and Her Institute, 1939), and M. G. Carroll, The
         Charred Wood

St. Julie (Julia) Billiart was born in 1751 and died in 1816. As a child, playing "school" was Julie's favorite game. When she was sixteen, to help support her family, she began to teach "for real". She sat on a haystack during the noon recess and told the biblical parables to the workers. Julie carried on this mission of teaching throughout her life, and the Congregation she founded continues her work.

Julie was the fifth of seven children. She attended a little one room school in Cuvilly. She enjoyed all of her studies, but she was particularly attracted to the religion lessons taught by the parish priest. Recognizing something "special" in Julie, the priest secretly allowed her to make her First Communion at the age of nine, when the normal age at that time, was thirteen. She learned to make short mental prayers and to develop a great love for Jesus in the Eucharist.

A murder attempt on her father shocked her nervous system badly. A period of extremely poor heath for Julie began, and was to last for thirty years. For twenty-two of these years she was completely paralyzed. All of her sufferings and pain she offered up to God. 
When the French Revolution broke out, Julie offered her home as a hiding place for loyal priests. Because of this, Julie became a hunted prey. Five times in three years she was forced to flee in secret to avoid compromising her friends who were hiding her. 
At this time she was privileged to receive a vision. She saw her crucified Lord surrounded by a large group of religious women dressed in a habit she had never seen before. An inner voice told her that these would be her daughters and that she would begin an institute for the Christian education of young girls. She and a rich young woman founded the Sisters of Notre Dame de Namur. At Amiens, the two women and a few companions began living a religious life in 1803. In 1804, Julie was miraculously cured of her illness and walked for the first time in twenty-two years. In 1805, Julie and three companions made their profession and took their final vows. She was elected as Mother General of the young Congregation.

In 1815, Mother taxed her ever poor health by nursing the wounded and feeding the starving left from the battle of Waterloo. For the last three months of her life, she again suffered much. She died peacefully on April 8, 1816 at 64 years of age. Julie was beatified on May 13, 1906, and was canonized by Pope Paul VI in 1969.

Julia (Julie) Billiart V (RM) Born in Cuvilly (near Beauvais), Picardy, France, on July 12, 1751; died on April 8, 1816; beatified in 1906; canonized by Pope Paul VI in 1969.
Julia, baptized Marie Rose Julia Billiart, was born to prosperous peasant farmers who also owned a small shop in Cuvilly. Early in life she evinced an interest in religion and helping the sick and the poor. At 14, she took a vow of chastity and dedicated herself to the service and instruction of the poor.
She was paralyzed by shock when someone shot a gun at her father, while she was sitting next to him. Thereafter, she was an invalid for 22 years. Although she was in pain, this malady gave her the luxury of spending more time in prayer.

In 1790, the curé of Cuvilly was replaced by a priest who had taken the oath prescribed by the revolutionary authorities, and Julia rallied the people to boycott him. She also helped find safe houses for fugitive priests, and for this reason was taken to Compiegne, where she had to change addresses often for her safety.
A friend brought her to Amiens to the house of Viscount Blin de Bourdon after the Reign of Terror. There she met Frances Blin de Bourdon, Viscountess de Gézaincourt, who became her friend and worked with her. Daily the viscountess and a small group of pious women gathered in Julia's sickroom for the sacrifice of the Mass. Throughout the French Revolution (1794-1804), Julia encourage the group in their works of charity. Heightened persecution forced Julia and Frances to move to a house belonging to the Doria family at Bettencourt, where, with a group of women, they conducted catechetical classes for the villages.
At Bettencourt Julia met Father Joseph Varin, who was convinced that the saint was meant to achieve great works. When Frances and Julia returned to Amiens, they laid the foundations of the Institute of Notre Dame, whose objects were to see to the religious instruction of poor children, the Christian education of girls of all classes, and the training of religious teachers. They also opened an orphanage.
The rules of the institute were somewhat innovative, requiring the abolition of the distinction between choir and lay sisters. At a mission held by the Fathers of the Faith of Amiens in 1804, the teaching of women was given to the Sisters of Notre Dame. At the end of the mission, Father Enfantin asked Julia to join him in a novena without telling her why, and on the fifth day, the feast of the Sacred Heart, he ordered her to walk. After 22 years as an invalid, at the age of 44, she got up and realized that she was cured.

Now fully functional, she worked to extend the new foundation and to assist at missions conducted by the Fathers of the Faith in other towns. She did this until the work was halted by the government. The educational work continued, however, and convents were opened at Namur, Ghent, and Tournai.
Unfortunately, Father Varin's post of confessor to the sisters was filled by a young priest who estranged Julia from the bishop of Amiens, and the bishop pressed for her withdrawal from his diocese in 1809. She moved the mother house to Namur, joined by nearly all the sisters, where she was well received by the bishop.

Soon she was vindicated and invited to return to Amiens, but since it was too difficult to restore the foundation there, Namur became the motherhouse. As of 1816, it was clear that Julia's health was failing rapidly. While repeating the Magnificat, she died. By the time of her death 15 convents had been established (Benedictines, Delaney, Encyclopedia, Gill, Walsh, White).
The Spanish Icon of the Most Holy Theotokos, which is one of the Panachranta type, depicts the Mother of God seated upon a throne.