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.
The artos, which was blessed after the Liturgy of Pascha,
is cut and distributed after Liturgy on Bright Saturday.

The prayer read today speaks of Christ as the Bread of Life.


 40 Days for Life
We are the defenders of true freedom.
  May our witness unveil the deception of the "pro-choice" slogan.
40 days for Life Campaign saves lives Shawn Carney Campaign Director www.40daysforlife.com
Please help save the unborn they are the future for the world

It is a great poverty that a child must die so that you may live as you wish -- Mother Teresa
 Saving babies, healing moms and dads, 'The Gospel of Life'
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Acts of the Apostles

Nine First Fridays Devotion to the Sacred Heart From the writings of St. Margaret Mary Alacoque

How do I start the Five First Saturdays?

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

CAUSES OF SAINTS April 04  2016

April 14 – Our Lady of the Lakes (Italy, 1652) 
 
Mary works behind the scenes in the Muslim world
 
In 1963, the Chaldean Sisters of the Daughters of Mary arrived in Tehran. The Congregation opened a school in the Iranian capital. The Chaldean monastery was also attached to the parish dedicated to the Virgin Mary, near the convent.

However, after the 1979 Islamic Revolution, everything became very difficult in Iran—not only for religious and Christians in general, but also for Muslims, whose freedom was largely restricted due to the strict interpretation of Islam. So in 2013, the monastery of the Daughters of Mary had to close its doors.

But only two years later, it reopened, on the eve of the meeting of the Iranian President and Pope Francis in the Vatican! The nuns will now be able to resume their pastoral work among the people in the parishes.

This is not the first time that Mary has given a little extra help in quietly changing things in the Muslim world.
 
fr.aleteia.org

 
Mary and Diana (II)  April 14 - Our Lady of Guam (1825)
             A mob was quickly organized which ran over those large stones heading for the amphitheater.
Paul had never said anything against Diana. On the contrary, when the mob went into the amphitheater, shouting for the death of Paul, the town clerk told the people that he had not mentioned Diana by name. For two hours the crowd in the arena shouted praises to Diana of the Ephesians until it reverberated on the every side.
Then a recorder, an important civic official, calmed the angry crowd.
Two of Paul's companions in travel, Gaius and Aristarchus, had been carried into the theater with the crowd.
Paul himself was on the point of going there but his disciples bade him to hide.
St Paul, looking back on those moments, said: "We were weighed down exceedingly, beyond our power, inasmuch as we despaired even of life itself." Paul was obliged to leave the city later on. (...)
Despite all that, Paul established the Church in Ephesus--to which he later addressed one of his epistles--while its bishop was the first of the seven to whom the Book of Revelation is addressed. Interesting still, is the fact that in the Church of St Mary the Virgin in 431 that the Council of Ephesus was held. As the gods of Athens were yearnings for a god among men, so it happened that Diana, the Moon Goddess, found her fulfillment in Mary, who is described as having the moon under her feet.
Taken from Treasure In Clay, The Autobiography of Fulton J. Sheen, Image Books, 1982

In order to avoid discord, never contradict anyone except in case of sin or some danger to a neighbor; and when necessary to contradict others, do it with tact and not with temper. -- King St. Louis

319 Proculus of Terni martyrdom under Maxentius BM (RM)
 364 Saint Azades (Azat) suffered martyrdom with 1000 other Christians wealthy
       man served in household of Shapur II of Persia, and enjoyed his confidence

495 St. Tassach Bishop first disciples of St. Patrick creating for croziers patens chalices credences
      shrines crosses
 564 St. Abundius Confessor sacrist St. Peter's in Rome humble many graces  spiritual gifts

8th v. The Holy Martyr Christophoros Savvaites was murdered by Saracens in the VIII Century
        in Palestine.

1120 BD LANVINUS Carthusian monk, came to Rome and obtained from Pope Paschal a bull to protect the houses of the Carthusians from molestation
1433 St. Lydwine heroically accepted plight as will of God offered her sufferings for humanity's sins Jesus Christ confided in her She experienced mystical gifts, including supernatural visions of heaven, hell, purgatory, apparitions of Christ, and the stigmata Patron of sickness & skaters

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.

1246 St. Peter Gonzalez Dominican
"If you love me, follow me! If you cannot follow me, forget me!"
He became, by close application to the rule, a shining exemple of this difficult way of life.
descent_into hades.jpg
1st v. Aristarchos, Pudens und Trophimus Aristarchos, Zenas und Johannes Markus
   69 St. Domnina Martyr with virgin companions
2nd v Fronto of Nitria desert father Hermit (RM)
       Sancti Justíni, Philósophi et Mártyris, cujus memória prídie hujus diéi recensétur.
 190 St. Tiburtius Martyr with Valerian and Maximus
 300 St. Ardalion martyr who professed Christ while performing on stage
 319 Proculus of Terni martyrdom under Maxentius BM (RM)
 364 Saint Azades (Azat) suffered martyrdom with 1000 other Christians wealthy man served in household of Shapur II of Persia, and enjoyed his confidence
 476 St. Thomais Egyptian she is an ardent Christian martyr
 495 St. Tassach Bishop first disciples of St. Patrick creating for croziers patens chalices credences shrines crosses
 564 St. Abundius Confessor sacrist St. Peter's in Rome humble many graces spiritual gifts
 655 Saint Martin the Confessor, Pope of Rome native of the Tuscany convened Lateran Council at Rome condemn Monothelite heresy last martyred Pope
 688 St. Lambert of Lyon Benedictine monk founder archbishop

8th v. The Holy Martyr Christophoros Savvaites was murdered by Saracens in the VIII Century in Palestine.
1117 Saint Bernard of Thiron Benedictine Rule prior 20 yrs hermit OSB Abbot (AC)
1120 Blessed Lanvinus of Torre prior O.Cart. (AC)
1120 BD LANVINUS Carthusian monk, came to Rome and obtained from Pope Paschal a bull to protect the houses of the Carthusians from molestation
1124 Caradoc of Llandaff Abbot monk musician reputation for holiness miracles quieted wildest beasts healer incorrupt (AC)
1200 Saint Hedweg Premonstratensian nun abbess
1235 Blessed Conrad of Hildesheim earliest disciples of Saint Francis OFM (AC)
1241 Blessed Ralph of Sisteron monk abbot OSB Cist. B (AC)
1246 St. Peter Gonzalez Dominican evangelized protector of captive Muslims and cared for sailors
1342 Antony (Kukley) Eustace (Nizilon) and John (Milhey) martyred for their faith   relics were found to be incorrupt
1433 St. Lydwine heroically accepted plight as will of God offered her sufferings for humanity's sins Jesus Christ confided in her She experienced mystical gifts, including supernatural visions of heaven, hell, purgatory, apparitions of Christ, and the stigmata Patron of sickness & skaters
"All the ends of the earth shall remember and turn to the Lord;
and all the families of the nations shall worship before him"
(Psalm 21:28)

The Vilnius (Vilna) Icon of the Mother of God was painted by the holy Evangelist Luke.
For a long time it was in the family of the Greek emperors at Constantinople.
In 1472 Sophia Paleologina, wife of the Moscow Great Prince Ivan III (1462-1505), transferred the icon to Moscow.
In 1495 the Great Prince blessed his daughter Elena with this icon before giving her in marriage to the Lithuanian king Alexander.
The Church celebrates the transfer of this icon to Vilnius on February 15.
Later, the holy icon was placed in the church of St John the Forerunner, in which Princess Elena was buried.
Afterwards, they transferred the icon to Vilnius's HolyTrinity monastery.
The Vilnius icon is also commemorated on February 15.
April 14 - Our Lady of Guam (1825) The Myrrh-Streaming Icon (III)
Returning to his home in Montreal, Canada, Jose placed the Iveron Mother of God in his icon corner. At about 4 o'clock AM on 24 November 1982, he was woken up by the smell of an intense perfume, the fragrance of roses or, more exactly of holy chrism used for the sacrament of chrismation. This chrism or myrrhon is actually an extraordinary synthesis of different perfumes.  Jose Munoz, during that night of November 1982, saw that the perfume was coming from the icon; a type of oil or myrrhon was actually exuding from the hands of the Christ Child.  Then the icon was solemnly taken to the small cathedral of Montreal. Since that time, it never ceases to exude this mysterious oil, which is collected on cotton balls and divided among the faithful. Just a tiny cotton ball has enough fragrance to fill an entire room, and even sometimes a soul.  Jose Munoz, the timid guardian of the "Portaitissa" has taken the icon over seas on occasion, to parishes and monasteries of his own jurisdiction. The myrrh-streaming icon, however, belongs to no one. Adapted from an article published in France Catholique Magazine, 30 May 1986 by Olivier Clément
69 St. Domnina Martyr with virgin companions.  
Interámnæ sanctæ Domnínæ, Vírginis et Mártyris, cum Sóciis Virgínibus coronátæ.
    At Teramo, St. Domnina, virgin and martyr, who received the crown with her virgin companions.
They died in Termi, Umbria, Italy. Reported that St. Valentine was martyred at the same time.
Domnina and Another VV MM (RM) Date unknown. Domnina and another unnamed maiden were martyred at Terni, Umbria, Italy, at the same time as bishop Saint Valentine (Benedictines).
1st v. Aristarchos, Pudens und Trophimus Aristarchos, Zenas und Johannes Markus.
Orthodoxe Kirche: 14. April (15. April) - Aristarchos, Pudens und Trophimus Orthodoxe Kirche: 27. September - Aristarchos, Zenas und Markus genannt Johannes
Aristarchos wird mehrmals (Apg. 19: 29; 20, 4; 27, 2; Kol. 4, 10, Philemon 1, 24 ) erwähnt. Er war Mitgefangener des Paulus (Kol. 4, 10) und später Bischof von Apameia (Syrien)
Dorotheus nennt noch einen zweiten Aristarchos, allerdings ohne weitere Angaben.

Pudens wird von Paulus in 2. Tim. 4, 21 genannt. Er war ein Mitglied des römischen Senates und stellte sein Haus den römischen Christen als Kirche zur Verfügung. Auch Petrus soll in seinem Haus, das Pastorum genannt wurde, Gottesdienste gehalten haben.

Trophimus wird Apg. 20, 4 und 2. Tim 4, 20 erwähnt. Er begleitete Paulus auf mehreren Reisen.

Aristarchos, Pudens und Trophimus wurden nach der Überlieferung mit Paulus unter Nero gefangengenommen und geköpft.

Zenas oder Zenon wird in Tit. 3, 13 als Rechtsgelehrter genannt. Er soll später Bischof von Diospolis oder Lydda in Palästina gewesen sein.

Johannes genannt Markus wird mehrmals genannt (Apg. 12, 25; 15, 37 ff.; Kol. 4, 10; Philemon 1, 23). In der Liste wird der Name Markus dreimal genannt, es ist aber unklar, ob es sich tatsächlich um drei Personen handelt. Dorotheus sagt, Johannes Markus war Bischof von Byblos. Weitere Informationen unter Evangelist Markus.
2nd v Fronto of Nitria desert father Hermit (RM).
Alexandríæ sancti Frontónis Abbátis, cujus vita sanctitáte et miráculis cláruit.
    At Alexandria, St. Fronto, an abbot whose life was graced by sanctity and his miracles.
(also known as Frontom) 2nd century. A desert father of Nitria, Egypt (Benedictines, Encyclopedia). In art, Saint Fronto is a pilgrim with a large hat, birch, and crucifix (Roeder).
Sancti Justíni, Philósophi et Mártyris, cujus memória prídie hujus diéi recensétur.  
    The feast of St. Justin, philosopher and martyr, who was yesterday mentioned.
men and one woman. The exact date of their execution is not recorded, but St Justin is commemorated in the Roman martyrology on April 14, the day following the feast of St Carpus, whose name immediately precedes his in the Chronicle of Eusebius.
Of the writings of Justin Martyr, the only treatises which have survived intact are two Apologies and the Dialogue with Trypho. His great Apology, to which the second seems to have been an appendix, is addressed to the Emperor Antoninus, to his two sons, and to the Roman senate and people. In it he protests against the condemnation of Christians simply on the score of their religion or of unsubstantiated charges. After vindicating them from accusations of atheism and immorality he goes on to insist that, far from being a danger to the state, they are peaceable subjects whose loyalty to the emperor is based on the teaching of our Lord. Towards the end he describes the rite of baptism and of the Sunday services, including the Eucharistic Sacrifice and the distribution of alms.
His third book is a vindication of Christianity as opposed to Judaism, in the form of a dialogue with a Jew called Trypho.
A treatise which he wrote against heresy seems to have been utilized by Irenaeus.
The acts of St Justin’s trial and martyrdom are among the most valuable and authentic which have come down to us. When he and his companions were brought before the Roman prefect, Rusticus, he was urged to submit to the gods and obey the emperors, to which he replied that nobody can incur blame by following the law of Christ.
Rusticus:  What branch of learning do you study?
Justin:    I have studied all in turn. But I finished by deciding on the Christian teaching, however disagreeable it may be to those who are deceived by error.
Rusticus:    And that is the learning that you love, you foolish man?
Justin:    Yes, I follow the Christians because they have the truth.
RUSTICUS:    What is this teaching
Justin then explained that Christians believe in the one creator God, and confess His Son, Jesus Christ, of whom the prophets spoke, the bringer of salvation and judge of mankind. Rusticus asked where the Christian assemblies took place.
JUSTIN:    Wherever they can. Do you suppose we all meet in the same place?
Not a bit of it. The God of the Christians is not found in any particular place:  He is invisible, He is everywhere in Heaven and earth, and His faithful ones praise and worship Him everywhere and anywhere.
Rusticus:    All right then: tell me where you foregather with your followers.
Justin:    I have always stayed at the house of a man called Martin, just by Timothy’s baths. This is the second time I have been in Rome, and I have never stayed anywhere else. Anybody who wants to can find me and hear the true doctrine there.
Rusticus:    You, then, are a Christian
JUSTIN:    Yes, I am a Christian.
After ascertaining from the others that they also were Christians, Rusticus turned again to Justin and said: “Listen, you who are said to be eloquent and who believes that he has the truth—if I have you beaten and beheaded, do you believe that you will then go up to Heaven?”
Justin:    If I suffer as you say, I hope to, receive the reward of those who keep Christ’s commandments. I know that all who do that will remain in God’s grace even to the consummation of all things.
Rusticus:    So you think that you will go up to Heaven, there to receive a reward
Justin:    I don’t think it, I know it. I have no doubt about it whatever.
Rusticus:    Very well. Come here and sacrifice to the gods.
JUSTIN:    Nobody in his senses gives up truth for falsehood.
Rusticus:    If you don’t do as I tell you, you will be tortured without mercy.
Justin:    We ask nothing better than to suffer for the sake of our Lord Jesus Christ and so to be saved. If we do this we can stand confidently and quietly before the fearful judgement-seat of that same God and Saviour, when in accordance with divine ordering all this world will pass away.
The others agreed with what Justin had said. And so they were sentenced to be scourged and then beheaded, which was carried out at the common place of execution, fulfilling their, final witness to Christ. Some of the faithful took up their bodies secretly and buried them in a fitting place, upheld by the grace of our Lord Jesus Christ, to whom belongs glory for ever and ever. Amen.

As might be expected, a very considerable literature has gathered round a martyred apologist whose life and writings present so many problems as do those of St Justin. The bibliography which is appended to the article “Justin” by G. Bardy in DTC., vol. viii (1924), cc. 2228—2277, may be recommended as very thorough. Apart from the martyrdom we know hardly anything about St Justin beyond what he tells us himself in the Dialogue with Trypho. St Irenaeus, Eusebius, St Jerome and others mention him, but supply little in the way of fresh information. The text of the acts of his martyrdom is printed in the Acta Sanctorum (June, vol. i), but other copies have since been collated by P. Franchi de’ Cavalieri (in Studi e Testi, vol. viii) and by Prof. Burkitt (in the Journal of Theological Studies, 1910, vol. xi, pp. 61—66). There are excellent studies of Justin’s life and writings by Fr Lagrange (in the series “Les Saints”) ; J. Rivière, St Justin et let Apologistes du IIeme siècle (1907); A. Béry, St Justin, La vie et La doctrine (1911); and others. The Acts of St Justin are edited or translated In most of the modem collections of acts of the martyrs, e.g. those of Kruger-Kopf, Owen, Monceaux. See also especially Delehaye, Les Passions des Martyrs et les Genres Littéraires, pp. 119—121. It is curious that no cult of St Justin Martyr seems to have left any traces in Rome itself: he is not mentioned in the Philocalian calendar nor in the “Hieronymianum”.
190 St. Tiburtius Martyr with Valerian and Maximus.
Romæ, via Appia, natális sanctórum Mártyrum Tibúrtii, Valeriáni et Máximi, sub Alexándro Imperatóre et Almáchio Præfécto.  Horum duo primi, beátæ Cæcíliæ exhortatióne ad Christum convérsi et a sancto Urbáno Papa baptizáti, póstmodum, ob fidei confessiónem, fústibus cæsi, gládio percússi sunt; Máximus vero, Præfécti cubiculárius, cum et ipse, eórum permótus constántia et angélica visióne firmátus, in Christum credidísset, támdiu plumbátis verberátus est, donec spíritum exhaláret.
    At Rome, on the Appian Way, the birthday of the holy martyrs Tiburtius, Valerian, and Maximus, who suffered in the time of Emperor Alexander and the prefect Almachius.  The first two were converted to Christ by the exhortations of blessed Cecilia, and baptized by Pope St. Urban.  They were beaten with clubs, then beheaded for the sake of the true faith.  Maximus, who had been the prefect's chamberlain, was touched by their constancy, and confirmed by the vision of an angel, believed in Christ, and was scourged with leaded whips until he died.

SS. TIBURTIUS, VALERIUS AND MAXIMUS, MARTYRS
THE holy martyrs Tiburtius, Valerius and Maximus have been honoured by the Church from an early date, and the Catacomb of St Callixtus in which their bodies were found at Rome was known at one time as the Cemetery of Tiburtius. In several of the old martyrologies, Valerius (or Valerianus) is described as the brother of Tiburtius and the bridegroom of St Cecilia, but nothing certain is known about them, their very dates being doubtful. Their story, as it is generally told, forms part of the legend of St Cecilia, which first became current in the fourth century, to which period her acta belong: this document can by no means be regarded as trustworthy or even founded on authentic materials. It is instructive to contrast the sober and convincing account of the trial and death of St Justin, most of which is printed above [today], with the very different sort of tale, with its improbable details, that enshrines the names of Tiburtius, Valerius and Maximus.
See the account of St Cecilia with its bibliography on November 22 herein (vol. iv).

Known by their inclusion in the Acts of St. Cecilia . It is generally accepted that the Acts are fiction, but the three perhaps were genuine martyrs, especially as their tombs in the cemetery of Praetextatus were exceedingly popular during the Middle Ages. According to the Acts, Valerian was Cecilia’s husband, Tiburtius her brother, and Maximus a Roman soldier or official who died with them.

Ardalion the Actor M (RM). While the mountebank Saint Ardalion was parodying Christian feasts on the stage, he discovered that it was not a comedy, but the truth. And he shouted this revelation to his audience in the middle of his performance. The audience immediately demanded his death. He was roasted alive in the public square (under Maximian). It appears likely that this is a legend based on a true story, but found with several names (Benedictines, Coulson, Encyclopedia, Gill).
Tiburtius, Valerius & Maximus MM (RM) There is a Saint Tiburtius buried in the cemetery of Praetextatus on the Via Appia, together with Saint Valerian and Saint Maximus. Nothing else is known about them, but all three were given parts in the legend of Saint Cecilia and honored at Rome from an early date.
According to the legend, Valerian was a young pagan when Cecilia was betrothed to him, not by her own wish, but by the decision of her parents. Cecilia had determined not to marry, so as to devote herself entirely to God. On their wedding day, she told Valerian of this vow. So persuasively did Cecilia speak of her faith that she converted her new husband to Christianity. He went to the home of his parents and succeeded in converting his brother, Tiburtius.
The two brothers now set about displaying the virtues of Christian charity. One of these was especially dangerous: gathering the broken bodies of Christian martyrs and giving them burial. Tiburtius and Valerian were caught at this work. The prefect Almachius demanded that they sacrifice to pagan gods. Both refused, so they were taken outside Rome to Pagus Triopius, where they were beaten, and then beheaded.
Maximus was a Roman official, who was so impressed by their witness to Christ that he became a Christian and was martyred with them. Cecilia buried the three and in turn was arrested and killed. The Roman Martyrology says that Tiburtius and the others suffered under Emperor Alexander, who ruled 222-235 (Attwater, Attwater2, Benedictines, Bentley, Delaney, Farmer).
300 St. Ardalion martyr who professed Christ while performing on stage. The whole story is probably a fiction.
Eódem die sancti Ardaliónis mimi, qui dum Sacris Christianórum in theatro illúderet, derepénte mutátus est, et ea non solum verbis, sed étiam testimónio sui sánguinis comprobávit.
    Also St. Ardalion, an actor.  One day in the theatre, while scoffing at the holy rites of the Christian religion, he was suddenly converted and bore testimony to it, not only by his words, but also with his blood.

300 ST ARDALION, MARTYR
AMONGST the early martyrs we meet with several instances of actors who were converted to Christianity while they were turning into ridicule upon the stage the sufferings of the confessors and the truths of the Catholic faith. One of these was a man named Ardalion, who lived in the days of the Emperor Maximinian. One day he had been personating with great spirit a Christian who had refused to renounce his faith and was about to be executed. The excellence of his acting aroused the enthusiasm of his audience but, as he stood to receive the applause, he was suddenly convinced of the truth of Christianity. Addressing the people he cried out in a loud voice that he was himself a Christian. Brought before the judge, he adhered to his confession, and was burnt alive in some eastern city, the name of which has not been handed down to us. The whole story is probably a fiction.
See the Acta Sanctorum, April, vol. ii. The eulogium accorded to St Ardalion in the Roman Martyrology was borrowed by Baronius’ from Greek sources.

The Holy Martyr Ardalion suffered for Christ under the emperor Maximian Galerius (305-311). St Ardalion was a talented actor.  Once, he played the role of a Christian. In the play, the actor at first refused to offer sacrifice to idols, but then consented to renounce Christ. Suddenly the saint ordered everyone to be quiet and declared that he actually was a Christian.  St Ardalion continued to confess his faith in Christ. Then the governor ordered the martyr to be thrown onto a red-hot iron grill. So St Ardalion attained a martyr's crown.

Tradition states that Ardalion was ridiculing a condemned Christian in a stage act. During his mockery, he was filled with grace and converted. Before his astonished audience he announced he was a Christian. Ardalion was arrested, condemned, and burned alive.
319 Proculus of Terni  martyrdom under Maxentius BM (RM).
Interámnæ sancti Próculi, Epíscopi et Mártyris.
    At Teramo, St. Proculus, bishop and martyr.
Bishop Proculus of Terni, Italy, suffered martyrdom under Maxentius (Benedictines).
364 Saint Azades (Azat) suffered martyrdom with 1000 other Christians A wealthy man who served in the household of King Shapur II of Persia, and enjoyed his confidence
A wealthy man who served in the household of King Shapur II of Persia, and enjoyed his confidence.
He was arrested for professing Christianity, and then suffered martyrdom with 1000 other Christians.
After this, the king repented and ordered an end to the persecution of Christians.
476 St. Thomais Egyptian she is an ardent Christian martyr.
Alexandríæ sanctæ Thomáidis Mártyris, quæ a sócero, cujus impudícis nolúerat consentíre votis, gládio percússa est atque in duas partes per médium discíssa.
    At Alexandria, St. Thomais, martyr.  Because she would not consent to the impure wishes of her father-in-law, she was struck with a sword dividing her body from head to foot.
The wife of a fisherman in Alexandria, Egypt, she was an ardent Christian who was murdered by her father-in-law for refusing his unwanted and illicit attentions.

Thomais of Alexandria M (RM) The wife of an Alexandrian fisherman, Saint Thomais was tempted to an act of impurity by her father-in-law, who murdered her when she refused to comply (Benedictines, Gill).
495 St. Tassach Bishop first disciples of St. Patrick creating for croziers patens chalices credences shrines crosses.
also known as Asicus. One of the first disciples of St. Patrick, he was a gifted artisan, creating for St. Patrick croziers, patens, and chalices. He was later appointed the first bishop of Rahoip, Ireland, and gave Patrick the last rites.

Tassach of Raholp B (AC) (also known as Asicus) Tassach was a disciple of Saint Patrick, who appointed him as the first bishop of Raholp, County Down, Ireland. He was a skilled artisan who made croziers, patens, chalices, credences, shrines, and crosses for the many churches Patrick founded. He gave the last rites to the dying Patrick. He is often confused with Saint Asicus of Elphin, who had the same skills and is said to have died the same year (Attwater2, Benedictines, D'Arcy, Delaney, Healy, Montague, O'Hanlon).
564 St. Abundius Confessor sacrist St. Peter's in Rome humble many graces spiritual gifts.
Romæ sancti Abúndii, Mansionárii Ecclésiæ sancti Petri.
    At Rome, St. Abundius, sacristan of the church of St. Peter.
Abundius served in St. Peter's in Rome. Pope St. Gregory I the Great wrote of his life, which was filled with many graces and spiritual gifts.

Abundius the Sacristan (RM)(also known as Abonde) Saint Abundius was sacristan (mansionarius) of the Church of Saint Peter in Rome. His humble, but divinely favored life, is described by Saint Gregory the Great. His feast is kept as a major feast at Saint Peter's (Benedictines, Encyclopedia).
655 Saint Martin the Confessor, Pope of Rome native of the Tuscany convened the Lateran Council at Rome to condemn the Monothelite heresy last martyred Pope
He received a fine education and entered into the clergy of the Roman Church. After the death of Pope Theodore I (642-649), Martin was chosen to succeed him.
At this time the peace of the Church was disturbed by the Monothelite heresy (the false doctrine that in Christ there is only one will. He has a divine, and a human will).
The endless disputes of the Monothelites with the Orthodox took place in all levels of the population.
Even the emperor Constans (641-668) and Patriarch Paul of Constantinople (641-654) were adherents of the Monothelite heresy.
The emperor Constans II published the heretical "Pattern of Faith" (Typos), obligatory for all the population. In it all further disputes were forbidden.
The heretical "Pattern of Faith" was received at Rome in the year 649. St Martin, a firm supporter of Orthodoxy, convened the Lateran Council at Rome to condemn the Monothelite heresy. At the same time St Martin sent a letter to Patriarch Paul, persuading him to return to the Orthodox confession of faith. The enraged emperor ordered the military commander Olympius to bring St Martin to trial. But Olympius feared the clergy and the people of Rome who had descended upon the Council, and he sent a soldier to murder the holy hierarch.
When the assassin approached St Martin, he was blinded. The terrified Olympius fled to Sicily and was soon killed in battle.
In 654 the emperor sent another military commander, Theodore, to Rome. He accused St Martin of being in secret correspondence with the enemies of the Empire, the Saracens, and of blaspheming the Most Holy Theotokos, and of uncanonically assuming the papal throne.

Despite the proofs offered by the Roman clergy and laity of St Martin's innocence, the military commander Theodore with a detachment of soldiers seized St Martin by night and took him to Naxos, one of the Cyclades islands in the Aegean Sea. St Martin spent an entire year on this almost unpopulated island, suffering deprivation and abuse from the guards. Then they sent the exhausted confessor to Constantinople for trial.
They carried the sick man on a stretcher, but the judges callously ordered him to stand up and answer their questions. The soldiers propped up the saint, who was weakened by illness. False witnesses came forward slandering the saint and accusing him of treasonous relations with the Saracens. The biased judges did not even bother to hear the saint's defense. In sorrow he said, "The Lord knows what a great kindness you would show me if you would deliver me quickly over to death."
After such a trial they brought the saint out in tattered clothes to a jeering crowd. They shouted, "Anathema to Pope Martin!" But those who knew the holy Pope was suffering unjustly, withdrew in tears. Finally the sentence was announced: St Martin was to be deposed from his rank and executed. They bound the half-naked saint with chains and dragged him to prison, where they locked him up with thieves. These were more merciful to the saint than the heretics.
In the midst of all this the emperor went to the dying Patriarch Paul and told him of the trial of St Martin. He turned away from the emperor and said, "Woe is me! This is another reason for my judgment." He asked that St Martin's torments be stopped. The emperor again sent a notary and other persons to the saint in prison to interrogate him. The saint answered, "Even if they cripple me, I will not have relations with the Church of Constantinople while it remains in its evil doctrines." The torturers were astonished at the confessor's boldness, and they commuted his death sentence to exile at Cherson in the Crimea.
There the saint died, exhausted by sickness, hunger and deprivations on September 16, 655. He was buried outside the city in the Blachernae church of the Most Holy Theotokos, and later the relics of the holy confessor Martin were transferred to Rome.
The Monothelite heresy was condemned at the Sixth Ecumenical Council in 680.
688 St. Lambert of Lyon Benedictine monk founder archbishop.
Lugdúni, in Gállia, sancti Lambérti, Epíscopi et Confessóris.
    At Lyons, in France, St. Lambert, bishop and confessor.

688 ST LAMBERT, ARCHBISHOP OF Lyons
ST LAMBERT was sent by his parents at an early age to the French court, where he won the favour of King Clotaire III. After a few years, however, he abandoned the world to enter the abbey of Fontenelle, then under the rule of St Wandregisilus whom he succeeded as abbot. Amongst many holy men who were his disciples may be mentioned St Erembert and the English St Condedus, the former of whom resigned the bishopric of Toulouse to come and serve under him. Upon the death of St Genesius; about the year 679, Lambert was nominated archbishop of Lyons. The records of his episcopacy have perished, so that we have no certain details about his later years, but he appears to have been in the habit of retiring from time to time for spiritual refreshment to the abbey of Donzère, which he had founded as a branch of Fontenelle.
There is a fragment of a life of St Lambert, or Landebertus, which has been printed by Mabillon and in the Acta Sanctorum, April, vol. ii. See also Duchesne, Fastes Épiscopaux, , ii, pp. 170—171.

Raised in the court of the Frankish king Clotaire III. He became a monk at Fontenelles, France, under St. Wandrille and succeeded him as abbot in 666. After founding the abbey of Donzere, Lambert was named archbishop of Lyons.

Lambert of Lyons, OSB B (RM) (also known as Landebert)Born in northern France; died in Lyons, 688. Saint Lambert was raised at the court of Clotaire III before becoming a monk at Fontenelle under Saint Wandregisilis (Wandrille), whom he succeeded as abbot in 666. Then, in 678, he became successor of Saint Genesius as archbishop of Lyons (Attwater2, Benedictines, Coulson, Encyclopedia)
8th v. The Holy Martyr Christophoros Savvaites was murdered by Saracens in the VIII Century in Palestine.  
1117 Saint Bernard of Thiron Benedictine Rule prior 20 yrs hermit OSB Abbot (AC).
(also known as Bernard of Abbeville)Born near Abbeville, France, in 1046; died in Thiron, 1117; cultus confirmed in 1861.

1117 ST BERNARD OF TIRON, ABBOT
BERNARD of Tiron, also known as Bernard of Abbeville, had a troubled and chequered career. In early life he had been a monk of St Cyprian’s, near Poitiers, and then prior of St Sabinus, the lax discipline of which he strove to correct. The desire for the eremitic life caused him to leave the monastery and to enter a kind of Thebaid in the forest of Craon. He was, however, persuaded to return to St Cyprian’s, of which he was made abbot. Claims of Cluny to which he could not agree induced him to resign and he returned to Craon, from whence he went on preaching missions with Bd Robert of Arbrissel and others.

On land given him in the forest of Tiron he in 1109 built a monastery in which the Rule of St Benedict was strictly kept. The new community flourished and spread outside of France, including a cell on Caldey Island, whose church returned to Catholic hands in 1913 and the feast of this St Bernard was revived there.
We have an unsatisfactory Latin life of this St Bernard compiled from earlier materials by G. Grossus, which has been printed in the Acta Sanctorum,, April, vol. ii. See also Corblet, Hagiographie d’Amiens, vol. i, pp. 271—307, and vol. iv, pp. 699—700; as well as J. von Walter, Die Ersten Wanderprediger Frankreichs (1906). Cf. D. Knowles, The MonasticOrder in England (1949), pp. 200—202, 227.
Saint Bernard professed the Benedictine Rule at Saint Cyprian's, Poitiers, and later was appointed prior of Saint Sabinus. After some 20 years in this office, Bernard became a hermit at Craon. He was recalled to a more public life as abbot of Saint Cyprian's. Shortly thereafter he resigned following a quarrel with Cluny. This time he retired to the forest of Thiron in Picardy, where he built a Benedictine monastery and founded a Congregation (Benedictine Tironian) which featured hard manual labor. The Congregation spread rapidly throughout France, England, and Scotland (Attwater2, Benedictines, Coulson).
Saint Bernard is depicted in art as an abbot with a turner's lathe and tools. Sometimes a wolf is shown bringing him a stray calf (Roeder). He is the patron of captives and turners (Roeder).
1120 BD LANVINUS Carthusian monk, came to Rome and obtained from Pope Paschal a bull to protect the houses of the Carthusians from molestation
IN 1893 Pope Leo XIII confirmed the cultus of a Carthusian monk, Bd Lanvinus, {20 February, 1878; 20 July, 1903; Pope Leo XIII } who though little known to the world at large has always been held high in honour in his own order. He was a Norman by birth who seems to have made his way south to the Grande Chartreuse about the year 1090, and thence accompanied St Bruno to Calabria. When the holy founder died there in 1101, Lanvinus was elected to succeed him in the government of the two charterhouses which the order at that time possessed in the south of Italy. Some little difference of opinion had preceded this election, and we possess more than one letter addressed to the new superior by Pope Paschal II, {Pope Paschal II Succeeded Urban II, and reigned from 13 Aug., 1099, till he died at Rome, 21 Jan., 1118. }congratulating the brethren on this peaceful solution and admonishing them not to presume too much upon the austerity of their rule, but ever to seek perfect concord and union with God.
In 1102 Lanvinus was summoned to Rome to attend a synod. Other letters of the same pontiff were despatched to him in 1104 commending his zeal in carrying out the pope’s injunctions, and entrusting to his care a difficult negotiation which concerned one of the bishops of that province. In 1105 he was further appointed visitor of all monastic houses in Calabria and charged with the duty of restoring strict discipline; while eight years later he again came to Rome and obtained from Pope Paschal a bull to protect the houses of the Carthusians from molestation. He died greatly revered on April 11, 1120, but his feast is kept in the order on this day.

A good deal of space is devoted to Bd Lanvinus in the Annales Ordinis Cartusiensis by Dom Le Couteulx (vol. i) as well as in other chronicles of the order.
1124 Caradoc of Llandaff Abbot monk musician reputation for holiness miracles quieted wildest beasts healer incorrupt (AC) (also known as Caradog) Born at Brycheiniog, Wales; feast day formerly April 13.

1124 ST CARADOC
As a young man St Caradoc lived at the court of Rhys ap Tewdwr, prince of South Wales, where he occupied the honourable post of harper. One day he fell into disgrace with his master who blamed him for the loss of two favourite greyhounds and threatened to kill him. Thus brought to realize the folly of trusting in the favour of earthly princes, Caradoc resolved from henceforth to give his services only to the King of kings. He accordingly abandoned the court and repaired to Llandaff, where he received the tonsure from the bishop who sent him to serve in the church of St Teilo. Afterwards he spent some years as a hermit near the abandoned church of St Cenydd in Gower and then retired with some companions to the still more remote solitude of an island off the coast of Pembroke. Here they suffered from Norse raiders, and St Caradoc eventually settled in St Ismael’s cell at Haroldston, of which he was given charge. Like so many other solitaries Caradoc had unusual power over the lower animals, illustrated on one occasion by his mastering a pack of hounds “by a gentle movement of his hand”, when they were quite out of the owner’s control.
St Caradoc was buried with great honour in the cathedral church of St David, where the remains of his shrine may be seen.
A still extant letter of Pope Innocent III directs certain abbots to make inquiry into the life and miracles of this Welsh hermit.
A brief account of St Caradoc by Capgrave (Nova Legenda Angliae) has been reprinted in the Acta Sanctorum, April, vol. ii. He is mentioned in a twelfth-century calendar of Welsh saints and by Giraldus Cambrensis (Itinerary through Wales, bk i, cap. ix), who seems also to have written a life of him, not now extant. See LBS., vol. ii, pp. 75—78.

Caradoc, the son of moderately wealthy parents, had been employed as a musician (chiefly playing the harp) at the court of Prince Rhys ap Tewdr (Tudor) of southern Wales. He also looked after the prince's greyhounds. One day these escaped, through no fault of Caradoc's. The ill-tempered prince was so angry that he threatened to mutilate Caradoc. The saint replied, "If you so lightly regard my long and laborious service, I shall from now on serve a prince who rewards a small service bountifully and who does not prefer greyhounds to men." He broke of the head of his lance and used the shaft as a walking stick to travel to the bishop of Llandaff, who received him as a monk.

After some time in a monastery at Saint Teilo, Caradoc built himself a little hut close to abandoned church of Saint Kyned (Llangenydd) in Gower on Barry Island. There he could spend more time in solitude and prayer. His reputation for holiness caused him to be called to holy orders by the archbishop of Menevia, and he was ordained to the priesthood before retiring to Ary island off the Pembrokeshire coast with companions.

He still loved animals, and could quieten the wildest beasts. But he also suffered much from his fellow human beings: during the English invasion under Henry I and once being carried off by Norwegian pirates. They, fearing the wrath of God, set them back on land the following day. The archbishop of Menevia moved him again, this time to the cell of Saint Ismael (St. Isell's in Haroldston), Pembrokeshire. At another time a ruthless marauder named Richard Thanehard stole his cattle. Thereafter Thanehard became dangerously ill, sought Caradoc's healing touch, and was restored to health. Through all these dangers and trials, Caradoc never despaired, and died peacefully.

He was buried with honor in the cathedral of Saint David's, where part of his shrine survives. His body was claimed to be incorrupt. William of Malmesbury tried unsuccessfully to take a finger as a relic. Gerald of Wales attempted to have Caradoc canonized; Innocent III opened an inquiry into his life and miracle. Although Caradog was never formally canonized, he has been venerated since the early 13th century. The church of Lawrenny is dedicated to him (Benedictines, Bentley, Encyclopedia, Farmer, Gill, Husenbeth).
In art, Saint Caradoc is portrayed dressed in chain mail with a church in one hand and a lance in the other. He may sometimes be shown with a harp (Roeder) venerated at Llandaff (Roeder).
1184 Benedict the Bridge-Builder shepherd; Eighteen miracles took place, body found incorrupt 500 yrs (AC).
(also known as Bénezet, Benet, Benoît) Born at Hermillon, Savoy (or in the Ardenne), France, c. 1163;

1184     ST BENEZET
THE boyhood of Bénezet, or Little Benedict the Bridge Builder, was spent in minding his mother’s sheep either in Savoy or in the Ardenne. He was a pious lad, thoughtful beyond his years, and seems to have reflected much on the perils encountered by people who sought to cross the Rhône. One day, during an eclipse of the sun, he heard a voice which addressed him three times out of the darkness, bidding him go to Avignon and build a bridge over the river which was extremely rapid there. The construction and the repair of bridges was regarded in the middle ages as a work of mercy, for which rich men were often urged to make provision in their wills; but Bénezet was only an ignorant, undersized youth, without experience, influence or money. Nevertheless he did not hesitate to obey the call. As may be imagined, the Bishop of Avignon, to whom he addressed himself upon his arrival in the city, was not disposed at first to take him seriously, but the lad was able by miracles to prove his mission to the good bishop’s satisfaction; and with his approval the work of building a stone bridge over the Rhône was begun in A.D. 1177. For seven years little Benedict directed the operations, and when he died in 1184 the main difficulties of the enterprise had been overcome. His body was buried upon the bridge itself, which was not completed until four years after his death.
The wonders which attended the construction from the moment of the laying of the foundations and the miracles wrought at Bénezet’s tomb induced the city fathers to build upon the bridge a chapel, in which his body lay for nearly 500 years. In 1669, when part of the bridge was washed away, the coffin was rescued and when it was opened the following year the body was found to be incorrupt. It was afterwards translated to the church of the Celestine monks. The Order of Bridge Brothers, the constitutions of which were approved in 1189, regarded St Bénezet as their founder, and he is reckoned one of the patrons of Avignon.
The brief document which supplies these and other details is of early, almost contem­porary date, and is preserved in the municipal archives of Avignon. It is printed in the Acta Sanctorum, April, vol. ii, and also by some other mote modern editors. We have further a summary of the evidence of witnesses given in an episcopal inquiry of the year 1230 in view of Bénezet’s beatification, as well as the testimony of chronicles such as that of Robert of Auxerre under the years 1177 and 1184. See A. B. de Saint-Venant, St .Bénezet, Patron des Ingénieurs (1889); Lanthéric, Le Rhône, histoire d’un fleuve (1892), pp. 556—562; and an article on “St Bénezet and his Biographer” in the Catholic World for December 1907. For the further curious adventures of the relics, see Baudot and Chaussin, Vies des Saints… vol. iv (1946), p. 341.

The children's song "Sur le pont d'Avignon" concerns the bridge built by Bénezet, a local shepherd boy, a bridge rebuilt in the 14th and 17th centuries. The legend still dances on the arches that collapsed so suddenly. From the broken fragment of the original bridge over the raging waters, people still throw a shower of flowers into the river during the Rhône festivals. For Avignon retains a tender love for its broken bridge and Bénezet. Bénezet, shepherd over the waves, as Fréderic Mistral says, built this magnificent bridge by the order of God in a vision; after 700 years, his memory still stands guard over the arches which live on, albeit half-dead.
According to a legend, the bridge was built without difficulties, at least not of a financial character. In fact, while still a child, Bénezet once saw a poor Jewish woman who was being tormented by a flea which the hump on her back prevented her from reaching and some street urchins who were laughing at her contortions. Bénezet ran to her assistance. After scattering the boys, he found and crushed the offending flea.

In her gratitude the rheumy-eyed, hunch-backed old woman blessed Bénezet and predicted that he would do great things later in life. In order to help him realize them, she told him where the cache containing the treasure of the Jews lay. Time passed. Bénezet, the little shepherd, hardly thought about the treasure, nor did he indulge in any ambitious dreams. He was simply a 15-year-old shepherd concerned about his flock.
One day, the sun suddenly went into hiding: a solar eclipse always frightens the flocks and their guardians. A voice as sweet as honey spoke to him amid the darkness: "In the name of Christ, Bénezet, go as far as the Rhône to Avignon and build a bridge there," the voice bade him.
Now, it may sound strange that God would ask for a bridge to be built or that it would be a reason for canonization. In the Middle Ages, however, the construction and repair of bridges was regarded as a work of mercy. Perhaps the child simply had pity for the many who drowned in the rushing waters. I think it is more likely that he was indeed called by God.
Responding to the voice, the child objected that he could not leave his flocks unattended.
"I will watch over them," said the voice, "I'll send you an angel for a guide."
Leaving his sheep, Bénezet set out for the spot that had been designated to him--just as other shepherds, one night, had trustingly set out for Bethlehem. Soon he met the angel whom only he could see, and also arrived at the river Rhône. He had to cross it. The Jewish ferryman picked Bénezet's pocket clean. The lad only had three pennies to his name, but after cursing him, the ferryman finally took him on board and the boat left. But where to? Bénezet asked himself, while remaining utterly calm.
Finally, he arrived at the bishop's palace, where he sought the prelate's blessing and help. Build a bridge? The bishop swelled with indignation and sent little Bénezet to the magistrate promising him that he would be flayed and his hands and feet chopped off as was done to impostors in those days. But the angel, inside the young man's heart, said: "Go!"
The magistrate took a dim view of the matter: "You, the lowliest of the low, you who don't own an acre in the sun, you want to build a bridge there where Saint Peter, Saint Paul, and Charlemagne himself have been helpers? So be it! Do you see this stone embedded in the palace courtyard? Well pull it out and carry it there and I'll believe you! Call the people to watch this spectacle. But if you fail. . . ."
The invisible angel in Bénezet's heart smiled. As calm and self-assured as ever, about 1177, the little shepherd boy extracted this block of stone that weighed a hundred quintals and upon laying it in the bed of the river, he said,
"This will be the first stone of the foundations!"
Delirium seized the crowd of onlookers. There were shouts of "Miracle! Miracle!" Immediately, in keeping with the rule, the blind again saw the light of day, the deaf again heard hosannahs, the crippled suddenly walked straight and the hunch-backed heard their vertebrae crack, stretch, and straighten out! Eighteen miracles took place, according to the legend.  The magistrate, sobbing in remorse, gave 300 sous for the building of the bridge, the crowd volunteered 5,000 more. The treasure of the Jews must have done the rest, because the bridge soon rose, proudly, between the waters and the sky.

Alas! Bénezet did not live to see the bridge finished. He died in 1184--because his mission had been accomplished. The last stone was laid two years after his death. The bridge was adorned with a chapel dedicated to Saint Nicholas, the patron of mariners, in which Saint Benedict's relics were enshrined until 1669 when a flood washed away part of the bridge. His coffin was recovered and his body found to be incorrupt--500 years after his death--even the bowels were perfectly sound, and the color of the eyes lively and sprightly, though, through the dampness of the situation, the iron bars about it were much damaged with rust. It was translated to Avignon cathedral and moved again to the Celestine church of Saint Didier.

Even now when coming down the major water-way of the Rhône you will see the man at the prow and the crew in the boats passing by the broken bridge where Saint Bénezet wrought his miracle, salute the shepherd boy who became a saint and Nicholas, the saint of long-standing. After all, two saints are not too much for the taming of these waters among the treacherous, and even for taming the sky overhead, where the mistral blows, churning up powerful, angry waves.

Contemporary sources record the principal episodes of Saint Benedict's life an episcopal inquiry was conducted shortly after his death (1230) (Attwater2, Benedictines, Coulson, Encyclopedia, Farmer, Gill, Husenbeth, Walsh).
In art, Saint Benedict is portrayed as a boy carrying a large stone on his shoulder (Roeder). He is venerated as the patron of Avignon (Coulson, Roeder).
1200 Saint Hedweg Premonstratensian nun abbess.
(also known as Havoie) Hedweg was a Premonstratensian nun who succeeded her mother as abbess (Encyclopedia).
1120 Blessed Lanuinus of Torre prior O.Cart. (AC)  
(also known as Lanvinus) cultus confirmed in 1893. Lanuinus, a disciple of Saint Bruno, accompanied his master to Calabria, Italy, where he succeeded him as prior of the charterhouse that he founded at Torre in Squillace. He was also appointed visitor apostolic of all the monastic houses in Calabria (Attwater2, Benedictines).
1235 Blessed Conrad of Hildesheim earliest disciple of Saint Francis OFM (AC)
Born c. 1190; Conrad was one of the earliest disciples of Saint Francis, by whom he was sent to establish the order in northern Germany. He did so at Hildesheim, where his cultus survived until the Reformation (Benedictines).
1241 Blessed Ralph of Sisteron monk abbot OSB Cist. B (AC)
Ralph was a monk of Thoronet Abbey, who became abbot in 1209 and bishop of Sisteron France 1216 (Benedictines).
1246 St. Peter Gonzalez Dominican evangelized protector of captive Muslims and cared for sailors; miracles at his grave

1246 BD PETER GONZALEZ
SPANISH and Portuguese sailors have a great veneration for Bd Peter Gonzalez, whom they invoke as St Elmo or St Telmo—a pseudonym which he shares with another patron of mariners, St Erasmus. Peter came of a noble Castilian family and was educated by his maternal uncle, the Bishop of Astorga, who was more concerned with his material than with his spiritual advancement. Appointed canon of the cathedral whilst still under age, the young man came proudly riding into Astorga on Christmas day in splendid array to assume his new dignity. Great, however, was his mortification when his horse stumbled and threw him into the mire amid the jeers of the populace. “If the world mocks at me, I will mock at the world”, he is reported to have exclaimed in words which were prophetic for the incident opened his eyes to his own vanity and led to a complete change of heart. Resigning his office, he entered the order of St Dominic, and in due time he was professed and sent forth to preach. From the outset his ministrations were abundantly blessed.
King St Ferdinand III was so impressed by him that he appointed him his chaplain. The friar immediately set about the difficult task of reforming the morals of the courtiers and of the soldiers—in the face of great opposition from the younger nobles. He also preached the crusade against the Moors and contributed much to the success of Ferdinand’s campaigns by his prudent advice, by his prayers, and by the good spirit he instilled. He was with the army during the siege of Cordova, and at the surrender of the city exerted all his influence to restrain the victorious soldiers from excesses, whilst the clemency of the terms granted to the vanquished must be attributed in large measure to him. As soon as he could obtain leave, Bd Peter quitted the court to devote the rest of his life to evangelizing the country districts, especially Galicia and the coast. Often the churches could not contain the people who flocked to hear him, and he had to preach in the open air. Very specially did he love sailors, whom he visited on board their vessels. His last weeks on earth were spent at Tuy, where he died on Easter Sunday, 1246. His cultus was confirmed in 1741.
Florez, España Sagrada, vol. xxiii, pp. 245—285, has printed an early Latin biography of Bd Peter together with a collection of miracles wrought at the shrine which seems to have been compiled in 1258. See also Mortier, Maîtres Généraux  O.P., vol. i, pp. 401403 Taurisano, Catalogus Hagiographicus OP., and Procter, Lives of Dominican Saints, pp. 94—96. It seems certain from what Father Papebroch has written in the Acta Sanctorum, April, vol. ii, that it was only in the sixteenth century that Bd Peter Gonzalez began to be spoken of as St Elmo: cf. St Erasmus, on June 2.

Born in Astorga, Spain, he entered the Dominicans and became the chaplain and confessor of King St. Ferdinand of Castile. He preached a campaign against the Moors, and then cared for the captured Muslims. He also cared for sailors, who dubbed him Thelmo, after St. Elmo.

St. Peter Gonzales Peter Gonzales, also known as St. Elmo or St. Telmo, was born to a Castilian family of nobility. He was educated by his uncle, the Bishop of Astorga, named canon of the local cathedral, famous for his penances and mortifications, joined the Dominican Order, preached and made chaplain of the court of King St. Ferdinand III. He converted and influenced the soldiers of his country, evangelized, and died on Easter Sunday. He was canonized by Pope Benedict XIV in 1741. Peter evangelized throughout his country and all along the coast. He had a special fondness for sailors. He used to visit them aboard their ships, preaching the Gospel and praying for their needs.

Peter Gonzalez, OP (AC) (also known as Elmo-Erasmus, Telmo) Born at Astorga, Leon, Spain, c. 1190; died April 14, 1246; beatified by Pope Innocent IV in 1254; cultus approved by Benedict XIV in 1741 for the veneration of the whole Order of Preachers. The patron saint of sailors, especially in Portugal and Spain, is popularly invoked as Saint Elmo or Telmo.
The parents of Peter Gonzales were wealthy and apparently expected their son to become a priest so that he might in time obtain some rank. It was a period in history when this sort of thing was a trial to the Church, and Peter's worldly youth was only one of many examples. He was educated by his uncle, the bishop of Astorga, who invested him with a canonry at Palencia and deanery when he was still quite young.

Full of pride, for a special Bull had been procured so that he might obtain the deanery while he was under age, he resolved to be installed with great pomp, and for his state entry into Astorga chose Christmas Day when the streets were likely to be crowded. He wanted to impress his flock with his fine clothes and vivid personality.  He paraded through the town on horseback, magnificently equipped, but in the noise and excitement the animal reared and threw him upon a dungheap. The Spanish people, who have a fine sense of comedy, responded with loud gusts of laughter. Picking himself up in shame, he cried: "If the world mocks me, henceforth, I will mock the world." Covered with filth and confusion, Peter withdrew to clean up and ponder his sins.

Surprisingly enough, when his wounded feelings had healed, Peter reformed his pointless life and immediately entered the Dominican monastery at Palencia. He was never to forget to weep for his sins, and his life was spent in prayer and penance to offset the wasted years of his youth.

Peter's friends did not allow this to happen without protest. They had been amused by his accident, but not converted by it as he was, and they did their best to talk him into leaving religious life and returning to the luxurious world he had left behind.
It was probably a serious temptation to the young man, for it is not easy to reform overnight. But he did not turn back. Instead, he said to his friends, "If you love me, follow me! If you cannot follow me, forget me!" He became, by close application to the rule, one of the shining exemplars of this difficult way of life. 
After his studies were completed, Peter entered into his apostolate. It was to take him into places where his worldly background would be a help rather than a hindrance, for he could well understand the temptations and troubles of worldly people. He was first of all a military chaplain with the royal army. He also began to preach in the region. He did not talk about trivia, his sermons drew large crowds. The recitation of the Psalms was his most constant prayer.

The fame of his piety and zeal spread throughout Spain and reached the ears of King Saint Ferdinand of Castile, who sent for him and attached him to his court as chaplain and as his confessor. Appalled by its licentiousness, Gonzales immediately set about reforming it, which so displeased the younger courtiers that they tried to corrupt him; but he was proof against all temptations and won the confidence of the saintly king.  
Peter did much to foster the crusade against the Moors. When Ferdinand finally acted, Peter accompanied him on his expedition against the Moors.
Upon the capture of Cordova and Seville, Peter used his influence and authority on the side of the vanquished and was instrumental in reducing rape and bloodshed.
He also took over the Moorish mosques and converted them into Christian churches.

He was showered with favors by the king, who had the utmost confidence in him. Fearing honors, however, Peter quit the king's service upon his return to Spain. Instead, moved by compassion, he lived among the poor peasants and sought to evangelize them. Although he was met everywhere with ignorance and brutality, his work proved efficacious. He penetrated the wildest and most inaccessible areas, seeking out the peasants in villages and the shepherds in the mountains of the Asturias. His preaching brought about reconciliation between neighbors and between men and God. He gave reassurance to the dismayed and the perplexed.

Most of the anecdotes of his life come from this period, and they have to do with miracles that he worked for these people.
At his prayer, storms ceased, droughts were ended, bottles were refilled with wine, bread was found in the wilderness. The bridge that he built across the swift river Minho made his name famous throughout Spain, and it existed up until recent times. During the time he was directing work on this bridge, he used to call the fish to come and be caught; it was a way of helping to feed the workers.
He visited also the seaports of Galicia--boarding ships and preaching on their open decks. He had a great liking for sailors, and is often portrayed in the habit of his Order, holding a blue candle which symbolized Saint Elmo's fire, the blue electrical discharge which sometimes appears in thunder storms at the mast- heads of ships, and which was supposed to be a sign that the vessel was under the saint's protection. (The name of Saint Elmo is of earlier origin. Peter Gonzales, in the popular devotion of the sailors of the Mediterranean, has replaced the name and memory of the older saints associated with the sea, particularly the 4th century Saint Erasmus.)

He retired finally to Tuy in a state of extreme exhaustion. During Lent he preached each day in the cathedral, on Palm Sunday he foretold his death, and on the Sunday after Easter, he died at Santiago de Compostella. Bishop Luke of Tuy, his great admirer and friend, attended him to his last breath and buried him honorably in his cathedral. In his last will, the bishop gave directions for his own body to be laid near Peter's remains, which were placed in a silver shrine and honored with many miracles (Benedictines, Delaney, Dorcy, Encyclopedia, Gill, Husenbeth).
In art, Saint Peter is a Dominican lying on his cloak on hot coals. He may also be portrayed holding fire in his hand or catching fish with his bare hands (Roeder).
1342 Antony (Kukley) Eustace (Nizilon) and John (Milhey) martyred for their faith  relics were found to be incorrupt MM (AC)

1342 SS. JOHN, ANTONY AND EUSTACE, MARTYRS
THE young men, John, Antony and Eustace, were officials in the household of Duke Olgierd, who eventually ruled Lithuania and was the father of the famous Jagiello. Like most of their fellow-countrymen they had been heathen, but they were converted to Christianity and baptized. Because of their fidelity to their new faith, and especially because they refused to partake of forbidden food on days of fasting, they were cast into prison. After enduring many trials they were condemned to death. John was hanged on April 14, his brother Antony on June 14, whilst Eustace, who was still young, was cruelly tortured before his execution on December 13. The martyrs suffered at Vilna, about the year 1342, and were buried in the famous church of the Holy Trinity in that city. They are honoured not only by the Lithuanians but also by the Russians.
See the Acta Sanctorum, April, vol. ii; and cf. Maltsev, Menologium der Orthodox-­Katholischen Kirche des Morgenlandes, as well as Martynov, Annus Ecclesiasticus Graeco-Slavicus.

The Holy Martyrs Anthony, John, and Eustathius were brothers who suffered for Christ under the Lithuanian Great Prince Olgerd (1345-1377). The prince was married to the Orthodox princess Maria Yaroslavna (+ 1346). He was baptized and during his wife's lifetime he allowed the preaching of Christianity. Two brothers, Nezhilo and Kumets, received holy Baptism from the priest Nestor, and they received the names Anthony and John. And at the request of Maria Yaroslavna an Orthodox church was built at Vilnius (Vilna).  After the death of his spouse, Prince Olgerd began to support the pagan priests of the fire-worshippers, who started a persecution against Christians. Sts John and Anthony endeavored not to flaunt their Christianity, but they did not observe pagan customs. They did not cut their hair as the pagans did, and on fastdays they did not eat forbidden foods.
The prince soon became suspicious of the brothers, so he interrogated them and they confessed themselves Christians. Then he demanded that they eat meat (it was a fast day). The holy brothers refused, and the prince locked them up in prison. The brothers spent an entire year behind bars. John took fright at the impending tortures and declared that he would obey all the demands of the Great Prince. The delighted Olgerd released the brothers and brought them to himself.

But Anthony did not betray Christ. When he refused to eat meat on a fast day, the prince again locked him up in prison and subjected him to brutal tortures. The other brother remained free, but both Christians and pagans regarded him as a traitor and would not associate with him. Repenting of his sin, John went to the priest Nestor and entreated him to ask his brother to forgive him. "When he openly confesses Christ, we will be reconciled," Anthony replied. Once, while serving the prince at the bath, St John spoke privately with him about his reconciliation with the Church. Olgerd did not display any anger and said that he could believe in Christ, but must conduct himself like all the pagans. Then St John confessed himself a Christian in the presence of numerous courtiers. They beat him fiercely with rods and sent him to his brother in prison. The martyrs met with joy, and received the Holy Mysteries that same day.

Many people went to the prison to see the new confessor. The brothers converted many to Christ by their preaching. The prison was transformed into a Christian school. The frightened pagan priests demanded the execution of the brothers, but they did not fear death.

On the morning of April 14, 1347 the Martyr Anthony was hanged on a tree after receiving the Holy Mysteries. This oak, which the pagans considered sacred, became truly sacred for Orthodox Christians. The pagan priests who hoped that Christian preaching would stop with the death of St Anthony, were disappointed. A multitude of the people gathered before the walls of the prison where St John was being held. On April 24, 1347 they strangled him and hanged his dead body upon the same oak. The venerable bodies of both martyrs were buried by Christians in the church of St Nicholas the Wonderworker.
A third sufferer for Christ was their relative Kruglets.

At Baptism the priest Nestor named him Eustathius. Kruglets stood out because of his comeliness, valor and bravery, but even more because of his mind and virtue of soul. A favorite of Olgerd, he could count on a very promising future. However, he also refused to eat meat at the festal table. St Eustathius openly declared that he was a Christian and would not eat meat because of the Nativity Fast.  They began to beat him with iron rods, but the youth did not make a sound. The prince tried refining the torture. Olgerd gave orders to strip the martyr naked, take him out on the street and to pour icy water in his mouth. But this did not break his spirit. Then they broke his ankle bones, and ripped the hair and skin from his head, and cut off his ears and nose. St Eustathius endured the torments with such gladness and courage, that the very torturers themselves were astounded by the divine power which strengthened him.
 The martyr Eustathius was sentenced to death and hanged on the same oak where Sts John and Anthony received a martyr's death (December 13, 1347).

For three days no one was permitted to take down the body of the martyr, and a column of cloud protected it from birds and beasts of prey. A church was later built on the hill where the holy martyrs suffered. The trinity of venerable passion bearers glorified the true God worshipped in the Holy Trinity, Father and Son and Holy Spirit. The church was dedicated to the Most Holy Trinity. The altar table was built on the stump of the sacred oak on which the martyrs died.

Soon their relics were found to be incorrupt. In 1364 Patriarch Philotheus of Constantinople (1354-1355, 1364-1376) sent a cross with the relics of the holy martyrs to St Sergius of Radonezh (September 25). The Church established the celebration of all three martyrs on April 14.  The holy martyrs were of immense significance for all the Western frontier. Vilnius's monastery of the Holy Trinity, where the holy relics are kept, became a stronghold of Orthodoxy on this frontier. In 1915 during the invasion of the Germans, these relics were taken to Moscow.
The relics of the holy passion-bearers were returned to the Vilnius Holy Spirit monastery in 1946. The commemoration of their return (July 13) is solemnly observed at the monastery each year.
Died at Vilna, Lithuania This trio was comprised of young Lithuanian noblemen who were chamberlains at the court of the grand Duke Olgierd, the father of Jagello.
John and Antony were brothers, heathen worshippers of fire, whom a travelling missionary priest, named Nestorius, converted to the Christian faith. They refused to eat meat on an day of abstinence.
Since their new ways conflicted with the customs of the court, they were hung from an oak tree in Vilna. John, the eldest, was martyred on April 24 and his brother Antony on June 14. Upon witnessing their heroic fortitude, Eustace converted and martyred for the faith on December 13.
These patrons of Vilna were buried in Holy Trinity Russian- Greek Church, which is now united with the Roman Catholic Church and served by Basilian monks. Their heads were translated to the cathedral of Vilna. The tree on which they were executed had long been used for that purpose; however, the Christians obtained a grant of it from the prince and built a church on the spot. Their feast on April 14 was established by Patriarch Alexius of Kiow (Benedictines, Coulson, Encyclopedia, Husenbeth).
1433 St. Lydwine heroically accepted plight as will of God offered her sufferings for humanity's sins Jesus Christ confided in her She experienced mystical gifts, including supernatural visions of heaven, hell, purgatory, apparitions of Christ, and the stigmata.  Patron of sickness & skaters

1433 BD LYDWINA OF SCHIEDAM, VIRGIN
THE cultus of Bd Lydwina has spread far beyond the limits of her native land, for she has come to be regarded as the special patroness of that company of chosen souls who live a more or less hidden life of intense suffering in expiation of the sins of others. She herself is described in the special office for her feast as “a prodigy of human misery and of heroic patience”.
The only girl in a family of nine children, she was born at Schiedam in Holland on Palm Sunday 1380. Her father was a labourer who eked out his scanty means by acting as night-watchman, but he was an exemplary Christian, and so high-minded that in after years he always refused to touch the offerings brought to his daughter, maintaining that she ought to be free to distribute them in alms to those who were in still greater poverty.
Up to the age of fifteen there seems to have been nothing to distinguish Lydwina from any other good, lively and pretty girl beyond the fact that she had already taken a vow of virginity. During the exceptionally severe winter of 1395—1396 she suffered from a serious illness from which, however, she had entirely recovered, when some of her friends came to invite her to join them in a skating party on the frozen canal. They had started off gaily and were resting on their skates when a late comer, hurrying to overtake them, collided with Lydwina, causing her to fall and to break one of the ribs of her right side. She was carried home and tenderly nursed, but in spite of all the care she received complications set in and she grew steadily worse. An internal abscess formed and then burst, inducing violent vomiting which left the patient completely exhausted.  This was succeeded by agonizing headaches, toothache and pains in every part of the body accompanied by fever and unendurable thirst. There was no position in which she could obtain the slightest relief. Poor as her parents were, they called in doctors who tried to diagnose and alleviate her diseases, but they were obliged to confess that they were baffled. One of them indeed, Andrew of Delft, declared that in his opinion all human treatment was useless and only served to increase the financial burdens of a poor family.
Lydwina herself at first was far from realizing her great vocation, and felt all the desire for health and the repugnance to suffering natural to a girl of her age, besides shrinking from the trouble and expense she was entailing upon her parents. Light came to her gradually, through the ministrations of a good priest, Father John Pot, who seems to have been the curate of the parish. From the outset of her illness he visited her regularly, and in simple language urged her to fix her mind on the sufferings of our Lord and to unite her sufferings with His. Obediently she set about acquiring the habit of constant meditation upon the Passion, and after about three years it was borne in upon her that God was calling her to be a victim for the sins of others. As soon as she grasped this tremendous truth, she accepted her vocation with enthusiasm: her sufferings from henceforth became her greatest joy and, as she admitted, if a single Hail Mary could have gained her recovery, she would not have uttered it. To her involuntary mortifications she added others of her own choice, such as lying on bare planks instead of on the feather bed provided for her.

After she had become completely bedridden, Father John would bring holy communion to her at first twice a year and then every two months, as well as on the great festivals. In the words of her biographer Brugman, “meditation on the Passion and reception of the Eucharist became, as it were, the two arms with which Lydwina embraced her Beloved”. She was to need all the spiritual support she received, for when she was nineteen her maladies assumed even more strange and alarming proportions. Spasms of pain which convulsed and contorted her body, besides constant vomiting at times, brought on a syncope of the heart which left her utterly prostrate. Nothing remained of her former beauty, for she was disfigured by a fissure which extended from the top of the forehead to the middle of her nose, and the lower lip became partly severed from the chin. One eye was completely blind, whilst the other was so sensitive that she could not bear even the reflection from the fire. She could no longer raise herself in bed or move any limb except the left arm, and on the right shoulder another abscess formed which mortified and caused almost unbearable neuritis. Symptoms of gravel and of tertian fever also supervened.
It was as though the dissolution of the grave had begun and this condition was to continue for the rest of her life. Even then, as in later ages, her case aroused the interest of the medical world, and specialists examined her and prescribed for her; for it was not long before the fame of her extraordinary sufferings and invincible patience spread far beyond her native town, attracting the attention of William VI, Count of Holland, and his wife Margaret of Burgundy, who sent their own doctor, Godfrey de la Haye—a clever and kind physician nicknamed Godfrey Zonderdank or “Don’t Mention It”, from the reply he used to make to the thanks of poor people from whom he would take no fees.* [* We are reminded of the legend of the early martyrs, SS. Cosmas and Damian, “the moneyless physicians”, who took no fees.]
He and a friend succeeded, by poultices, in healing gangrenous sores which had appeared on the patient’s body, but this only caused the body to swell and brought on dropsy. One trial was spared to her: she was never misunderstood or neglected by her family. Their simple piety could not fail to recognize her sanctity and received its reward even in this world. It seems nothing less than a miracle that Lydwina’s revolting symptoms, the full description of which we spare the reader, evoked no disgust in those who ministered to her. On the contrary, they maintained that her poor putrefying body emitted a fragrant perfume and that, although natural light had to be rigidly excluded, Lydwina’s sickroom was often irradiated by a celestial brilliancy so vivid that, on more than one occasion, neighbours raised the cry of fire. Other abnormal and supernatural elements began to enter into the invalid’s life. In the early stages of her illness she could eat a little solid food, but soon she was reduced to liquids— wine at first and then only Meuse water.

Finally and for the last nineteen years of her life—according to the sworn deposition of witnesses—she practically depended for nourishment upon holy communion She now developed powers of healing, of television and of prophecy.

About the year 1407 she began to have ecstasies and mystical visions. While her body lay in prolonged cataleptic trances, her spirit communed with our Lord, with the saints, and with her guardian angel, or it would visit the holy places of Rome and Palestine or else churches near at hand. Now she would help our Lord to carry His cross on Calvary, now she would witness the pains of purgatory and would be given a foretaste of the joys of Heaven.
Two points are emphasized by her biographers: never, in all her raptures, did she lose sight of her vocation, and always those spiritual privileges were followed by increase of suffering. Acclaimed as she was even then as a saint, she was not destined to escape detraction, which came in a very painful form. A new parish priest was appointed to Schiedam, one Master Andrew, a Premonstratensian from Marienwerder. He was a worldly, sensual man, totally unable to understand Lydwina, against whom he at once conceived a violent prejudice. He chose to regard her as a hypocrite, deprived her for a time of holy communion, and went so far as to ask his congregation to pray for her as the victim of diabolical hallucinations. The people of Schiedam, however, who loved and honoured her, would have driven him from the city if the magistrates had not interfered to protect him. As the result of an inquiry held by the ecclesiastical authorities, Lydwina’s good faith was fully vindicated, and she was permitted from that time onwards to receive her communion fortnightly. Another great trial to her affectionate heart was the death of all her near relations one after another. Her mother, though a good woman, had died in anxiety about her future state, and Lydwina on her behalf added to her other mortifications a tight horsehair girdle which she continued to wear for the rest of her life. She seems to have sorrowed most of all for her young niece Petronilla, whose death resulted from injuries which she had sustained in protecting her aunt against the attacks and insults of two soldiers, who had forced their way into the sickroom. At length the time drew near for Lydwina’s release: for seven years she had been virtually sleepless, so acute were her sufferings. During the course of Easter Tuesday 1433 she became rapidly worse, and shortly before three in the afternoon, Petronilla’s little brother ran to fetch a priest. He came almost immediately, but realized at once that all was over: she had died, as she had hoped to die—alone.
The cultus of Bd Lydwina, which may be said to have begun during her life, was promoted after her death by the biographies written by her cousin John Gerlac, by Thomas a Kempis, and by Brugman, as well as by the untiring efforts of a physician, the son of that Godfrey Zonderdank whose patient she had formerly been. It was he who, in fulfilment of a wish very dear to her heart, built a hospital on the site of her humble home.

The biography of Bd Lydwina compiled by John Brugman has been printed, both in its first and latest form, by the Bollandists in the Acta Sanctorum, April, vol. ii; and they have also given extracts from the memoir by Thomas a Kempis. John Gerlac’s narrative is in Dutch and was first printed at Delft in 1487. Full bibliographical details are provided in the excellent little volume Sainte Lydwine contributed by Hubert Meuffels to the series “Les Saints” (1925). This is by far the best popular life, and it corrects in many details the extravagances and inaccuracies of Huysmans’ Saints Lydwine de Schiedam which has gone through so many editions. There are several other lives of less value. That by Thomas a Kempis has been translated into English by Dom Vincent Scully (1912), with a useful introduction. In this introduction may be found a translation of the striking official document drawn up in 1421 by the municipality of Schiedam attesting among other things that “within the seven years last passed she (Lydwina) has used no food or drink at all nor does use any at present”. Although she is quite commonly called Saint Lydwina, she has never been officially canonized, but her cultus was formally confirmed by Pope Leo XIII in 1890.
St. Lydwine is the patroness of sickness Lydwine of Schiedam was born at Schiedam, Holland, one of nine children of a working man. After an injury in her youth, she became bedridden and suffered the rest of her life from various illnesses and diseases. She experienced mystical gifts, including supernatural visions of heaven, hell, purgatory, apparitions of Christ, and the stigmata. Thomas a Kempis wrote a biography of her. She was canonized Pope Leo XIII in 1890. Lydwine suffered a fall while ice skating in 1396, when a friend collided with her and caused her to break a rib on the right side. From this injury, she never recovered. An abscess formed inside her body which later burst and caused Lydwine extreme suffering. Eventually, she was to suffer a series of mysterious illnesses which in retrospect seemed to be from the hands of God. Lydwine heroically accepted her plight as the will of God and offered up her sufferings for the sins of humanity. Some of the illnesses which affected Lydwine were headaches, vomiting, fever, thirst, bedsores, toothaches, spasms of the muscles, blindness, neuritis and the stigmata.

Blessed Lidwina of Schiedam V (AC) (also known as Lydwina, Lydwid, Lidwyna) Born in Schiedam, the Netherlands, in 1380; cultus approved in 1890. Lidwina, one of nine children of a laborer, developed a devotion to the Blessed Virgin in her childhood. When her mother would send her on any errand, Lidwina would visit the church to greet her Lady with a Hail Mary. At the age of 12, she pledged her virginity to Christ.
She was injured in 1396 while ice skating and became a life-long invalid. She was cruelly wed to agonizing bodily pains, ulcers, the Black Plague and other maladies, without counting the familial and spiritual complications. Lidwina bore the pain patiently as reparation for the sins of others.
For 30 years she received no explanation of incredible sufferings except through Jesus Christ who confided in her and promised the consolation of a heavenly life. Upon the advice of her confessor, Jan Pot, Lidwina meditated night and day on our Lord's passion, which she divided into seven parts, to correspond to the seven canonical hours of prayer. Through this practice Lidwina soon found all her bitterness and affliction converted into sweetness and consolation, and her soul so much changed, that she prayed to God to increase her pains and patience. Beginning in 1407, Lidwina began to experience supernatural gifts--ecstasies and visions in which she participated in the Passion of Christ, saw purgatory and heaven and visited with saints.
Though her family was poor, Lidwina gave away the major portion of the alms given to her by others. Upon the death of her parents, she bequeathed to the poor all the goods that they left to her.
The last 19 years of her life she partook of no food except the Holy Eucharist, slept little if at all during the last seven years of her life, and became almost completely blind and was unable to move any part of her body except her head and left arm.
Her extraordinary sufferings attracted widespread attention. When a new parish priest accused her of hypocrisy, the people of the town threatened to drive him away. An ecclesiastical commission appointed to investigate declared her experiences to be valid.
She died on Easter Tuesday in 1433. Thomas a Kempis, author of Imitation of Christ and an eyewitness of some of her miracles, wrote her biography. The chapel in which her body lay in a marble tomb was renamed for her the following year, and her father's house was converted into a monastery of Gray Sisters of the third order of St. Francis.

The Calvinists demolished the chapel and changed the monastery into a hospital for orphans.
Her relics were translated to Brussels, and enshrined in the collegiate church of St. Gudula. Isabella obtained a portion of her relics and enshrined them in the church of the Carmelite convent which she founded.
Lidwina was never formally beatified; however, a Mass was sung in her chapel at Schiedham on her festival, with a panegyric on the holy virgin. Her vita was compiled by John Gerlac, her cousin, and John Walter, her confessor: and by John Brugman, provincial of the Franciscans, who were all personally acquainted with her (Benedictines, Delaney, Encyclopedia, Husenbeth).
Lidwina is portrayed in art as a cripple holding a crucifix and receiving a branch of roses from an angel. Sometimes she may be shown (1) receiving a lily from the angel; (2) with a cross and rosary; (3) as a girl falling on ice while skating; or (4) working on embroidery (Roeder). She is the patron of skaters.



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The more we pray, the more we wish to pray. Like a fish which at first swims on the surface of the water, and afterwards plunges down, and is always going deeper; the soul plunges, dives, and loses itself in the sweetness of conversing with God. -- St. John Vianney

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Months of Dedication
January is the month of the Holy Name of Jesus since 1902;
March is the month of Saint Joseph since 1855;
May, the month of Mary, is the oldest and most well-known Marian month, officially since 1724;
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Pray that the witness of 40 Days for Life bears abundant fruit, and that we begin again each day to storm the gates of hell until God welcomes us into the gates of heaven.

If you seek patience, you will find no better example than the cross. Great patience occurs in two ways:
either when one patiently suffers much, or when one suffers things which one is able to avoid and yet does not avoid.
Christ endured much on the cross, and did so patiently, because when he suffered he did not threaten;
he was led like a sheep to the slaughter and he did not open his mouth.-- St. Thomas Aquinas


We begin our day by seeing Christ in the consecrated bread, and throughout the day we continue to see Him in the torn bodies of our poor. We pray, that is, through our work, performing it with Jesus, for Jesus and upon Jesus.
The poor are our prayer. They carry God in them. Prayer means praying everything, praying the work.
We meet the Lord who hungers and thirsts, in the poor.....and the poor could be you or I or any person kind enough to show us his or her love and to come to our place.
Because we cannot see Christ, we cannot express our love to Him in person.
But our neighbor we can see, and we can do for him or her what we would love to do for Jesus if He were visible.
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My God, I believe, I adore, I trust and I love Thee.  I beg pardon for those who do not believe, do not adore, do not love Thee.  O most Holy trinity, Father, Son and Holy Spirit, I adore Thee profoundly.
 I offer Thee the most precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the Tabernacles of the world,  in reparation for the outrages, sacrileges and indifference by which He is offended,
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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.
“The Blessed Virgin was eternally predestined, in conjunction with the incarnation of the divine Word, to be the Mother of God. By decree of divine Providence, she served on earth as the loving mother of the divine Redeemer, an associate of unique nobility, and the Lord's humble handmaid. She conceived, brought forth, and nourished Christ.”
The voice of the Father is heard, the Son enters the water, and the Holy Spirit appears in the form of a dove.
   THE spirit and example of the world imperceptibly instil the error into the minds of many that there is a kind of middle way of going to Heaven; and so, because the world does not live up to the gospel, they bring the gospel down to the level of the world. It is not by this example that we are to measure the Christian rule, but words and life of Christ. All His followers are commanded to labour to become perfect even as our heavenly Father is perfect, and to bear His image in our hearts that we may be His children. We are obliged by the gospel to die to ourselves by fighting self-love in our hearts, by the mastery of our passions, by taking on the spirit of our Lord.
   These are the conditions under which Christ makes His promises and numbers us among His children, as is manifest from His words which the apostles have left us in their inspired writings. Here is no distinction made or foreseen between the apostles or clergy or religious and secular persons. The former, indeed, take upon themselves certain stricter obligations, as a means of accomplishing these ends more perfectly; but the law of holiness and of disengagement of the heart from the world is geeral and binds all the followers of Christ.
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We are called upon with the whole Church militant on earth to join in praising and thanking God for the grace and glory he has bestowed on his saints. At the same time we earnestly implore Him to exert His almighty power and mercy in raising us from our miseries and sins, healing the disorders of our souls and leading us by the path of repentance to the company of His saints, to which He has called us.
   They were once what we are now, travellers on earth they had the same weaknesses, which we have. We have difficulties to encounter so had the saints, and many of them far greater than we can meet with; obstacles from kings and whole nations, sometimes from the prisons, racks and swords of persecutors. Yet they surmounted these difficulties, which they made the very means of their virtue and victories. It was by the strength they received from above, not by their own, that they triumphed. But the blood of Christ was shed for us as it was for them and the grace of our Redeemer is not wanting to us; if we fail, the failure is in ourselves.
   THE saints and just, from the beginning of time and throughout the world, who have been made perfect, everlasting monuments of God’s infinite power and clemency, praise His goodness without ceasing; casting their crowns before His throne they give to Him all the glory of their triumphs: “His gifts alone in us He crowns.”
“The saints must be honored as friends of Christ and children and heirs of God, as John the theologian and evangelist says: ‘But as many as received him, he gave them the power to be made the sons of God....’ Let us carefully observe the manner of life of all the apostles, martyrs, ascetics and just men who announced the coming of the Lord. And let us emulate their faith, charity, hope, zeal, life, patience under suffering, and perseverance unto death, so that we may also share their crowns of glory” Exposition of the Orthodox Faith

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.
Nine First Fridays Devotion to the Sacred Heart ... From the writings of St. Margaret Mary Alacoque
On Friday during Holy Communion, He said these words to me, His unworthy slave, if I mistake not:
I promise you in the excessive mercy of my Heart that its all-powerful love will grant to all those who receive Holy Communion on nine first Fridays of consecutive months the grace of final repentance; they will not die under my displeasure or without receiving their sacraments, my divine Heart making itself their assured refuge at the last moment.
Margaret Mary was inspired by Christ to establish the Holy Hour and to pray lying prostrate with her face to the ground from eleven till midnight on the eve of the first Friday of each month, to share in the mortal sadness.
He endured when abandoned by His Apostles in His Agony, and to receive holy Communion on the first Friday of every month. In the first great revelation, He made known to her His ardent desire to be loved by men and His design of manifesting His Heart with all Its treasures of love and mercy, of sanctification and salvation.
He appointed the Friday after the octave of the feast of Corpus Christi as the feast of the Sacred Heart; He called her the Beloved Disciple of the Sacred Heart, and the heiress of all Its treasures. The love of the Sacred Heart was the fire which consumed her, and devotion to the Sacred Heart is the refrain of all her writings. In her last illness she refused all alleviation, repeating frequently: What have I in heaven and what do I desire on earth, but Thee alone, O my God, and died pronouncing the Holy Name of Jesus.
With regard to this promise it may be remarked: (1) that our Lord required Communion to be received on a particular day chosen by Him; (2) that the nine Fridays must be consecutive; (3) that they must be made in honor of His Sacred Heart, which means that those who make the nine Fridays must practice the devotion and must have a great love for our Lord; (4) that our Lord does not say that those who make the nine Fridays will be dispensed from any of their obligations or from exercising the vigilance necessary to lead a good life and overcome temptation; rather He implicitly promises abundant graces to those who make the nine Fridays to help them to carry out these obligations and persevere to the end; (5) that perseverance in receiving Holy Communion for nine consecutive First Firdays helps the faithful to acquire the habit of frequent Communion, which our Lord eagerly desires; and (6) that the practice of the nine Fridays is very pleasing to our Lord He promises such great reward, and all Catholics should endeavor to make nine Fridays.
How do I start the Five First Saturdays? by Fr. Tom O'Mahony.
On July 13,1917, Our Lady appeared for the third time to the three children of Fatima an showed them the vision of hell and made the now - famous thirteen prophecies. In this vision Our Lady said that 'GOD WISHES TO ESTABLISH IN THE WORLD DEVOTION to Her Immaculate Heart and that She would come TO ASK FOR THE COMMUNION OF REPARATION ON THE FIRST SATURDAYS...'  Eight years later, on December 10, 1925, Our Lady did indeed come back. She appeared (with the Child Jesus) to Lucia in the convent of the Dorothean Sisters in Pontevedra.
The Child Jesus spoke first:
'HAVE COMPASSION ON THE HEART OF YOUR MOST HOLY MOTHER WHICH IS COVERED WITH THORNS WITH WHICH UNGRATEFUL MEN PIERCE IT AT EVERY MOMENT, WHILE THERE IS NO ONE TO REMOVE THEM WITH AN ACT OF REPARATION.'

THE GREAT PROMISE
Our Lady then said: 'MY DAUGHTER LOOK AT MY HEART SURROUNDED WITH THORNS WITH WHICH UNGRATEFUL MEN PIERCE IT AT EVERY MOMENT BY THEIR BLASPHEMIES AND INGRATITUDE. YOU, AT LEAST, TRY TO CONSOLE ME, AND SAY THAT I PROMISE TO ASSIST AT THE HOUR OF DEATH WITH ALL THE GRACES NECESSARY FOR SALVATION, ALL THOSE WHO, ON THE FIRST SATURDAY OF FIVE CONSECUTIVE MONTHS GO TO CONFESSION AND RECEIVE HOLY COMMUNION, RECITE FIVE DECADES OF THE ROSARY AND KEEP ME COMPANY FOR A QUARTER OF AN HOUR WHILE MEDITATING ON MYSTERIES OF THE ROSARY, WITH THE INTENTION OF MAKING REPARATION TO ME.'

The Five Reasons
Lucia once asked this question of Our Lord and received as an answer: 'MY DAUGHTER, THE MOTIVE IS SIMPLE, THERE ARE FIVE KINDS OF OFFENCES AND BLASPHEMIES UTTERED AGAINST THE IMMACULATE HEART OF MARY: (1) BLASPHEMIES AGAINST THE IMMACULATE CONCEPTION: (2) BLASPHEMIES AGAINST HER VIRGINITY: (3) BLASPHEMIES AGAINST HER DIVINE MATERNITY: (4) BLASPHEMIES OF THOSE WHO OPENLY SEEK TO FOSTER IN THE HEARTS OF CHILDREN INDIFFERENCE OR EVEN HATRED FOR THIS IMMACULATE MOTHER: (5) THE OFFENCES OF THOSE WHO DIRECTLY OUTRAGE HER IN HOLY IMAGES.'
From the above, it is easy to see that each of the Five Saturdays can correspond to a specific offence. By offering the graces received during each First Saturday as reparation for the offence being prayed for, the participant can hope to help remove the thorns from Our Lady's Heart.
What Do I Have To Do?
The devotion of First Saturdays, as requested by Our Lady of Fatima, carries with it the assurance of salvation. However, to derive profit from such a great promise of Our Lady, the devotion must be properly understood and duly performed.
The requirements as stipulated by Our Lady are as follows:
(1) CONFESSION, (2) COMMUNION, (3) FIVE DECADES OF THE ROSARY, (4) MEDITATION ON ONE OR MORE OF THE ROSARY MYSTERIES FOR FIFTEEN MINUTES, (5) TO DO ALL THESE THINGS IN THE SPIRIT OF REPARATION TO THE IMMACULATE HEART OF MARY, and (6) TO OBSERVE ALL THESE PRACTICES ON THE FIRST SATURDAY OF FIVE CONSECUTIVE MONTHS.
(1) CONFESSION: A reparative confession means that the confession should not only be good (valid and licit), but also be offered in the spirit of reparation, in this case, to Mary's Immaculate Heart. This confession may be made on the First Saturday itself or some days before or after the First Saturday within the preceding octave would suffice.
(2) COMMUNION: The communion of reparation must be sacramental duly received with the intention of making reparation. This offering, like the confession, is an interior act and so no external action to express the intention is needed.
(3) THE ROSARY: The Rosary mentioned here was indicated by the Portuguese word 'terco' which is commonly employed to denote a Rosary of five decades, since it forms a fourth of the full Rosary of 20 decades. This too must recited in a spirit of reparation.
(4) MEDITATION FOR FIFTEEN MINUTES: Here the meditation on one mystery or more is to be made without simultaneous recitation of the Rosary decade. As indicated, the meditation may be either on one mystery alone for 15 minutes, or on all 20 mysteries, spending about one minute on each mystery, or again, on two or more mysteries during the period. This can also be made before each decade spending three minutes or more in considering the mystery of the particular decade. This meditation has likewise to be made in the spirit of reparation to the Immaculate Heart.
(5) THE SPIRIT OF REPARATION: All these acts, as said above, have to be done with the intention of offering reparation to the Immaculate Heart of Mary for the offences committed against Her. Everyone who offends Her commits, so to speak, a two-fold offence, for these sins also offend her Divine Son, Christ, and so endanger our salvation. They give bad example to others and weaken the strength of society to withstand immoral onslaughts. Such devotions therefore make us consider not only the enormity of the offence against God, but also the effect of sins on human society as well as the need for undoing these social effects even when the offender repents and is converted. Further, this reparation emphasises our responsibility towards sinners who, themselves, will not pray and make reparation for their sins.
(6) FIVE CONSECUTIVE FIRST SATURDAYS: The idea of the Five First Saturdays is obviously to make us persevere in the devotional acts for these Saturdays and overcome initial difficulties. Once this is done, Our Lady knows that the person would become devoted to Her immaculate Heart and persist in practising such devotion on all First Saturdays, working thereby for personal self-reform and for the salvation of others.

Unless Russia is converted, the movement against God and for sin will continue to spread, promoting wars and persecutions, and making the attainment for peace and justice impossible for this world. One means of obtaining Russia's conversion is to practise the Fatima Message. The stakes are so great that to encourage Catholics to practise the devotion of the First Saturdays, Our Lady has assured us that She will obtain salvation for all those who observe the first Saturdays for five consecutive months in accordance with Her conditions.
At the supreme moment the departing person will be either in the state of grace or not. In either case Our Lady will be by his side. If in the state of grace, She will console and help him to resist whatever temptations the devil might put before him in his last attempt to take the person with him to hell. If not in the state of grace, Our Lady will help the person to repent in a manner agreeable to God and so benefit by the fruits of redemption and be saved.

God loves variety. He doesn't mass-produce his saints. Every saint is unique, for each is 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 that is 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.   God calls each one of us to be a saint in order to get into heavenonly saints are allowed into heaven. The more "extravagant" graces are bestowed NOT for the benefit of the recipients so much as FOR the benefit of others.
There are over 10,000 named saints beati  from history
 and Roman Martyology Orthodox sources

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 Benedict XVI (2005 - 2013) Francis (2013

Where there is no honor for the elderly, there is no future for young people.
During his weekly General Audience in St. Peter’s Square, Pope Francis made this strong statement while continuing his catechesis on the family, with this and next week focusing on the elderly.  Confining this week’s address to their problematic current condition, the Holy Father said the elderly are ignored and that a society that does this is perverse.
While noting that life has been lengthened thanks to advances in medicine, he lamented that while the number of older people has multiplied, "our societies are not organized enough to make room for them, with proper respect and concrete consideration for their fragility and their dignity.”

“As long as we are young, we are led to ignore old age, as if it were a disease to be taken away. Then when we become older, especially if we are poor, sick and alone, we experience the shortcomings of a society planned on efficiency, which consequently ignores the elderly.”


He went on to quote his predecessor Pope Benedict XVI, who, when visiting a nursing home in November 2012, “used clear and prophetic words: ‘The quality of a society, I would say of a civilization, is judged also on how the elderly are treated and the place reserved for them in the common life.’"  Without a space for them, Francis highlighted, society dies.

Cultures, he decried, see the elderly as a burden who do not produce and should be discarded.
“You do not say it openly, but you do it!” he exclaimed. "Out of our fear of weakness and vulnerability, we do not tolerate and abandon the elderly," he said. “It’s sickening to see the elderly discarded. It is ugly. It’s a sin. Abandoning the elderly is a mortal sin.”
“Children who do not visit their elderly and ill parents have mortally sinned. Understand?”

The Pope expressed his dismay at children who go months without seeing a parent, or how elderly are confined to little tables in their kitchens alone, without anyone caring for them.  He noted that he observed this reality during his ministry in Buenos Aires.  Unwilling to accept limits, society, he noted, doesn’t allow elderly to participate and gives into the mentality that only the young can be useful and enjoy life.
The whole society must realize, the Pope said, the elderly contain the wisdom of the people.
The tradition of the Church, Pope Francis reaffirmed, has always supported a culture of closeness to the elderly, involving affectionately and supportively accompanying them in this final part of life.  The Church cannot, and does not want to, Francis underscored, comply with a mentality of impatience, and even less of indifference and contempt towards old age.
Sooner or later, we will all be old, he said. If we do not treat the elderly well, he stressed we will not be treated well either.
“We must awaken the collective sense of gratitude, of appreciation, of hospitality, which make them feel the elderly living part of his community.”

Concluding his address, Pope Francis noted how old age will come to all one day and reminded the faithful how much they have received from their elders. He also challenged them to not take a step back and abandon them to their fate.


The Church without Mary is an orphanage
 
Pope Francis:
Cross Not Optional, Says Benedict XVI
Reflects on Peter's "Immature" Faith CASTEL GANDOLFO, Italy, AUG. 31, 2008 (Zenit.org).-
Taking up one's cross isn't an option, it's a mission all Christians are called to, says Benedict XVI.
The Pope said this today before reciting the midday Angelus with several thousand people gathered in the courtyard of the papal summer residence at Castel Gandolfo, south of Rome.
Referring to the Gospel reading for today's Mass, the Holy Father reflected on the faith of Peter, which is shown to be "still immature and too much influenced by the 'mentality of this world.'”  He explained that when Christ spoke openly about how he was to "suffer much, be killed and rise again, Peter protests, saying: 'God forbid, Lord! No such thing shall ever happen to you.'"
"It is evident that the Master and the disciple follow two opposed ways of thinking," continued the Pontiff. "Peter, according to a human logic, is convinced that God would never allow his Son to end his mission dying on the cross.  "Jesus, on the contrary, knows that the Father, in his great love for men, sent him to give his life for them, and if this means the passion and the cross, it is right that such should happen."
Christ also knew that "the resurrection would be the last word," Benedict XVI added.
Serious illness
The Pope continued, "If to save us the Son of God had to suffer and die crucified, it certainly was not because of a cruel design of the heavenly Father.  "The cause of it is the gravity of the sickness of which he must cure us: an evil so serious and deadly that it will require all of his blood. 
"In fact, it is with his death and resurrection that Jesus defeated sin and death, reestablishing the lordship of God."
Popes Html link here: 
 “Where there is no honor for the elderly, there is no future for young people.” Pope Francis:
It Is a Mortal Sin When Children Don't Visit Their Elderly Parents.


Popes mentioned in todays  articles of Saints April 13
655 Saint Martin the Confessor, Pope of Rome native of the Tuscany convened Lateran Council at Rome condemn Monothelite heresy last martyred Pope
Pope Paschal II, {Pope Paschal II Succeeded Urban II, and reigned from 13 Aug., 1099, till he died at Rome, 21 Jan., 1118.

 Popes mentioned in articles of Saints April 12
649-655 Pope St. Martin I defender of the faith; buried in the church of Our Lady, called Blachernæ, near Cherson
Sancti Martíni Primi, Papæ et Mártyris, cujus dies natális sextodécimo Kaléndas Octóbris recensétur.
    The Feast of St. Martin I, pope and martyr, whose birthday is mentioned on the 16th day of September.

Many miracles are related wrought by St Martin in life and after death;
Pope St. Martin I of noble birth, great student, commanding intelligence, profound learning, great charity to the poor Saint Martin the Confessor, Pope of Rome native of the Tuscany convened Lateran Council at Rome condemn Monothelite heresy;
Last martyred Pope.
655 Martin I, Pope died in the Crimea great intellect and charity the last pope to die a martyr M (RM)
Born in Todi in Umbria, Italy; died in the Crimea, September 16, 655; feast day was previously November 12 (November 10 in York);
the Eastern Church celebrates his feast on September 20.


336 St. Julius elected Pope to succeed Pope St. Mark on February 6, 337 built several basilicas and churches in Rome
        declared that Athanasius was the rightful bishop of Alexandria and reinstated him


Popes mentioned in articles of Saints
Pope St. Leo I (the Great) April 11
"And to the angel of the Church of Pergamum write: the words of him who has the sharp two-edged sword. I know where you live, where the throne of Satan is, and you cleave unto My Name, and have not renounced My faith, even in those days when Antipas was My faithful martyr, who was slain among you, where Satan dwells" (Rev 2:12-13).  St. Antipas


Pope Urban V, in 1360, appointed 1374 Blessed Antony of Pavoni  consistent poverty of Antony's life & example of Christian virtue combatting heresies of Lombards OP inquisitor-general of Lombardy and Genoa, making him one of the youngest men ever to hold that office. It was a difficult and dangerous job for a young priest of 34. Besides being practically a death sentence to any man who held the office, it carried with it the necessity of arguing with the men most learned in a twisted and subtle heresy.  Antony worked untiringly in his native city, and his apostolate lasted 14 years.
432 Saint Celestine Pope of Rome (422-432) zealous champion of Orthodoxy virtuous life theologian authority denounced the Nestorian heresy

Popes mentioned in articles of Saints
 180 Saint Hegesippus Father of Church History Jewish convert {Eusebius drew heavily on his writings for  Ecclesiastical History (Book I  through  Book X)}