Mary Mother of GOD 15 Promises of the Virgin Mary to those who recite the Rosary 
 Friday Saints of January 02 Quarto Nonas Januárii.  
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!)

Octáva sancti Stéphani Protomártyris.
       The Octave of St. Stephen, the first martyr.

January 2 – Memorial of the Panaghia Portaitissa (Holy Guardian of the Gate, Mount Athos, Greece) –
The ancient apparitions of Mary in the Church of Anastasia in Constantinople
 
You will know immediately who I am 
 
The apparitions of Mary in Constantinople (today Istanbul, Turkey) were very common, especially at the Church of the Invigorating Source, still famous to this day and located on the west side of Istanbul. This shrine has seen many miracles for more than 15 centuries, and miracles continue to happen, through the intercession of the Virgin, "Source of Life."

The Byzantine historian Nikephoros Kallistos Xanthopoulos (13th-14th century) wrote that it was the first Emperor, Leo the Thracian (5th century) who found the location of the spring. A heavenly voice took him there, saying to him: "Emperor Leo, go far into this wood, dip your hands in the muddy water and quench the thirst of this blind man; coat his eyes with that mud too, and you will know immediately who I am. I have lived here for a long time." The blind man regained his sight and Leo, after he became emperor, built a church on that very spot in 474.

Many years later, the church threatened to collapse over the faithful one day, when the Virgin appeared and held it up herself to give time to all the people inside to come out safely. After the capture of Constantinople by the Turks in 1453, the church was laid to ruins, but the sick continued to flock to the spring
where miracles and healings continued to occur frequently.  www.msvie.com


Pope Authorizes 12 14 2015 Promulgation of Decrees Concerning 17 Causes,
Including Servant of God William Gagnon
November 23 2014 Six to Be Canonized on Feast of Christ the King
CAUSES OF SAINTS
Our Bartholomew Family Prayer List
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 .

Pope Francis  PRAYER INTENTIONS FOR  January 2016
Universal:    
Universal: That those from diverse religious traditions and all people of good will may work together for peace

Evangelization: That in this year dedicated to consecrated life, religious men and women may rediscover
the joy of following Christ and strive to serve the poor with zeal.

Please pray for those who have no one to pray for them.
Friday, January 2, 2015
1 John 2:22-28;  Psalms 98:1-4; John 1:19-28;
The LORD said to Moses, 23"Say to Aaron and his sons, Thus you shall bless the people of Israel: you shall say to them, The LORD bless you and keep you: The LORD make his face to shine upon you, and be gracious to you: The LORD lift up his countenance upon you, and give you peace. "So shall they put my name upon the people of Israel, and I will bless them."
THE HOLY NAME OF JESUS “THOU shalt call his name JESUS, for he shall save his people from their sins(Math. i 21). A feast of the Holy Name of Jesus is observed in the Western church on the Sunday that falls between the Circumcision and the Epiphany; and when there is no such Sunday, on this date, January 2.
  379 St. Basil the Great  vast learning and constant activity, genuine eloquence and immense charity Patron of
        hospital administrators

1833 St. Seraphim of Sarov Russian monk/mystic high honorific title of starets Vision from Mary
1836 St. Caspar del Bufalo Various miracles many graces were obtained by his intercession

Saints Basil the Great and Gregory Nazianzen, Bishops and Doctors
St. Basil said: “The bread which you do not use is the bread of the hungry; the garment hanging in your wardrobe is the garment of him who is naked; the shoes that you do not wear are the shoes of the one who is barefoot; the money that you keep locked away is the money of the poor; the acts of charity that you do not perform are so many injustices that you commit.”
Pope Benedict XVI to The Catholic Church In China {whole article here }
The saints “a cloud of witnesses over our head”, showing us life of Christian perfection is possible.

God does not command us to live in hair shirts and chains, or to chastise our flesh with scourges, but to love Him above all things and our neighbor as ourselves.  -- St Charles of Sezze
 
Pope Francis  PRAYER INTENTIONS FOR  January 2016
Universal:    
Universal: That those from diverse religious traditions and all people of good will may work together for peace

Evangelization: That in this year dedicated to consecrated life, religious men and women may rediscover
the joy of following Christ and strive to serve the poor with zeal.

Please pray for those who have no one to pray for them.
Friday, January 2, 2015
1 John 2:22-28;  Psalms 98:1-4; John 1:19-28;
The LORD said to Moses, 23"Say to Aaron and his sons, Thus you shall bless the people of Israel: you shall say to them, The LORD bless you and keep you: The LORD make his face to shine upon you, and be gracious to you: The LORD lift up his countenance upon you, and give you peace. "So shall they put my name upon the people of Israel, and I will bless them."
THE HOLY NAME OF JESUS “THOU shalt call his name JESUS, for he shall save his people from their sins(Math. i 21). A feast of the Holy Name of Jesus is observed in the Western church on the Sunday that falls between the Circumcision and the Epiphany; and when there is no such Sunday, on this date, January 2.
304
Lichfield Martyrs in England during the persecution of Diocletian
  379 St. Basil the Great  vast learning and constant activity, genuine eloquence and immense charity Patron of
        hospital administrators

1833 St. Seraphim of Sarov Russian monk/mystic high honorific title of starets Vision from Mary
1836 St. Caspar del Bufalo Various miracles many graces were obtained by his intercession
1872  Wilhelm Löhe
1945 Vedanayagam Samuel Azariah Missionar in Japan und China.

January 2 - Saint Basil and Saint Gregory of Nazianzus –
Memorial of the Panaghia Portaitissa (Holy Guardian of the Door - Greece, Mount Athos)
     
  The mere invocation of her name is sweet to my heart
Many are the marvels and mercies that I have witnessed at the hands of the Lord and of the Mother of God but there is naught I can render in return for this love of theirs.  What could I give our most holy sovereign Lady for coming to me and bringing enlightenment, instead of turning away in loathing for my sin? I did not behold her with my eyes but the Holy Spirit gave me to know her through her words, which were filled with grace, and my spirit rejoices and my soul leaps to her in love, so that the mere invocation of her name is sweet to my heart.
Saint Silouan the Athonite (1866-1938)
Excerpt from: Saint Silouan the Athonite, XI, On the Mother of God, by archimandrite sophrony (Sakharov),
Russian translated by Rosemary Edmonds, Stavropegic Monastery of Saint John the Baptist, Essex, 1991, p. 390-393
 
Saints Basil the Great and Gregory Nazianzen, Bishops and Doctors (Memorial)
Saint John, Son of Mary (II)  -
When we take a good look at Saint John's life, we see the fantastic privileges he received which led him to become the "Eagle" that Tradition sees him as. John was first a disciple of John the Baptist, then a disciple of Jesus for 3 years. After that he spent about twenty years alone with the Blessed Virgin, the mother of memory, who helped him to mature his thoughts into the surprisingly perceptive and precise gospel that he preached orally for 40 years before receiving the great vision of the Revelation. This last book of the Bible reveals a sharp interpretation of the mystery of Christ through the meditation of the mystery of the Incarnation-a mystery he meditated with Our Lady for many long years.
It was John, the son of Zebedee, the Apostle and Evangelist, who heard from the Cross the words of Christ: "Behold, your mother." But first Christ had said to his mother: "Woman, behold, your son." This was a wonderful testament.
As he left this world, Jesus Christ gave a man, a simple human being to his mother, to be like a son for her: John. He entrusted him to her. And, as a consequence of this giving and entrusting, Mary became the mother of John.
The Mother of God became the mother of man.
From that hour John "took her into his own home" and became the earthly guardian of the mother of his Master; for sons have the right and duty to care for their mothers. John became by Christ's will the son of the Mother of God. And in John every human being became her child.
John Paul II Excerpt from Homily at Mass in Fatima, May 13, 1982

January 2 – Memorial of the Panaghia Portaitissa or "Holy Doorkeeper"  (Mount Athos, Greece) 
 
Madam Mary and the dervish
Sister Josephine, from Jerusalem, told this story: "One day a dervish (a Muslim) from Constantinople who had made his pilgrimage to Mecca, arrived in Jerusalem very sick. He was sent to the sisters’ hospital. The date was May 1st. One morning he said to the doctor: "Madam came to see me last night." He was referring to the Blessed Virgin. "And what did she tell you?" the doctor asked. "She said, ‘Become a Christian, and prepare yourself: on the day that I died I will come to get you.’ "
Panaghia_Portaitissa-Iveron.jpg
The dervish asked to be instructed in the faith and spent his nights in prayer. On May 10th, he felt very sick, and asked to receive baptism. August 15th came. We felt some trepidation. In the morning he said: "I do not want Madam Mary to find me in my bed; I want to lie on the floor." So we stretched him out on a mat.

The whole day went by and he did not show any signs of fatigue. We had started making jokes about the good trick the dervish had pulled on us, when a nurse came and said: "The dervish asks that you come quickly." When he saw me, he spoke: "Thank you for what you have done for me. Now Madam Mary is coming to get me. I want to say farewell to all of you. I will pray for you." His face was radiant as he passed away.

  La Vierge des pauvres, #7, 1984 Story told by Brother Albert Pfleger In Fioretti de la Vierge Marie, Ephèse Diffusion


January 2 - Memorial of the Portaitissa (Mt. Athos, Greece) The Gatekeeper and Guardian (I)
The Iberian Icon of the Most-Holy Virgin, which is especially honored above all of the icons of Mt. Athos, first appeared about the middle of the 9th Century. The Holy Orthodox Church at that time was profoundly agitated by fresh waves of iconoclasm under Emperor Theophilus, and to protect the Holy Icons from being burnt and desecrated, pious people tried to hide or set them afloat on swift rivers or seas, entrusting their destiny to God's will.

Such was the case of the Iberian Icon of the Mother of God. According to Church Tradition, to save the icon, a widow from the town of Nicaea set the icon afloat on the waters of the sea, entrusting it into the hands of the Theotokos. But as the widow and her son watched, the Holy Image did not disappear into the water, instead it floated westward in an upright position. This moved the widow's son to dedicate himself to God and he secretly left for Thessalonica and from there to Mt. Athos, where he settled after taking monastic vows at the Iberian Monastery (Iveron).
It was he who told the monks there about the icon and thus preserved its sacred memory.

One day in the latter half of the 10th century, the monks of Iveron Monastery saw a pillar of fire rising from the sea. It continued for several days and nights. Soon the monks who gathered on the shore saw an icon of the Madonna which seemed to be standing upright on the surface of the water, giving off rays of light. The mystery of the miraculous appearance of the icon was revealed by the Holy Mother of God herself to Gabriel, a pious hermit of Iveron, whom she willed to walk over the water and receive the icon in his hands. With great rejoicing and ceremony the monks greeted the Holy Image on the shore and a chapel was built on the spot soon after.
Source: http://www.holytrinitymission.org/books/english/truth

379 St. Basil the Great -- Doctor of the Church
  vast learning constant activity, genuine eloquence immense charity
Patron of hospital administrators
He is to monks of the East what St. Benedict is to the West and his principles influence Eastern monasticism today.
THE HOLY NAME OF JESUS
3rd-4th v. St. Artaxus Martyr with Acutus & companions
304
Lichfield Martyrs in England during the persecution of Diocletian 
 
305 commemoration of many holy martyrs, who preferred maryterdom to giving up Códices
3rd v. St. Isidore of Antioch bishop, martyred
  320 St. Argeus martyr soldiers with brothers Narcissus and Marcellus at Tomi 
  379 St. Basil the Great  vast learning and constant activity, genuine eloquence and immense charity Patron of
        hospital administrators

      St. Martinian Bishop of Milan Council of Ephesus foe of Nestorianism
4th v. Nítriæ, in Ægypto, beáti Isidóri, Epíscopi et Confessóris.
4th v. The PriestMartyr Theogenes was bishop of the Asia Minor city of Pareia at the beginning of the IV Century.
  394 ST MACARIUS OF ALEXANDRIA
  560 St. Aspasius Bishop in Councils of Orleans, in 533, 541, and 549
7th v. St. Munchin Patron of Limerick or “little monk.”
 672? ST VINCENTIAN; There is nothing even to show that such a person as St Vincentian ever existed.
  630 St. Blidulf Monk at Bobbio reformed the court and the area
730 Vincentian, Hermit (AC) (also known as Viance, Viants)
     A disciple of Saint Menelaus, who became a hermit in the diocese of Tulle (Auvergne) (Benedictines).

 827 St. Adelard monk Charles Martel grandson King Pepin nephew Charlemagne 1st cousin
1146? BD AYRALD, Bishop of MAURIENNE; “Here lies Ayrald, a man of noble blood, monk of Portes, glory of
        pontiffs, a light of the Church, stay of the unfortunate, shining with goodness and unnumbered miracles.”
1530 BD STEPHANA QUINZANI, VIRGIN; third order of St Dominic, she spent her time in nursing the sick and relieving the poor until she was able herself to found a convent at Soncino;  performed many miracles of healing and to have multiplied food and money;
1604 Saint Juliana of Lazarevo (or Juliana of Murom)
1833 St. Seraphim of Sarov Russian monk/mystic high honorific title of starets Vision from Mary
1836 St. Caspar del Bufalo Various miracles many graces were obtained by his intercession
1. The Martyrdom of St. Ignatius, Patriarch of Antioch.  COPTIC
2. The Departure of St. Philogonus, Patriarch of Antioch.COPTIC
3. The Birth of St. Takla Haymanot, the Ethiopian.COPTIC

“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).  

http://www.copticchurch.net/synaxarium/4_24.html
1. The Martyrdom of St. Ignatius, Patriarch of Antioch.
On this day, the honorable St. Ignatius, Patriarch of Antioch, was martyred. He was a disciple of St. John the Evangelist and travelled with him to many cities. St. John ordained him Patriarch of Antioch where he preached the life giving Gospel, converted many to the knowledge of God, baptized them, illumined them, and showed them the error of worshipping idols.

The pagans were enraged, they seized him and tortured him with various tortures. They put burning coals in his hands and pressed his hands for about two hours. Then they burnt his side with red hot pitch and burning oil. They combed his body with iron combs. When they became tired of torturing him, they cast him in prison where he stayed for a long time. When they remembered him, they brought him out and promised him great rewards and then threatened him. As he was steadfast in his faith, they threw him to the wild beasts and they devoured him and rendered him into pieces. He delivered up his pure spirit in the hand of the Lord Whom he loved. His prayers be with us. Amen.

2. The Departure of St. Philogonus, Patriarch of Antioch.
On this day also, St. Philogonus, Patriarch of Antioch, departed. This saint was married and had a daughter. When his wife died, he became a monk. For his great virtue, his bountiful knowledge, his ascetic life, and his deep devotion, he was chosen Patriarch over the city of Antioch. He shepherded the flock of Christ well and protected it from the Arian wolves and the followers of Macdonius and Sabilius.
As a patriarch, he lived in piety and asceticism, renouncing the world, and never owning one dinari or a second tunic. He completed his strife and departed in peace. St. John Chrysostom had praised him in his sermons. His prayers be with us all. Amen.

3. The Birth of St. Takla Haymanot, the Ethiopian.

Today also, we commemorate the birthday of St. Takla Haymanot (Thecla Hemanot), the great Ethiopian saint.
His prayers be with us and Glory be to our God forever. Amen
.
THE HOLY NAME OF JESUS
“THOU shalt call his name JESUS, for he shall save his people from their sins
(Math. i 21). A feast of the Holy Name of Jesus is observed in the Western church on the Sunday that falls between the Circumcision and the Epiphany; and when there is no such Sunday, on this date, January 2.

As we honour Christ’s passion summed up in the material cross, so the name Jesus brings to the mind all that name stands for (cf. Phil. ii 9—10). “To speak of it gives light; to think of it is the food of the soul; to call on it calms and soothes the heart”: so said St Bernard of Clairvaux, than whom no one has spoken of the Holy Name more movingly or more profoundly.

The Council of Lyons in 1274 prescribed a special devotion towards the name of Jesus, and it was to the Order of Preachers that Bd Gregory X specially turned to spread it. But its great diffusion—in the face of a good deal of opposition—was due to the two Friars Minor, St Bernardino of Siena and St John of Capistrano. It was they who popularized the use of the monogram IHS, which is simply an abbreviation of the name Jesus (Ihesus). The subsequent adoption of this monogram as part of the emblem of the Society of Jesus gave it a yet wider diffusion. A feast of the Holy Name was granted by the Holy See to the Franciscans in 1530 and subsequently allowed elsewhere. Not till 1721 was it extended to the whole Western church, and it was not many years later that Pope Benedict XIV’s commission for the reform of the Breviary recommended that it should be withdrawn from the general calendar. The feast is in a sense only a double of the Circumcision, and the lessons of the third nocturn at Matins are taken from St Bernard’s sermons on that mystery.

It is interesting to note that the Name of Jesus figures in the calendar of the Book of Common Prayer, on August 7, the date selected by some late medieval bishops in England and Scotland when they adopted the feast on their own initiative. And Father Edward Caswall’s translation of the lovely Vespers hymn, Jesu dulcis memoria (anonymous, but often wrongly attributed to St Bernard), has made it known perhaps better among Protestants than Catholics. St Bernardino and St John of Capistrano may have been the originators of the Litany of the Holy Name, which in fact is concerned rather with the attributes of our Lord than with His name: Bishop Challoner in the original Garden of the Soul calls it simply the
Litany of Our Lord Jesus Christ. The great English contribution to the devotion was Jesu’s Psalter, by the Bridgettine Richard Whytford, with its triple invocations of Jesu. Nowadays it too often is printed in a debased form.

See the Acta Sanctorum, October, vol. x, pp. 319—320; C. Stengel, Sacrosancti nominis Jesus cultus et miracula (1613) lives of St Bernardino of Siena; F. G. Holweck, Calen­darium liturgicum festorum Dei et Dei Matris (1925); and the issue of La Vie Spirituelle for January 1952. For the Eastern tradition of the Holy Name, see La prière de Jesus (Cheve­togne, 1951). An account of the work and projects of Pope Benedict XIV’s commission, referred to above and elsewhere herein, may be most easily found in S. Bäumer, Histoire du bréviaire, vol. ii (1905), cap. 12 (trans. from the German and supplemented by R. Biron).

3rd-4th v. St. Artaxus Martyr with Acutus & companions
Eugenda, Maximianus, Timothy, Tabias, and Vitus. The martyrs were put to death at Syrmium, Pannonia.

304 Lichfield Martyrs in England during the persecution of Diocletian
 Died . Many Christians suffered at Lichfield (Lyke-field, the field of dead bodies) in England during the persecution of Diocletian (Gill).
305 commemoration of many holy martyrs, who preferred maryterdom to giving up Códices.
 Romæ commemorátio plurimórum sanctórum Mártyrum, qui, spreto Diocletiáni Imperatóris edícto quo tradi sacri Códices jubebántur, pótius córpora carnifícibus quam sancta dare cánibus maluérunt.
       At Rome, the commemoration of many holy martyrs, who, despising the edict of Emperor Diocletian, which ordered that the sacred books should be delivered up, preferred to offer their bodies to the executioners rather than to give holy things to dogs.

3rd v. St. Isidore of Antioch bishop, martyred.
 Antiochíæ pássio beáti Isidóri Epíscopi.
      At Antioch, the passion of blessed Isidore, bishop.
 4th v. Nítriæ, in Ægypto, beáti Isidóri, Epíscopi et Confessóris.
      In Nitria in Egypt, blessed Isidore, bishop and confessor.
320 St. Argeus martyr soldiers with brothers Narcissus and Marcellus at Tomi
 Tomis, in Ponto, sanctórum fratrum Argéi, Narcíssi et Marcellíni púeri.  Hic, sub Licínio Príncipe, cum inter tirónes esset comprehénsus et nollet militáre, hinc, cæsus ad mortem ac diu macerátus in cárcere, demum, in mare demérsus, martyrium consummávit; ejus autem fratres gládio perémpti sunt.
       At Tomis in Pontus, in the time of Emperor Licinius, three holy brothers, Argeus, Narcissus, and the young man Marcellinus.  This last, being enrolled among the new soldiers, and refusing to serve, was beaten almost to death, and for a long while kept in prison.  Being finally cast into the sea, he finished his martyrdom, and his brothers were beheaded.
in Pontus along the southern Black Sea. They are listed as soldiers in the armies of co-Emperor Licinius Licinianus. Argeus and Narcissus were beheaded. Marcellus, a young lad, was imprisoned for a long time after being flogged and was then drowned.
4th v. The Priest Martyr Theogenes was bishop of the Asia Minor city of Pareia at the beginning of the IV Century. 
During the reign of the emperor Licinius (307-324), -- a co?ruler of Constantine the Great, the tribune Zalicentius demanded him to forsake the priestly dignity, to renounce Christ and to enlist in military service. After his resolute refusal, Saint Theogenes was mercilessly beaten with canes and thrown into prison, where it was forbidden to allow him food. They then sentenced him to be drowned in the sea. Before execution the saint requested time for prayer, during which time an extraordinary light shone on him. The sailors and certain of the soldiers entrusted to drown the saint were struck by the light and were converted to Christ, but other soldiers hastened to cast the saint into the sea. Saint Theogenes accepted a martyr's death in about the year 320. His body was afterwards taken from the waters by Christians and buried at the city walls. And at this spot numerous healings occurred.  © 1999 by translator Fr. S. Janos
379 St. Basil the Great; Doctor of The Church, vast learning and constant activity, genuine eloquence and immense charity Patron of hospital administrators

379 St Basil The Great, Archbishop of Caesarea and Doctor of The Church, Patriarch of Eastern Monks
St Basil was born at Caesarea, the capital of Cappadocia in Asia Minor, in the year 329.
One of a family of ten, which included St Gregory of Nyssa, St Macrina the Younger, and St Peter of Sebaste, he was descended on both sides from Christians who had suffered persecution. His father, St Basil the Elder, and his mother, St Emmelia, were possessed of considerable landed property, and Basil’s early years were spent at the country house of his grandmother, St Macrina, whose example and teaching he never forgot.

   He studied at Constantinople and completed his education at Athens. He had there as fellow students St Gregory of Nazianzus who became his inseparable friend, and Julian, the future emperor and apostate. The two young Cappadocians associated with the most serious-minded of their contemporaries and, according to St Gregory, knew only two streets, those leading to the church and to the schools. As soon as Basil had learnt all that his masters could teach him, he returned to Caesarea.

For some years he taught rhetoric in the city, but on the very threshold of a brilliant career he was led to abandon the world through the influence of his eldest sister, Macrina, who, after helping to educate and settle her sisters and youngest brother, had retired with her widowed mother and other women to live a community life on one of the family estates at Annesi on the river Iris.

About the same time Basil appears to have been baptized; and determined from thenceforth to serve God in evangelical poverty, he visited the principal monasteries of Egypt, Palestine, Syria and Mesopotamia to study the religious life. Upon his return he withdrew to a wild and beautiful spot in Pontus, separated by the river Iris from Annesi, and devoted himself to prayer and study. With the disciples who soon gathered round him, including his brother Peter, he formed the first  monastery in Asia Minor and for them he organized the life and enunciated the principles which have continued through the centuries down to the present day to regulate the lives of monks of the Eastern church. Basil lived the life of a monk in the strict sense for only five years; but in the history of Christian monachism he ranks in importance with St Benedict himself. *[*St Basil’s “new range of ideas” is finely summarized by Abbot Cuthbert Butler in the Cambridge Medieval History vol i pp 528-530.]

At this time the Arian heresy was at its height, and heretical emperors were persecuting the orthodox. In 363 Basil was persuaded to be ordained deacon and priest at Caesarea; but the archbishop, Eusebius, became jealous of his influence, and the saint quietly retired again to Pontus to aid in the foundation and direction of new monasteries. Caesarea, however, could not spare him for long. In 365, St Gregory of Nazianzus, on behalf of the orthodox, fetched Basil from his retreat to assist them in the defence of their faith, their clergy, and their churches. A reconciliation was effected between him and Eusebius, Basil remained on in Caesarea to become the bishop’s right hand and actually to rule the church, whilst tactfully giving credit to Eusebius for all that he was really doing himself.

During a season of drought followed by famine he not only distributed his maternal inheritance in charity, but he also organized a great system of relief with a soup kitchen in which he could be seen, girt with an apron, dealing out food to the hungry. Eusebius died in 370, and Basil, in spite of considerable opposition, was elected to fill the vacant see on June 14—to the great joy of St Athanasius and the equally great mortification of the Arian emperor, Valens. It was indeed an important post and in Basil’s case a difficult one, because as bishop of Caesarea he was exarch of Pontus and metropolitan over fifty suffragans, many of whom had opposed his election and continued to be hostile until by patience and charity he was able to win their confidence and support.

Within twelve months of Basil’s accession, the Emperor Valens was in Caesarea, after having conducted in Bithynia and Galatia a ruthless campaign of persecution. He had sent on in advance the prefect Modestus, to induce Basil to submit or at any rate to agree to some compromise. Neither to Modestus, however, nor to the emperor would the holy bishop yield, either to keep silence about Arianism or to ad­mit Arians to communion. Promises and threats were equally useless. “Nothing short of violence can avail against such a man”, was the report of Modestus to his master, and violence Valens was unwilling—perhaps afraid—to attempt. He decided in favour of banishment, but thrice in succession the reed pen with which he was signing the edict split in his hand. A weak man himself, he was overawed and moved to reluctant admiration by Basil’s determination, and eventually took his departure, never again to interfere with the ecclesiastical affairs of Caesarea.

This contest ended, the saint soon found himself involved in another struggle, owing to the division of Cappadocia into two civil provinces and the consequent claim of Anthimus, Bishop of Tyana, to be metropolitan of New Cappadocia. The dispute was an unfortunate one for Basil, not so much because he was obliged to yield to the division of his archdiocese, as because it led to an estrangement from St Gregory of Nazianzus, whom he insisted on consecrating to the bishopric of Sasima, a miserable town on debatable ground between the two Cappadocias.

Whilst he was thus engaged in defending the church of Caesarea against attacks upon its faith and jurisdiction, St Basil was no less zealously fulfilling his strictly pastoral duties. Even on working days he preached morning and evening to congregations so vast that he himself compared them to the sea. His people were in the habit of making their communion every Sunday, Wednesday, Friday and Saturday. Amongst other practices which he had observed on his travels and had introduced among his flock, was that of assembling in church before sunrise to sing psalms. For the benefit of the sick poor he organized outside the gate of Caesarea a hospital which St Gregory of Nazianzus described as almost a new city and worthy to be reckoned one of the wonders of the world. It came to be called the Basiliad and continued to be famous long after its founder’s death. Away from his own episcopal residence, in spite of chronic ill-health, he made frequent visitations into mountainous districts, and by his vigilant supervision of his clergy and his insistence on the ordination of none but suitable candidates he made of his archdiocese a model of ecclesiastical order and discipline.

He was less successful in his efforts on behalf of the Church outside his own province. Left by the death of St Athanasius the champion of orthodoxy in the East, he strove persistently to rally and unite his fellow Catholics who, crushed by Arian tyranny and rent by schisms and dissensions amongst themselves, seemed threatened with extinction. His advances, however, were ill-received and he found himself misunderstood, misrepresented, and accused of ambition and of heresy. Even appeals which he and his friends made to Pope St Damasus and the Western bishops to intervene in the affairs of the East and to heal the troubles met with little response—apparently because aspersions upon their good faith had been made in Rome itself.

For my sins I seem to be unsuccessful in everything” wrote St Basil in a mood of deep discouragement.

Nevertheless, relief was at hand, and that from an unexpected quarter. On August 9, 378, the Emperor Valens was mortally wounded at the battle of Adrian­ople, and with the accession of his nephew, Gratian, came the end of the Arian ascendancy in the East.
When the news reached St Basil he was on his death-bed, but it brought him consolation in his last moments. He died on January 1, 379 at the age of forty-nine, worn out by his austerities, his hard work, and a painful disease. The whole of Caesarea mourned him as a father and protector—pagans, Jews, and strangers joining in the general lamentation. Seventy-two years after his death the Council of Chalcedon described him as “The great Basil, the minister of grace who has expounded the truth to the whole earth”. He was undoubtedly one of the most eloquent orators the Church has ever produced and his writings have entitled him to a high place amongst her doctors. In the Eastern church his chief feast-day is on January 1.

Many details of St Basil’s life are found in his letters, of which a large collection has survived. He required exact discipline from clergy and laity alike, and he tells of a troublesome deacon, not sinful but silly, who went around with a troupe of girls who sang hymns and danced; he dealt with simony in ecclesiastical offices and the reception of unfit persons among the clergy; he fought the rapacity and oppression of officials, and excommunicated all concerned in the “white-slave traffic”, which was widespread in Cappadocia.
     He could rebuke with dreadful severity, but preferred the way of gentleness: there is the letter to the girl who had strayed, and the one to an ecclesiastic in a responsible position who was mixing himself up in politics; and thieves, expecting to be handed over to the magistrates and a stiff sentence, were often sent away free—but with a lively admonishment ringing in their ears. Nor was Basil silent when the well-to-do failed in their duty. “You refuse to give on the pretext that you haven’t got enough for your own needs”, he exclaimed in one of his sermons, “But while your tongue makes
excuses, your hand convicts you—that ring shining on your finger silently declares you to be a liar! How many debtors could be released from prison with one of those rings? How many shivering people could be clothed from only one of your wardrobes? And yet you turn the poor away empty-handed.”
But he did not confine the obligation of giving to the rich alone. “You are poor? But there are others poorer than you. You have enough to keep you alive for ten days—but this man has enough for only one…Don’t be afraid to give away the little that you have. Don’t put your own interests before the common need. Give your last loaf to the beggar at your door, and trust in God’s goodness.”

Materials for the life of St Basil the Great are in one sense abundant. His own corre­spondence, the letters of St Gregory of Nazianzus and other contemporaries, the historians Socrates, Sozomen, and others of later date, the funeral orations of the two Gregories, and the panegyrics of St Ephraem, Amphilochius, etc., together with the theological and ascetical writings of St Basil himself, all help to elucidate his history. The Bollandists, in the Acta Sanctorum, June, vol. iii, have devoted to him an article of over 100 pages, and have printed the apocryphal life attributed wrongly to St Amphilochius. There is an English translation of Basil’s Letters, by R. J. Deferrari, in the Loeb Classical Library, 3 vols. (1926—1930) unfortunately, critical questions of authenticity and date have not always here received adequate attention. On the ascetical teaching of St Basil, and the question of his so-called “Rule”, useful information will be found in P. Humbertclaude, La Doctrine ascétique de S. Basile (1932), in M. G. Murphy, St Basil and Monasticism (1930), and particularly in F. Laun, “Die beiden Regein des Basilius”, in Zeitschrift f. Kirchengeschichte, vol. xliv (1923), pp. 1—61. See also W. K. L. Clarke, St Basil the Great (1913) and Ascetic Writings of St Basil (1925), and D. Amand, L’ascèse monastique de S. Basile (1949). There is a good article by G. Bardy in DHG., vol. vi (1931), and also in Bardenhewer, Geschichte der altkirchlichen Literatur, vol. iii, and in DCB., vol. i, and a valuable study by M. Bessières, La Correspondance de S. Basile (1923), which completes the articles published by the same Writer in the Journal of Theological Studies (1920—1922). There is a short study by P. Allard (“Les Saints” series), and sketches by Dr A. Fortescue in The Greek Fathers (1908) and D. Attwater in Eastern Saints (1938).

St. Basil the Great was born at Caesarea of Cappadocia in 330. He was one of ten children of St. Basil the Elder and St. Emmelia. Several brothers and sisters are honored among the saints. He attended school in Caesarea, as well as Constantinople and Athens, where he became acquainted with St. Gregory Nazianzen in 352. A little later, he opened a school of oratory in Caesarea and practiced law.
Eventually he decided to become a monk and found a monastery in Pontus which he directed for five years. He wrote a famous monastic rule which has proved the most lasting of those in the East. After founding several other monasteries, he was ordained and, in 370, made bishop of Caesaria. In this post until his death in 379, he continued to be a man of vast learning and constant activity, genuine eloquence and immense charity. This earned for him the title of "Great" during his life and Doctor of the Church after his death.
Basil was one of the giants of the early Church. He was responsible for the victory of Nicene orthodoxy over Arianism in the Byzantine East, and the denunciation of Arianism at the Council of Constantinople in 381-82 was in large measure due to his efforts. Basil fought simony, aided the victims of drought and famine, strove for a better clergy, insisted on a rigid clerical discipline, fearlessly denounced evil wherever he detected it, and excommunicated those involved in the widespread prostitution traffic in Cappadocia. He was learned, accomplished in statesmanship, a man of great personal holiness, and one of the great orators of Christianity.

Basil was on his way to becoming a famous teacher when he decided to begin a religious life of gospel poverty. After studying various modes of religious life, he founded what was probably the first monastery in Asia Minor. He is to monks of the East what St. Benedict is to the West, and his principles influence Eastern monasticism today.
He was ordained a priest, assisted the archbishop of Caesarea (now southeastern Turkey), and ultimately became archbishop himself, in spite of opposition from some of his suffragan bishops, probably because they foresaw coming reforms.

One of the most damaging heresies in the history of the Church, Arianism, which denied the divinity of Christ, was at its height. Emperor Valens persecuted orthodox believers, and put great pressure on Basil to remain silent and admit the heretics to communion. Basil remained firm, and Valens backed down.

But trouble remained. When the great St. Athanasius died, the mantle of defender of the faith against Arianism fell upon Basil. He strove mightily to unite and rally his fellow Catholics who were crushed by tyranny and torn by internal dissension. He was misunderstood, misrepresented, accused of heresy and ambition. Even appeals to the pope brought no response. “For my sins I seem to be unsuccessful in everything.”

He was tireless in pastoral care. He preached twice a day to huge crowds, built a hospital that was called a wonder of the world (as a youth he had organized famine relief and worked in a soup kitchen himself) and fought the prostitution business.

Basil was best known as an orator. His writings, though not recognized greatly in his lifetime, rightly place him among the great teachers of the Church. Seventy-two years after his death, the Council of Chalcedon 451, from 8 October until 1 November described him as “the great Basil, minister of grace who has expounded the truth to the whole earth.”

Comment:  As the French say, “The more things change, the more they remain the same.” Basil faced the same problems as modern Christians. Sainthood meant trying to preserve the spirit of Christ in such perplexing and painful problems as reform, organization, fighting for the poor, maintaining balance and peace in misunderstanding.

Quote:  St. Basil said: “The bread which you do not use is the bread of the hungry; the garment hanging in your wardrobe is the garment of him who is naked; the shoes that you do not wear are the shoes of the one who is barefoot; the money that you keep locked away is the money of the poor; the acts of charity that you do not perform are so many injustices that you commit.”

BASIL: LIGHT OF THE CHURCH AND WITNESS OF GOD'S LOVE  VATICAN CITY, JUL 4, 2007 (VIS)
St. Basil, defined in Byzantine liturgical texts as a "light of the Church," was the subject of the Holy Father's catechesis during today's general audience. The audience, attended by 12,000 people, was held in the Vatican Basilica then continued in the Paul VI Hall.
  St. Basil, the Pope explained, was born in the 4th century. "Dissatisfied with his worldly successes and ... attracted by Christ, ... he dedicated himself to a monastic life in prayer ... and in the practice of charity." The Church in both East and West, he added, "looks to him admiringly for the sanctity of his life, the excellence of his doctrine and the harmonic blend of his intellectual and practical gifts."
  "Through his preaching and writing," this saint, who became bishop Caesarea in 370, "undertook an intense pastoral, theological and literary activity" and "supported the foundation of many 'fraternities' or communities of Christians consecrated to God, whom he visited frequently."
  St. Basil "is one of the fathers of monasticism. ... He created a special form of monasticism, not closed to the local church community but open to it. ... His monks formed part of the particular Church, the driving nucleus that preceded the faithful in discipleship of Christ, and not only in faith ... and love, ... but also through works of charity. The monks ran schools and hospitals and served the poor, thus demonstrating the integrity of their Christian life."
  "As bishop and pastor of his vast diocese, Basil was constantly concerned by the difficult conditions in which his faithful lived, firmly denouncing all evils. ... And he would intervene with government leaders to alleviate the sufferings of the people. ... He safeguarded the freedom of the Church, opposing even the powerful in order to defend the right to profess the true faith." St. Basil, who bore witness to the fact that "God is love and charity," also founded various institutions for the most needy, which became a model for modern hospitals.
  While maintaining his concern with charity as a sign of faith, Basil "considered the liturgy as the focus of his life," and "was also a wise liturgical reformer. ... At his encouragement, the people came to know and love the Psalms. ... He was able to oppose heretics ... and dedicated his energies to healing divisions within the Church."
  "Following a plan he himself had devised, he became apostle and minister of Christ, ... herald of the Kingdom of God, model and rule of piety, ... pastor of Christ's flock, pious doctor, father and nurse, God's helper and laborer, builder of the Lord's temple.
  "This," the Pope concluded, "is the plan that the holy bishop passes on to us, especially to those who announce the Word. He was a man ... who showed us how to be truly Christian."  AG/ST. BASIL/...VIS 070704 (490)

St. Basil the Great
(329-379)
Basil was on his way to becoming a famous teacher when he decided to begin a religious life of gospel poverty. After studying various modes of religious life, he founded what was probably the first monastery in Asia Minor. He is to monks of the East what St. Benedict is to the West, and his principles influence Eastern monasticism today.

He was ordained a priest, assisted the archbishop of Caesarea (now southeastern Turkey), and ultimately became archbishop himself, in spite of opposition from some of his suffragan bishops, probably because they foresaw coming reforms.


One of the most damaging heresies in the history of the Church, Arianism, which denied the divinity of Christ, was at its height. Emperor Valens persecuted orthodox believers, and put great pressure on Basil to remain silent and admit the heretics to communion. Basil remained firm, and Valens backed down. But trouble remained. When the great St. Athanasius died, the mantle of defender of the faith against Arianism fell upon Basil. He strove mightily to unite and rally his fellow Catholics who were crushed by tyranny and torn by internal dissension. He was misunderstood, misrepresented, accused of heresy and ambition. Even appeals to the pope brought no response. “For my sins I seem to be unsuccessful in everything.”

He was tireless in pastoral care. He preached twice a day to huge crowds, built a hospital that was called a wonder of the world (as a youth he had organized famine relief and worked in a soup kitchen himself) and fought the prostitution business.

Basil was best known as an orator. His writings, though not recognized greatly in his lifetime, rightly place him among the great teachers of the Church. Seventy-two years after his death, the Council of Chalcedon described him as “the great Basil, minister of grace who has expounded the truth to the whole earth.”
Comment:  As the French say, “The more things change, the more they remain the same.” Basil faced the same problems as modern Christians. Sainthood meant trying to preserve the spirit of Christ in such perplexing and painful problems as reform, organization, fighting for the poor, maintaining balance and peace in misunderstanding.
Quote:  St. Basil said: “The bread which you do not use is the bread of the hungry; the garment hanging in your wardrobe is the garment of him who is naked; the shoes that you do not wear are the shoes of the one who is barefoot; the money that you keep locked away is the money of the poor; the acts of charity that you do not perform are so many injustices that you commit.”
394 ST MACARIUS OF ALEXANDRIA
ST MACARIUS the Younger, a citizen of Alexandria, followed the business of a confectioner. Desirous to serve God with his whole heart, he forsook the world in the flower of his age and spent upwards of sixty years in the desert in penance and contemplation. He first retired into the Thebaid about the year 335. Having acquired some proficiency in virtue under masters renowned for their sanctity, he quitted Upper Egypt and came to the Lower before the year 373.

In this part were three deserts almost adjoining each other: that of Skete, on the borders of Libya, that of the Cells, contiguous to the former, this name being given to it on account of the hermit-cells with which it abounded; and a third, which reached to the western branch of the Nile, called Nitria.

St Macarius had a cell in each of these deserts, but his chief residence was in that of the Cells. Each anchoret had here a separate cell in which he spent his time, except on Saturday and Sunday when all assembled in one church to celebrate and receive the divine mysteries. When a stranger came to live among them, everyone offered him his cell, and was ready to build another for himself. Their cells were not within sight of each other. Their manual labour, which was that of making baskets or mats, did not interrupt the prayer of the heart, and a profound silence reigned throughout the district. Our saint here received the priesthood, and shone as a bright sun influencing this holy company, whilst St Macarius the Elder lived no less eminent in the wilderness of Skete.
   Palladius has recorded a memorable instance of the self-denial observed by these hermits. A present was made to St Macarius of a newly-gathered bunch of grapes; the holy man carried it to a neighbouring monk who was ill, and he sent it to another. In this manner it passed to all the cells and was brought back to Macarius, who was exceedingly rejoiced to perceive the abstinence of his brethren, but would not eat the grapes himself.

The austerities of all the inhabitants of that desert were extraordinary, but St Macarius went far beyond the rest. For seven years together he lived only on raw vegetables and beans, and for the three following years contented himself with four or five ounces of bread a day, and consumed only one little vessel of oil in a year, as Palladius assures us.
His watchings were not less surprising. God had given him a body capable of bearing the greatest rigours; and his fervour was so intense that whatever spiritual exercise he heard of or saw practised by others he resolved to adopt for himself. The reputation of the monastery of Tabennisi, under St Pachomius, drew him to this place in disguise, some time before the year 349. St Pachomius told him that he seemed too far advanced in years to accustom himself to their fastings and watchings; but at length admitted him on condition he would observe all the rules. Lent approaching soon after, the monks prepared to pass that holy time each according to his strength and fervour: some by fasting one, others two, three or four days, without any nourishment; some standing all day, others only sitting at their work. Macarius took palm-tree leaves steeped in water as materials with which to occupy himself, and standing in a retired place passed the whole time without eating, except for a few green cabbage leaves on Sundays. His hands were employed in almost continual labour, and his heart conversed with God. Such a prodigy astonished the monks, who even remonstrated with the abbot at Easter deprecating a singularity, which, if tolerated, might on several accounts be prejudicial to their community. St Pachomius prayed to know who this stranger was; and learning by revelation that he was the great Macarius, embraced him, thanked him for the edification he had given, and desired him, when he returned to his desert, to offer up his prayers for them.

The virtue of this great saint was often exercised by temptations. One was a suggestion to quit his desert and go to Rome to serve the sick in the hospitals; which, on due reflection, he discovered to be a secret artifice of vainglory inciting him to attract the eyes and esteem of the world. True humility alone could discover the snare that lurked under the specious disguise of charity. Finding this enemy extremely importunate, he threw himself on the ground in his cell, and cried out to the fiends, “Drag me hence, if you can, by force, for I will not stir”. Thus he lay till night, but as soon as he arose they renewed the assault; and he, to stand firm against them, filled two baskets with sand, and laying them on his shoulders, set out to tramp the wilderness. A friend, meeting him, asked him what he was doing, and made an offer to relieve him of his burden; but the saint only replied, “I am tormenting my tormentor”. He returned home in the evening, freed from the temptation.

Palladius informs us that St Macarius, desiring to enjoy heavenly contemplation at least for five days without interruption, immured himself within his cell, and said to his soul, “Having taken up thy abode in Heaven where thou hast God and His angels to converse with, see that thou descend not thence: regard not earthly things.” The first two days his heart overflowed with rapture; but on the third he met with so violent a disturbance from the Devil, that he was obliged to return to his usual manner of life.
God oftentimes withdraws Himself, as the saint observed on this occasion, to make religious people sensible of their own weakness and to convince them that this life is a state of trial.

St Jerome and others relate that a certain anchoret in Nitria having left one hundred crowns at his death, which he had acquired by weaving cloth, the monks met to deliberate what should he done with the money. Some were for having it given to the poor, others to the Church: but Macarius, Pambo, Isidore and others, who were called The Fathers, ordained that the one hundred crowns should be thrown into the grave, and that at the same time should be pronounced the words, “May thy money be with thee to perdition”. This example struck terror into the monks and put an end to the hoarding of money.

Palladius, who from 391 lived for a time under our saint, was eye-witness of several miracles wrought by him. He relates that a certain priest whose head was consumed by a cancerous sore came to his cell, but was refused admittance Macarius at first would not even speak to him. Palladius strove to prevail upon him to give at least some answer to the unfortunate man. Macarius on the contrary urged that God, to punish him for a sin of the flesh, had afflicted him with this disorder: however, that upon his sincere repentance and promise never more to celebrate the divine mysteries he would intercede for his cure. The priest con
fessed his sin, with the promise required. The saint thereupon absolved him by the imposition of hands; and a few days after the priest came back perfectly healed, glorifying God and giving thanks to his servant.

The two saints of the name of Macarius happened one day to cross the Nile together in a boat, when certain officers could not help observing to each other that these men, from the cheerfulness of their aspect, must be happy in their poverty. Macarius of Alexandria, alluding to their name, which in Greek signifies happy, made this answer, “You have reason to call us happy, for this is our name. But if we are happy in despising the world, are not you miserable who live slaves to it?” These words, uttered with a tone of voice expressive of an interior conviction of their truth, had such an effect on the tribune who first spoke that, hastening home, he distributed his fortune among the poor, and embraced an eremitical life.
In the desert of Nitria a monastery bearing the name of St Macarius survived for many centuries.
St Jerome, in his letter to Rusticus, seems to have copied many things from a set of constitutions attributed to this saint. The Concordia Regularum, or “collection of rules”, gives another code under the names of the two SS. Macarius, Serapion (of Arsinöe, or the other of Nitria), Paphnutius (of Bekbale, priest of Skete), and thirty-four other abbots. According to this latter, the monks fasted the whole year, except on Sundays and the time from Easter to Whitsuntide; they observed the strictest poverty, and divided the day between manual labour and prayer. Hospitality was much recommended, but for the sake of recollection it was strictly forbidden for any monk, except one who was deputed to entertain guests, ever to speak to any stranger without leave. The definition of a monk or anchoret given by Abbot de Rancé, of La Trappe, seems to trace the portrait of the great Macarius in the desert. When, says he, a soul relishes God in solitude, she thinks no more of anything but Heaven. This Macarius is named in the canon of the Coptic Mass.

See Palladius, Lausiac History, ch. 18, and Acta Sanctorum, January 2. Cf. Schiwietz, Morgenlandische Mönchtum (1904), vol. i, pp. 504 seq.; Amélineau in Annales du Musée Guimet, xxv, 235 seq.; BHL., n. 757; Codex Regularum in Migne, PL., vol. ciii; and Concordia Regularum, ed. H. Menard (1638). Although there may be some confusion in the stories told regarding the different ascetics who bore the name Macarius, it is impossible to identify this Macarius “the Younger” (of Alexandria) with Macarius the Elder (the Egyptian), for Palladius distinctly tells us that he knew them both.

St. Martinian Bishop of Milan Council of Ephesus foe of Nestorianism
 Medioláni sancti Martiniáni Epíscopi.       At Milan, St. Martinian, bishop.
sometimes listed as Maternian.

He was consecrated in 423 and served until his death. Martinian attended the
Council of Ephesus and was an ardent foe of Nestorianism, a heresy of the time that, in part, denied that Mary was the Mother of God.

560 St. Aspasius Bishop in Councils of Orleans, in 533, 541, and 549
Aspasius was the bishop of Eauze, near Auch, France. He also held a provincial council in 551. The cities of Meaux and Melin, in France, have traditionally venerated Aspasius.

 Ipso die sancti Siridiónis Epíscopi.       The same day, St. Siridion, bishop.
630 St. Blidulf Monk at Bobbio reformed the court and the area.
Italy, also called Bladulph.
He confronted King Arioald of the Lombards denounce the monarch's heretical views; reformed the court and the area.

7th v. St. Munchin Patron of Limerick or “little monk.”
Ireland, called “the Wise.” He may have been a bishop, but he is commonly known as Maincin, or “little monk.” It is believed that Munchin was born in County Clare.
7th v. ST MUNCHIN, Bishop
THE martyrologies of Oengus, Tallaght and Gorman all mention on this day a Munchin, who is also described as “the Wise”, but that he was ever bishop of Limerick, or bishop at all, seems most doubtful. There is no extant life of the saint and the only data about his ancestry and career are to be found in the pedigree of the Dal Cais, the ruling sept in north Munster during early Christian times. Among the sept is numbered “Sedna from whom Maincin of Luimneach” in the Book of Ui Maine. The rare references to Sedna’s folk show that the territory of his people lay by the coast of the present County Clare. The connection of Maincin (the name means “Little Monk”) with the island at Limerick is explained in another entry in the genealogy: “Dioma had three sons, Dubduin, Aindlid and Feardomnach who gave Sibtand to Maincin of Luimneach”. The donor’s brethren figure in well-vouched history and we are enabled to date the lifetime of Munchin to the late seventh century. Inis Sibtand was the island at the head of the Shannon tideway where in the early tenth century the Norsemen founded Limerick.
St Munchin is the principal patron of the diocese of Limerick, and his feast is kept throughout Ireland.

The substance of the above notice is due to Mgr Canon Michael Moloney, of Limerick. Canon J. Begley’s surmise in his history of the diocese of Limerick (1906), pp. 71—72, is no more than an arbitrary guess. See also LIS., vol. i, pp. 27
34
672? ST VINCENTIAN; There is nothing even to show that such a person as St Vincentian ever existed.
THE only information which we possess concerning this saint is quite untrustworthy. It come to us in a biography which professes to have been written by a certain deacon Hermenbert, who was his tutor when a boy but survived him long enough to write this account. The life states that Vincentian lost his parents as a child and was brought up by one Berald, Duke of Aquitaine, who eventually agreed to the request of St Didier, Bishop of Cahors, that so promising a child should be trained for the priesthood. But Berald died soon after, and his son and successor compelled the bishop to send the youth back to the ducal household, where he was placed in charge of the stables. In the interval Vincentian had acquired the habits of the most fervent piety. He gave away to the poor his clothes and his food, he refused a bride who was pressed upon him, and, in the end, he was so cruelly beaten, persecuted and threatened that he ran away and hid himself in the forest, leading a solitary life as a hermit.
  It is useless to detail the extravagant miracles that mark different stages of the story.
  Eventually death came to release Vincentian at the time, which had been revealed to him in a vision, viz., January 2, 672. The dead body was placed on a car to be drawn by two oxen to the spot that his relics were destined to render famous. On the way a bear killed one of the oxen, but a disciple of the saint commanded the bear to drag the car in the place of the beast it had killed, and it at once obeyed.
The life has been printed by W. Levison in MGH., Scriptores Merov., vol. v, pp. 112—128, with an introduction in which he proves that the story cannot he the work of a contemporary as pretended but that it is a pure fabrication, two or three hundred years later in date. See also Bruno Krusch in Neues Archiv, vol. xviii, p. 561. There is nothing even to show that such a person as St Vincentian ever existed.

827 St. Adelard monk Charles Martel grandson King Pepin nephew Charlemagne 1st cousin
827 ST ADALHARD, on ADELARD, ABBOT
THE family of this holy monk was most illustrious, his father Bernard being son of Charles Martel and brother of King Pepin, so that Adalhard was first cousin to Charlemagne. He was only twenty years old when, in 773, he took the monastic habit at Corbie in Picardy, a monastery founded by Queen St Bathildis. The first employment assigned him was that of gardener, in which, whilst his hands were employed in digging or weeding, his thoughts were on God and heavenly things.
   The great example of his virtue defeated the projects of his humility and did not suffer him to live long unknown, and some years after he was chosen abbot. Being obliged by Charlemagne often to attend at court, he soon, in fact, became the first among the king’s counselors, as he is styled by Hincmar, who had seen him there in 796. He was even compelled by Charlemagne to quit his monastery altogether, and act as chief minister to that prince’s eldest son Pepin, who, at his death at Milan in 810, appointed the saint tutor to his son Bernard.
After the death of Charlemagne, Adalhard was accused of supporting the revolt of Bernard against Louis the Debonair, who banished him to a monastery in the little island of Hen, called afterwards Noirmoutier, on the coast of Aquitaine. The saint’s brother Wala (one of the great men of that age, as appears from his curious life, published by Mabillon) he obliged to become a monk at Lérins. This exile St Adalhard regarded as a great gain, and in it his tranquillity of soul met with no interruptions.
   The emperor at length was made sensible of his innocence, and after five years’ banishment recalled him to court towards the close of the year 821 but he soon had again to retire to his abbey at Corbie, where he delighted to take upon himself the most humbling employments of the house. By his solicitude and powerful example his spiritual children grew daily in fervour; and such was his zeal for their advancement, that he passed no week without speaking to every one of them in particular, and no day without exhorting them all in general by his discourses. The inhabitants of the country round had also a share in his labours, and he expended upon the poor the revenues of his monastery with a profusion which many condemned as excessive, but which Heaven sometimes approved by sensible miracles. The good old man would receive advice from the least of his monks. When entreated to moderate his austerities, he answered, “I will take care of your servant”, meaning himself, “that he may serve you the longer.”

During his banishment another Adalhard, who governed the monastery by his appointment, began at our saint’s suggestion to prepare the foundation of the monastery of New Corbie, commonly called Convey, in the diocese of Paderborn, that it might be a nursery of evangelical labourers for conversion of the northern nations. St Adalhard, after his return to Corbie, completed this undertaking, and to perpetuate the strict observance, which he established in his two monasteries, he compiled a book of statutes for their use, of which considerable fragments are extant. Other works of St Adalhard are lost, but by those, which we have, and also by his disciples St Paschasius Radbertus, St Anskar and others, it is clear that he was a zealous promoter of literature in his monasteries.
Paschasius assures us that he instructed the people not only in the Latin, but also in the Teutonic and vulgar French languages.
Alcuin, in a letter addressed to him under the name of Antony, calls him his son, whence many infer that he had been scholar to that great man. St Adalhard had just returned from Germany to Corbie, when he fell ill three days before Christmas and died on January 2, 827, in his seventy-third year. Upon proof of several miracles the body of the saint was translated with solemnity in 1040; of which ceremony we have a full account, by an author, not St Gerard, who also composed an office in his honour, in gratitude for having been cured of intense pains in the head through his intercession.
See his life, compiled with accuracy but in a tone of panegyric, by his disciple, Paschasius Radbertus, printed in the Acta Sanctorum, and more correctly in Mabillon (vol. v, p. 306). Cf. also U. Berlière in DHG., vol. i, cc. 457—458; and BHL., n. 11.
He became a monk at Corbie in Picardy in 773. Eventually he was chosen abbot, and became Charlemagne's counselor. He was forced by the king to quit the monastery and work for him as chief minister for his son Pepin. He was accused of supporting a rival power (Bernard) against Emperor Louis the Debonair and was banished to a monastery on the island of Heri. Five years later he was recalled to the king's court (821). He later retired to the Abbey at Corbie and died January 2 after an illness.
Miracles were reported after his death. When Adelard first became monk at Corby in Picardy (in 773), his first assignment was gardener of the monastery. He did his job humbly and piously, praying throughout the day. His great virtues eventually helped him become Abbot.
827 St. Adalard
Patron of French churches and towns. A nephew of Charles Martel, he was raised as a nobleman at the court of his cousin Charlemagne. At age twenty Adalard entered the monastery of Cordie in Picardy, but then went to Monte Cassino, staying there in seclusion until Charlemagne insisted he return to court. At Corbie, Adalard was elected abbot and then named Prime Minister to Pepin, Charlemagne's son, the King of Italy. He became involved in the political struggles of the royal family and in 814 he was banished to Hermoutier. After seven years of exile, Adalard was cleared of all charges and returned to the court of Louis the Pious. Adelard died on January 2, 827

1146? BD AYRALD, Bishop of MAURIENNE; “Here lies Ayrald, a man of noble blood, monk of Portes, glory of pontiffs, a light of the Church, stay of the unfortunate, shining with goodness and unnumbered miracles.”
THE identity of this holy bishop is involved in much confusion and obscurity. His cultus was confirmed in 1863, and in the decree published on that occasion a summary of his life is given.
If we may credit this account, he was a son of William II, Count of Burgundy. Of his three brothers, one was elected pope under the name of Callistus II; another, Raymond, became king of Castile; and the third, Henry, count of Portugal. Ayrald himself, however, according to the same summary, entered the Carthusian Order at Portes, and was made prior. From this life of seclusion he was called away to rule the see of Maurienne, but we are told that he still paid long visits to his old monastery to renew his spirit of fervour, and that he died at a comparatively early age. While one Carthusian chronicler, Dom-Le Vasseur, is in substantial agreement with this account, assigning January 2, 1146, as the date of Ayrald’s death, another, Dom Le Couteulx, contradicts it at almost every point. The fact seems to be that in the twelfth century there were three different bishops of Maurienne named Ayrald or Ayrard. One of these, either the first or the third, but not the second, had been a Carthusian monk at Portes.
In honour of the bishop who was beatified and with whom we are here concerned, the following epitaph was engraved of old upon his tomb in the cathedral of
Maurienne:
Hic jacet Airaldus, claro de sanguine natus, Portarum monachus, Pontificumque decus;
Ecclesiae lumen, miserorum atque columen, Virtute et signis splendidus innumeris.
“Here lies Ayrald, a man of noble blood, monk of Portes, glory of pontiffs,
a light of the Church, stay of the unfortunate, shining with goodness and unnumbered miracles.”

A lively controversy, of which a full bibliography may be found in U. Chevalier’s Repertoire—Bio-bibliographie, has been carried on regarding the identity of Bd Ayrald. See especially C. F. Bellet, Un problème d’hagiographie (1901), and Truchet, Le B. Ayrald (1891); also Le Vasseur, Ephemerides, vol. i, pp. 3—6; Le Couteulx, Annales Ord. Carth., vols. i, 382 seq., and ii, 43 seq. cf. Historisches Jahrbuch, 1903, p. 142, and 1904, p. 279.  
1530 BD STEPHANA QUINZANI, VIRGIN; third order of St Dominic, she spent her time in nursing the sick and relieving the poor until she was able herself to found a convent at Soncino;  performed many miracles of healing and to have multiplied food and money;
STEPHANA Quinzani was born in 1457 near Brescia, of a middle-class family. Strange things are related of her childhood, and she is said to have consecrated herself to God at a very early age. Her precise vocation, however, was not decided until her father and mother moved to Soncino, and she came under the influence of the Dominicans. There she had a vision of St Andrew the Apostle holding a cross. Receiving the habit of the third order of St Dominic, she spent her time in nursing the sick and relieving the poor until she was able herself to found a convent at Soncino. The most interesting document which has been preserved concerning her is a contemporary account, drawn up in 1497 and signed by twenty-one witnesses, describing one of the ecstasies in which she represented in her own person the different stages of the Passion, including the scourging, the crowning with thorns and the nailing to the cross. In these ecstasies the wound marks, or stigmata, seem to have shown themselves in her hands and feet, and her frame became so rigid that the onlookers could not change her position or bend her limbs. She is said to have performed many miracles of healing and to have multiplied food and money.
The Legenda Volgare, from which all accounts of Bd Stephana ultimately derive, is called by its editor, Mgr Guerrini, “a mystical romance in full flower, written as ascetical edification rather than history, full of elevations and mystical ramblings for women readers”.  Another source, the fragments of the beata’s own letters,
has not yet been properly explored and studied; she corresponded with many people in northern Italy. Bd Stephana died on January 2, 1530, and her cultus was confirmed in 1740. 

See P. de Micheli, La b. Stefana Quinzani: memorie e documenti, and P. Guerrini, La prima Legenda Volgare de la b. Stefana Quinzani (1930). See also M. C. Ganay, Les Bses. Dominicaines (1913), pp. 413—434, and pp. 545—548 where is printed part of the relazione referred to above.

1604 Saint Juliana of Lazarevo (or Juliana of Murom)
(1530 – January 10, 1604) is a saint of the Orthodox Church. She was born in Moscow, to Justin and Stefanida Nedyurev, and married Giorgi Osorgin, owner of the village of Lazarevo, near Murom. She lived a righteous life, consecrating herself to helping poor and needy people.
Her life is considered as an example of a layman living in the world, as anyone may be supposed to please God not only by withdrawing from the world to a monastic cell, but within a family, amid cares for children, spouse, and members of the household.
The day of Saint Juliana of Lazarevo is celebrated by Orthodox Church on 2 January New Style and 15 January Old Style.
A descendant of hers, Juliana Ossorguine, was the mother of Serge Schmemann.

St. Juliana of Lazarevo
Righteous Juliana of Lazarevo is an astonishing example of a self-denying Christian woman. She was the daughter of a nobleman. From her early years she lived devoutly, kept the fasts, and set aside the majority of her time for prayer. Early on, having become orphaned, she was given over into the care of relatives, who laughed at her. Juliana bore everything with patience and without complaint. Her love for people was expressed by nursing the sick and sewing clothing for the poor.

The pious and virtuous life of the maiden attracted the attention of Yurii Osoryin, who soon married her. Her husband’s parents loved their gentle daughter-in-law and left the running of the household in her hands. Domestic concerns did not disrupt the spiritual efforts of Juliana. She always found time for prayer, and she was always prepared to feed the orphaned and clothe the poor. During a harsh famine, she herself remained without food, having given away her last morsel to a beggar. When an epidemic began, Juliana devoted herself completely to the nursing of the sick.

Righteous Juliana had six sons and a daughter. After the death of two of her sons, she decided to withdraw to a monastery, but her husband persuaded her to remain in the world and to continue to raise their children. On the testimony of Juliana’s son, Kallistrat Osoryin, who wrote of her life, she became all the more demanding towards herself. She intensified her fasting and prayer, slept no more than two hours at night, and only then would lay her head upon a board.

Upon the death of her husband, Juliana distributed to the poor her portion of the inheritance. Living in extreme poverty, she was nonetheless vivacious, cordial, and in everything she thanked the Lord. The saint was vouchsafed a visitation by St. Nicholas the Wonderworker and guidance by the Mother of God. When Righteous Juliana fell asleep in the Lord, she was buried beside her husband at the Church of St. Lazarus. Her daughter, Theodosiam, was also buried there. In 1614, the relics of Righteous Juliana were uncovered, exuding a fragrant myrrh, from which many received healing.

Troparion (Tone 4) –By your righteous deeds you revealed to the world, An image of the perfect servant of the Lord.
By your fasting, vigil and prayers, You were inspired in your evangelical life, Feeding the hungry and caring for the poor, Nursing the sick and strengthening the weak.
Now you stand at the right hand of the Master, Christ, O holy Juliana, interceding for our souls.
By permission of the Orthodox Church in America (www.oca.org)
1833 St. Seraphim of Sarov Russian monk/mystic high honorific title of starets Vision from Mary
(meaning in Russian, spiritual teacher)
Born to a middle class family at Kursk, he was originally named Prokhor Moshnin, changing it to Seraphim upon entering a monastery at Sarov in 1777. Ordained in 1793, he soon embarked upon an eremitical life in a solitary hut in the forest near the abbey, resided for a time upon a pillar, and later was walled up. After twenty-five years, he once more entered the world owing to a mystical vision which he attributed to the Virgin Mary. He soon attracted disciples and followers who came from far and wide to receive his counsel and to partake of his spiritual program of contemplative prayer, monastic-like austerities, and rigorous self-discipline. The Russian Orthodox Church canonized him in 1913, and his teachings have been the source of many books, making him well-known in the Western Churches.

1836 St. Caspar del Bufalo Various miracles many graces were obtained by his intercession Various miracles had been worked by Don Caspar during his lifetime, and after his death many graces were obtained by his intercession. He was canonized in 1954.
St. Caspar del Bufalo was the Founder of the Missioners of the Precious Blood. His feast day is January 2nd. Caspar, who was born in Rome, the son of a chef, in 1786, was ordained a priest in 1808. Shortly after this, Rome was taken by Napoleon's army, and he, with most of the clergy was exiled for refusing to abjure his allegiance to the Holy See. He returned after the fall of Napoleon to find a wide scope for work, as Rome had for nearly five years been almost entirely without priests and sacraments.

In 1814 he founded the Congregation of the Most Precious Blood and in 1815, it was formally approved. The second foundation was made in 1819 and the third shortly afterwards at Albano. His wish was to have a house in every diocese, the most neglected and wicked town or district being chosen. The Kingdom of Naples in those days was a nest of crime of every kind; no one's life or property was safe, and in 1821 the pope asked del Bufalo to found six houses there. He joyfully responded but met with endless difficulties before subjects and funds were collected.

Grave difficulties arose under Pope Leo XII; but these were cleared up, and in 1824, the houses of the congregation were opened to young clergy who wished to be trained specially as missioners. In his lifetime, their work covered the whole of Italy.

Del Bufalo's biographer gives us a graphic account of a mission, describing its successive stages. Some of his methods were distinctly dramatic, e.g. the missioners took the discipline in the public piazza, which always resulted in many conversions. On the last day, forbidden firearms, obscene books, and anything else that might offend Almighty God, were publicly burnt. A cross was erected in memoriam, a solemn Te Deum sung, and the missioners went away quietly.

His last mission was preached in Rome at the Chiesa Nuova during the cholera outbreak of 1836. Feeling his strength failing, he returned at once to Albano, and made every preparation for death. He suffered terribly from cold, and at night from parching thirst, but he would not take anything to drink, so that he might be able to celebrate Mass. After the feast of St. Francis Xavier he went to Rome to die. On December 19, the doctor forbade him to say Mass; he received the last sacraments on December 28, and he died the same day.

Various miracles had been worked by Don Caspar during his lifetime, and after his death many graces were obtained by his intercession. He was canonized in 1954.

In 1824, the houses of the congregation were opened to young clergy who wished to be trained specially as missionaries. In his lifetime, their work covered the whole of Italy. Journeying from town to town, enduring endless hardships, threatened often even with death, Gaspar always taking the hardest work himself, they preached their message. One of his principles was that everybody should be made to work. He therefore founded works of charity in Rome for young and old, rich and poor of both sexes. He opened the night oratory, where our Lord is worshipped all night by men, many coming to Him, like Nicodemus, by night who would not have the courage to go to confession by day.

1837 St Caspar Del Bufalo, Founder of The Missioners of The Precious Blood
Caspar, who was born in Rome, the son of a chef, in 1786, received his education at the Collegio Romano and was ordained priest in 1808. Shortly after this Rome was taken by Napoleon’s army, and he, with most of the clergy, was exiled for refusing to abjure his allegiance to the Holy See. He returned after the fall of Napoleon to find a wide scope for work, as Rome had for nearly five years been almost entirely without priests and sacraments.
In 1814 he conducted a mission at Giano, in the diocese of Spoleto, and there the idea of the Congregation of the Most Precious Blood first came to him. He found a house at Giano suitable for his purpose, and with the help of Cardinal Cristaldi, ever his kind friend, and the hearty approval of Pope Pius VII, the new congregation was formally approved in 1815. The house and adjoining church of San Felice in Giano were given him by the pope. The second foundation was made in 1819 and the third shortly afterwards at Albano. His wish was to have a house in every diocese, the most neglected and wicked town or district being chosen. The kingdom of Naples was in those days a nest of crime of every kind; no one’s life or property was safe, and in 1821 the pope wrote with his own hand to del Bufalo asking him to found six houses there. He joyfully responded, but met with endless difficulties before subjects and funds were collected. His biographer tells us that Providence had scherzato (played practical jokes) with him, as over and over again one difficulty was overcome only to be replaced by a greater; but by degrees men gathered round him, and at last he could say he had more than all the money he wanted.
Grave difficulties arose under Pope Leo XII; but these were cleared up, and in 1824, the houses of the congregation were opened to young clergy who wished to be trained specially as missioners. The ideal was high, the work arduous. A missioner, the founder said, like a soldier or sailor, must never give in, must be ready for anything. He required from his sons not only devotion, but also hard study. To evangelize the whole world, which was their aim, they must learn foreign languages besides theology and Holy Scripture. In his lifetime their work covered the whole of Italy. Journeying from town to town, enduring endless hardships, threatened often even with death, their founder always taking the most arduous work himself, they preached their message.
Del Bufalo’s biographer gives us a graphic account of a mission, describing its successive stages. Some of his methods were distinctly dramatic, e.g. the missioners took the discipline in the public piazza, which always resulted in many conversions. On the last day forbidden firearms, obscene books, and anything else that might offend Almighty God were publicly burnt. A cross was erected in memoriam, a solemn Te Deum sung, and the missioners went away quietly. Caspar
would often say at the end of a mission, exhausted but thankful, “If it is so sweet to tire ourselves for God, what will it be to enjoy Him!” One of his principles was that everybody should be made to work. He therefore founded works of charity in Rome for young and old, rich and poor of both sexes. He opened the night oratory, where our Lord is worshipped all night by men, many coming to Him, like Nicodemus, by night who would not have the courage to go to confession by day.

His last mission was preached in Rome at the Chiesa Nuova during the cholera outbreak of 1836. Feeling his strength failing, he returned at once to Albano, and made every preparation for death. He suffered terribly from cold, and at night from parching thirst, but he would not take anything to drink, so that he might be able to celebrate Mass. He asked to be left alone as much as possible, that his prayer might be less interrupted. After the feast of St Francis Xavier he went to Rome to die. On December 19 the doctor forbade him to say Mass; he received the last sacraments on December 28, and he died the same day.

Various miracles had been worked by Don Caspar during his lifetime, and after his death many graces were obtained by his intercession. We have, in fact, a long list of cures and other miraculous occurrences. He was canonized in 1954.

See the summarium presented to the Congregation of Rites in the process of beatification, and Sardi, Notizie intorno alla vita del beato Gaspare del Bufalo (1904). The English form of the name Caspar or Gaspar is properly Jasper.

1872  Wilhelm Löhe
Johann Konrad Wilhelm Löhe (21 February 1808 – 2 January 1872) (often rendered 'Loehe') was a pastor of the Lutheran Church, Neo-Lutheran writer, and is often regarded as being a founder of the deaconess movement in Lutheranism and a founding sponsor of the Lutheran Church - Missouri Synod (LCMS).
He was a pastor in nineteenth-century Germany. From the small town of Neuendettelsau, he sent pastors to North America, Australia, New Guinea, Brazil, and the Ukraine. His work for a clear confessional basis within the Bavarian church sometimes led to conflict with the ecclesiastical bureaucracy. His chief concern was that a parish find its life in the eucharist, and from that source evangelism and social ministries would flow. Many Lutheran congregations in Michigan, Ohio, and Iowa were either founded or influenced by missionaries sent by Lõhe. He is commemorated by the ELCA and the LCMS on 2 January.

Evangelische Kirche: 2. Januar
 Wilhelm Löhe wurde am 21.2.1808 als Kaufmannsohn in Fürth geboren. Schon als Kind wollte er Pfarrer werden. Nach dem Theologiestudium wurde er 1831 in Ansbach ordiniert. 1837 kam er als Pfarrer nach Neuendettelsau. Sein weiteres Leben blieb er in dem kleinen Dorf, das unter seiner Leitung zu einem Zentrum der lutherischen Kirche wurde. Er war auf vielen Gebieten tätig und erneuerte manches in der Kirche. Hervorzuheben ist zum einen sein Einsatz für ein klares Bekenntnis und für eine reichhaltige Liturgie. Er setzte sich auch für die deutschsprachigen Lutheraner in Nordamerika ein und bildete Diakone aus, um ihnen die deutsche Sprache zu erhalten. Aus diesem Arbeitszweig ist später die Neuendettelsauer Mission entstanden. Löhe sah auch deutlich, daß ein Glaube ohne Werke tot ist und setzte sich deshalb für die Liebeswerke der evangelischen Kirche ein. 1854 eröffnete er die Neuendettelsauer Diakonissenanstalt, die sich zu einem großen und segensreichen Werk entwickelte. Er schrieb mehrere Bücher, von denen er selbst das "Haus-, Schul- und Kirchenbuch für Christen lutherischen Bekenntnisses" als Frucht seines Lebens und Wirkens bezeichnete. Er starb am 2.1.1872 in Neuendettelsau.
 Trotz seiner großen Bedeutung für die bayrische evangelisch-lutherische Kirche und für die Innere und Äußere Mission wird die Theologie Wilhelm Löhe heute kaum beachtet; dabei können etwa seine liturgischen Arbeiten auch heute manche Anregung geben.
1945 Vedanayagam Samuel Azariah Missionar in Japan und China.
 Anglikanische Kirche: 2. Januar

 Vedanayagam Samuel Azariah wurde am 17.8.1874 in Südindien geboren. Nach dem Studium wirkte er zunächst als Reisesekretär beim CVJM, dann als Missionar in Japan und China. Die indische Missionsgesellschaft wurde 1905 auf seine Anregung gegründet. 1910 nahm er an der Missionskonferenz in Edinburgh teil und 1912 wurde er zum ersten eingeborenen anglikanischen Bischof in Indien geweiht. Seine Diözese Dornakal zählte 8.000 Christen. Nach 25 Jahren gab es 220.000 Christen, die von 130 Priestern betreut wurden.
 Azariah war einer der erfolgreichsten christlichen Missionare unter den indischen Hindus. Er setzte sich auch für die Oekumene und besonders für den Zusammenschluß der indischen Kirchen ein. Dieser Verbund der anglikanischen, presbyterianischen, kongregationalistischen und methodistischen Kirche, die "Church of South India" konnte 1947 realisiert werden. Azariah starb am 1.1.1945 in seiner Diözese
.

On Death and Life
"Man Needs Eternity -- and Every Other Hope, for Him, Is All Too Brief"
Пресвятая Богородице спаси нас!
   (Santíssima Mãe de Deus, salva-nos!)


Month by Month of Saintly Dedications


The Rosary html Mary Mother of GOD -- Her Rosary Here
Mary Mother of GOD Mary's Divine Motherhood: FEASTS OF OUR LADY
     of the Virgin Mary to those who recite the Rosary

May 9 – Our Lady of the Wood (Italy, 1607) 
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;
June is the month of the Sacred Heart since 1873;
July is the month of the Precious Blood since 1850;
August is the month of the Immaculate Heart of Mary;
September is the month of Our Lady of Sorrows since 1857;
October is the month of the Rosary since 1868;
November is the month of the Holy Souls in Purgatory since 1888;
December is the month of the Immaculate Conception.

In all, five months of the year are dedicated to Mary.
The idea of dedicating months came from Rome and promotion of the month of Mary owes much to the Jesuits.  arras.catholique.fr


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.
-- Mother Teresa
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,
and by the infite merits of the Sacred Heart of Jesus and the Immaculate Heart of Mary.

I beg the conversion of poor sinners,  Amen Fatima Prayer, Angel of Peace
Mary's Divine Motherhood
Pope Francis and Pope Benedict XVI { 2013 } Catholic Church In China { article here}
1648 to1930 St. Augustine Zhao Rong and 120 Companions Christianity arrived in China by way of Syria -- 600s.
        Depending on China's relations with outside world,
Christianity for centuries was free to grow or forced to operate secretly.

How do I start the Five First Saturdays? 
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.

Join Mary of Nazareth Project help us build the International Marian Center of Nazareth
http://www.worldpriest.com/
THE EUCHARIST, A MYSTERY TO BE BELIEVED POST-SYNODAL APOSTOLIC EXHORTATION
SACRAMENTUM CARITATIS OF THE HOLY FATHER BENEDICT XVI
There are over 10,000 named saints beati  from history
 and Roman Martyology Orthodox sources

Miracles by Century 100   200   300   400   500   600   700    800   900   1000    1100   1200   1300   1400  1500  1600  1700  1800   1900  Miracles_BLay Saints
Morning Prayer and Hymn    Meditation of the Day    Prayer for Priests    Our Bartholomew Family Prayer List  Here
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
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Pope St. Clement (92-101):  Since all things lie open to His eyes and ears, let us hold Him in awe and rid ourselves of impure desires to do works of evil, so that we may be protected by His mercy from the judgement that is to come.
Which of us can escape His mighty hand?
 
"The answers to many of life's questions can be found by reading the Lives of the Saints. They teach us how to overcome obstacles and difficulties, how to stand firm in our faith, and how to struggle against evil and emerge victorious."  1913 Saint Barsanuphius of Optina
The more "extravagant" graces are bestowed NOT for the benefit of the recipients so much as FOR benefit of others.
Non est inventus similis illis
God calls each one of us to be a saint in order to get into heaven.

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