Mary Mother of GOD 15 Promises of the Virgin Mary to those who recite the Rosary
Mary's Divine Motherhood
Memorial of Saints Timothy and Titus, Bishops
 Tuesday Saints of this Day January  26 Séptimo Kaléndas Februárii  
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!)

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 is full of compassion, and never fails those who are afflicted and despised, if they trust in Him alone.
-- St Teresa of Avila

Our Bartholomew Family Prayer List  Here

Acts of the Apostles
St. Timothy Born at Lystra, Lycaenia son of a Greek father and Eunice a converted Jewess
  96 St. Titus disciple companion of St. Paul "my true child in our common faith"
69-155 St. Polycarp of Smyrna Bishop of Smyrna  Feast day February 25th
Sts. Timothy and Titus
1109 St. Alberic Hermit co-founder of the great Cistercian Order  more familiarly known as the Trappists 

Why I Love You Mary - Our Lady of Long Fields (Madrid, Spain, 1261)
"I still have something to do before I die," Therese said to her sister Celine. "I always wanted to express
to the Blessed Virgin in a song everything that I think of her." And she composed a sublime poem in 25 stanzas:
0 Mary I would like to sing why I love you, why your sweet name fills my heart with joy,
and why the thought of your majestic greatness, could never inspire fear within my soul.
Yet, if I were to see you now, in sublime glory, surpassing all the saints in highest heaven above,
scarce could I dream I am your child, O Mary, I would lower my eyes from of you! ...
January 26 – Our Lady of Life (France)
In Mary's Womb, She is Our Lifeblood
We, who are of Jesus and Mary through the Spirit, become like Mary's little children.
Because Mary welcomes us like a mother, she welcomes us as sons and daughters in her womb. (...)
We must become like a fetus inside Mary's womb. In Mary's womb, she is our lifeblood.
Pierre Goursat (1914-1991) 
Words (Paroles), collected and presented by Martine Catta. Editions de l’Emmanuel, Paris (2011)

       St. Timothy Born at Lystra, Lycaenia son of a Greek father and Eunice a converted Jewess 
St. Titus disciple companion of St. Paul "my true child in our common faith"
69-155 St. Polycarp of Smyrna Bishop of Smyrna  Feast day February 25th
       Sts. Timothy and Titus
 262 St. Theogenes Bishop of Hippo Regius in Africa 255 until 262 He attended the Synod of Carthage; defended the
             Unity of Baptism

 404 St. Paula patroness of widows children Toxotius Blesilla Paulina Eustochium and Rufina
 648 St. Conan bishop of Ireland taught St. Fiacre
 690 St. Theofrid Abbot Benedictine bishop of Corbie
 700 St. Thordgith Benedictine nun at the abbey of Barking
 925 St. Ansurius Bishop Benedictine monk founder

1109 St. Alberic Hermit co-founder of the great Cistercian Order  more familiarly known as the Trappists 
1159 St. Robert of Newminster Cistercian abbot
helped found Newminster Abbey, Northumberland, its first abbot.
1188  St. Eystein Erlandsson B (RM)
1270 St Margaret Of Hungary Virgin Dominican novice at twelve shortened her life by austerities 
        St. Athanasius Bishop honored in Sorrento

 St. Timothy Born at Lystra, Lycaenia son of a Greek father and Eunice a converted Jewess
Prayer to Saint Timothy    Dear Saint, well known for your gentleness, you were a most faithful disciple of Saint Paul, and like him traveled much to bring the Good News to all people. The Letters Paul wrote to you reveal your zeal and inspire us with confidence in you. You too were cast into prison and you too gave your life for Christ. So with confidence we dare to ask, please obtain relief for {name of sufferer}, Father Leo Tibesar if it be God's will.
96 St. Titus disciple companion of St. Paul "my true child in our common faith".
to whom the great saint addressed one of his letters. Paul referred to Titus as "my true child in our common faith".
Not mentioned in the Acts of the Apostles, he was noted in Galatians where Paul writes of journeying to Jerusalem with Barnabas, accompanied by Titus.
Titus was then dispatched to Corinth, Greece, where he successfully reconciled the Christian community there with Paul, its founder.
Titus was later left on the island of Crete to help organize the Church, although he soon went to Dalmatia, Croatia. According to Eusebius of Caesarea in the Ecclesiastical History, he served as the first bishop of Crete. He was buried in Cortyna (Gortyna), Crete; his head was later translated to Venice during the invasion of Crete by the Saracens in 832 and was enshrined in St. Mark’s, Venice, Italy.

 Sts. Timothy and Titus
 Apud Ephesum sancti Timóthei, qui fuit discípulus beáti Pauli Apóstoli; atque, ab eódem Ephesi ordinátus Epíscopus, ibi, post multos pro Christo agónes, cum Diánæ immolántes argúeret, lapídibus óbrutus est, ac paulo post obdormívit in Dómino.
       At Ephesus, St. Timothy, disciple of the apostle St. Paul, who ordained him bishop of that city.  After many labours for Christ, he was stoned for rebuking those who offered sacrifices to Diana, and shortly after went peacefully to his rest in the Lord.
Timothy What we know from the New Testament of Timothy’s life makes it sound like that of a modern harried bishop. He had the honor of being a fellow apostle with Paul, both sharing the privilege of preaching the gospel and suffering for it. Being the product of a “mixed” marriage, he was considered illegitimate by the Jews.

It was his grandmother, Lois, who first became Christian.
Timothy was a convert of Paul around the year 47 and later joined him in his apostolic work. He was with Paul at the founding of the Church in Corinth. During the 15 years he worked with Paul, he became one of his most faithful and trusted friends.
He was sent on difficult missions by Paul—often in the face of great disturbance in local Churches which Paul had founded.

Timothy was with Paul in Rome during the latter’s house arrest. At some period Timothy himself was in prison (Hebrews 13:23). Paul installed him as his representative at the Church of Ephesus.

Timothy was comparatively young for the work he was doing. (Let no one have contempt for your youth,” Paul writes in 1 Timothy 4:12a.) Several references seem to indicate that he was timid. And one of Paul’s most frequently quoted lines was addressed to him: Stop drinking only water, but have a little wine for the sake of your stomach and your frequent illnesses” (1 Timothy 5:23).

Titus (d. 94?): Titus has the distinction of being a close friend and disciple of Paul as well as a fellow missionary. He was Greek, apparently from Antioch. Even though Titus was a Gentile, Paul would not let him be forced to undergo circumcision at Jerusalem.
 Titus is seen as a peacemaker, administrator, great friend. Paul’s second letter to Corinth affords an insight into the depth of his friendship with Titus, and the great fellowship they had in preaching the gospel: “When I went to Troas...I had no relief in my spirit because I did not find my brother Titus. So I took leave of them and went on to Macedonia.... For even when we came into Macedonia, our flesh had no rest, but we were afflicted in every way—external conflicts, internal fears. But God, who encourages the downcast, encouraged us by the arrival of Titus...(2 Corinthians 2:12a, 13; 7:5-6).

When Paul was having trouble with the community at Corinth, Titus was the bearer of Paul’s severe letter and was successful in smoothing things out. Paul writes he was strengthened not only by the arrival of Titus but also “by the encouragement with which he was encouraged in regard to you, as he told us of your yearning, your lament, your zeal for me, so that I rejoiced even more.... And his heart goes out to you all the more, as he remembers the obedience of all of you, when you received him with fear and trembling(2 Corinthians 7:7a, 15).

The Letter to Titus addresses him as the administrator of the Christian community on the island of Crete, charged with organizing it, correcting abuses and appointing presbyter-bishops.
Comment: In Titus we get another glimpse of life in the early Church: great zeal in the apostolate, great communion in Christ, great friendship. Yet always there is the problem of human nature and the unglamorous details of daily life: the need for charity and patience in “quarrels with others, fears within myself,” as Paul says. Through it all, the love of Christ sustained them. At the end of the Letter to Titus, Paul says that when the temporary substitute comes, “hurry to me.”
Quote: “But when the kindness and generous love of God our Savior appeared, not because of any righteous deeds we had done but because of his mercy, he saved us through the bath of rebirth and renewal by the holy Spirit, whom he richly poured out on us through Jesus Christ our savior, so that we might be justified by his grace and become heirs in hope of eternal life. This saying is trustworthy” (Titus 3:4-8).
St. Timothy Born at Lystra, Lycaenia son of a Greek father and Eunice a converted Jewess
 Apud Ephesum sancti Timóthei, qui fuit discípulus beáti Pauli Apóstoli; atque, ab eódem Ephesi ordinátus Epíscopus, ibi, post multos pro Christo agónes, cum Diánæ immolántes argúeret, lapídibus óbrutus est, ac paulo post obdormívit in Dómino.
      At Ephesus, St. Timothy, disciple of the apostle St. Paul, who ordained him bishop of that city.  After many labours for Christ, he was stoned for rebuking those who offered sacrifices to Diana, and shortly after went peacefully to his rest in the Lord.
He joined St. Paul when Paul preached at Lystra replacing Barnabas, and became Paul's close friend and confidant.

Paul allowed him to be circumcised to placate the Jews, since he was the son of a Jewess, and he then accompanied Paul on his second missionary journey. When Paul was forced to flee Berea because of the enmity of the Jews there, Timothy remained, but after a time was sent to Thessalonica to report on the condition of the Christians there and to encourage them under persecution, a report that led to Paul's first letter to the Thessalonians when he joined Timothy at Corinth.

Timothy and Erastus were sent to Macedonia in 58, went to Corinth to remind the Corinthians of Paul's teaching, and then accompanied Paul into Macedonia and Achaia.

Timothy was probably with Paul when the Apostle was imprisoned at Caesarea and then Rome, and was himself imprisoned but then freed.

According to tradition, he went to Ephesus, became its first bishop, and was stoned to death there when he opposed the pagan festival of Katagogian in honor of Diana.

Paul wrote two letters to Timothy, one written about 65 from Macedonia and the second from Rome while he was in prison awaiting execution.

St. Timothy has been regarded by some as the "angel of the church of Ephesus", Apoc., ii, 1-17. According to the ancient Roman martyrology he died Bishop of Ephesus. The Bollandists (24 Jan.) give two lives of St. Timothy, one ascribed to Polycrates (an early Bishop of Ephesus, and a contemporary of St. Irenæus) and the other by Metaphrastes, which is merely an expansion of the former.
The first states that during the Neronian persecution St. John arrived at Ephesus, where he lived with St. Timothy until he was exiled to Patmos under Domitian. Timothy, who was unmarried, continued Bishop of Ephesus until, when he was over eighty years of age, he was mortally beaten by the pagans.
According to early tradition Titus continued after St. Paul's death as Archbishop of Crete, and died there when he was over ninety.
Saint Timothy a most beloved and trusted disciple of St. Paul, who accompanied in many of his journeys. Timothy is mentioned in    * Acts, xvi, 1;    * xvii, 14, 15, 1;    * xviii, 5;    * xix, 22;    * xx, 4;    * Rom., xvi, 21;    * I Cor., iv, 17;    * II Cor., i, 1, 19;    * Phil., i, 1;    * ii, 19;    * Col., i, 1;    * I Thess., i, 1;    * iii, 2, 6;    * II Thess., i, 1;    * I Tim., i, 2, 18;    * vi, 20;    * II Tim., i, 2;    * Philem., i, 1;    * Heb., xiii, 23;
69-155 St. Polycarp of Smyrna Bishop of Smyrna  Feast day February 25th
 Romæ sancti Polycárpi Presbyteri, qui, cum beáto Sebastiáno, plúrimos ad Christi fidem convértit, atque ad martyrii glóriam exhortándo perdúxit.
       At Rome, St. Polycarp, priest, who with blessed Sebastian converted many to the faith of Christ, and by his exhortation led them to the glory of martyrdom.
Martyr, and one of the foremost leaders of the Church in the second century. Few details of his life are extant with any reliability beyond his famous martyrdom, which was recounted in the Martyrium Polycarpi.
It is believed, however, that he was converted to the faith by St. John the Evangelist about 80 A.D. and became bishop of Smyrna about 96 A.D.

ST POLYCARP was one of the most famous of the little group of early bishops known as “the Apostolic Fathers”, who, being the immediate disciples of the apostles, received instruction directly from them, as it were from the fountain head.
Polycarp was a disciple of St John the Evangelist, and was respected by the faithful to the point of profound veneration. He trained many holy disciples, among whom were St Irenaeus and Papias.

 When Florinus, who had often visited St Polycarp, broached certain heresies, St Irenaeus wrote to him: “These things were not taught you by the bishops who preceded us. I could tell you the place where the blessed Polycarp sat to preach the word of God. It is yet present to my mind with what gravity he everywhere came in and went out; what was the sanctity of his deportment, the majesty of his countenance, and of his whole exterior; and what were his holy exhortations to the people.

I seem to hear him now relate how he conversed with John and many others who had seen Jesus Christ, the words he had heard from their mouths. I can protest before God that if this holy bishop had heard of any error like yours, he would have immediately stopped his ears and cried out, according to his custom, ‘Good God that I should be reserved to these times to hear such things’ That very instant he would have fled out of the place in which he had heard such doctrine.”

We are told that St Polycarp met at Rome the heretic Marcion in the streets, who, resenting the fact that the bishop did not take that notice of him which he expected, said, “Do not you know me?” “Yes”, answered the saint, “I know you, the first-born of Satan.
He had learned this abhorrence of those who adulterate divine truth from his master St John, who fled from the baths at the sight of Cerinthus.
St Polycarp kissed the chains of St Ignatius when he passed by Smyrna on the road to his martyrdom, and Ignatius in turn recommended to him the care of his distant church of Antioch, supplementing this charge later on by a request that he would write in his name to those churches of Asia to which he had not leisure to write himself. Polycarp addressed a letter to the Philippians shortly after, which is highly commended by St Irenaeus, St Jerome, Eusebius, Photius and others, and is still extant.
This letter, which in St Jerome’s time was publicly read in the Asiatic churches, is justly admired both for the excellent instructions it contains and for the perspicuity of the style. Polycarp undertook a journey to Rome to confer with Pope St Anicetus about certain points, especially about the time of keeping Easter, for the Asiatic churches differed from others in this matter. Anicetas could not persuade Polycarp, nor Polycarp Anicetus, and so it was agreed that both might follow their custom without breaking the bonds of charity. St Anicetus, to testify his respect, asked him to celebrate the Eucharist in his own papal church.

We find no further particulars concerning Polycarp recorded before his martyrdom.
In the sixth year of Marcus Aurelius (according to Eusebius) a violent persecution broke out in Asia in which the faithful gave heroic proof of their courage. Germanicus, who had been brought to Smyrna with eleven or twelve other Christians, signalized himself above the rest, and animated the most timorous to suffer. The proconsul in the amphitheatre appealed to him compassionately to have some regard for his youth when life had so much to offer, but he provoked the beasts to devour him, the sooner to quit this wicked world.
One Quintus, a Phrygian, quailed at the sight of the beast let loose upon him, and consented to sacrifice. The authors of this letter justly condemn the presumption of those who offered themselves to suffer (as Quintus had done), and say that the martyrdom of Polycarp was conformable to the gospel, because he did not expose himself but waited till the persecutors laid hands on him, as Christ our Lord taught us by His own example.
The splendid courage of Germanicus and his companions only whetted the spectators’ appetite for blood. A cry was raised: “Away with the atheists! Look for Polycarp!” The holy man, though fearless, had been prevailed upon by his friends to conceal himself in a neighbouring village during the storm. Three days before his martyrdom he in a vision saw his pillow on fire, from which he understood, and foretold to his companions, that he should be burnt alive. When the persecutors came in search of him he changed his retreat, but was betrayed by a slave, who was threatened with the rack unless he disclosed his whereabouts.

When the chief of police, Herod, sent horsemen by night to surround his lodging, Polycarp was above stairs in bed, but refused to make his escape, saying, “God’s will be done”. He went down, met them at the door, ordered them supper, and desired only some time for prayer before he went with them. This granted, he began his prayer standing, which he continued for two hours, recommending to God his own flock and the whole Church with such intense devotion that some of those who had come to seize him repented of their errand. They set him on an ass, and were conducting him towards the city, when he was met on the road by Herod and Herod’s father, Nicetas, who took him into their chariot and endeavoured to persuade him to some show of compliance. “What harm”, they urged, “is there in saying Lord Caesar, or even in offering incense, to escape death?” The word Lord, however, was not as innocent as it sounded, and implied a recognition of the divinity of the emperor. The bishop at first was silent, but being pressed, he gave them resolute answer, “I am resolved not to do what you counsel me”. At these words they thrust him out of the chariot with such violence that his leg was bruised by the fall.

The holy man went forward cheerfully to the place where the people were assembled. Upon his entering it a voice from Heaven was heard by many, “Be strong, Polycarp, and play the man”. He was led to the tribunal of the proconsul, who exhorted him to have regard for his age, to swear by the genius of Caesar, and to say, “Away with the atheists”, meaning the Christians. The saint, turning towards the crowd of ungodly people in the stadium, said, with a stern countenance,
 “Away with the atheists” The proconsul repeated, “Swear by the genius of Caesar, and I will discharge you; revile Christ”. Polycarp replied, “Fourscore and six years have I served Him and He hath done me no wrong. How then can I blaspheme my King and my. Saviour? If you require of me to swear by the genius of Caesar, as you call it, hear my free confession: I am a Christian; and if you desire to learn the doctrines of Christianity, appoint a time and hear me.”
The proconsul said, “Persuade the people”. The martyr replied, “I address myself to you; for we are taught to give due honour to princes, so far as is consistent with religion. But before these people I cannot justify myself.” Indeed, rage rendered them incapable of hearing him.
The proconsul threatened: “I have wild beasts”. “Call for them”, replied the saint, “for we are unalterably resolved not to change from good to evil. It is only right to pass from evil to good.” The proconsul said, “If you despise the beasts, I will cause you to be consumed by fire”. Polycarp answered, “You threaten me with a fire which burneth for a season, and after a little while is quenched; but you are ignorant of the judgement to come and of the fire of everlasting punishment which is prepared for the wicked. Why do you delay? Bring against me what you please.
Whilst he said this and many other things, he appeared in a transport of joy and confidence, and his countenance shone with a certain heavenly grace, insomuch that the proconsul himself was struck with admiration. However, he ordered a crier to announce three times in the middle of the stadium, “Polycarp hath confessed himself a Christian”. At this the whole multitude gave a great shout, “This is the teacher of Asia, the father of the Christians, the destroyer of our gods, who teaches the people not to sacrifice or to worship!” They appealed to Philip the governor to let a lion loose upon Polycarp. He told them that it was not in his power, because he had brought the sports to a close. Then they all, heathen and Jews, clamoured that he should be burnt alive.
Their demand was no sooner granted than everyone ran with all speed to fetch wood from the bath-furnaces and workshops. The pile being ready, Polycarp put off his clothes and made to remove his shoes; he had not done this before, because the faithful already sought the privilege of touching his flesh. The executioners would have nailed him to the stake, but he said, “Suffer me to be as I am. He who gives me grace to endure the fire will enable me to remain at the pile unmoved.” They therefore contented themselves with tying his hands behind his back, and looking up towards Heaven, he prayed and said, “0 Almighty Lord God, Father of thy beloved and blessed Son Jesus Christ, through whom we have received the knowledge of thee, God of angels and powers and of all creation, and of the whole family of the righteous who live in thy presence I bless thee for having been pleased to bring me to this hour, that I may receive a portion among thy martyrs and partake of the cup of thy Christ, unto resurrection to eternal life, both of soul and body, in the immortality of the Holy Spirit. Amongst whom grant me to be received this day as a pleasing sacrifice, such as thou thyself hast prepared, 0 true and faithful God. Wherefore for all things I praise, bless and glorify thee, through the eternal high priest Jesus Christ, thy beloved Son, with whom to thee and the Holy Ghost be glory now and for ever. Amen.”
He had scarce said Amen when fire was set to the pile. But behold a wonder, say the authors of this letter, seen by us who were preserved to attest it to others. The flames, forming themselves like the sails of a ship swelled with the wind, gently encircled the body of the martyr, which stood in the middle, resembling not burning flesh but bread that is being baked or precious metal refined. And there was a fragrance like the smell of incense. The order was given that Polycarp should be pierced with a spear, which was done: and a dove came forth, and such quantity of blood as to quench the fire.

Nicetas advised the proconsul not to give up the body to the Christians, lest, said he, abandoning the crucified man, they should worship Polycarp. The Jews suggested this, “not knowing”, say the authors of the letter, “that we can never forsake Christ, nor worship any other. For Him we worship as the Son of God, but we love the martyrs as His disciples and imitators, for the great love they bore their King and Master.” The centurion, seeing the contest raised by the Jews, placed the body in the middle and burnt it to ashes. “We afterward took up the bones”, say they, “more precious than the richest jewels of gold, and laid them decently in a place at which may God grant us to assemble with joy to celebrate the birthday of the martyr.” Thus wrote these disciples and eye-witnesses. It was at two o’clock in the afternoon of February 23 in 155 or 166 or some other year that St Polycarp received his crown.
An immense literature, of which we cannot attempt to take account here, has grown up in connection with the history of St Polycarp. The principal points round which discussion has centred are: (1) the authenticity of the letter written in the name of the church of Smyrna describing his martyrdom; (2) the authenticity of the letter addressed to him by St Ignatius of Antioch; (3) the authenticity of Polycarp’s letter to the Philippians; (4) the trustworthiness of the information concerning him and his relations with the apostle St John supplied by St Irenaeus and other early writers; (5) the date of his martyrdom; (6) the value and bearing of the Life of Polycarp attributed to Pionius. With regard to the first four points, it may be said that the verdict of the best authorities upon Christian origins is now practically unanimous in favour of the orthodox tradition. The conclusions so patiently worked out by Bishop Lightfoot and Funk have in the end been accepted with hardly a dissentient voice. The documents named may therefore be regarded as among the most precious memorials preserved to us which shed light upon the early developments of the life of the Church. For English readers they are accessible in the invaluable work of Lightfoot, The Apostolic Fathers, Ignatius and Polycarp, 3 vols.; or in the one volume abridgement edited by J. R. Harmer (also with full translation), The Apostolic Fathers (1891). As regards the date of the martyrdom, earlier Writers, in accordance with an entry in the Chronicle of Eusebius, took it for granted that Polycarp suffered in 166; but discussions have led almost all recent critics to decide for 155 or 156. See, however, J. Chapman, who in the Revue Bénédictine, vol. xix, pp. 545 seq., gives reasons for still adhering to 166; and H. Grégoire in Analecta Bollandiana, vol. lxix (1951), pp. 1—38, where he argues at length for , 177. As for point (6), the Life by Pionius, which describes Polycarp as in his boyhood a slave ransomed by a compassionate lady, there is now an equally general agreement among scholars that this narrative is a pure work of fiction, though it may possibly be as old as the last decade of the fourth century. An attempt has been made by P. Corssen and E. Schwartz to demonstrate that the Life of Polycarp is a genuine work of the martyr St Pionius, who suffered in 180 or 250; but this contention has been convincingly refuted by Fr Delehaye in his Les passions des martyrs et les genres littéraires (1921), pp. 11—59. There is an excellent article on St Polycarp by H. T. Andrews in the Encyclopaedia Britannica, 11th edition. A handy text and translation of the martyrdom is Kirsopp Lake’s in the Loeb Classical Library, The Apostolic Fathers, vol. ii; and there is a translation only in the Ancient Christian Writers series, vol. vi. On the date see further H. I. Marrou in Analecta Bollandiana, vol. lxxi (1953), pp. 5—20.
262 St. Theogenes Bishop of Hippo Regius in Africa 255 until 262 He attended the Synod of Carthage; defended the Unity of Baptism
 Hippóne Régio, in Africa, sanctórum Theógenis Epíscopi, et aliórum trigínta sex; qui, in persecutióne Valeriáni, contemnéntes temporálem mortem, corónam ætérnæ vitæ adépti sunt.
       At Hippo in Africa, the holy bishop Theogenes and thirty-six others, who, despising temporal death, obtained the crown of eternal life in the persecution of Valerian.

404 St. Paula patroness of widows children Toxotius Blesilla Paulina Eustochium and Rufina
 Apud Béthlehem Judæ dormítio sanctæ Paulæ Víduæ, quæ, cum esset e nobilíssimo Senatórum génere, cum beáta Vírgine Christi Eustóchio, fília sua, renúntians sæculo, facultátes suas paupéribus distríbuit, et ad Præsépe Dómini se recépit; ibíque, multis virtútibus prǽdita et longo coronáta martyrio, ad cæléstia regna transívit.  Ipsíus autem vitam, virtútibus admirándum, sanctus Hierónymus scripsit.
       At Bethlehem of Judea, the death of St. Paula, widow, mother of St. Eustochium, a virgin of Christ, who abandoned her worldly prospects, though she was descended from a noble line of senators, distributed her goods to the poor, and retired to our Lord's manger, where, endowed with many virtues, and crowned with a long martyrdom, she departed for the kingdom of heaven.  Her admirable life was written by St. Jerome.

paulae_ustochium.jpg_with St Jerome

Born in Rome of a noble family on May 5, 347. Paula married Toxotius, and the couple had five

They were regarded as an ideal married couple, and on his death in 379, she renounced the world, lived in the greatest austerity, and devoted herself to helping the poor.
She met St. Jerome in 382 through St. Epiphanius and Paulinus of Antioch and was closely associated with Jerome in his work while he was in Rome.

The death of her daughter Blesilla in 384 left her heartbroken, and in 385 she left Rome with Eustochium, traveled to the Holy Land with Jerome, and a year later settled in Bethlehem under his spiritual direction.
She and Eustochium built a hospice, a monastery, and a convent, which Paula governed. She became Jerome's closest confidante and assistant, taking care of him and helping him in his biblical work, build numerous churches, which were to cause her financial difficulties in her old age, and died at Bethlehem on January 26. She is the patroness of widows.

Born in Rome, 347; died at Bethlehem, 404. She belonged to one of the first families of Rome. Left a widow in 379 at the age of 32 she became, through the influence of St. Marcella and her group, the model of Christian widows. In 382 took place her decisive meeting with St. Jerome, who had come to Rome with St. Epiphanius and Paulinus of Antioch. These two bishops inspired her with an invincible desire to follow the monastic life in the East. After their departure from Rome and at the request of Marcella, Jerome gave readings from Holy Scripture before the group of patrician women among whom St. Paula held a position of honour. Paula was an ardent student. She and her daughter, Eustochium, studied and mastered Hebrew perfectly. By their studies they aimed not so much to acquire knowledge, as a fuller acquaintance with Christian perfection.

She did not, however, neglect her domestic duties. A devoted mother, she married her daughter, Paulina (d. 395), to the senator Pammachius; Blesilla soon became a widow and died in 384. Of her two other daughters, Rufina died in 386, and Eustochium accompanied her mother to the Orient where she died in 419. Her son Toxotius, at first a pagan, but baptized in 385, married in 389 Laeta, daughter of the pagan priest Albinus. Of this marriage was born Paula the Younger, who in 404 rejoined Eustochium in the East and in 420 closed the eyes of St. Jerome.
These are the names which recur frequently in the letters of St. Jerome, where they are inseparable from that of Paula.

The death of Blesilla and that of Pope Damasus in 384 completely changed the manner of life of Paula and Jerome. In September, 385, Paula and Eustochium left Rome to follow the monastic life in the East. Jerome, who had preceded them thither by a month, joined them at Antioch. Paula first made in great detail the pilgrimage of all the famous places of the Holy Land, afterward going to Egypt to be edified by the virtues of the anchorites and cenobites, and finally took up her residence at Bethlehem, as did St. Jerome.
Then began for Paula, Eustochium, and Jerome their definitive manner of life.
The intellectual and spiritual intercourse among these holy persons, begun at Rome, continued and developed. Two monasteries were founded, one for men, the other for women. Paula and Eustochium took a larger share in the exegetical labours of Jerome, and conformed themselves more and more to his direction. An example of their manner of thinking and writing may be seen in the letter they wrote from Bethlehem about 386 to Marcella to persuade her to leave Rome and join them; it is Letter XLVI of the correspondence of Jerome.
But God was not sparing of trials to His servants. Their peace was disturbed by constant annoyances, first the controversy concerning Origenism which disturbed their relations with John, Bishop of Jerusalem, and later Paula's need of money, she having been ruined by her generosity. She died in the midst of these trials and good works. The chief and almost the only source of Paula's life is the correspondence of St. Jerome (P. L., XXII). The Life of St. Paula is in Letter CVIII, which, though somewhat rhetorical, is a wonderful production. The other letters which specially concern St. Paula and her family are XXII, XXX, XXXI, XXXIII, XXXVIII, XXXIX, LXVI, CVII.

THIS illustrious pattern of widows surpassed all other Roman matrons in riches, birth and endowments of mind.
She was born on May 5 in 347. The blood of the Scipios, the Gracchi and Paulus Aemilius ran in her veins through her mother Blesilla.
Her father claimed to trace his pedigree back to Agamemnon, and her husband Toxotius his to Aeneas. By him she had a son, also called Toxotius, and four daughters, Blesilla, Paulina, Eustochium and Rufina. She shone as a pattern of virtue in the married state, and both she and her husband edified Rome by their good example; but her virtue was not without its alloy, a certain degree of love of the world being almost inseparable from a position such as hers. She did not at first discern the secret attachments of her heart, but her eyes were opened by the death of her husband, when she was thirty-two. Her grief was immoderate till such time as she was encouraged to devote herself totally to God by her friend St Marcella, a widow who then edified Rome by her penitential life. Paula thenceforward lived in a most austere way. Her food was simple, she drank no wine; she slept on the floor with no bedding but sackcloth; she renounced all social life and amusements; and everything it was in her power to dispose of she gave away to the poor. She avoided every distraction that interrupted her good works; but she gave hospitality to St Epiphanius of Salamis and to Paulinus of Antioch when they came to Rome; and through them she came to know St Jerome, with whom she was closely associated in the service of God during his stay in Rome under Pope St Damasus.

Paula’s eldest daughter, St Blesilla, dying suddenly, her mother felt this bereavement intensely; and St Jerome, who had just returned to Bethlehem, wrote to comfort her, and also to reprove her for what he regarded as an excess of mourning for one who had gone to her heavenly reward.
The second daughter, Paulina, was married to St Pammachius, and died seven years before her mother.
St Eustochium, the third, was Paula’s inseparable companion. Rufina died in youth.

The more progress St Paula made in the relish of heavenly things, the more insupportable to her became the tumultuous life of the city. She sighed after the desert, longed to live in a hermitage where her heart would have no other occupation than the thought of God. She determined to leave Rome, ready to leave home, family and friends; never did mother love her children more tenderly, yet the tears of the child Toxotius and of the older Rufina could not hold her back. She sailed from Italy with Eustochium in 385, and after visiting St Epiphanius in Cyprus, met St Jerome and others at Antioch. The party made a pilgrimage to all the holy places of Palestine and on to Egypt to visit the monks and anchorets there; a year later they arrived in Bethlehem, and St Paula and St Eustochium settled there under the direction of St Jerome.

Here the two women lived in a cottage until they were able to build a hospice, a monastery for men and a three-fold convent for women. This last properly made but one house, for all assembled in the same chapel day and night for divine service together, and on Sundays in the church that stood hard by. Their food  was coarse and scanty, their fasts frequent and severe. All the sisters worked with their hands, and made clothes for themselves and others. All wore a similar modest habit, and used no linen. No man was ever suffered to set foot within their doors. Paula governed with a charity full of discretion, encouraging them by her own example and instruction, being always among the first at every duty, taking part, like Eustochium, in all the work of the house. If anyone showed herself talkative or passionate, she was separated from the rest, ordered to walk the last in order, to pray outside the door, and for some time to eat alone. Paula extended her love of poverty to her buildings and churches, ordering them all to be built low, and without anything costly or magnificent. She said that money is better expended upon the poor, who are the living members of Christ.
According to Palladius, St Paula had the care of St Jerome and—as might be expected—found it no easy responsibility. But she was also of considerable help to him in his biblical and other work, for she had got Greek from her father and now learned enough Hebrew at any rate to be able to sing the psalms in their original tongue.
She too profited sufficiently by the teaching of her master to be able to take an intelligent interest in the unhappy dispute with Bishop John of Jerusalem over Origenism. Her last years were overcast by this and other troubles such as the grave financial stringency that her generosity had brought upon her. Paula’s son Toxotius married Laeta, the daughter of a pagan priest, but herself a Christian. Both were faithful imitators of the holy life of our saint. Their daughter, Paula the younger, was sent to Bethlehem, to be under the care of her grandmother, whom she afterwards succeeded in the government of her religious house. For the education of this child St Jerome sent to Laeta some excellent instructions, which parents can never read too often. God called St Paula to Himself after a life of fifty-six years. In her last illness she repeated almost without intermission certain verses of the psalms that express an ardent desire of the heavenly Jerusalem and of being with God. When she was no longer able to speak, she made the sign of the cross on her lips, and died in peace on January 26, 404.
Practically all that we know of St Paula is derived from the letters of St Jerome, more particularly from letter 108, which might be described as a biography; it is printed in Migne, P.L., vol. xxii, cc. 878—906, and in the Acta Sanctorum for January 26. See also the charming monograph by F. Lagrange, Histoire de Ste Paule, which has gone through many editions since 1868; and R. Génier, Ste Paule (1917).
648 St. Conan bishop of Ireland taught St. Fiacre possibly from Scotland. It is believed that Conan taught St. Fiacre before going to the Isle of Man, where he served as a missionary and was consecrated bishop.
7th v. ST CONAN, Bishop
THERE are a good many place-names which seem to bear witness to the existence of a Celtic saint named Conan or Conon, but there is no real evidence of cultus, and the statements which have been made about him are by no means consistent with each other. In certain breviary lessons of late date it is said that the hermit St Fiacre, born in Scotland or Ireland, was in his boyhood committed to the care of St Conan, and learnt from him those virtues, which afterwards made the name of Fiacre famous. St Conan, we are told, passed from Scotland to the Isle of Man, and completed the work, begun by St Patrick or some of his disciples, of planting Christianity in that place. Be is also commonly called bishop of Sodor, but the very name is an anachronism, for there is no doubt that Sodor is a corruption of the Norse term Suthr-eyar (Southern Islands), which was used by the Vikings for the islands off the west coast of Great Britain in opposition to the Shetland and Orkney groups, which were northern islands. But the Viking raids did not begin before the close of the eighth century, and the name Sodor as the designation of an episcopal see cannot have been introduced until much later than that. It is quite possible, however, that Conan may have received episcopal consecration, and may have laboured in Man and the Hebrides.
See KSS., pp. 307—308 LIS., vol. i, p. 447; Olaf Kolsrud, “The Celtic Bishops in the Isle of Man” in the Zeitschrift f. Celtische Philologie, vol. ix (1913), pp. 357—379. 
690 St. Theofrid Abbot Benedictine bishop of Corbie.
in France, and bishop. Theofrid was a Benedictine trained at Luxcuil Abbe

700 St. Thordgith Benedictine nun at the abbey of Barking.
England, also called Theoregitha. She served as the novice-mistress in the community under St. Ethelburga.

925 St. Ansurius Bishop Benedictine monk founder
also called Isauri. In 915, Ansurius was elected the bishop of Orense, Spanish Galicia, Spain, and founded the abbey of Ribas de Sil. After seven years, he retired his see and entered Ribas de Sil.

1109 St. Alberic Hermit co-founder of the great Cistercian Order more familiarly known as the Trappists.
with Stephen Harding and a monk named Robert.
THE experiences of St Alberic in his efforts to find a religious home in accord with his aspirations after high perfection throw rather a lurid light upon the untamed temper of the recruits who formed the raw material of monastic life in the eleventh century. We know nothing of his boyhood, but we hear of him first as one of a group of seven hermits who were trying to serve God in the forest of Collan, not far from Châtillon-sur-Seine. There was a certain Abbot Robert, a man of good family, who in spite of a previous failure with a community of unruly monks was in high repute for virtue. The hermits with some difficulty obtained for them
a superior, and in 1075 they moved not far off to Molesmes, where they built a monastery, with Robert for abbot and Alberic for prior. Benefactions flowed in upon them, their numbers grew, but religious fervour decayed. In time a turbulent majority set monastic discipline at defiance. Robert lost heart and withdrew elsewhere. Alberic struggled on to maintain order, but things came to such a pass that the monks beat and imprisoned their prior, and eventually, if we may trust our rather confused authorities, Alberic and Stephen Harding, the Englishman, could stand it no longer, and also quitted Molesmes.
Probably, when the news of these scandals leaked out, the alms of the faithful began to dry up and the pinch made itself felt. In any case, amendment was promised, so that Robert and Alberic and Stephen were prevailed upon to return; but the old troubles and relaxed observance soon reappeared, and Alberic seems to have been the leading spirit in persuading a group of the more fervent to establish elsewhere a new community living under a stricter rule.
In the year 1098 twenty-one monks took up their abode in the wilderness of C
íteaux, some little distance to the south of Dijon and more than seventy miles from Molesmes. These were the first beginnings of the great Cistercian Order. Robert, Alberic and Stephen were elected respectively abbot, prior and sub-prior, but shortly afterwards St Robert returned to the community he had quitted. Thus Alberic became abbot in his place, and it is to him that some of the more distinctive features of the Cistercian reform must probably be ascribed; this way of life aimed at a restoration of primitive Benedictine observance, but with many added austerities. One of its external features was the adoption for the choir monks of a white habit (with a black scapular and hood), a change said to have been made in consequence of a vision of our Lady which was vouchsafed to St Alberic. A more notable change was the recognition of a special class of fratres conversi, or lay brothers, to whom the more laborious work, and particularly the field work in the distant granges, was entrusted; but manual work was normal for all the monks, their choir observances were much shortened and simplified, and more time was available for private prayer. 

Alberic’s rule as abbot was not very prolonged, and much of that which was most characteristic in the final organization at Citeaux may not improbably be traced to his successor, St Stephen. It is Stephen also who, in an address delivered after the death of Alberic (January 26, 1109), has left us almost the only personal note we possess concerning him.
All of us , he said, have a like a share in this great loss, and I am but a poor comforter, who myself need comfort. Ye have lost a venerable father and ruler of your souls I have lost, not only a father and ruler, but a friend, a fellow soldier and a chief warrior in the battles of the Lord, whom our venerable Father Robert, from the very cradle of our monastic institute, had brought up in one and the same convent, in admirable learning and piety. . . . We have amongst us this dear body and singular pledge of our beloved father, and he himself has carried us all away with him in his mind with an affectionate love.
The warrior has attained his reward, the runner has grasped his prize, the victor has won his crown he who has taken possession prays for a palm for us. . . Let us not mourn for the soldier who is at rest ; let us mourn for ourselves who are placed in the front of the battle, and let us turn our sad and dejected speeches into prayers, begging our father who is in triumph not to suffer the roaring lion and savage enemy to triumph over us.”
           See Acta Sanctorum, January 26 1. B. Dalgairns, Life of St Stephen Harding, and other
         references given herein under St Stephen on April 17.

Alberic was a monk near Chatillon-sur-Seine until he joined a group to form a new monastery at Molesmes. Robert served there as abbot, and Alberic was prior. The monks of Molesmes rebelled against the harsh rule instituted there and imprisoned Alberic and forced Robert to leave the monastery. Released, Alberic tried a second time to reform the members, but he was unsuccessful. In 1098, he and twenty-one other monks left Molesmes and established another religious house at Citeaux. Robert was again abbot, and Alberic prior. They were joined this time by Stephen Harding as subprior.

Thus was founded the Cistercian Order, one of the most distinguished religious houses in the Church. Robert returned to Molesmes within a few years, restoring the primitive Benedictine rule there. The additional austerities that he introduced into Molesmes gave it a true Cistercian character; however, Stephen Harding is credited with providing the overall Cistercian attributes. Alberic remained at Citeaux, where he died on January 26.

1159 St. Robert of Newminster Cistercian abbot helped to found Newminster Abbey, in Northumberland, serving as its first abbot. b. 1000
Born in Yorkshire, England, he entered the Benedictines at Whitby and soon joined the monks at Fountains Abbey who were adopting the harder rule which was gaining prominence at the time. This community embraced the Cistercian rule, and the monastery became one of the spearhead communities for the Cistercians in England. In 1137, Robert helped to found Newminster Abbey, in Northumberland, serving as its first abbot.

1188  St. Eystein Erlandsson B (RM)
    IN the year 1152 an English cardinal, Nicholas Breakspeare (afterwards to be pope as Adrian IV), visited Norway as legate of the Holy See, and gave a new organization to the Church in that country, consisting of a metropolitan see at Nidaros (Trondhjem) with ten bishoprics.
  * Among them was Suderoyene, i.e. the western isles of Scotland and Man, which remained suifragan to Trondhjem till the fourteenth century the name survives In the Sodor and Man diocese of the Anglican Church to-day.
Other sees were In the northern islands, Greenland and Iceland
Five years later the second archbishop of Nidaros was appointed, in the person of Eystein Erlandsson, chaplain to King Inge, an appointment which violated the regulations for canonical appointments laid down by Cardinal Breakspeare. But it proved to be the life work of the new archbishop to maintain the Church’s right of conducting its affairs without interference by the rich and great, and finally to bring the Norwegian church into the general pattern of the west European Christendom of that day.
After his appointment Eystein made his way to Rome, but it is not known exactly when or where he was consecrated bishop by Pope Alexander III and received the palium.
         In any case he did not get back home till late in 1161, and then he came as papal legate a latere. One of his first iderests was to finish the enlargement of the cathedral, Christ Church, of Nidaros, and some of his building still remains. In the account which he wrote of St Olaf, St Eystein relates his remarkably speedy recovery from an accident sustained by him when a scaffolding on this building collapsed he attributes it to Olaf’s intercession.
           After the death of King Haakon II, Jarl Erling Skakke wanted to get his own eight-year-old son Magnus recognized as king of Norway. And in 1164, probably in return for concessions touching ecclesiastical revenue, Archbishop Eystein anointed and crowned the child at Bergen, the first royal coronation in Norwegian
history. Relations between the archbishop and the king’s father continued to be close, and St Eystein was able to get accepted a code of laws some of which were of great importance for the discipline and good order of the Church. But one matter which he does not seem to have tackled, at any rate directly, was clerical celibacy, which was not observed in the Scandinavian churches at that time (cf. the contemporary St Thorlac in Iceland). It was perhaps for this reason that St Eystein founded communities of Augustinian canons regular, to set an example to the parochial clergy.
    Most of St Eystein’s activities as they have come down to us are matters of the general history of his country rather than his own life, and were always directed towards the free action of the spiritual power among a unified people. This brought him into collision with Magnus’s rival for the throne, Sverre, and in rr8r the archbishop fled to England; from whence he is said to have excommunicated Sverre.
Jocelyn of Brakelond, the chronicler of the abbey of St Edmundsbury in Suffolk, writes: ‘~While the abbacy was vacant the archbishop of Norway, Augustine [the name of which Eystein is the Scandinavian form; cf. the English  ‘Austin‘], dwelt with us in the abbot’s lodgings, and by command of the king received ten shillings every day from the revenues of the abbot.
He assisted us greatly to gain freedom of election.   It was on this occasion that the famous Samson was elected abbot.

It is significant that St Eystein had a strong devotion for St Thomas Becket, which later became common in the Norwegian church, and it is reasonable to suppose that he visited his shrine at Canterbury and it seems that it was in England that he wrote The Passion and Miracles of the Blessed Olaf.
Eystein returned to Norway in 1183, and he was in his ship in Bergen harbor when Sverre attacked Magnus’s ships there and forced the king to flee to Denmark. In the following year Magnus lost his life in a renewal of the struggle, and it may be assumed that the archbishop was reconciled with King Sverre. Certainly when Eystein was on his death-bed four years later Sverre visited him, and Sverre’s Saga says, “ They were then altogether reconciled and each forgave the other those things which had been between them.”
St Eystein died on January26, 1188, and in 1229 a synod at Nidaros declared his sanctity. This decree has never been confirmed at Rome, although the preliminary investigations have been begun several times but have always petered out for various reasons. Matthew of Westmthster in the thirteenth century refers to him as a man whose holiness was attested by outstanding and authentic miracles.
    As has been said, St Eystein’s work was to break the hold of a semi-barbarous nobility over the Church in Norway and to set it more free to work peacefully for her children. This meant that his own life was one of devoted conflict, in which he learned by experience that, in the words of his friend Theodoric, “ It is one thing to control the rashness of the wicked by means of earthly force and the sword, but quite another to lead souls gently with the tenderness and care of a shepherd.”
           The sources for the life of St Eystein have mostly to be extracted from documents of the
         general history of Norway, such as Sverre’s Saga. What is known of him is fitted into a
         snore detailed account of the historical background by Mrs Sigrid Undset in her Saga of
(1934). The manuscript of Eystein’s Passio et miracula beati Olavi was found in
         England and edited by F. Metcalfe (1881). This manuscript once belonged to Fountains

Born in Norway; died at Nidaros (Trondheim), Norway, on January 26, 1188.
Saint Eystein, born of a noble family, was educated at Saint-Victor, Paris. When he returned to Norway, he served as chaplain to King Inge of Norway and, in 1157, was appointed second archbishop of Nidaros (Trondheim). At that time the metropolitan see had been in existence for only five years. In 1152, the Norwegian Church had been reorganized into 10 sees (including Iceland, Greenland, the Orkneys, and the Shetlands) under the archbishopric of  Nidaros by an English legate of the Holy See, Cardinal Nicholas Breakspeare, who later became Pope Adrian IV. Eystein's appointment violated the regulations for canonical appointments established by Breakspeare, but he proved to be the man chosen by God for the work.

Upon his appointment as bishop, Eystein went on a pilgrimage to Rome to be consecrated by Pope Alexander III, who gave him the pallium and made him a papal legate a latere. He returned from Rome late in 1161. Eystein labored to strengthen the ties between the Norwegian Church and Rome, implement the Gregorian Reform, and to free the Church in Norway from interference by the nobles. He brought to the Norwegian Church the practices and customs of the churches of Europe at that time, though celibacy for the clergy was largely unobserved in his country. Perhaps this is the reason he established  communities of Augustinian canons regular to set an example for the parochial clergy.

He crowned the eight-year-old child Magnus as king of Norway at Bergen in 1164, and was closely associated with the boy's father, Jarl Erling Skakke, who approved Eystein's code of laws. Most of Eystein's activities as they have  come down to us are matters of the general history of Norway and were directed towards the free action of the spiritual power among a unified people. This  set him on a collision course with Magnus's rival for the throne, Sverre.  Eystein was forced to flee to England in 1181 when Sverre claimed the throne on the grounds that he was the illegitimate son of King Sigurd and the rightful  heir; from England Eystein excommunicated Sverre.

In England he stayed at the abbey of Saint Edmundsbury (a.k.a., Bury St. Edmunds), and it was probably there that he wrote his account of St. Olaf,  The passion and miracles of the Blessed Olaf, of which a manuscript was  discovered in England. He helped them to obtain from Henry II the free election of Abbot Samson. It is probable, too, that he visited the shrine of St. Thomas of Canterbury, to whose memory he was very devoted, which later became common  in the Norwegian Church. (Eystein may have met Saint Thomas during the Englishman's exile and saw in him another who struggled to free the Church from secular control.)

Eystein returned to Norway in 1183 and was aboard a ship in Bergen Harbor when Sverre's fleet defeated Magnus, causing the king to flee to Denmark. The following year Magnus was killed in battle, Sverre became king, and Eystein  made peace with him. Eystein enlarged Christ Church cathedral, where Saint Olaf was buried; some of his improvements remain to this day.

After his death, his body was enshrined in Nidaros cathedral. Immediately  after his death Eystein was considered a saint, but various papal inquiries were unfinished. Eystein was proclaimed a saint by a Norwegian synod in 1229.
Many miracles occurred at his tomb (Attwater, Attwater2, Coulson, Delaney, Farmer, Walsh).
1270 St Margaret Of Hungary Virgin Dominican novice at twelve shortened her life by austerities
St. Margaret of Hungary Daughterof King Bela IV, she became a Dominican novice at twelve in a royal convent built on an island in the Danube. Although she was a princess among nuns who were of noble descent, she objected to any special treatment and went out of her way to perform the most menial tasks and the most exacting labors on behalf of the squalid poor and most advanced hospital cases. The extend of her labors and fasting and hours of prayer brought on the fatigue of which she died on January 18.

Very great interest attaches to the life of St Margaret of Hungary, because by rare good fortune we possess in her case a complete copy of the depositions of the witnesses who gave evidence in the process of beatification begun less than seven years after her death. No doubt the fact that she was the daughter of Bela IV, King of Hungary, a champion of Christendom at a time when central Europe was menaced with utter destruction by the inroads of the Tatars, has emphasized the details of her extraordinary life of self-crucifixion. The Dominican Order, too, which was much befriended by Bela and his consort Queen Mary Lascaris, was necessarily interested in the cause of one of its earliest and most eminent daughters. But no one can read the astounding record of Margaret's asceticism and charity as recounted by some fifty witnesses who were her everyday companions without realizing that even if she had been the child of a beggar, such courage as hers --one is almost tempted to call it the fanaticism of her warfare against the world and the flesh -- could not but have a spiritualizing influence upon all who came in contact with her. Bela IV has been styled "the last man of genius whom the Arpads produced", but there were qualities in his daughter which, if determination counts for anything in human affairs, showed that the stock was not yet effete.

Margaret had been born at an hour when the fortunes of Hungary were at a low ebb, and we are told that her parents had promised to dedicate the babe entirely to God if victory should wait upon their arms. The boon was in substance granted, and the child at age of three was committed to the charge of the community of Dominican nuns at Veszprem. Somewhat later, Bela and his queen built a convent for their daughter on an island in the Danube near Buda, and there, when she was twelve years old, she made her profession in the hands of Bd Humbert of Romans. Horrifying as are the details of the young sister's thirst for penance and of her determination to conquer all natural repugnances, they are supported by such a mass of concurrent testimony that it is impossible to question the truth of what we read. That she was exceptionally favoured in the matter of good looks seems to be proved by the determination of Ottokar, King of Bohemia, to seek her hand even after he had seen her in her religious dress. No doubt a dispensation could easily have been obtained for such a marriage, and Bela for political reasons was inclined to favour it. But Margaret declared that she would cut off her nose and lips rather than consent to leave the cloister, and no one who reads the account which her sisters gave of her resolution in other matters can doubt that she would have been as good as her word.

Although the majority of the inmates of this Danubian convent were the daughters of noble families, Princess Margaret seems to have been conscious of a tendency to treat her with special consideration. Her protest took the form of an almost extravagant choice of all that was menial, repulsive, exhausting and insanitary. Her charity and tenderness in rendering the most nauseating services to the sick were marvelous, but many of the details are such as cannot be set out before the fastidious modern reader. She had an intense sympathy for the squalid lives of the poor, but she carried it so far that, like another St Benedict Joseph Labre, she chose to imitate them in her personal habits, and her fellow nuns confessed that there were times when they shrank from coming into too intimate contact with the noble princess, their sister in religion. One gets the impression that Margaret's love of God and desire of self-immolation were associated with a certain element of wilfulness. She would have been better, or at least she would assuredly have lived longer, if she had had a strong-minded superior or confessor to take her resolutely in hand; but it was perhaps inevitable that the daughter of the royal founders to whom the convent owed everything should almost always have been able to get her own way.

On the other hand, there are many delightful human touches in the account her sisters gave of her. The sacristan tells how Margaret would stroke her hand and coax her to leave the door of the choir open after Compline, that she might spend the night before the Blessed Sacrament when she ought to have been sleeping. She was confident in the power of prayer to effect what she desired, and she carried this almost to the point of a certain imperiousness in the requests she made to the Almighty. Several of the nuns recall an incident which happened at Veszprem when she was only ten years old. Two Dominican friars came there on a short visit, and Margaret begged them to prolong their stay. They replied that it was necessary that they should return at once; to which she responded, "I shall ask God that it may rain so hard that you cannot get away". Although they protested that no amount of rain would detain them, she went to the chapel, and such a downpour occurred that they were unable, after all, to leave Veszprem as they had intended. This recalls the well-known story of St Scholastica and St Benedict, and there is in any case no need to invoke a supernatural intervention; but there are so many such incidents vouched for by the sisters in their evidence on oath that it is difficult to stretch coincidence so far as to explain them all. Though we hear of ecstasies and of a great number of miracles, there is a certain moderation in the depositions which inspires confidence in the good faith of the witnesses. An incident which is mentioned by nearly all is the saving, at St Margaret's prayer, of a maid-servant who had fallen down a well. Amongst the other depositions we have that of the maid, Agnes, herself. Asked in general what she knew of Margaret, she was content to say that "she was good and holy and edifying in her conduct, and showed greater humility than we serving-maids". As to the accident we learn from her that the evening was so dark that "if anyone had slapped her face she could not have seen who did it", and that the orifice of the well was quite open and without a rail, and that after falling she sank to the bottom three times, but at last managed to clutch the wall of the well until they lowered a rope and pulled her out.

There can be little room for doubt that Margaret shortened her life by her austerities. At the end of every Lent she was in a pitiable state from fasting, deprivation of sleep and neglect of her person. She put the crown on her indiscretions on Maundy Thursday by washing the feet (this probably she claimed as a sort of privilege which belonged to her as the daughter of the royal founders) not only of all the choir nuns, seventy in number, but of all the servants as well. She wiped their feet, the nuns tell us, with the veil which she wore on her head. In spite of this fatigue and of the fact that at this season she took neither food nor sleep, she complained to some of the sisters in her confidence that "Good Friday was the shortest day of the year". She had no time for all the prayers she wanted to say and for all the acts of penance she wanted to perform. St Margaret seems to have died on January 18, 1270, at the age of twenty-eight; the process of beatification referred to above was never finished, but the cultus was approved in 1789 and she was canonized in 1943.
See the Acta Sanctorum for January 28; but more especially G. Fraknoi, Monumenta Romana Episcopatus Vesprimiensis, vol. i, pp. 163-383, where the depositions of the witnesses are printed in full. Cf. also M. C. de Ganay, Les Bienheureuses Dominicaines, pp. 69-89; and Margaret, Princess of Hungary (1945), by "S. M. C."
[1] This neglect of cleanliness was traditionally part of the penitential discipline, and was symbolized by the ashes received on Ash Wednesday. The old English name for Maundy Thursday was "Sheer Thursday", when the penitents obtained absolution, trimmed their hair and beards, and washed in preparation for Easter. It was also sometimes called capitilavium (head-washing).
St. Athanasius Bishop honored in Sorrento in southern Italy. 

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.

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.

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There are over 10,000 named saints beati  from history
 and Roman Martyology Orthodox sources

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We are called upon with the whole Church militant on earth to join in praising and thanking God for the grace and glory he has bestowed on his saints. At the same time we earnestly implore Him to exert His almighty power and mercy in raising us from our miseries and sins, healing the disorders of our souls and leading us by the path of repentance to the company of His saints, to which He has called us.
   They were once what we are now, travellers on earth they had the same weaknesses, which we have. We have difficulties to encounter so had the saints, and many of them far greater than we can meet with; obstacles from kings and whole nations, sometimes from the prisons, racks and swords of persecutors. Yet they surmounted these difficulties, which they made the very means of their virtue and victories. It was by the strength they received from above, not by their own, that they triumphed. But the blood of Christ was shed for us as it was for them and the grace of our Redeemer is not wanting to us; if we fail, the failure is in ourselves.
   THE saints and just, from the beginning of time and throughout the world, who have been made perfect, everlasting monuments of God’s infinite power and clemency, praise His goodness without ceasing; casting their crowns before His throne they give to Him all the glory of their triumphs: “His gifts alone in us He crowns.”
“The saints must be honored as friends of Christ and children and heirs of God, as John the theologian and evangelist says: ‘But as many as received him, he gave them the power to be made the sons of God....’ Let us carefully observe the manner of life of all the apostles, martyrs, ascetics and just men who announced the coming of the Lord. And let us emulate their faith, charity, hope, zeal, life, patience under suffering, and perseverance unto death, so that we may also share their crowns of glory” Exposition of the Orthodox Faith

Called in the Gospel the Mother of Jesus, Mary is acclaimed by Elizabeth, at the prompting of the Spirit and even before the birth of her son, as the Mother of my Lord (Lk 1:43; Jn 2:1; 19:25; cf. Mt 13:55; et al.). In fact, the One whom she conceived as man by the Holy Spirit, who truly became her Son according to the flesh, was none other than the Father's eternal Son,  the second person of the Holy Trinity.
Hence the Church confesses that Mary is truly Mother of God (Theotokos).
Catechism of the Catholic Church 495, quoting the Council of Ephesus (431): DS 251.
Nine First Fridays Devotion to the Sacred Heart ... From the writings of St. Margaret Mary Alacoque
On Friday during Holy Communion, He said these words to me, His unworthy slave, if I mistake not:
I promise you in the excessive mercy of my Heart that its all-powerful love will grant to all those who receive Holy Communion on nine first Fridays of consecutive months the grace of final repentance; they will not die under my displeasure or without receiving their sacraments, my divine Heart making itself their assured refuge at the last moment.
Margaret Mary was inspired by Christ to establish the Holy Hour and to pray lying prostrate with her face to the ground from eleven till midnight on the eve of the first Friday of each month, to share in the mortal sadness.
He endured when abandoned by His Apostles in His Agony, and to receive holy Communion on the first Friday of every month. In the first great revelation, He made known to her His ardent desire to be loved by men and His design of manifesting His Heart with all Its treasures of love and mercy, of sanctification and salvation.
He appointed the Friday after the octave of the feast of Corpus Christi as the feast of the Sacred Heart; He called her the Beloved Disciple of the Sacred Heart, and the heiress of all Its treasures. The love of the Sacred Heart was the fire which consumed her, and devotion to the Sacred Heart is the refrain of all her writings. In her last illness she refused all alleviation, repeating frequently: What have I in heaven and what do I desire on earth, but Thee alone, O my God, and died pronouncing the Holy Name of Jesus.
With regard to this promise it may be remarked: (1) that our Lord required Communion to be received on a particular day chosen by Him; (2) that the nine Fridays must be consecutive; (3) that they must be made in honor of His Sacred Heart, which means that those who make the nine Fridays must practice the devotion and must have a great love for our Lord; (4) that our Lord does not say that those who make the nine Fridays will be dispensed from any of their obligations or from exercising the vigilance necessary to lead a good life and overcome temptation; rather He implicitly promises abundant graces to those who make the nine Fridays to help them to carry out these obligations and persevere to the end; (5) that perseverance in receiving Holy Communion for nine consecutive First Firdays helps the faithful to acquire the habit of frequent Communion, which our Lord eagerly desires; and (6) that the practice of the nine Fridays is very pleasing to our Lord He promises such great reward, and all Catholics should endeavor to make nine Fridays.
How do I start the Five First Saturdays? by Fr. Tom O'Mahony.
On July 13,1917, Our Lady appeared for the third time to the three children of Fatima an showed them the vision of hell and made the now - famous thirteen prophecies. In this vision Our Lady said that 'GOD WISHES TO ESTABLISH IN THE WORLD DEVOTION to Her Immaculate Heart and that She would come TO ASK FOR THE COMMUNION OF REPARATION ON THE FIRST SATURDAYS...'  Eight years later, on December 10, 1925, Our Lady did indeed come back. She appeared (with the Child Jesus) to Lucia in the convent of the Dorothean Sisters in Pontevedra.
The Child Jesus spoke first:


The Five Reasons
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: A reparative confession means that the confession should not only be good (valid and licit), but also be offered in the spirit of reparation, in this case, to Mary's Immaculate Heart. This confession may be made on the First Saturday itself or some days before or after the First Saturday within the preceding octave would suffice.
(2) COMMUNION: The communion of reparation must be sacramental duly received with the intention of making reparation. This offering, like the confession, is an interior act and so no external action to express the intention is needed.
(3) THE ROSARY: The Rosary mentioned here was indicated by the Portuguese word 'terco' which is commonly employed to denote a Rosary of five decades, since it forms a fourth of the full Rosary of 20 decades. This too must recited in a spirit of reparation.
(4) MEDITATION FOR FIFTEEN MINUTES: Here the meditation on one mystery or more is to be made without simultaneous recitation of the Rosary decade. As indicated, the meditation may be either on one mystery alone for 15 minutes, or on all 20 mysteries, spending about one minute on each mystery, or again, on two or more mysteries during the period. This can also be made before each decade spending three minutes or more in considering the mystery of the particular decade. This meditation has likewise to be made in the spirit of reparation to the Immaculate Heart.
(5) THE SPIRIT OF REPARATION: All these acts, as said above, have to be done with the intention of offering reparation to the Immaculate Heart of Mary for the offences committed against Her. Everyone who offends Her commits, so to speak, a two-fold offence, for these sins also offend her Divine Son, Christ, and so endanger our salvation. They give bad example to others and weaken the strength of society to withstand immoral onslaughts. Such devotions therefore make us consider not only the enormity of the offence against God, but also the effect of sins on human society as well as the need for undoing these social effects even when the offender repents and is converted. Further, this reparation emphasises our responsibility towards sinners who, themselves, will not pray and make reparation for their sins.
(6) FIVE CONSECUTIVE FIRST SATURDAYS: The idea of the Five First Saturdays is obviously to make us persevere in the devotional acts for these Saturdays and overcome initial difficulties. Once this is done, Our Lady knows that the person would become devoted to Her immaculate Heart and persist in practising such devotion on all First Saturdays, working thereby for personal self-reform and for the salvation of others.

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

God loves variety. He doesn't mass-produce his saints. Every saint is unique, for each is the result of a new idea.  As the liturgy says: Non est inventus similis illis--there are no two exactly alike. It is we with our lack of imagination, who paint the same haloes on all the saints. Dear Lord, grant us a spirit that is not bound by our own ideas and preferences.  Grant that we may be able to appreciate in others what we lack in ourselves. O Lord, grant that we may understand that every saint must be a unique praise of Your glory. Catholic saints are holy people and human people who lived extraordinary lives.  Each saint the Church honors responded to God's invitation to use his or her unique gifts.   God calls each one of us to be a saint in order to get into heavenonly saints are allowed into heaven. The more "extravagant" graces are bestowed NOT for the benefit of the recipients so much as FOR the benefit of others.
There are over 10,000 named saints beati  from history
 and Roman Martyology Orthodox sources

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Pius IX 1846--1878 • Leo XIII 1878-1903 • Pius X 1903-1914• Benedict XV 1914-1922 • Pius XI 1922-1939 • Pius XII 1939-1958 • John XXIII 1958-1963 • Paul VI 1963 to 1978 • John Paul • John Paul II 10/16/1975-4/2/2005
 Benedict XVI (2005 - 2013) Francis (2013

Popes mentioned in articles of Saints 

Pope Gregory IX 1227-1241 , having called St Raymund to Rome in 1230, nominated him to various offices and took him likewise for his confessor, in which capacity Raymund enjoined the pope, for a penance, to receive, hear and expedite im­mediately all petitions presented by the poor. Gregory also ordered the saint to gather into one body all the scattered decrees of popes and councils since the collection made by Gratian in 1150. In three years Raymund completed his task, and the five books of the “Decretals” were confirmed by the same Pope Gregory in 1234. Down to the publication of the new Codex Juris Canonici in 1917 this compilation of St Raymund was looked upon as the best arranged part of the body of canon law, on which account the canonists usually chose it for the text of their commentaries.

Popes mentioned in articles of Saints

250 St. Fabian layperson dove descended this stranger was elected Pope able built Church of Rome
Pope ST FABIAN succeeded St Antherus in the pontificate about the year 236. Eusebius relates that in an assembly of the people and clergy held to elect the new pope, a dove flew in and settled on the head of St Fabian.

Pope Paschal II 1086 St. Canute IV Martyred king of Denmark -- authorized the veneration of St Canute, though it is not easy to see upon what his claim to martyrdom rests. Aelnoth adds that the first preachers of Christianity in Denmark and Scandinavia were Englishmen, and that the Swedes were the most difficult to convert.

Pope Leo XIII 1924 Saint Joseph Sebastian Pelczar; Bishop of Przemysl in 1900 until his death in 1924. He made frequent visits to the parishes, supported the religious orders, conducted three synods, and worked for the education and religious formation of his priests.
He worked for the implentation of the social doctrine described in the writings of Pope Leo XIII.

The Church without Mary is an orphanage
 Pope Francis:
“It is very different to try and grow in the faith without Mary's help. It is something else. It is like growing in the faith, yes, but in a Church that is an orphanage. A Church without Mary is an orphanage. With Mary—she educates us, she makes us grow, she accompanies us, she touches consciences. She knows how to touch consciences, for repentance.”
Pope Francis Speech of October 25, 2014, to the Schönstatt Apostolic Movement on the occasion of the 100th anniversary of its founding

Pope Clement IX --  1670 St. Charles of Sezze Franciscan Pope Clement IX called Charles to his bedside for a blessing

Popes mentioned in articles of Saints
 Romæ Invéntio sanctórum Mártyrum Diodóri Presbyteri, Mariáni Diáconi, et Sociórum; qui, sancto Stéphano Papa Ecclésiam Dei regénte, martyrium Kaléndis Decémbris sunt assecúti.
At Rome, the finding of the holy martyrs Diodorus, priest, and Marian, deacon, and their companions.  They suffered martyrdom on the 1st of December during the pontificate of Pope St. Stephen.

308-309 Pope St. Marcellus I
Romæ, via Salária, natális sancti Marcélli Primi, Papæ et Mártyris; qui, ob cathólicæ fídei confessiónem, jubénte Maxéntio tyránno, primo cæsus est fústibus, deínde ad servítium animálium cum custódia pública deputátus, et ibídem, serviéndo indútus amíctu cilícino, defúnctus est.
       At Rome, on the Salarian Way, the birthday of Pope St. Marcellus I, a martyr for the confession of the Catholic faith.  By command of the tyrant Maxentius he was beaten with clubs, then sent to take care of animals, with a guard to watch him.  In this servile office, dressed in haircloth, he departed this life.

Popes mentioned in articles of Saints
Pope Innocent III : 1208 Bl. Peter of Castelnau  Martyred Cistercian papal legate and inquisitor
To him, aided by another of his religious brethren,
Pope Innocent III
in 1203 confided the mission of taking action as apostolic delegate and inquisi­tor against the Albigensian heretics, a duty which Peter discharged with much zeal, but little success.

Pope Sylvester I (r. 314-335) named St. Agrecius Bishop to this see of Treves (modern Trier), Germany Agrecius missionary trusted associate of St. Helena 

Pope Alexander VI.
Several times Christ gave to St. Martha, blessed Veronica of Binasco, virgin, of the Order of St. prayer important messages which she carried to influential persons such as the Duke of Milan and Pope Alexander VI.

Pope St. Innocent I  401-41 ;   Pope St. Celestine I  422-432;

 681  Pope St. Agath678-681 a holy death, concluded a life remarkable for sanctity and learning.

1276 Teobaldo Visconti Pope St. Gregory X 1210-1276; Arriving in Rome in March, he was first ordained priest, then consecrated bishop, and crowned on the 27th  of the same month, in 1272. He took the name of Gregory X, and to procure the most effectual succour for the Holy Land he called a general council to meet at Lyons. This fourteenth general council, the second of Lyons, was opened in May 1274. Among those assembled were St Albert the Great and St Philip Benizi; St Thomas Aquinas died on his way thither, and St Bonaventure died at the council. In the fourth session the Greek legates on behalf of the Eastern emperor and patriarch restored communion between the Byzantine church and the Holy See.;  miraculous cures performed by him

Saints of Previoius Days
St. Hyginus, Pope Greek 137-140 confront Gnostic heresy
 Romæ sancti Hygíni, Papæ et Mártyris; qui, in persecutióne Antoníni, glorióse martyrium consummávit.
       At Rome, St. Hyginus, pope, who suffered a glorious martyrdom in the persecution of Antoninus.
Pope from 137-140, successorto Pope St. Telesphorus. He was a Greek, and probably had a pontificate of four years. He had to confront the Gnostic heresy and Valentinus and Cerdo, leaders of the heresy, who were in Rome at the time. Some lists proclaim him a martyr. His cult was suppressed in 1969.

Quote: Pope Paul VI’s 1969 Instruction on the Contemplative Life includes this passage:  
 "To withdraw into the desert is for Christians tantamount to associating themselves more intimately with Christ’s passion, and it enables them, in a very special way, to share in the paschal mystery and in the passage of Our Lord from this world to the heavenly homeland" (#1).

"Christianity is not a moral code or a philosophy, but an encounter with a person" -- Benedict XVI

"To withdraw into the desert is for Christians tantamount to associating themselves more intimately with Christ’s passion, and it enables them, in a very special way, to share in the paschal mystery and in the passage of Our Lord from this world to the heavenly homeland" (#1).
Christianity is not a moral code or a philosophy, but an encounter with a person -- Benedict XVI

Nazareth is the School of the Gospel (II)
It is first a lesson of silence.
May the esteem of silence be born in us anew, this admirable and indispensable condition of the spirit, in us who are assailed by so much clamor, noise and shouting in our modern life, so noisy and hyper sensitized. O silence of Nazareth, teach us recollection, interiority, disposition to listen to the good inspirations and words of the true masters; teach us the need and value of preparation, study, meditation, personal and interior life, and prayer that God alone sees in secret.

It is a lesson of family life.
May Nazareth teach us what a family is, with its communion of love, its austere and simple beauty, its sacred and inviolable character; let us learn from Nazareth how sweet and irreplaceable is the formation one receives within it; let us learn how primordial its role is on the social level.

It is a lesson of work. Nazareth, the house of the carpenter's son; it is there that we would like to understand and celebrate the severe and redeeming law of human labor; there, to reestablish the conscience of work's nobility; to remind people that working cannot be an end in itself, but that its freedom and nobility come, in addition to its economic value, from the value that finalize it; how we wish to salute here all the workers of the world and show them their great model, their divine brother, the prophet of all their just causes, Christ Our Lord.
Homily of Paul VI in Nazareth January 5, 1964

Pope Warns Against Domesticating Memory of Salvation
At Morning Mass, Says It's 'So Wonderful to Be Saved' That We Must Feast
- Pope Francis reflected today on the joy of the Christian life, specifically, the awareness that Christ came to save us.

He celebrated his habitual morning Mass in the Domus Sanctae Marthae with the eight cardinals who he has chosen to be his advisory council. The council is meeting these days at the Vatican.

Vatican Radio reported that the Holy Father's homily was drawn from the First Reading, from Chapter 8 of Nehemiah, which describes the people's rejoicing as Ezra read from the Book of the Law.

The People of God, he said, “had the memory of the Law, but it was a distant memory.” The recovery of the Law brought them "the experience of the closeness of salvation."
“This is important not only in the great moments in history, but also in the moments of our life: we all have the memory of salvation, everyone. I wonder, though: is this memory close to us, or is it a memory a bit far away, spread a little thin, a bit archaic, a little like a museum [piece]… it can get far away [from us]… and when the memory is not close, when we do not experience the closeness of memory, it enters into a process of transformation, and the memory becomes a mere recollection.”
When memory is distant, Francis added, “it is transformed into recollection, but when it comes near, it turns into joy, and this is the joy of the people.” This, he continued, constitutes “a principle of our Christian life.” When memory is close, said Pope Francis, “it warms the heart and gives us joy.”:

“This joy is our strength. The joy of the nearness of memory. Domesticated memory, on the other hand, which moves away and becomes a mere recollection, does not warm the heart. It gives us neither joy nor strength. This encounter with memory is an event of salvation, it is an encounter with the love of God that has made history with us and saved us. It is a meeting of salvation - and it is so wonderful to be saved, that we need to make feast.”

The Church, said Pope Francis, has “[Christ’s] memory”: the “memory of the Passion of the Lord.” We too, he said, run the risk of “pushing this memory away, turning it into a mere recollection, in a rote exercise."
“Every week we go to church, or perhaps when someone dies, we go to the funeral … and this memory often times bores us, because it is not near. It is sad, but the Mass is often turned into a social event and we are not close to the memory of the Church, which is the presence of the Lord before us. Imagine this beautiful scene in the Book of Nehemiah: Ezra who carries the Book of Israel’s memory and the people once again grow near to their memory and weep, the heart is warmed, is joyful, it feels that the joy of the Lord is its strength – and the people make a feast, without fear, simply.”

“Let us ask the Lord,” concluded Pope Francis, “for the grace to always have His memory close to us, a memory close
and not domesticated by habit, by so many things, and pushed away into mere recollection.”
Pope Francis VATICAN CITY, October 03, 2013 (

"Whatever you ask for in prayer, believe that you shall receive it, and it shall come to you. St. Mark 11:24"

"Christianity is not a moral code or a philosophy, but an encounter with a person" -- Benedict XVI
"To withdraw into the desert is for Christians tantamount to associating themselves more intimately with Christ’s passion, and it enables them, in a very special way, to share in the paschal mystery and in the passage of Our Lord from this world to the heavenly homeland" (#1).

Pope Francis

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