"he did not
seek martyrdom, but he had to follow his Lord. His primary responsibility was to prepare his family for eternal life – not to insure their material well-being." 1939 Reverend Paul Schneider Er wird der „Prediger von Buchenwald“
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!) R.
Deo grátias. R.
Thanks be to God.
July is
the month
of the
Precious
Blood
since
1850;
2021-202223,000 Lives Saved Since 2007 
The saints are a “cloud of witnesses over our head”, showing us life of Christian perfection is possible. It Makes No Sense Not To Believe In GOD
Every Christian must be a living book wherein one can read the
teaching of the gospel
Saturday Memorial of the Blessed Virgin
Mary
1160 Monk
John the Much-Suffering, of Pechersk, pursued asceticism at the
Kievo-Pechersk Lavra; tormented by fleshly lust, and nothing could deliver
him from it; John heard a voice: "John! It is necessary for thee to
here seclude thyself, so that at least to weaken the vexation by silence
and the unseen, and the Lord shalt help thee through the prayers of His monastic saints" "For the
power of thine endurance, was the answer, -- I brought upon thee
temptation, so that thou might be smelted pure like gold; it is to the strong and powerful servants that
a master doth assign the heavy work, and to the infirm and to the weak
-- the easy task"
1241
Pamva The Monk, a Kievo-Pechersk Hermit and PriestMonk, fulfilled
the exploit of confessor. Caught while on a monastic obedience, he was
taken off by Tatars and for many years suffered from them
for his refusal to renounce the Christian faith. The monk was afterwards
miraculously transported from captivity and put within his own cell. Our Bartholomew Family Prayer List Joyful Mystery on Monday Saturday Glorius Mystery on Sunday Wednesday Sorrowful Mystery on Friday Tuesday Luminous Mystery on Thursday Veterens of War Acts of the Apostles Nine First Fridays Devotion to the Sacred Heart From the writings of St. Margaret Mary Alacoque How do I start the Five First Saturdays? Mary Mother of GOD 15 Promises of the Virgin Mary to those who recite the Rosary July 18 – Our Lady of the Small Pillar (Italy) – Consecration of Canada to the Holy Family (Canada, 1666) From Saint Sulpice to Ville-Marie From the very beginning, Sulpician founder
Father Jean Jacques Olier understood the importance of the New World.
He organized prayer circles and concrete efforts to help the founding
of missions and cities consecrated to the Holy Family. On February 2,
1642, he gathered 35 Society of Saint Sulpice associates at Notre-Dame
Cathedral in Paris to consecrate the island of Montreal to the Holy Family.
He also sent Society members to direct seminaries and schools in Canada. His successor provided an unfailing backing and support for Marguerite Bourgeoys and for Ville-Marie. But what was Ville-Marie? When Marguerite
arrived in Canada, it was a large village with a population of 50,
a mission implanted in Iroquois territory and constantly under attack.
The leaders of the mission sensed the possibility of failure and asked
for help. To resist, the young city needed reinforcements and new blood.
The appeal reached France, who sent a ship with more than a hundred men.
One hundred men and Marguerite Bourgeoys who would devote herself to education.
www.saintjosephduweb.com July 18 – Consecration of Canada to the Holy Family (1666) From Quebec to the whole world François de Laval was born in Montigny-sur-Avre, France. He became the apostolic vicar of New France by order of King Louis XIV, nourishing a great devotion to the Holy Family and promoting that devotion throughout North America. When he founded the Society of Priests of the Seminary of Quebec on March 26, 1663, under the name of "Seminary for the Foreign Missions," he established it in Quebec City under the patronage of the Holy Family. On September 15, 1664, Bishop Laval erected the first parish of Quebec and of North America, under the title of the Immaculate Conception of the Blessed Virgin Mary, to which he associated the seminary. On the occasion of one of his trips to France in 1684, Bishop Laval made a request to Pope Innocent XI for the authorization to institute a feast day in honor of the Holy Family, to be celebrated each year in his diocese. When it was granted, he had a special Mass composed for the feast. In 1921, Pope Benedict XV extended the feast to the universal Church. The Feast of the Holy Family is still a major holy day in Quebec City. www.paroisse-verneuil-sur-avre.com 15 Promises of the Virgin Mary to Virginity is hardly in fashion these days.
It is undervalued and some go as far as to challenge Mary's virginity.
Before Mary's time - although the Jewish people considered a woman's
sterility as something shameful - elements pointing to the idea of Christian
virginity were appearing. For instance, great importance was given to
the virginity of the betrothed; we see this notion as well in the context
of God's promises and the Covenant.
However, with Mary virginity takes on a new importance.
Mary is the only woman of the New Testament to receive the title of virgin (Lk 1: 27; Mt 1: 23). We need to examine two facts which are interdependent
but nonetheless distinct: the virginal conception of Jesus (Lk 1: 35)
and Mary's perpetual virginity (Lk 1: 34). First, we must not confuse
Immaculate Conception and virginal conception. The former refers to the
fact that Mary was conceived without original sin, the latter that Mary
conceived Jesus of the Holy Spirit while remaining a virgin. On a philosophical
level, an atheist or an agnostic could logically affirm that virginal conception
is impossible. Not so for those who believe God exists. As a matter of
fact, if we admit the existence of a God who created all things, in the
name of what principle can we deny him the possibility of making a virgin
conceive? Jeanine Hourcade
Mary's
Divine MotherhoodCalled 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. July 18 - Dedication of Canada to the Holy Family (Canada, 1666) Our Lady of Kophaza (II) At 14 years of age, Eleanor had become a beautiful
and well-adjusted young girl. She was the pride of her father and the
joy of the entire family. The Count had begun to make ambitious plans
for his daughter’s future and the possibility of making an alliance with
some great family of the local nobility. Was this a miracle? Who can say,
but surely the family had received special graces! A few months later,
as the hunting parties continued on the Nadasdy’s estate, Eleanor was
noticed by a young man from the Wesselenyi family, a family belonging to
the great nobility of Hungary. Talks of marriage began between the two families
and Eleanor revealed to her father her vow to remain a virgin. The family
was filled with consternation!
Count Nadasdy consulted his relative, the Bishop
of Eger, who judged that Eleanor had made that vow at such a young age
and in such poor health that she could not have understood its gravity
and to what extent she had committed herself. So the bishop released the girl from her vow of virginity and the formal engagement took place. We will not dwell upon Eleanor’s interior suffering, but instead let us take a look at the activity around the Nadasdy’s castle. The entire town was filled with joy. The Wesselenyi
family was present with pomp and circumstance. Eleanor looked as pretty
as a princess and prepared herself emotionally by obedience to be led
in the procession to her fiancé. At the beginning of the day the weather was superb,
but soon the sky became overcast with dark clouds. A thunder storm threatened.
General opinion was wait for the storm to pass over, but there was
not enough time to take shelter. A violent gust of wind made the castle
tremble, tearing off the festoons arranged earlier in the day by the
hands of artists and then, a loud thunder clap… and a bolt of lightning
fell on the procession in formation.
Alas! Instead of a marriage, there was a funeral
in Kophaza. Eleanor, the girl who was miraculously cured by the Blessed Virgin of the chapel in the woods of Kophaza had been struck by lightning! Fright, bitter tears and regrets all accompanied young Eleanor’s death. The poor Count was eaten up by remorse. In an effort to make reparation, he had a shrine built on the site of the small chapel. The faithful still come to this day to pray to the Mother of God, Our Lady of the Magyars! From the Marian Collection by Brother Albert Pfleger, #10 |
|
|
135 Symphorosa widow of
the martyr Saint Getulius mother of seven other martyrs named Crescens,
Julian, Nemesius, Primitivus, Justin, Stacteus, and Eugene MM (RM)
St. Julian A martyr known as a son of St. Symphorosa 203 St. Gundenis Virgin martyr of Carthage. She died in the persecution of Septimius Severnus 307 St. Maternus Bishop of Milan, Italy. Maternus was chosen bishop in a public acclamation in 295 . He suffered during the last period of the Roman persecutions but managed to survive, eventually dying in peace Athanasias (III-IV) The Holy Great Martyr was a contemporary and friend of the holy Martyrs Sergios and Backhos Iacynthos (Hyacinthe) (IV) The Holy Martyr: An Angel gave him his name; a 3 year-old, Saint Iacynthos besought God a dead infant might be resurrected, and the Lord hearkened to his childish prayer: the dead one arose; Both lads grew up together, together they asceticised in virtuous life; pagans worshipping a tree, so he chopped it down Sts. John priest and Simon, his cousin, a disciple of this Saint; Martyrdom of confessed the Lord Christ before its Governor {Coptic} St. Isaiah, the hermit; Departure of On this day also, the great saint, Anba Isaiah, was a hermit in wilderness of Shiheet (Scetis), departed. May his prayers be with us, Glory be to God forever. Amen. {Coptic} 362 St. Emilian Martyr of Sillistria, in Bulgaria Aemilianos dem Gouverneur, zum Lobe Gottes und zum Heil seiner eigenen Seele die Bilder wrecked the pagan-temple; Thrown into a bon-fire, he did not perish, but rather the flames burnt many of the pagans standing about. And when the bon-fire had gone out, Saint Emelian lay down upon the dying embers and with a prayer gave up his spirit to the Lord 382 St. Rufillus According to tradition, the first bishop of Forum Pompilii, Emilia, Italy 387 St. Philaster primary mission resisting the spread of the Arian heresy bishop of Brescia; Saint Gaudentius, his successor, praises him for his "modesty, quietness, and gentleness towards all men." He was chiefly famed, however, for his charity to the poor authored Catalogue of Heresies (28 Jewish & 128 Christian heresies) popular book in the Western Church used by St. Augustine; much praised by his successor, St. Gaudentius 390 St. Pambo A founder of the Nitrian Desert monastery in Egypt and a famed disciple of St. Anthony 6th v. St. Goneri British hermit of Brittany, France. He was a recluse who lived near Treguier 7th v. St. Edburga of Bicester Nun at Aylesbury, Buckinghamshire, England, daughter of Penda , pagan king of Mercia Her shrine is at Stanton Harcourt, Oxfordshire, her relics, originally at Bicester, taken to Flanders, Belgium 640 St. Arnulf Bishop member of Frankish king Theodebert II of Austrasia court; A noble, Arnulf married Doda, their son Ansegisel married Beggia, daughter of Pepin of Landen, starting the Carolingian dynasty of France 650 SS Edburga and Edith of Aylesbury sisters Anglo-Saxon princesses, of King Penda of Mercia, became nuns, OSB 7th v.St. Theneva Also called Thenova, the patron saint of Glasgow, Scotland, with her son St. Kentigern 800 Arnold der Grieche (von Arnoldsweiler) 838 St. Frederick Bishop of Utrecht, Martyr trained in piety and sacred learning among Church of Utrecht clergy; at once began to establish order everywhere, sent St. Odulf and other zealous and virtuous labourers into northern parts to dispel paganism still subsisting there
St. Marina
Martyr of Orense, in Spanish Galicia, Spain
986 St. Minnborinus Benedictine abbot born in Ireland became abbot of St. Martin Monastery in Cologne, Germany, in 974. promoted monastic reform and scholarly pursuits 1123 St. Bruno of Segni Benedictine bishop Vatican librarian, cardinal legate theological work on the Holy Eucharist set the standard for centuries abbot of Monte Cassino 1130 Herveus (Hervé) of Anjou led the life of an anchorite on the island of Chalonnes in Anjou , Hermit (AC) 1160 Monk John the Much-Suffering, of Pechersk, pursued asceticism at the Kievo-Pechersk Lavra; tormented by fleshly lust, and nothing could deliver him from it; John heard a voice: "John! It is necessary for thee to here seclude thyself, so that at least to weaken the vexation by silence and the unseen, and the Lord shalt help thee through the prayers of His monastic saints" "For the power of thine endurance, was the answer, -- I brought upon thee temptation, so that thou might be smelted pure like gold; it is to the strong and powerful servants that a master doth assign the heavy work, and to the infirm and to the weak -- the easy task" 1241 Pamva The Monk, a Kievo-Pechersk Hermit and PriestMonk, fulfilled the exploit of confessor. Caught while on a monastic obedience, he was taken off by Tatars and for many years suffered from them for his refusal to renounce the Christian faith. The monk was afterwards miraculously transported from captivity and put within his own cell. 1247 Blessed Bertha of Marbais married chatelain of Molembais; her husband died, became a Cistercian at Ayvrières Abbey; family founded convent at Marquette appointed her abbess, OSB Cist. Widow (PC) 1313 Blessed Alanus of Sassovivo, an Austrian monk, travelled to Rome in the Holy Year 1300. He joined the Italian community of Sassovivo, until he became a hermit in 1311 1314 Tolga Icon of the Most Holy Theotokos appeared Aug 8, 1314 to Rostov hierarch Prochorus (Tryphon in schema) 1341 Blessed Robert of Salentino a disciple of Saint Peter Celestine at Murrone, before he was elected pope; founded 14 Celestine monasteries, OSB Cel. Abbot (AC) 1429 Leontii The Monk founder of the Karikhov monastery, near Novgorod. He expired to the Lord on 18 July 1435 Blessed Angeline of Marsciano founded first community of Franciscan women other than Poor Clares to receive papal approval Widow assumed dress of St Francis tertiary converted her household into a body of secular tertiaries living in community Angelina and her companions travelled about recalling sinners to penance, relieving distress, and putting before young women the call of a life of virginity for Christ's sake first convent of regular tertiaries with vows and enclosure, and its success was immediate. 1566 Bartolomé de Las Casas Dominikanern zum Priester weihen Sein Einsatz für die Rechte der Indios wirkt heute noch nach 1614 St. Camillus de Lellis; fought for Venetians against Turks, addicted to gambling penniless by 1574; became director of St. Giacomo Hospital in Rome; received permission from his confessor (St. Philip Neri) to be ordained decided, with 2 companions, to found the Ministers of the Sick (the Camellians) he sent members of his order to minister wounded troops in Hungary and Croatia, the first field medical unit 1630 Kozman hieromonk end earthly life as martyr by Dagestanis carrying out a raid on the Davit-Gareji Wilderness 1839 St. Dominic Nicholas Dat Vietnamese soldier and martyr; strangled during the persecution; canonized in 1988 1892 The Kaluzhsk Icon of the Mother of God: The feast on this day was established and done at Kaluga in grateful memory of the deliverance of the city from cholera on 18 July 1939 Reverend Paul Robert Schneider Er wird der „Prediger von Buchenwald“ genannt; the first Protestant minister to be martyred by the Nazis; Paul Schneider did not stand by idly as Nazi leaders ridiculed the morality of the Church. In writing and in preaching, he protested against the vitriol directed against the Church by Nazi officials; Local Nazi officials interrogations 12 times during the winter of 1935/1936;. continued to speak his mind and follow the dictates of his conscience. Paul’s friends pleaded with him to avoid confrontation with Nazis. He responded that "he did not seek martyrdom, but that he had to follow his Lord. His primary responsibility was to prepare his family for eternal life – not to insure their material well-being." Died by lethal injection. |
| St. Julian A martyr known as a son of St. Symphorosa. |
| 135 Symphorosa
widow of the martyr Saint Getulius mother of seven other martyrs named Crescens,
Julian, Nemesius, Primitivus, Justin, Stacteus, and Eugene MM (RM) Tíbure sanctæ Symphorósæ, uxóris sancti Getúlii Mártyris, cum septem fíliis suis, scílicet Crescénte, Juliáno, Nemésio, Primitívo, Justíno, Stácteo et Eugénio. Horum mater, sub Hadriáno Príncipe, ob insuperábilem constántiam, primo cæsa diu palmis, deínde crínibus suspénsa, novíssime saxo alligáta, in flumen præcipitáta est; fílii autem, stipítibus ad tróchleas exténsi, divérso mortis éxitu martyrium complevérunt. Eorúndem córpora póstea Romam transláta, et, Pio Quarto Summo Pontífice, in Diacónia sancti Angeli in Piscína fuérunt invénta. At Tivoli, in the time of Emperor Hadrian, St. Symphorosa, wife of the martyr St. Getulius, with her seven sons, Crescens, Julian, Nemesius, Primitivus, Justin, Stacteus, and Eugene. The mother, because of her invincible constancy, was first beaten a long time, then suspended by her hair, and lastly thrown into the river with a stone tied to her body. Her sons were stretched by pulleys attached to stakes, and completed their martyrdom in divers ways. Afterwards, their bodies were taken to Rome, and in the pontificate of Pius IV, were found in the sacristy of St. Angelo in Piscina. SS. SYMPHOROSA AND HER SEVEN SONS, MARTYRS ACCORDING to her legend St Symphorosa was the widow of a martyr, St Getulius, living with her seven sons at Tivoli (Tibur), near Rome, during the reign of the Emperor Hadrian. They attracted imperial notice when the emperor learned by oracle that the durability of his new palace at Tivoli depended on their sacrificing to the gods. This Symphorosa refused to do, and after surviving torments she was drowned in the- river Anio. The next day the emperor had no better success with her sons, Crescens, Julian, Nemesius, Primativus, Justin, Stacteus and Eugenius; and they too were put to death, each in a different way. A Symphorosa was in fact buried at the ninth milestone on the Via Tiburtina, as were seven men called brothers, with names as above. The resemblance between this case and that of St Felicity and her alleged seven sons (July 10) is obvious, and presents a problem that there would be no point in detailing here. It is sufficient to quote Father Delehaye (Origines du culte des martyrs, pp. 278-279) : Died at Tivoli, Italy. Saint Symphorosa was the widow of the martyr Saint Getulius. She is described in the Roman Martyrology as the mother of seven other martyrs named Crescens, Julian, Nemesius, Primitivus, Justin, Stacteus, and Eugene. However, her acta are an unreliable adaptation of the story of the mother of the Maccabees. The seven named appear not to be brothers (Benedictines). Popular tradition, no doubt helped by the hagiographers, seems to have taken the same course on the Via Tiburtina which, in another place, has led to the endowment of St Felicity with a family of seven martyrs. Seven saints, who probably had no other connexion than the proximity of their graves or of the anniversaries of their deaths, have been made into brothers and given to St Symphorosa as Sons. One may well ask if Symphorosa
is anything but a doublet of St Felicity.
There is an old cultus of
these martyrs at Tivoli (where the remains of a basilica were explored
in 1877), and their passio was included by Ruinart in his Anta sincera and has found defenders in
Paul Allard and some others; but it is now generally held to belong in Delehaye's
historical-romance category. See his CMH., pp. 338, 382; Étude
sur le légendier romain, pp. 121-123; and Origins:..loc. cit. The passio is in Ruinart
and in the Acta Sanctorum,
July, vol. iv. See also II. Stevenson on the basilica of St Symphorosa
in his Studi in Itatia (1878),
vols. i and ii .
|
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203 St. Gundenis Virgin martyr of Carthage. She died in the persecution
of Septimius Severnus. Carthágine
sanctæ Gundénis Vírginis, quæ, jussu Rufíni
Procónsulis, ob Christi confessiónem, quater divérsis
tempóribus per extensiónem in equúleo torta, et
úngulis horrénde lacerántibus cruciáta, cárceris
squalóre diu afflícta, novíssime gládio
cæsa est.
At Carthage, St. Gundenes, virgin. By order of the proconsul Ruffinus, she was at four different times stretched on the rack for the faith of Christ, horribly lacerated with iron hooks, confined for a long time in a filthy prison, and finally put to the sword. Gundenis of Carthage VM (RM).
martyred under Septimius Severus at Carthage (Benedictines, Encyclopedia)
|
St.
Marina Martyr of Orense, in Spanish Galicia, Spain.Gallǽciæ,
in Hispánia, sanctæ Marínæ, Vírginis
et Mártyris.
Marina
(Pelagia) of Orense VM (RM). Although all records have been lost, the
Roman Martyrology reports that Saint Marina was martyred at Orense
in Spanish Galicia. Her name was added to the second revision of the
martyrology by Baronius (Benedictines). In Spanish Galicia, St. Marina, virgin and martyr. In art, Saint Marina is pictured with a child in a cradle by her as she kneels in prayer. She may also be shown (1) in a monk's habit, carrying the child; (2) nursing the child in the hermitage; (3) drawing a woodcart to the abbey; or (4) kneeling by an open tomb with a dove descending upon her (Roeder). She is especially venerated in Galicia (Roeder). |
| Iacynthos
(Hyacinthe) (IV) The Holy Martyr: An Angel gave him his name; a 3
year-old, Saint Iacynthos besought God a dead infant might be resurrected,
and the Lord hearkened to his childish prayer: the dead one arose; Both
lads grew up together, and together they asceticised in virtuous life;
pagans were worshipping a tree, so he chopped it down Born into a pious Christian family in the city of Amastridea (now Amastra in Anatolia). An Angel which appeared gave him his name. As a three year old boy Saint Iacynthos besought of God that a dead infant might be resurrected, and the Lord hearkened to his childish prayer: the dead one arose. Both lads afterwards grew up together, and together they asceticised in virtuous life. Saint Iacynthos once noticed, how the pagans were worshipping a tree, and so he chopped it down. For this they subjected him to harsh tortures. They smashed out all his teeth, and having bound him with rope, they dragged him along the ground and threw him in prison. And it was there that the holy sufferer expired to God. |
| 307 St. Maternus
Bishop of Milan, Italy. Maternus was chosen bishop in a public acclamation
in 295 . He suffered during the last period of the Roman persecutions
but managed to survive, eventually dying in peace. Medioláni sancti Matérni Epíscopi, qui, sub Maximiáni Imperatóre, pro fide Christi et pro Ecclésia sibi commíssa, in cárcerem detrúsus et sæpe verbéribus cæsus est; ac tandem, multis confessiónibus clarus, obdormívit in Dómino. At Milan, in the reign of Maximian, the holy bishop Maternus. For the faith of Christ and the Church entrusted to him, he went to his rest in the Lord with a great renown for his repeated confession of the faith. Maternus of Milan B (RM). Saint Maternus became bishop of Milan by popular acclamation in 295. He had much to suffer during the persecution of Diocletian, but survived it and died in peace (Benedictines). |
| Athanasias
(III-IV) The Holy Great Martyr was a contemporary and friend of the
holy Martyrs Sergios and Backhos (Comm. 7 October) Having received the official position of eparch, he was sent to Egypt by the persecutor-emperor Maximian (284-305). They soon made denunciation against him for confessing the Christian faith. The governor, in supposing that Saint Athanasias had changed his mind, sent him off to Klisma (on the Red Sea) with an order to close down the Christian churches. Having arrived at this place, Saint Athanasias solemnly celebrated the feast of the Nativity of Christ in church. Soon the governor also arrived in Klisma. Learning about what had occurred, for a long time he urged the saint to renounce Christ, but seeing the steadfastness of the saint, he ordered him beheaded. |
| Martyrdom of Sts.
John priest and Simon, his cousin, a disciple of this Saint; confessed
the Lord Christ before its Governor On this day, Sts. John and Simon, his cousin, who were from the city of Shoubramalas (Ziftah-Gharbiah), were martyred. The mother of St. John was barren, and his father prayed ceaselessly to the Lord to give him a son, whom he would vow to the Lord. He saw in a vision St. John the Baptist, who told him that the Lord would give him a son. When this Saint was born, his father called him John, and he built a church in the name of St. John the Baptist. When the boy grew and was twelve years old, his father put him in charge of tending the sheep. John gave his food to the shepherds, and he fasted until the evening daily. When his father heard this, he went to him to verify that. When the boy saw him, he was afraid that his father might beat him, and he wanted to flee. His father calmed him and asked him about his food. John replied, "It is inside the hut." When the father went inside, he found the basket full of hot bread. He returned and told his mother what had happened and both rejoiced for the grace that was bestowed upon their son. They prevented their son from tending the sheep, and handed him to one who taught him the church books. When John became eighteen years old, they ordained him a priest. Simon, his cousin, who was also tending to the sheep of his father, left that and became a disciple of this Saint. God wrought many signs by the hands of St. John. When Diocletian denied Christ and worshipped idols, Sts. John and Simon went to Alexandria. They confessed the Lord Christ before its Governor, who tortured them much. Finally, he cut off their heads, and they received the crown of martyrdom. May their prayers be with us. Amen. |
362 St. Emilian Martyr of Sillistria, in
Bulgaria Aemilianos dem Gouverneur, zum Lobe Gottes und zum Heil seiner
eigenen Seele die Bilder wrecked the pagan-temple; Thrown into a bon-fire,
he did not perish, but rather the flames burnt many of the pagans standing
about. And when the bon-fire had gone out, Saint Emelian lay down upon
the dying embers and with a prayer gave up his spirit to the LordDoróstori, in Mysia inferióre, sancti Æmiliáni Mártyris, qui, témpore Juliáni Apóstatæ, sub Capitolíno Præside, in fornácem injéctus, martyrii palmam accépit. At Silisitria in Bulgaria, St. Emilian, martyr, who was cast into a furnace, in the time of Julian the Apostate, under the governor Capitolinus, and received the palm of martyrdom. Emilian of Bulgaria M (RM). Saint Emilian was martyred at Silistria, Bulgaria, under Julian the Apostate (Benedictines) valentina_pambo_emilian Aemilianos (der Märtyrer) Orthodoxe Kirche: 18. Juli Aemilianos lebte im vierten Jahrhundert in Dorostolon (Silistra/Bulgarien). Er war ein Diener des Gouverneurs und Christ. Unter der Herrschaft von Kaiser Julian der Apostat (361-363) zertrümmerte Aemilianos während einer heidnischen Feier in der Nacht zahlreiche Götzenbilder mit einem Hammer. Als am kommenden Tag ein Unschuldiger für diese Taten verhaftet wurde, bekannte Aemilianos dem Gouverneur, zum Lobe Gottes und zum Heil seiner eigenen Seele die Bilder zerstört zu haben. Er wurde daraufhin ausgepeitscht und verbrannt. 363 Emelian The Holy Martyr , a Slav, suffered for Christ; During the reign of the emperor Julian the Apostate (361-363). Julian wanted to restore in the Roman empire the cult of the pagan gods, and he circulated an edict throughout all the regions, according to which all Christians would be subject to death. The city of Dorostolum, situated on the banks of the River Dunaj (Danube), where Saint Emelian lived, was governed by an official named Capitolinus. The imperial edict was read in the city square. The people of Dorostolum said that there were no Christians in the city. Saint Emelian was a slave of
the local city-head, and he was secretly a Christian. Emboldened by
the harsh edict, Saint Emelian snuck into the pagan temple, he destroyed
statues of the idols with an hammer, he overturned the altars and the
candle-stands, and then emerged without notice. But soon the pagans discovered,
that the pagan-temple was in ruins. An angry crowd began to beat up a
certain Christian, who by chance happened by. Saint Emelian then shouted
out loudly, that they should not lay hold of that innocent man, and then
he said that he himself had wrecked the pagan-temple. They seized hold
of him and led him for judgement to Capitolinus. By order of the official,
Saint Emelian was for a long time beaten mercilessly, and then he was
condemned to burning. Thrown into a bon-fire, he did not perish, but rather
the flames burnt many of the pagans standing about. And when the bon-fire
had gone out, Saint Emelian lay down upon the dying embers and with a prayer
gave up his spirit to the Lord (+ 363).
At Constantinople afterwards
there was built a church in honour of the holy Martyr Emelian,
wherein also they transferred his relics. |
|
390 St. Pambo A
founder of the Nitrian Desert monastery in Egypt and a famed disciple
of St. Anthony regularly visited by Sts. Athanasius, Melania the
Elder, and Rufinus. St. Melania was with him when he died.
Having served and studied under Anthony in his youth, Pambo later became a pioneer in establishing the eremitical life in the Nitrian Desert and was much respected for his wisdom. According to tradition, he was regularly visited by some of the most powerful and prominent figures of the time, including Sts. Athanasius, Melania the Elder, and Rufinus. St. Melania was with him when he died. 390 St. Pambo
"If he will not learn a lesson from my silence,
neither will he from my words."One of the founders of the Nitrian group of monasteries in the deserts of Egypt was this St Pambo; he became in his youth a disciple of St Antony, and was a fellow worker of such great fathers of the desert as the two Macarii and St Isidore of Pelusium and instructor of the "tall brothers", Dioscorus, Ammon, Eusebius and Euthymius, who were persecuted for supporting Origenism. He sharply rebuked their oppressor, Theophilus of Alexandria, when reproached for not speaking to that archbishop: St Pambo had the
usual characteristics of the monks of the Thebaid: assiduous manual
labour, usually in the making of mats from palm-leaf strips, long fasts,
and other severe physical mortifications, and prayer uninterrupted over
long periods of time; his personal appearance was so majestic as to divert
attention from the rags with which he was clothed: he would wear only
such cast-offs as no one else would trouble to pick up.
The world is prone to attribute wisdom to those who speak little, from
that fact alone, regardless that silence may as much be due to emptiness
as to understanding or strength; but the numerous people who came to
consult Pambo were not deceived: his mouth spoke wisdom, and some of
his sayings are what is chiefly known of his life. Rufinus visited
him in 374, and later St Melania the Elder, the Roman widow who founded
a convent in Jerusalem. On her first visit she brought a gift of
three hundred pounds of silver as a present for St Pambo; he accepted it
and said it should be for the benefit of poor monasteries-but no word
of thanks. Melania gently reminded him: "There is three hundred pounds of
silver, my father."-" He to whom you have offered this gift has no need
for you to tell Him its value," was the reply. Another time, when
asked to count some money given to him to distribute in alms, he said:
"God does not ask how much, but how." His particular exercise was control of the tongue, both by silence and by careful consideration before speech, and, as with others, this sometimes led him into a pointed brusqueness which to more polished folk sounds somewhat discourteous. Self-training in this respect was the result of his very first reading lesson. His teacher began with the 38th psalm: "I said,! will take heed to my ways that I sin not with my tongue." "That will do for to-day," said Pambo, and went off to think about it; when he had considered the implications of that single text for about six months he came back to continue his lessons. Unlike some monks and ascetics St Pambo had no narrow outlook on other ways of life. To two monks who disputed as to which were better of two men, one of whom had spent a fortune to become a monk and the other had done the same on corporal works of mercy, he said, "Before God both are perfect. There are other roads to perfection besides being a monk." And when two men came to him, detailing their austerities and alms-deeds and asking if thus they would save their souls, he replied, "I do the like, but am not thereby a good monk. Seek never to offend your neighbour, and you will be saved." Death came to St Pambo while he was plaiting a basket for his disciple Palladius. "Since I came into the desert I have eaten nothing that I have not earned by work, and I do not remember that I have ever said anything for which I had need to be sorry afterwards. Nevertheless I must now go to God, before I have even begun to serve Him." St Melania was there when he died; she provided for his funeral, and took away the unfinished basket as a precious relic. The references to Pambo in Rosweyde's
Vitae Patum have been
printed in the Acta Sanctorum,
July, vol. i. Most of these derive ultimately from Palladius's
Lausiac History, and from the
Historia Monachorum, the Greek
text of which has been edited by Preuschen. A convenient English translation
of the Lausiac History
by Lowther Clarke, and Abbot Butler's edition .
390 Pambo of the Nitrian Desert, Abbot (AC) In his youth, he was a disciples of Saint Antony. Pambo, one of the founders of the Nitrian Desert monasteries in Egypt, was known for his austerities, mortifications, and wisdom. In his old age, he was consulted by many, including Saint Athanasius, Saint Rufinus, and Saint Melania the Elder, who was with him when he died (Benedictines, Delaney). The Monk Pamba (IV) asceticised in the Nitreian wilderness in Egypt. The Monk Anthony the Great (Comm. 17 January) said, that the Monk Pamba by the fear of God inspired within himself the Holy Spirit. And the Monk Pimen the Great (Comm. 27 August) said: "We beheld three things in Father Pamba: hunger every day, silence and handcrafts". The Monk Theodore the Studite termed Saint Pamba "exalted in deed and in word". 390 St. Pambo
"If he will not learn a lesson from my silence,
neither will he from my words."One of the founders of the Nitrian group of monasteries in the deserts of Egypt was this St Pambo; he became in his youth a disciple of St Antony, and was a fellow worker of such great fathers of the desert as the two Macarii and St Isidore of Pelusium and instructor of the "tall brothers", Dioscorus, Ammon, Eusebius and Euthymius, who were persecuted for supporting Origenism. He sharply rebuked their oppressor, Theophilus of Alexandria, when reproached for not speaking to that archbishop: St Pambo had the
usual characteristics of the monks of the Thebaid: assiduous manual
labour, usually in the making of mats from palm-leaf strips, long fasts,
and other severe physical mortifications, and prayer uninterrupted over
long periods of time; his personal appearance was so majestic as to divert
attention from the rags with which he was clothed: he would wear only
such cast-offs as no one else would trouble to pick up.
The world is prone to attribute wisdom to those who speak little, from
that fact alone, regardless that silence may as much be due to emptiness
as to understanding or strength; but the numerous people who came to
consult Pambo were not deceived: his mouth spoke wisdom, and some of
his sayings are what is chiefly known of his life. Rufinus visited
him in 374, and later St Melania the Elder, the Roman widow who founded
a convent in Jerusalem. On her first visit she brought a gift of
three hundred pounds of silver as a present for St Pambo; he accepted it
and said it should be for the benefit of poor monasteries-but no word
of thanks. Melania gently reminded him: "There is three hundred pounds of
silver, my father."-" He to whom you have offered this gift has no need
for you to tell Him its value," was the reply. Another time, when
asked to count some money given to him to distribute in alms, he said:
"God does not ask how much, but how." His particular exercise was control of the tongue, both by silence and by careful consideration before speech, and, as with others, this sometimes led him into a pointed brusqueness which to more polished folk sounds somewhat discourteous. Self-training in this respect was the result of his very first reading lesson. His teacher began with the 38th psalm: "I said,! will take heed to my ways that I sin not with my tongue." "That will do for to-day," said Pambo, and went off to think about it; when he had considered the implications of that single text for about six months he came back to continue his lessons. Unlike some monks and ascetics St Pambo had no narrow outlook on other ways of life. To two monks who disputed as to which were better of two men, one of whom had spent a fortune to become a monk and the other had done the same on corporal works of mercy, he said, "Before God both are perfect. There are other roads to perfection besides being a monk." And when two men came to him, detailing their austerities and alms-deeds and asking if thus they would save their souls, he replied, "I do the like, but am not thereby a good monk. Seek never to offend your neighbour, and you will be saved." Death came to St Pambo while he was plaiting a basket for his disciple Palladius. "Since I came into the desert I have eaten nothing that I have not earned by work, and I do not remember that I have ever said anything for which I had need to be sorry afterwards. Nevertheless I must now go to God, before I have even begun to serve Him." St Melania was there when he died; she provided for his funeral, and took away the unfinished basket as a precious relic. The references to Pambo in Rosweyde's Vitae Patum have been printed in the Acta Sanctorum, July, vol. i. Most of these derive ultimately from Palladius's Lausiac History, and from the Historia Monachorum, the Greek text of which has been edited by Preuschen. A convenient English translation of the Lausiac History by Lowther Clarke, and Abbot Butler's edition . At the beginning of his monasticism, Saint Pamba heard the verses from the 38th [39th] Psalm of David: "preserve mine path, that I sin not by my tongue". These words sank deep into his soul, and he attempted to follow them always. Thus, when they asked him about something, he answered only after a long pondering and a prayer, risking to say something that he afterwards might regret. Saint Pamba was a model of a lover of work for his disciples. Each day he worked until exhausted, and by the bread acquired by his own toil. The disciples of the Monk Pamba became great ascetics: Dioskoros, afterwards Bishop of Hermopolis (this Dioskoros, bishop of Hermopolis, mustneeds be distinguished from another Dioskoros -- an arch heretic and patriarch of Constantinople, who lived rather later and was condemned by the Fourth OEcumenical Council), and also Ammonios, Eusebios and Eythymios -- mentioned in the life of Sainted John Chrysostom. One time the Nun Melania the Roman (Comm. 31 December) brought Saint Pamba a large amount of silver for the needs of the monastery, but he did not leave off from his work nor even glance at the money that was brought. Only after the incessant requests of Saint Melania did he permit her to give the alms to a certain monastic brother for distribution to the needs of the monastery. Saint Pamba was distinguished by his humility, but together with this he highly esteemed the vocation of monk and he taught the laypeople to be respectful of monastics, who often converse with God. The monk died at age 70. Telling the brethren that stood about his death-bed concerning the virtues he strove for during his life, Saint Pamba said: "For I do expire to the Lord such, as that I am but begun to live a God-pleasing monastic" . |
| 382
St. Rufillus According to tradition, the first bishop of Forum
Pompilii, Emilia, Italy Foro Pompílii, in Æmília, sancti Ruffilli, ejúsdem civitátis Epíscopi. At Forlimpopoli in Emília, St. Ruffillus, bishop of that city. Rufilius (Rufillus) of Forlimpopoli B (RM); reputed first bishop of Forlimpopoli (Forum Pompilii) in Emilia, Italy (Benedictines). |
|
387 St. Philaster Saint
Gaudentius, his successor, praises him for his "modesty, quietness,
and gentleness towards all men." He was chiefly famed, however, for his
charity to the poor mission resisting the spread of the Arian heresy
bishop of Brescia authored Catalogue of Heresies (28 Jewish & 128 Christian
heresies) popular book in the Western Church used by St. Augustine; much
praised by his successor, St. Gaudentius
Bríxiæ natális sancti Philástrii, qui fuit ejúsdem civitátis Epíscopus. Hic advérsus hæréticos, præsértim Ariános, a quibus multa passus est, plúrimum verbis scriptísque pugnávit; demum, clarus miráculis, Conféssor in pace quiévit. At Brescia, the birthday of St. Philastrius, bishop of that city, who both by word and writing opposed the heretics, especially the Arians, from whom he suffered greatly. Finally he died in peace, a confessor renowned for miracles. 397 St Philastrius, Bishop of Brescia We know nothing certain of this saint's country, but he quitted it and the house and inheritance of his ancestors, like Abraham, the more perfectly to disengage himself from ties of the world. He travelled through many provinces to oppose infidels and heretics, especially the Arians, whose errors were at that time dispersed over the whole Church. His zeal and faith gave him courage to rejoice with the Apostle in suffering for the truth, and to bear in his body the marks of a severe scourging which he underwent for asserting the true godhead of Jesus Christ. At Milan he vigorously opposed the endeavours of Auxentius, the Arian, who laboured to destroy the flock of Christ there; and he preached and held disputations with heretics in Rome itself, and afterwards went to Brescia. Being chosen bishop of this see, he exerted himself with such vigour as even to outdo himself. Alban Butler is understating when he says that Philastrius was not equal in learning to the Ambroses and Augustines of that age; but what was wanting in that respect was abundantly made up by the example of his life, his spirit of humility and piety, and his unwearied application to every pastoral duty: he is an instance of what eminent service moderate abilities may be capable of when they are joined with a high degree of virtue. To caution his flock against the danger of errors in faith St Philastrius wrote his Catalogue of Heresies, in which he does not take that word in its strict sense and according to the theological definition, but includes among his hundred and twenty-eight "heresies" a number of opinions - which are matters of dispute: not only that, but he branded as heretics those who, for example, call the days of the week by heathen names (he would have approved the practice of the Society of Friends in this respect). The work has little value in itself, but is of interest to scholars for the light it may throw on the work of other writers, e.g. Hippolytus. St Gaudentius in a panegyric of St Philastrius praises his modesty, quietness and sweetness towards all men; he extended his liberality, not only to all that were reduced to beggary, but also to tradesmen and others, whom he generously enabled to carry on or to enlarge their business. St Augustine met St Philastrius at Milan with St Ambrose about the year 384. He died before St Ambrose, his metropolitan, who after his death placed his disciple St Gaudentius in the see of Brescia . See the Acta Sanctorum, July, vol. iv. The
authenticity of the panegyric by St Gaudentius, which is the source of most
of our scanty information about Philastrius, has been questioned, but it
is vindicated by Knappe and Poncelet: see the Analecta Bollandiana, vol. xxviii (1909),
p. 224; and cf. Bardenhewer,
Patrologie, § 89. See
also P. de Labriolle and G. Bardy, Histoire de Ia littérature latine
chrétienne (1947), pp. 432-434.
Also called Philastrius and Filaster, a Spanish bishop. He took as his primary
mission resisting the spread of the Arian heresy, once enduring a vicious
scourging at their hands. Appointed bishop of Brescia, Italy, he continued
to oppose the Arians. He authored the work Catalogue of Heresies, an
accounting of twenty eight Jewish and one hundred twenty eight Christian
heresies, which was a popular book in the Western Church and was used
by St. Augustine. He was much praised by his successor, St. Gaudentius.Philastrius of Brescia B (RM) Born in Spain; Saint Philastrius was appointed bishop of Brescia, Italy, during the time of the Arian controversy. He wrote a book against the Arians, which is still extant. Saint Gaudentius, his successor, praises him for his "modesty, quietness, and gentleness towards all men." He was chiefly famed, however, for his charity to the poor and his opposition to Arianism (Benedictines, Encyclopedia). |
| 6th v. St. Goneri British
hermit of Brittany, France. He was a recluse who lived near Treguier. Goneri of Brittany (AC) 6th century. Saint Goneri was exiled from Britain to Brittany, where he was a hermit near Tréguier (Benedictines) |
640
St. Arnulf Bishop member of Frankish king Theodebert II of Austrasia
court; A noble, Arnulf married Doda, their son Ansegisel married Beggia,
daughter of Pepin of Landen, starting the Carolingian dynasty of France
Metis, in Gállia, sancti Arnúlfi Epíscopi, qui, sanctitáte et miráculis illústris, eremíticam delégit vitam, et beáto fine quiévit. At Metz in France, St. Arnulf, a bishop illustrious for holiness and miracles. He chose the life of a hermit and ended his blessed career in peace. 643 St Arnulf, or Arnoul, Bishop of Metz This Arnulf, born of noble parents and educated in learning and piety, was called to the court of King Theodebert II of Austrasia, in which he was equally admired for prudence in council and valour in the field: he joined the virtues of a Christian with the duties of a statesman. Having married a noble lady called Doda, he had by her two sons, Clodulf and Ansegisel; by the latter's marriage with a daughter of Bd Pepin (called "of Landen") the Carlovingian kings of France descended from St Arnoul. Fearing the danger of entangling his soul in the many affairs which passed through his hands, he wanted to retire to the monastery of Lérins, but was stopped by the clergy and people of Metz demanding him for their bishop. He was therefore consecrated about the year 610, and while fulfilling his new duties with exactness, he continued to take a prominent part in public affairs: as, for example, on the death of Theodebert and his brother Thierry, when with other nobles he called Clotaire of Neustria to the throne of Austrasia. Ten years later Clotaire divided his dominions, and giving charge of Austrasia to his son Dagobert, appointed St Arnoul his chief counsellor. The holy bishop did not for long continue to guide this prince; he asked and received permission to quit the court, which he had long wished to do (Dagobert at first threatened to cut Arnoul's son's head off if he went away). He then resigned his bishopric, and retired with a friend, St Romaricus, to a hermitage in the Vosges mountains, later the monastery of Remiremont. Here he died. Nearly all the material which is
relevant will be found in the Acta Sanctorum,
July, vol. iv. The contemporary Latin life has been re-edited
by B. Krusch in MGH., Scriptores Merov.,
vol. ii, pp. 426-446. On the genealogies see Saltet in Mélanges Leonce Couture, pp. 77-95;
and cf. the articles of J.
Depoin in the Revue Mabillon,
vols. xi and xii .
Sometimes called Arnuiph or Arnulf
of Metz. A noble, Arnulf married Doda, and their son was Ansegisel.
Ansegisel married Beggia, the daughter of Pepin of Landen, starting
the Carolingian dynasty of France. Doda became a nun, and Arnulf made
plans to enter a monastery but was named the bishop of Nletz around 616.
He continued his court services, making Clotaire of Neustria the king
of Austrasia. He also served as counselor to Dagobert, King Clotaire's
son. In 626, Arnulf retired to a hermitage at Remiremont, France.Arnulf (Arnoul, Arnold) of Metz B (RM). Arnulf was a courtier of the Austrasian King Theodebert II, a valiant warrior, and a valued adviser. He married the noble Doda (the marriage of his son Ansegisel to Begga, daughter of Blessed Pepin of Landen, produced the Carolingian line of kings of France). Arnulf desired to become a monk at Lérins. However, when his wife took the veil and Arnulf was at the point of entering Lérins, he was appointed bishop of Metz about 610. He played a prominent role in affairs of state, was one of those instrumental in making Clotaire of Neustria king of Austrasia, and was chief counselor to Dagobert, son of King Clotaire, when the king appointed him king of Austrasia. About 626, Arnulf resigned his see and retired to a hermitage near the abbey of Remiremont (Benedictines, Delaney, Encyclopedia). In art, Saint Arnulf is portrayed as a bishop with a coat of mail under his cope. He may also be shown (1) with a fish having a ring in its mouth; (2) blessing a burning castle; or (3) washing the feet of the poor (Roeder). He is venerated at Remiremont. Like Saint Antony, Arnulf is invoked to find lost articles. He is also the patron saint of music, millers, and brewers (Roeder). |
|
7th century St.
Edburga of Bicester Nun
at Aylesbury, Buckinghamshire, England, the daughter of Penda , the pagan
king of Mercia. Her shrine is at Stanton Harcourt, Oxfordshire, but her
relics, originally at Bicester, were taken to Flanders, Belgium.
|
| 650
Edburga and Edith of Aylesbury sisters were Anglo-Saxon princesses,
of King Penda of Mercia, who became nuns , OSB VV (AC) (also known as Edburga and Edith of Bicester) The sisters Edburga and Edith were Anglo-Saxon princesses, supposedly of King Penda of Mercia, who became nuns at Aylesbury (Benedictines). |
|
7th century St. Theneva Also
called Thenova, the patron saint of Glasgow, Scotland, with her son
St. Kentigern.
Theneva of Glasgow, Widow (AC) (also known as Dwynwen, Thaney, Thenaw, Thenog, Thenova). Saint Theneva was a British princess. When it was discovered that she had conceived out of wedlock, she was thrown from a cliff. Unharmed at the bottom, she was then set adrift in a boat on the Firth of Forth. It was expected that she would die at sea, but apparently God had other plans for the young woman. She landed at Culross, where she was sheltered by Saint Serf and gave birth to Saint Kentigern, named Mongo ("darling") by his foster-father, Serf. She gave her name to Saint Enoch's
Square and Railway Station in Glasgow, Scotland, where she is co- patron
together with her son (Benedictines, Delaney).
|
| 800
Arnold der Grieche (von Arnoldsweiler) Orthodoxe und Katholische Kirche: 18. Juli Arnold wurde im 8. Jahrhundert in Griechenland geboren. Er war Hofmusiker (Zitherspieler) am Hofe Karls des Großen. Karl schenkte ihm für seine Dienste den Bürgerwald westlich von Köln mit 20 Dörfern. Arnold stellte seinen Besitz den Armen der umliegenden Dörfer zur Verfügung. Eines der Dörfer (Ginizweiler) wurde in Arnoldsweiler umbenannt. Hier liegt Arnold begraben. Er starb nach 800. |
|
838 St. Frederick Bishop
of Utrecht, Martyr trained in piety and sacred learning among Church
of Utrecht clergy; at once began to establish order everywhere, sent St.
Odulf and other zealous and virtuous labourers into northern parts to
dispel paganism still subsisting there
Trajécti
sancti Frideríci, Epíscopi et Mártyris.
At Utrecht, St. Frederick, bishop and martyr.
Frederick was
trained in piety and sacred learning among the clergy of the church
of Utrecht. Being ordained priest, he was charged by Bishop Ricfried
with the care of instructing converts, and about 825 he was chosen to
succeed him as bishop of Utrecht. The new bishop at once began
to establish order everywhere, and sent St Odulf and other zealous and
virtuous labourers into the northern parts to dispel the paganism which
still subsisted there.According to tradition St Frederick became involved in the difficulties between the sons of the emperor, Louis the Debonair, and their father and step-mother. During these disturbances the party of the young princes charged the Empress Judith with numerous immoralities. Whatever may have been the truth of these stories, St Frederick is said to have admonished her of them, with charity but with the effect of drawing upon himself the fury and resentment of the empress. He also got himself disliked elsewhere. The inhabitants of Walcheren were barbarous and most averse from the gospel. On which account St Frederick, when he sent priests into the northern parts of his diocese, took this most dangerous and difficult part chiefly to himself; and nothing gave him more trouble than marriages contracted within the forbidden degrees and the separation of the parties (that the union of Louis and Judith was itself incestuous was an afterthought of hagiographers). The story goes on that, on July 18, 838, after St Frederick had celebrated Mass and was about to make his thanksgiving, he was stabbed by two assassins. He died in a few minutes, reciting that verse of Psalm 114, "I will praise the Lord in the land of the living". The eleventh-century author of his life says these assassins were employed by the Empress Judith, who could not pardon the liberty he had taken to reprove her sins, and was incited thereto by her husband. William of Malmesbury and others repeat the same; but later writers, such as Baronius and Mabillon, think that they were rather sent by some of the inhabitants of Walcheren. And this seems the more likely opinion: for no contemporary makes the charge against Judith and it is not at all in consonance with the attitude of Louis towards episcopal authority and Christian conduct. St Frederick composed a prayer to the Blessed Trinity which for many ages was used in the Netherlands. The reputation of his sanctity appears from a poem of Rabanus Maurus, his contemporary, in praise of his virtue. The Life of St Frederick, with
other materials, is printed in the Acta Sanctorum, July. vol. iv, and
it has also been re-edited in MGH., vol. xv. Cf. Duchesne, Fastes Épiscopaux, vol. iii, p.
196. There is a notice of Frederick in DNB., vol. xiii, s.v. Cridiodunus; his nationality is uncertain,
hut he may have been of Wessex descent .
Being ordained priest,
he was charged by Bishop Ricfried with the care of instructing converts,
and about 825 he was chosen to succeed him as bishop of Utrecht. The
new bishop at once began to establish order everywhere, and sent St. Odulf and other zealous and virtuous
labourers into the northern parts to dispel the paganism which still
subsisted there.According to tradition St. Frederick became involved in the difficulties between the sons of the emperor, Louis the Debonair, and their father and step-mother. During these disturbances the party of the young princes charged the Empress Judith with numerous immoralities. Whatever may have been the truth of these stories, St. Frederick is said to have admonished her of them, with charity but with the effect of drawing upon himself the fury and resentment of the empress. He also got himself disliked elsewhere. The inhabitants of Walcheren were barbarous and most averse from the Gospel. On which account, St. Frederick, when he sent priests in the northern part of his diocese, took this most dangerous and difficult part chiefly to himself; and nothing gave him more trouble than marriages contracted within the forbidden decrees and the separation of the parties (that the union of Louis and Judith was itself incestuous was an afterthought of hagiographers). The story goes on that, on July 18, 838, after St. Frederick had celebrated Mass and was about to make his thanksgiving, he was stabbed by two assassins. He died in a few minutes, reciting that verse of Psalm 144, "I will praise the Lord in the land of the living". The eleventh century author of his life says that these assassins were employed by the Empress Judith, who could not pardon the liberty he had taken to reprove her sins, and was incited thereto by her husband. William of Malmesbury and others repeat the same; but later writers, such as Baronius and Mabillon, think that they were rather sent by some of the inhabitants of Walcheren. And this seems the more likely opinion: for no contemporary makes the charge against Judith and it is not at all in consonance with the attitude of Louis towards episcopal authority and Christian conduct. St. Frederick composed a prayer
to the Blessed Trinity which for many ages was used in the Netherlands.
The reputation of his sanctity appears from a poem
of Rabanus Maurus, his contemporary, in praise of his virtues.Frederick (Fridrich) of Utrecht
BM (RM). Grandson of King Radbon of the Frisians, Saint Frederick became
a priest at Utrecht and soon was known for his holiness and learning.
He was in charge of missionary work at Utrecht when he was elected bishop
about 820-825. Frederick labored to put the see in order, combatted the
evil custom of incestuous marriages, sent missionaries to the pagan areas
in the northern reaches of his diocese, and incurred the enmity of Empress
Judith, when he reproached her immorality. He was stabbed to death at
Maestricht, Flanders, by assassins. One story says they were hired by
the empress; another, more likely, that they were from Walcheren, whose
inhabitants deeply resented his evangelization efforts (Benedictines, Delaney).
In art, Saint Frederick is depicted
as a bishop pierced by two swords or, at times, stabbed by two assassins
(Roeder).
|
| 986 St. Minnborinus
Benedictine abbot. He was born in Ireland and became abbot of St.
Martin Monastery in Cologne, Germany, in 974. There he promoted monastic
reform and scholarly pursuits. Minnborinus of Cologne, OSB Abbot (AC). Saint Minborinus led a group of Irish missionaries to Cologne, Germany, where the archbishop installed them in Saint Martin's Abbey with Minborinus as abbot, where he governed from 974 to 986. Because the monastery was declared an Irish Abbey, many churches in the area were dedicated to Irish saints, including five churches and seven chapels under the patronage of Saint Brigid (Benedictines, Montague). |
1123
St. Bruno of Segni Benedictine bishop Vatican librarian, cardinal legate
theological work on the Holy Eucharist set the standard for
centuries; abbot of Monte Cassino. Sígniæ sancti Brunónis, Epíscopi
et Confessóris. At Segni, St. Bruno, bishop
and confessor.
ST BRUNO BISHOP OF SECNI (A.D. 1123St. Bruno was of the family of the lords of Asti in Piedmont, and born near that city. He made his studies in the university of Bologna, and was made a canon of Siena. He was called to Rome and there, in the council of 1079, he defended the doctrine of the Church concerning the Blessed Sacrament against Berengarius of Tours; Pope Gregory VII nominated him bishop of Segni in the following year, Bruno's humbleness prompting him to refuse a cardinalate. Bruno served his flock with unwearied zeal; he was a personal friend of St Gregory and entered with fearless enthusiasm into all his projects for the reform of the Church, suffering imprisonment for three months at the hands of Count Ainulf, a partisan of the Emperor Henry IV. He went with Bd Urban II into France in 1095, and assisted at the Council of Clermont-Ferrand, and returning into Italy he continued to labour for the sanctification of his flock till, not being able any longer to resist his inclination for solitude and retirement, and still persecuted by Ainulf, he withdrew to Monte Cassino and received the monastic habit. The people of Segni demanded him back; but the abbot of Monte Cassino prevailed upon the pope to allow his retreat, but not the resignation of his see. In 1107 he was elected abbot of the monastery. Bruno by his writings laboured to support ecclesiastical discipline and to extirpate simony. This abuse, together with that of lay investiture to ecclesiastical offices, he looked upon as a main source of the disorders which saddened zealous pastors in the church, by filling the sanctuary with hirelings and by corrupting with avarice and ambition those in whom, above all others, a perfect freedom from earthly things ought to Lay a foundation of the gospel temper and spirit. He indeed took it upon himself to rebuke Pope Paschal II, who had been persuaded by the emperor elect, Henry V, to make concessions in the matter of ecclesiastical privileges and investiture in Germany. The pope retorted by ordering Bruno to resign his abbacy and return to his bishopric, and was at once obeyed. He continued faithfully in the discharge of his duties and in writing, especially commentaries on the Holy Scriptures, until his death in 1123. He was the greatest scriptural commentator of his age, but in theology he maintained the extreme and erroneous view that the sacraments administered by bishops or priests who had been guilty of simony were invalid. Bruno was canonized in 1183. There are two lives of Bruno printed
in the Acta Sanctorum, July,
vol. iv, the shorter and earlier being the work of that historically
unscrupulous writer Peter the Deacon but the main facts given above
may be trusted. See B. Gigalski, Bruno Bischof von Segni (1898).
Bruno is noticed in both DTC and DHG. Born in Asti,
Italy, in 1049, Bruno became
a Benedictine while still young, and in 1079, Pope St. Gregory VII appointed him bishop
of Segni. He reentered the monastic life, becoming the abbot of Monte
Cassino. Bruno served as librarian to the Holy Roman See and as a cardinal
legate. Bruno's theological
work on the Holy Eucharist set the standard for centuries.
He was canonized in 1183.
Bruno of Segni, OSB B (RM) Born at
Solero (Asti), Piedmont, Italy, in 1123; canonized in 1183. Saint Bruno,
born into a noble family, studied at the monastery of Saint Perpetuus
in Asti, and at Bologna. He became a canon of Siena in 1079.He first became known as the opponent of Berengarius, when he defended the Church teaching on the Blessed Sacrament at a council in Rome. In 1079 (or 1080), Gregory VII made him bishop of Segni. An outstanding Scripture scholar, Bruno opposed simony and lay investiture, worked with Saint Gregory to reform the Church, and incurred the enmity of Count Ainulf, a follower of Emperor Henry IV, who imprisoned him for three months. In 1095, he left his see to became a monk, and then in 1107 abbot, of Monte Cassino. The pope, however, although allowing him to become a monk, had not definitely accepted his resignation of the see. He was forced to withdraw his resignation because of the objections of the people of Segni, though he remained at Monte Cassino. Eventually Pope Paschal II ordered Bruno to return to his episcopal seat after Bruno had rebuked the pontiff for concessions in ecclesiastical matters he made to Emperor-Elect Henry V. Among other offices held by the saint were those of librarian of the Holy Roman See and cardinal legate. He was a profound theologian, and his work on the Holy Eucharist is still very useful (Benedictines, Delaney). |
| 1130 Herveus (Hervé)
of Anjou led the life of an anchorite on the island of Chalonnes in
Anjou , Hermit (AC) Born in Britain; Saint Hervé led the life of an anchorite on the island of Chalonnes in Anjou (Benedictines). |
|
1160 Monk John the Much-Suffering,
of Pechersk, pursued asceticism at the Kievo-Pechersk Lavra; tormented
by fleshly lust, and nothing could deliver him from it; John heard a
voice: "John! It is necessary for thee to here seclude thyself, so that
at least to weaken the vexation by silence and the unseen, and the Lord
shalt help thee through the prayers of His monastic saints"
The monk died about 1160, having acquired grace
against profligate passions. His holy relics rest within the Antoniev
Caves."For the power of thine endurance, -- was the answer, -- I brought upon thee temptation, so that thou might be smelted pure like gold; it is to the strong and powerful servants that a master doth assign the heavy work, and to the infirm and to the weak -- the easy task" The ascetic related, that from the time of his youth he had suffered much, tormented by fleshly lust, and nothing could deliver him from it -- neither hunger nor thirst nor heavy chains. The monk then went into the cave wherein rested the relics of the Monk Antonii, and he fervently prayed to the holy abba. After a day and a night the much-suffering John heard a voice: "John! It is necessary for thee to here seclude thyself, so that at least to weaken the vexation by silence and the unseen, and the Lord shalt help thee through the prayers of His monastic saints". The saint settled into the cave from that time, and only after thirty years did he conquer the fleshly passions. Tense and fierce was the struggle upon the thorny way on which the monk went to victory. Sometimes the desire took hold of him to forsake his seclusion, but then he resolved on still greater an effort. The holy warrior of Christ dug out a pit and with the onset of Great Lent he climbed into it, and he covered himself up to the shoulders with ground. The whole of Lent he spent in such a position, but the burning of his former passions did not quit his much-exerted flesh. The enemy of salvation brought terror upon the ascetic, in wanting to expel him from the cave: a fearsome serpent, breathing fire and strewn with sparks, tried to swallow the saint. For several days these evil doings continued. On the night of the Resurrection of Christ the serpent seized the head of the monk in its jaws. Then Saint John cried out from the depths of his heart: "O Lord my God and my Saviour!Wherefore hast Thou forsaken me? Have mercy upon me, Thou Only Lover-of-Mankind; deliver me from my foul iniquity, so that I wither not in the snares of the malevolent one; deliver me from the mouth of mine enemy: send down a lightning-flash and drive it away". Suddenly a bolt of lightning flashed, and the serpent vanished. A Divine light shone upon the ascetic, and a Voice was heard: "John! Here is the help for thee; henceforth be attentive, that nothing worse happen to thee and that thou suffer not in the age to come". The saint prostrated himself and said: "Lord! Why didst Thou leave me for so long in torment?" "For the power of thine endurance, -- was the answer, -- I brought upon thee temptation, so that thou might be smelted pure like gold; it is to the strong and powerful servants that a master doth assign the heavy work, and to the infirm and to the weak -- the easy tasks; wherefore pray thou to the one buried here (the Monk Joseph the Hungarian), he can help thee in this struggle: he even moreso than Joseph (the Handsome)". |
| 1313 Blessed Alanus of Sassovivo, an Austrian monk, travelled to Rome in the Holy Year 1300. He joined the Italian community of Sassovivo, until he became a hermit in 1311 (Benedictines). OSB Hermit (AC) |
|
1241 Pamva The Monk,
a Kievo-Pechersk Hermit and PriestMonk, fulfilled the exploit of confessor.
Caught while on a monastic obedience, he was taken off by Tatars and
for many years suffered from them for his refusal to renounce the Christian
faith. The monk was afterwards miraculously transported from captivity
and put within his own cell.
He died in seclusion in 1241.
His relics rest in the Theodosiev Caves.
|
| 1247 Blessed Bertha
of Marbais related to the of Flanders married chatelain of Molembais.
her husband died, she became a Cistercian at Ayvrières Abbey;
family founded convent at Marquette appointed her abbess, OSB Cist.
Widow (PC) Blessed Martha was closely related to the count of Flanders and married the chatelain of Molembais. When her husband died, she became a Cistercian at Ayvrières Abbey. Her family founded a convent at Marquette and appointed her its abbess. She has a liturgical cultus in the diocese of Namur (Benedictines). |
|
1314 Tolga Icon of the
Most Holy Theotokos appeared on August 8, 1314 to the Rostov hierarch Prochorus
(Tryphon in schema)
1755. Onisii Korpin. 
This mid-18th century copy repeated the waist-length Our Lady
of Tolga, traditionally known as revealed at the
The protograph of the miracle-working image is preserved at the Yaroslavl Art Museum. The iconography belongs to the Tenderness type, deviating from it by the Child's posture, standing on His Mother's lap touching Her breast with the left hand. The icon of 1755 repeats the basic iconographic characteristics of the protograph, and rather closely imitates its size, though the colour scheme is thoroughly changed, which shows that the original was covered with a later painting at the time it was copied confluence of the Tolga and the Volga near Yaroslavl in 1314. The Tolga Convent was later founded on the site. According to the Legend, which appeared to the 17th century, the icon was revealed by Archbishop Tryphon of Rostov at the Tolga - Volga confluence. The archbishop suddenly woke in the dead of night to see wonderful radiance across the river. He forded the river as if a bridge had spread underfoot to see on the opposite bank a pillar of fire reaching to the sky, and an icon of Our Lady hovering in the air. His servants found a replica of this icon on a forest tree the next day. The miracle made Tryphon put off a planned journey to have a church built on the spot. A convent arose there later. The icon worship was local before the mid-17th century, which gave it a national scope. The icon is commemorated August
8. The service to it was composed in 1699.
Going about his diocese, the saint visited the environs
of White Lake and from there traveled along the banks of the Rivers
Sheksna and Volga, to Yaroslavl. Having stopped with the approach of
night 7 versts distant from Yaroslavl, at the right bank of the Volga
River there flows opposite into it the River Tolga.At midnight, when everyone was asleep, the saint awoke and saw a bright light illuminating the area. The light proceeded from a fiery column on the other bank of the river, to which there stretched a bridge. Taking up his staff, the saint went across to the other bank, and having approached the fiery column, he beheld on it the icon of the Most Holy Theotokos, suspended in the air. Astonished at the miracle, the saint prayed for a long time, and when he went back, he forgot to take his staff. The next day, after serving Matins, when St Prochorus was preparing to continue his journey by boat, they began to search for his staff, but they were not able to find it anywhere. The saint then remembered that he had forgotten his staff on the other side of the river, where he had gone across on the miraculous bridge. He then revealed what had occurred, and sent servants across on a boat to the other shore. They came back and reported that in the forest they had seen an icon of the Mother of God suspended in the branches of a tree, next to his bishop's staff. The saint quickly crossed over with all his retinue to the opposite shore, and he recognized the icon that had appeared to him. Then after fervent prayer before the icon, they cleared the forest at that place, and put down the foundations of a church. When the people of Yaroslavl learned of this, they came out to the indicated spot. By midday the church was already built, and in the evening the saint consecrated it in honor of the Entrance into the Temple of the Most Holy Theotokos, and having installed the icon there he established a Feast on the day of its appearance. St Prochorus later built the Tolga monastery near this church. St Prochorus died on September 7, 1328. Our_Lady_of_Tolga
of the Most Holy Theotokos is also commemorated on August 8.
|
| 1341 Blessed Robert
of Salentinos a disciple of Saint Peter Celestine at Murrone, before
he was elected pope. He founded 14 Celestine monasteries, OSB Cel. Abbot
(AC) Born in 1272; Robert was a disciple of Saint Peter Celestine at Murrone, before he was elected pope. He founded 14 Celestine monasteries (Benedictines). In art, Blessed Robert is portrayed holding a flaming heart pierced by two nails, looking at a cross in the sky. He is often pictured with Saint Peter Celestine (Roeder). |
| 1429 Leontii The
Monk; founder of the Karikhov monastery, near Novgorod. He expired
to the Lord on 18 July . |
| 1435
Blessed Angeline of Marsciano founded the first community of Franciscan women
other than Poor Clares to receive papal approval 1435 Bd Angelina Of Marsciano, Widow assumed the dress of a tertiary of St Francis and converted her household into what was in effect a body of secular tertiaries living in community Angelina and her companions travelled about recalling sinners to penance, relieving distress, and putting before young women the call of a life of virginity for Christ's sake first convent of regular tertiaries with vows and enclosure, and its success was immediate. Angelina was born at Montegiove, near Orvieto, in 1377, her father being James Angioballi, Lord of Marsciano, and her mother Anne, of the family of the counts of Corbara, whence Angelina is sometimes called by that name. When her beloved mother died in 1389 her thoughts turned to the life of the cloister, but when she was fifteen she married, her husband being the count of Civitella, John of Terni. He, however, lived less than two years longer, leaving his widow chdatelaine of the castle and estate of Civitella del Tronto. Angelina now assumed the dress of a tertiary of St Francis and converted her household into what was in effect a body of secular tertiaries living in community. Those of her female attendants, relatives and friends who were able and willing to do so gathered round her, intent on personal sanctification and ministering to the spiritual and material needs of others. Angelina and her companions travelled about recalling sinners to penance, relieving distress, and putting before young women the call of a life of virginity for Christ's sake. She was not the first nor the last saint to inculcate celibacy with such vigour that the civil authorities were alarmed; what happened to St Ambrose happened to her, and she was denounced for sorcery (in her influence over girls) and heresy (in that, they alleged, she taught the Manichean doctrine of the iniquity of marriage). Ladislaus, King of Naples, summoned her before him at Castelnuovo, having secretly made up his mind that if the woman was guilty she should be burnt, great lady or no. But Angelina had a premonition of his intention, and when she had demonstrated the orthodoxy of her faith and the lawfulness of her behaviour, she added, "If I have taught or practised error I am prepared to suffer the appropriate punishment". Then, it is said, she shook out the folds of her habit, displaying some burning embers that she had concealed there, exclaiming, "Behold the fire!" Ladislaus dismissed the charge against her, but complaints of her activities continued to be made, and shortly after he exiled Angelina and her companions from the kingdom. She was yet only eighteen and now went straight to Assisi. There, in Santa Maria degli Angeli, God made plain to her what He would have her do, namely, to found an enclosed monastery of the third order regular of St Francis at Foligno. The following day she set out, and laid her project before the bishop of that city, who approved it. When the building was ready, early in 1397, it was dedicated in honour of St Anne (and doubtless in memory of the saint's mother), and Angelina was elected abbess over the community of twelve sisters. This is generally esteemed to be the first convent of regular tertiaries with vows and enclosure, and its success was immediate. In 1399 Bd Angelina founded another, St Agnes's, at Foligno, then others at Spoleto, Assisi, Viterbo, and eleven others were begun during her lifetime; she insisted that for the sake of good observance the communities must be small. Angelina died at the age
of fifty-eight, and her cultus was approved in 1825.
Besides frequent references in
such great collections as Wadding's Annales, there is a popular Italian
life by L. Jacobilli (1627) which has been more than once translated
and reprinted, another by Nicholas de Prato (1882), and another by Felix
da Porretta (1937). See also Mazzara, Leggendario Francescano (1679), vol.
ii, pp. 107-114, and Leon, Auréole Séraphique (Eng. trans.), vol. ii, pp. 491-303.
Angeline was born 1374 to
the Duke of Marsciano (near Orvieto). She was 12 when her mother died.
Three years later the young woman made a vow of perpetual chastity.
That same year, however, she yielded to her father’s decision that she
marry the Duke of Civitella. Her husband agreed to respect her previous
vow.When he died two years later, Angeline joined the Secular Franciscans and with several other women dedicated herself to caring for the sick, the poor, widows and orphans. When many other young women were attracted to Angeline’s community, some people accused her of condemning the married vocation. Legend has it that when she came before the King of Naples to answer these charges, she had burning coals hidden in the folds of her cloak. When she proclaimed her innocence and showed the king that these coals had not harmed her, he dropped the case. Angeline and her companions later went to Foligno, where her community of Third Order sisters received papal approval in 1397. She soon established 15 similar communities of women in other Italian cities. Angeline died on July 14, 1435,
and was beatified in 1825.
Comment: Priests, sisters and brothers
cannot be signs of God’s love for the human family if they belittle the vocation
of marriage. Angeline respected marriage but felt called to another way of
living out the gospel. Her choice was life-giving in its own way. Quote:
Pope Paul VI wrote in 1971: "Without in any way undervaluing human love
and marriage— is not the latter, according to faith, the image and sharing
of the union of love joining Christ and the Church?— consecrated chastity
evokes this union in a more immediate way and brings that surpassing excellence
to which all human love should tend" (Apostolic Exhortation on the Renewal
of Religious Life, #13).
|
| 1566 Bartolomé
de Las Casas Dominikanern zum Priester weihen Sein Einsatz für
die Rechte der Indios wirkt heute noch nach Katholische Kirche: 18. Juli Anglikanische Kirche: 20. Juli Evangelische Kirche: 31. Juli Der 1474 geborene spanische Jurist Las Casas kam 1502 in die südamerikanischen Kolonien, um das Land seines Vaters zu übernehmen. Zu dieser Zeit wurden die Indios auch von der Kirche als glaubensunfähige Tiere angesehen. Las Casas behandelte seine Indios als Menschen, obwohl auch er sie als seine Sklaven betrachtete. Er wurde von seinen Indios wie ein Heiliger verehrt und ließ sich bei den Dominikanern zum Priester weihen. 1509 begann die Mission der Dominikaner in Südamerika. 1514 erkannte Las Casas bei der Predigtvorbereitung, daß seine Aufgabe die Rettung und Befreiung der Indios sei. Er erwirkte in Madrid Schutzrechte für sie und setzte nach seiner Ernennung zum Bischof von Chiapas in seiner Diözese mit aller Strenge durch. Die spanischen Landherren verleumdeten ihn deshalb in Madrid, aber Las Casas behielt das Vertrauen des Kaisers. Um 1550 kehrte er nach Spanien zurück und lebte im Dominikanerkloster Vallodolid. Als die Indios ihn in einer wichtigen Angelegenheit um Hilfe baten, reiste er nach Madrid, um sie zu unterstützen. Hier starb er 1566 mit 92 Jahren. Sein Einsatz für die Rechte der Indios wirkt heute noch nach. |
1630
Kozman the hieromonk would end his earthly life as a martyr by Dagestanis
carrying out a raid on the Davit-Gareji WildernessOver the centuries the monastic complex founded by St. David of Gareji became a spiritual and cultural center for all of Georgia. Many of the faithful flocked there with a desire to serve Christ. Few details of the life of Holy Martyr Kozman have been preserved. According to the Georgian catholicos Anton, St. Kozman was a learned and righteous ascetic, well-versed in the canons of the Orthodox Church. St. Kozman composed a set of “Hymns to the Great-Martyr Queen Ketevan” but his work has not been preserved. According to the 19th-century historian Platon Ioseliani, Hieromonk Kozman was taken captive and tortured to death in the year 1630, when the Dagestanis were carrying out a raid on the Davit-Gareji Wilderness. |
1614
St. Camillus de Lellis; spirit of prophecy and the gift of miracles,
fought for Venetians against Turks, addicted to gambling penniless by
1574; became director of St. Giacomo Hospital in Rome; received permission
from his confessor (St. Philip Neri) to be ordained decided, with 2 companions,
to found the Ministers of the Sick (the Camellians) he sent members of
his order to minister wounded troops in Hungary and Croatia, first field
medical unit. Sancti Camílli de Lellis, Presbyteri et Confessóris, Clericórum Regulárium infírmis ministrántium Institutóris, cæléstis hospitálium et infirmórum Patróni; cujus dies natális prídie Idus Júlii recólitur. St. Camillus de Lellis, priest and confessor, founder of the Clerks Regular Ministering to the Sick, the heavenly patron of hospitals and of the sick, whose birthday is the 14th day of July. St. Camillus de Lellis (A.D. 1614) Camillus de Lellis was born in 1550
at Bocchianico in the Abruzzi, when his mother was nearly sixty. He grew
to be a very big man-6 feet 6 inches tall and the rest in proportion-and when
he was seventeen he went off with his father to fight with the Venetians against
the Turks; but soon he had contracted that painful and repulsive disease
in his leg that was to afflict him for the rest of his life.
In 1571 he was admitted to the San Giacomo hospital for incurables at Rome, as a patient and servant; after nine months he was dismissed, for his quarrelsomeness among other things, and he returned to active service in the Turkish war. Though Camillus habitually referred to himself as a great sinner, his wont disorder was an addiction to gambling that continually reduced him to want and shame. All playing at lawful games for exorbitant sums, and all games of hazard for considerable sums, are forbidden by the law of nature, by the laws of civilized nations, and by the canons of the Church. No contract is justifiable in which neither reason nor proportion is observed. Nor can it be consistent with justice for a man to stake any sum on blind chance, or to expose, without a reasonable equivalent or necessity, so much of his own or opponent's money, that the loss would notably distress himself or any other person. A spirit of gaming often springs from avarice; it is so hardened as to rejoice in the losses of others and is the source and occasion of many other vices. Such considerations, if they were ever put plainly before Camillus, left him cold: in the autumn of 1574 he gambled away his savings, his arms, everything down to the proverbial shirt, which was stripped off his back in the streets of Naples. The indigence to which he had reduced himself, and the memory of a vow he had made in a fit of remorse to join the Franciscans, caused him to accept work as a labourer on the new Capuchin buildings at Manfredonia, and there a moving exhortation which the guardian of the friars one day made him completed his conversion. Ruminating on it as he rode upon his business, he at length fell on his knees, and with tears deplored his past unthinking life, and cried to Heaven for mercy. This happened on Candlemas day in the year 1575, the twenty-fifth of his age; and from that time he never interrupted his penitential course. He entered the novitiate of the Capuchins, but could not be admitted to profession on account of the disease in his leg. He therefore returned to the hospital of San Giacomo and devoted himself to service of the sick. The administrators, having been witnesses to his charity and ability, after some time appointed him superintendent of the hospital. In those days the spiritual and physical conditions in hospitals were such as it is now difficult to credit, conditions largely due to the necessity of employing any staff that could be got, even criminals. Camillus, grieving to see the unscrupulousness and slackness of hired servants in attending the sick, formed a project of associating for that office some of the attendants who desired to devote themselves to it out of a motive of charity. He found several persons so disposed, but met with great obstacles in the execution of his design, particularly from that jealousy and suspicion that are so often provoked by disinterested reformers. To make himself
more useful in spiritually assisting the sick, he resolved, with the
approval of his confessor, St Philip
Neri, to receive holy orders, and was ordained by the vicegerent
of Rome, Thomas Goldwell, Bishop of St Asaph, the exiled last bishop
of the old English hierarchy. A certain gentleman of Rome named Fermo Calvi
gave him an annuity as his title of ordination. Camillus decided
to sever connection with San Giacomo and start on his own, though to do
so was contrary to the advice of St Philip; so with two companions he laid
the foundations of his congregation: he prescribed certain short rules,
and they went every day to the great hospital of the Holy Ghost, where
they served the sick with so much affection and diligence that it was visible
to all who saw them that they considered Christ Himself as lying sick or
wounded in his members.
St Camillus showed a like charity in Rome
when a pestilential fever swept off great numbers, and again when that
city was visited by a violent famine.They made the beds of the patients, paid them every office of charity, and by their exhortations disposed them for the last sacraments and a happy death. The founder had powerful adversaries and great difficulties to struggle with, but by confidence in God he conquered them all. In 1585 he hired a larger house, and the success of his undertaking encouraged him to extend his activities: so he ordained that the members of his congregation should bind themselves to serve persons infected with the plague, prisoners, and those who lie dying in private houses; later, in 1595 and 1601, some of his religious were sent with the troops fighting in Hungary and Croatia, thus forming the first recorded "military field ambulance". Nothing can deprive Henry Dunant of his honour for the part he played in the foundation of the International Red Cross; but the memory should not be lost of those who before him concerned themselves with the wounded in battle, who include St Camillus de Lellis as well as Florence Nightingale. In 1588 Camillus was invited to Naples, and with twelve companions founded there a new house. Certain galleys having the plague on board were forbidden to enter the harbour, so the Ministers of the Sick (for that was the name they took) went on board, and attended them: on which occasion two of their number died of the pestilence, and were the first martyrs of charity in this institute. In 1591 Gregory XIV erected this congregation into a religious order, for perpetually serving the sick. They are now reckoned as clerks regular, are about equally divided between priests and lay-brothers, and follow their original work of nursing all sick persons without distinction, privately or in hospitals, or elsewhere. The founder was, as has already been said, himself afflicted with many corporal sufferings: the disease in his leg for forty-six years; a rupture for thirty-eight years; two sores in the sole of one of his feet, which gave him great pain; and, for a long time before he died, a distaste for food and inability to retain it. Under this complication of infirmities he would not suffer anyone to wait on him, but sent all his brethren to serve others. When he was not able to stand he would creep out of his bed, even in the night, and crawl from one patient to another to see if they wanted anything. Among many evils and dangers which the zeal of St Camillus prevented, his attention to the care of the dying soon made him discover that in hospitals many were buried alive. Hence he ordered his religious to continue the prayers for souls yet in their agony for at least a quarter of an hour after they seemed to have drawn their last breath, and not to suffer their faces to be covered so soon as was usual, lest those who were not dead should be smothered. St Camillus saw the foundation of fifteen houses of his brothers and eight hospitals, and Almighty God acknowledged his zeal and selflessness by the spirit of prophecy and the gift of miracles, and by many heavenly communications and favours. The saint laid down the canonical leadership of his order in 1607. But he assisted at the general chapter in Rome in 1613, and after it, with the new superior general, visited the houses, giving them his last exhortations. At Genoa he was extremely ill: he recovered so as to be able to finish the visitation of his hospitals, but soon relapsed, and his life was now despaired of. He received viaticum from the hands of Cardinal Ginnasi, and when he received the last anointing he made a moving exhortation to his brethren; he expired on July 14,. 1614, being sixty-four years old. St Camillus de Lellis was canonized in 1746, and was, with St John-of-God, declared patron of the sick by Pope Leo XIII, and of nurses and nursing associations by Pope Pius XI The earliest account we possess
of the saint's activities is the life which Father S. Cicatelli published
in 1615, a year after his death; Cicatelli had been his companion for
twenty-six years. This life was translated into English in the
Oratorian series edited by Father Faber. There have been many others since,
notably those by Bauniker in German, and by Blanc and Latarche in French;
but by far the fullest, based on a study of letters and original documents,
is that by Mario Vanti, S. Camillus
de Lellis (19297; see also his San Giacomo degi' Incurabili di Roma ...
(1938). There is an excellent biography in English by Fr C. C. Martindale
(1946); and ef. A. C. Oldmeadow, Camillus:
the Red Cross Saint (1923).
Born at Bocchianico, Italy. He fought for the Venetians
against the Turks, was addicted to gambling, and by 1574 was penniless
in Naples. He became a Capuchin novice, but was unable to be professed
because of a diseased leg he contracted while fighting the Turks. He
devoted himself to caring for the sick, and became director of St. Giacomo
Hospital in Rome. He received permission from his confessor (St. Philip
Neri) to be ordained and decided, with two companions, to found his own
congregation, the Ministers of the Sick (the Camellians), dedicated to
the care of the sick. They ministered to the sick of Holy Ghost Hospital in Rome, enlarged their facilities in 1585, founded a new house in Naples in 1588, and attended the plague-stricken aboard ships in Rome's harbor and in Rome. In 1591, the Congregation was made into an order to serve the sick by Pope Gregory XIV, and in 1591 and 1605, Camillus sent members of his order to minister to wounded troops in Hungary and Croatia, the first field medical unit. Gravely ill for many years, he resigned as superior of the Order in 1607 and died in Rome on July 14, the year after he attended a General Chapter there. He was canonized
in 1746, was declared patron
of the sick, with St. John of God, by Pope Leo XIII, and patron of nurses
and nursing groups by Pope Pius XI.
|
| 1892 The Kaluzhsk
Icon of the Mother of God: The feast on this day was established and
done at Kaluga in grateful memory of the deliverance of the city from
cholera on 18 July (The account about the appearance of the icon is located under 2 September). |
1939 Paul Schneider Er wird
der „Prediger von Buchenwald“ genannt. Paul Schneider did not
stand by idly as Nazi leaders ridiculed the morality of the Church.
In writing and in preaching, he protested against the vitriol directed
against the Church by Nazi officials; the first Protestant minister
to be martyred by the Nazis
Evangelische Kirche: 18. Juli Paul Schneider wurde am 29.8.1897
in Pferdsfeld (Kreuznach) geboren. Er wurde Pfarrer in der Gemeinde
seines Vaters, Hochelheim. Da er sich hier auch von der Kanzel gegen
die Nationalsozialisten und die Deutschen Christen wandte, wurde er am
19.2.1934 in die Gemeinde Dickenscheid im Hunsrück zwangsversetzt.
In der reformierten Gemeinde herrschte bereits eine ernste Kirchenzucht,
die Schneider unterstützte. Er hielt auch hier seine Meinung nicht
zurück und wurde schon nach kurzer Zeit in Schutzhaft genommen. Als
aber die Gemeinde fast geschlossen protestierte, wurde er wieder freigelassen.
Das Presbyterium stand fest mit Schneider zusammen und unterstützte
seine Arbeit. Zwei Lehrer und ein Parteimann wurden Anfang 1937 in Bußzucht
genommen. Schneider wurde deshalb am 31.5.1937 verhaftet und nach zweimonatiger
Haft aus dem Rheinland ausgewiesen. Seine Gemeinde bat ihn dringend, zurückzukehren
und so kam er am Erntedanktag 1937 zurück in seine Gemeinde. Nach
dem Gottesdienst wurde er verhaftet und in das KZ Buchenwald gebracht.
Er wirkte hier nicht nur als Seelsorger, jeden Freitag fastete er und gab
von seinem kargen Essen schwächeren Häftlingen ab. Als er sich
am 1. Mai 1938 weigerte, die Hakenkreuzfahne zu grüßen, kam er
in Einzelhaft. Jeden Morgen hielt er trotz Schlägen und Mißhandlungen
laut seine Morgenandacht. Am Ostermorgen 1939 verkündete er aus seiner
Zelle die Auferstehung Christi während des Morgenappells und die anderen
Häftlinge hörten, wie er zusammengeschlagen wurde. Im Sommer
1939 war Schneider körperlich zugrundegerichtet. Er wurde auf die Krankenstation
gebracht und hier mit Strophantinspritzen getötet.
When President von Hindenburg
named Adolf Hitler Chancellor in 1933, Paul was the pastor of the Hochelheim
church, having succeeded his father who died in 1926. Initially, Pastor
Schneider believed that the new Chancellor, with the help of divine guidance,
would lead Germany into a bright future. It did not take long for him
to perceive the true character of Adolf Hitler and the Nazi regime. Paul
Schneider did not stand by idly as Nazi leaders ridiculed the morality
of the Church. In writing and in preaching, he protested against the vitriol
directed against the Church by Nazi officials. Pastor Schneider received
no backing from his consistory. On the contrary, in order to placate Nazi
officials who complained about Pastor Schneider, the consistory transferred
him to a remote region of Germany.
Paul Schneider (1897-1939) was
a German Reformed Church pastor
the first Protestant minister to be martyred by the Nazis. He was executed at Buchenwald. Paul Robert Schneider was born
in Pferdsfeld, Germany in 1897, the second of three sons born to Gustav
and Elizabeth Schneider. He had a strong love for his mother and a great
respect for his father, who was a pastor and an ardent patriot. Following
military service in World War I, Paul Schneider began his theological
studies and was ordained in Hochelheim in 1925. The following year, he
married Margarete Dieterich, the daughter of a pastor. In 1927, the couple
had their first son, followed by a daughter and four more sons.
When President von Hindenburg named Adolf Hitler Chancellor in 1933, Paul was the pastor of the Hochelheim church, having succeeded his father who died in 1926. Initially, Pastor Schneider believed that the new Chancellor, with the help of divine guidance, would lead Germany into a bright future. It did not take long for him to perceive the true character of Adolf Hitler and the Nazi regime. Paul Schneider did not stand by idly as Nazi leaders ridiculed the morality of the Church. In writing and in preaching, he protested against the vitriol directed against the Church by Nazi officials. Pastor Schneider received no backing from his consistory. On the contrary, in order to placate Nazi officials who complained about Pastor Schneider, the consistory transferred him to a remote region of Germany. Early in 1934, Paul Schneider and his family moved to Dickenschied, where he became pastor to the Dickenschied and Womrath congregations. That same year, Pastor Schneider became a member of the “Confessing Church,” a Protestant organization that opposed Adolf Hitler and the Nazi regime. Paul Schneider continued to bear witness to the truth. In March 1935, Nazi officials took Pastor Schneider into “protective custody,” a Nazi euphemism for “arrest.” They held him for a few days because he insisted on reading from the pulpit the synodal criticism of the government’s policy toward the Church. Local Nazi officials
summoned Paul Schneider for interrogations twelve times during the winter
of 1935/1936. He continued to speak his mind and follow the dictates
of his conscience. Some of Paul’s friends pleaded with him to avoid confrontation
with the Nazis. He responded that he did not seek martyrdom, but that
he had to follow his Lord. His primary responsibility was to prepare
his family for eternal life – not to insure their material well-being.
In spring 1937, with the support of members of his presbytery, Pastor Schneider began the process of excommunicating parishioners who, because of their allegiance to the Nazi Party, engaged in conduct which violated congregational discipline. Complaints to Nazi officials by the censored led to the arrest of Pastor Schneider. Following two months in the Koblenz prison, officials released him with the warning not to return to the Rhineland, where his home and parish were located. Pastor Schneider knew that, if he returned to his flock, it would mean imprisonment in a concentration camp. Yet, the night before his release, he read in his Bible the story concerning the crisis confronted by Deborah. When Deborah summoned the twelve tribes together to confront the common enemy, only Nephtali and Zebulun responded. Pastor Schneider saw in this Old Testament story [Judges 5:18] a parallel to the crisis which the Church confronted in Nazi Germany, and he concluded that even if his was a minority voice, he must act in harmony with his conscience, and protest. Following his release
from prison, Pastor Schneider spent two months with his wife and a few
family members and friends in Baden Baden and in Eschbach. He and Margarete
returned home for Harvest Thanksgiving on October 3, 1937. Pastor Schneider
was able to celebrate this occasion with his Dickenschied congregation,
but local police arrested him as he journeyed to Womrath for an evening
worship service.
Paul Schneider was incarcerated in Buchenwald, near Weimar, on November 27, 1937, just a few months after the camp opened. In the labor commandos, Pastor Schneider watched out for his fellow inmates. After being sentenced to solitary confinement, he preached the “Good News” from the window of his prison cell. He “earned” the new accommodations when he refused to remove his beret in tribute to Hitler on the Führer’s birthday, April 20, 1938. From his cell, Paul Schneider accused his captors and encouraged his fellow inmates. Each time he shouted out his cell window, he was flogged. As others had pleaded years earlier, the man who mopped the floors in the solitary confinement building begged Paul Schneider, “Please stop provoking the SS against you…They will beat you to death if you continue preaching from your cell window.” Nevertheless, Paul Schneider continued to bear witness to the truth. On July 18, 1939, Paul Schneider was murdered with a lethal injection of strophanthin in the camp infirmary. Camp officials notified Margarete Schneider of her husband’s death and she made the long journey from Dickenschied to retrieve his body. Despite Gestapo surveillance, hundreds of people attended Pastor Schneider’s funeral, including many members of the Confessing Church. One of the pastors preached at the grave side, “May God grant that the witness of your shepherd, our brother, remain with you and continue to impact on future generations and that it remain vital and bear fruit in the entire Christian Church.” |
Christian
council
held
at
Among
the
most
important
titles
we have
in the
Catholic
Church
for
the
Blessed
Virgin
Mary
are
Our Lady
of
Victory
and
Our Lady
of the
Rosary.
These
titles
can be traced
back
to one
of the most
decisive
times in
the history
of the
world
and Christendom.
The
Battle
of Lepanto
took
place
on October
7 (date
of feast
of Our
Lady of
Rosary),
1571.
This proved
to be
the most crucial
battle
for the
Christian
forces
against
the
radical
Muslim
navy of Turkey.
Pope Pius
V led
a procession
around
St. Peter’s
Square
in Vatican
City
praying
the Rosary.
He showed
true pastoral
leadership
in recognizing
the danger
posed
to Christendom
by the radical
Muslim
forces,
and
in using
the means
necessary
to defeat
it. Spiritual
battles
require spiritual
weapons,
and this more
than anything
was a battle
that
had its origins
in the
spiritual order—a
true battle
between
good and
evil.