Sts.
Joachim and Anna
 Orthodoxe Kirche: 9.
September (mit Anna) Katholische und Anglikanische Kirche: 26. Juli
(mit Anna) {Saint
Gerontius founded the Skete of St Anna on Mount Athos this day}
Dormítio sanctæ Annæ, quæ mater
éxstitit Immaculátæ Vírginis
Genitrícis Dei Maríæ.
The departure from this life of St. Anne, mother of
the Immaculate Virgin Mary, the Mother of God.
Anna
und Joachim mit dem Jesus kind Die Bibel
berichtet nicht über
die Eltern Mariens und nennt auch nicht ihre Namen. Ihre
Lebensgeschichte wird erstmals im apokryphen Protevangelium des Jakobus
berichtet. Joachim (aus dem hebr. Jehojakim, verkürzt Jojakim =
JHWH wird aufrichten) stammte nach den Angaben des Jakobusevangeliums
sowie späterer Pseudoevangelien aus Sephoria bei Nazareth. Weil
ihm das Tempelopfer wegen Kinderlosigkeit verwehrt wurde, ging er in
die Wüste und lebte dort als Einsiedler bis ihm durch einen Engel
ein Kind versprochen wurde. Joachim starb während Maria im
Tempel
lebte (vgl. Mariä Tempelgang).
In der
orthodoxen Kirche wird Joachim seit dem 7.
Jahrhundert am 9.9.
gefeiert. Andere orientalische Kirchen haben den angeblichen Todestag
25.7. oder den 2.4. und 20.11. als Festtag. In der westlichen Kirche
wurde das Fest seit dem 16. Jahrhundert an verschiedenen Tagen
(20.3./16.9./9.12.) gefeiert. 1572 wurde das Fest gestrichen, 50 Jahre
später wieder eingeführt und auf den Sonntag nach dem 15.8.
(Mariä Himmelfahrt) gelegt. 1913 wurde das Fest auf den 16.8.
gelegt, das II. Vaticanum hat dann den 26.7. als gemeinsamen Festtag
für Anna und Joachim festgelegt.
In
the Scriptures, Matthew and Luke furnish a
legal family history of Jesus,
tracing ancestry to show that Jesus is the culmination of great
promises.
Not only is his mother’s family neglected, we also know nothing factual
about them except that they existed. Even the names Joachim and Ann
come from a legendary source written more than a century after Jesus
died.
The heroism and holiness of these people, however, is
inferred from the
whole family atmosphere around Mary in the Scriptures. Whether we rely
on the legends about Mary’s childhood or make guesses from the
information in the Bible, we see in her a fulfillment of many
generations of prayerful persons, herself steeped in the religious
traditions of her people.
The strong character of Mary in making decisions, her
continuous
practice of prayer, her devotion to the laws of her faith, her
steadiness at moments of crisis, and her devotion to her relatives—all
indicate a close-knit, loving family that looked forward to the next
generation even while retaining the best of the past.
Joachim and Ann—whether these are their real names or
not—represent
that entire quiet series of generations who faithfully perform their
duties, practice their faith and establish an atmosphere for the coming
of the Messiah, but remain obscure.
Comment: This is the
“feast of grandparents.” It
reminds
grandparents of their
responsibility to establish a tone for generations to come: They must
make the traditions live and offer them as a promise to little
children. But the feast has a message for the younger generation as
well. It reminds the young that older people’s greater perspective,
depth of experience and appreciation of life’s profound rhythms are all
part of a wisdom not to be taken lightly or ignored.
Quote: “...[T]he
family is the foundation of society.
In it the
various
generations come together and help one another to grow wise and to
harmonize personal rights with the other requirements of social life”
(Pastoral Constitution on the Church in the Modern World, 52).
ST ANNE
Of the mother of our Lady
nothing is certainly known; even for her name
and that of her husband Joachim we have to depend on the testimony of
the apocryphal Protevangelium of James which, though its earliest form
is very ancient, is not a trustworthy document. The story there
told is that his childlessness was made a public reproach to Joachim,
who retired to the desert for forty days to fast and pray to God.
At the same time Anne (Hannah, which signifies "grace ") "mourned in
two mournings, and lamented in two lamentations ", and as she sat
praying beneath a laurel bush an angel appeared and said to her, "Anne,
the Lord hath heard thy prayer, and thou shalt conceive and bring
forth, and thy seed shall be spoken of in all the world ". And
Anne replied, "As the Lord my God liveth, if I beget either male or
female I will bring it as a gift to the Lord my God; and it shall
minister to Him in holy things all the days of its life ".
Likewise an angel appeared to her husband, and in due time
was born of
them Mary, who was to be the mother of God. It will be
noticed that this story bears a startling resemblance to that of the
conception and birth of Samuel, whose mother was called Anne (1 Kings
i); the early Eastern fathers saw in this only a parallel, but it is
one which suggests confusion or imitation in a way that the obvious
parallel between the parents of Samuel and those of St John the Baptist
does not.
The early cultist of St Anne in Constantinople is
attested by
the fact that in the middle of the sixth century the Emperor Justinian
I dedicated a shrine to her. The devotion was probably introduced into
Rome by Pope Constantine (708-715). There are two eighth-century
representations of St Anne in the frescoes of S. Maria Antiqua; she is
mentioned conspicuously in a list of relics belonging to S. Angelo in
Pescheria, and we know that Pope St Leo III (795-816) presented a
vestment to St Mary Major which was embroidered with the Annunciation
and St Joachim and St Anne.
Historical
evidence for the presence of the relics of St Anne at Apt in Provence
and at Duren in the Rheinland is altogether untrustworthy. But
though there is very little to suggest any widespread cultist of the
saint before the middle of the fourteenth century, this devotion a
hundred years afterwards became enormously popular, and was later on
acrimoniously derided by Luther. The so-called selbdritt pictures (i.e. Jesus, Mary and Anne-" herself
making a third ") were particularly an object of attack.
The first papal pronouncement on the subject,
enjoining
the observance of an annual feast, was addressed by Urban VI in 1382, at the request, as
the pope said, of certain English petitioners, to the bishops of
England alone. It is quite possible that it was occasioned by the
marriage of King Richard II to Anne of Bohemia in that year. The
feast was extended to the whole Western church in 1584.
The Protevangelium
of James, which appears under various names and in sundry divergent
forms,
may be conveniently consulted in the English translation of B. H.
Cowper, Apocryphal
Gospels (1874), but the text here in question is called by him "The
Gospel of Pseudo- Matthew"; this translation is reprinted in J. Orr'a
handy N.T. Apocryphal Writings (1903). The Greek text
may be
consulted in vol. i of Evangiles apocryphes (1911), ed.
H. Hemmer
and P. Lejay; see also E. Amann, Le Protévangile de
Jacques et
set remaniements (1910). The moat complete work dealing with St
Anne and
devotion to her from every point of view is that of Fr B. Kleinschmidt,
Die
hl. Anna (1930); but see also H. M. Bannister in the English
Historical
Review, 1903, pp. 107-113; H. Leclercq in DAC., t. i, cc.
2162-2174; and P.
V. Charland, Ste Anne et son culte (3 vols.). M. V. Ronan, St
Anne her Cult and her Shrines (1927) is rather uncritical. The spelling "Ann" was formerly
commoner in England than it is today.
Joachim and Ann, Parents
of Mary (RM)
1st century; the feast is kept on September 9 in the East.
Tradition
has assigned the names Joachim and Anne (meaning "gracious" in Hebrew)
to the parents of the Blessed Virgin, although there is some thought
that her father's name may actually have been Heli (Luke 3:23), though
it is very uncertain. Joachim has been assigned other names as well in
other apocryphal writings: Cleopas, Eliacim, Jonachir, and Sadoc. The
names Anne and Joachim derive from an early apocryphal writing called
the Protoevangelium of James (2nd century), which professes to give an
account of Mary's birth and early life. The story parallels that of the
Biblical narrative (1 Samuel 1) of the childless Hannah bearing Samuel.
It is worth noting that in Hebrew Anne and Hannah are the same name.
Whatever their names, they were highly extolled by Saints
John
Damascene, Epiphanius, and Gregory of Nyssa as the model for Christian
spouses and parents, who principal duty is the holy education of their
children. By this they glorify their Creator, perpetuate His honor on
earth, and sanctify their own souls. Saint Paul says that it is by the
education of their children that parents are to be saved. Nor does he
admit anyone to serve the altar, whose sons do not, by their holy
conduct, give proofs of a virtuous education. Nevertheless, many
parents are more solicitous about establishing their children in the
world than by providing them with a good example and teaching them
Christian virtue.
Although nothing is known about either of them, tradition
fills up the
story of their lives.
Joachim is said to have been born at Nazareth and married
Anne when he
was still a young man. He was a rich farmer who possessed great herds.
Because they had no children for many years, Joachim was publicly
mocked--to be childless was considered a punishment for unworthiness.
One day the Temple priest even refused Joachim's offering of a lamb. In
a last prayer for a child, he withdrew to the desert and fasted for
forty days.
Anne's father is said to have been a nomadic Jew named Akar,
who
brought his wife to Nazareth for their daughter's birth. Anne, too,
after her marriage to Joachim, was saddened that God had not blessed
them with children. She would weep and pray for God to answer her
prayer. One day as she was praying beneath a laurel tree feeling that
even Joachim had abandoned her (he was in the desert), an angel is said
to have told her that God had heard her prayers [image]. She would have
a child who would be praised throughout the world. Anne replied, "As my
God lives, if I should conceive either a boy or a girl, the child shall
be a gift to my God, serving Him in holiness throughout the whole of
its life."
Then the angel told her to run and meet her husband, who in
obedience
to another angel, was returning with his herds. They met by the Golden
Gate and from that time Anne prepared for the blessed event. Saint Anne
gave birth to Mary when she was about 40. It is said that Anne kept her
promise and placed Mary in the service of God at the Temple when she
was but three years old. According to tradition, she and Joachim lived
to see the birth of Jesus and Joachim died just after seeing his divine
grandchild presented in the Temple at Jerusalem, and was buried in
Jerusalem.
Emperor Justinian I built a church at Constantinople in
honor of Saint
Anne, about the year 550. Codinus mentions another built by Justinian
II, in 705. Her body was brought from Palestine to Constantinople in
710, whence some portions of her relics have been dispersed in the
West, where they are claimed by Duren (Rheinland, Germany),
Apt-en-Provence (France), and Canterbury, Durham, and Reading (England).
The liturgical cultus of Saint Anne appears in the 6th
century in the
East and the 8th in the West. In the 10th century, feast of the
Conception of Anne was celebrated in Naples, spread to Canterbury in
about 1100, and was kept at Worcester soon after; however, it was not
generally observed until late in the 14th century spurred by the
growing interest in the Blessed Virgin. The cultus of Anne became an
object of bitter attack by Martin Luther, especially the images of her
with Jesus and Mary--a favorite subject of Renaissance painters. In
response, the Holy See extended her feast to the Universal Church in
1584.
Joachim
has been honored in the East from time immemorial; but only
since the 16th century in the West.
The cultus of Saint Joachim began
in the East with artistic representations as on the columns of Saint
Mark's in Venice, Italy--which date to the 6th century. The hesitancy
of the Catholic Church in allowing an official cultus of Joachim can be
seen in the authorization of the feast by Julius II, its suppression by
Saint Pius V, and restoration by Gregory XV. Clement II placed it in
August and Leo XIII raised its rank. In the West, Joachim is in the
Roman Martyrology on March 20, but his feast was on August 16 until it
was joined with that of Saint Anne.
The Bollandist Father Cuper has collected a
great number of miracles
wrought through the intercession of Saint Anne (Attwater, Benedictines,
Bentley, Delaney, Farmer, Encyclopedia, Husenbeth, White).
In art, Saint Anne is often portrayed (1) with the Virgin
Mary holding
the Infant Jesus in her lap; (2) being kissed by Saint Joachim at the
Golden Gate; (3) in pictures of the birth of her daughter; (4) teaching
the young Mary to read or embroider (e.g., in 13th-century manuscripts
at the Bodleian Library, Oxford, and wall-paintings at Croughton,
Northantshire); or (5) holding the Blessed Virgin in one arm and the
Holy Child in the other (Roeder). There are pictures of Anne at Santa
Maria Antiqua dating to the 8th century (Farmer).
Saint Joachim is generally shown as an old man leading the
Blessed
Virgin as a child. He may also be depicted (1) bringing a lamb to the
altar and being turned away by the priest; (2) greeting Saint Anne at
the Golden Gate; or (3) carrying a basket of doves and a staff
(Roeder). The most famous cycle of paintings of the two together are
those of Giotto in the Arena Chapel at Padua, Italy, but the images
were well known elsewhere.
Sts. Joachim and Ann
In the Scriptures, Matthew and Luke furnish a legal family
history of
Jesus, tracing ancestry to show that Jesus is the culmination of great
promises. Not only is his mother’s family neglected, we also know
nothing factual about them except that they existed. Even the names
Joachim and Ann come from a legendary source written more than a
century after Jesus died. The heroism and holiness of these
people, however, is inferred from the whole family atmosphere around
Mary in the Scriptures. Whether we rely on the legends about Mary’s
childhood or make guesses from the information in the Bible, we see in
her a fulfillment of many generations of prayerful persons, herself
steeped in the religious traditions of her people.
The strong character of Mary in making decisions, her
continuous
practice of prayer, her devotion to the laws of her faith, her
steadiness at moments of crisis, and her devotion to her relatives—all
indicate a close-knit, loving family that looked forward to the next
generation even while retaining the best of the past.
Joachim and Ann—whether these are their
real names or not—represent
that entire quiet series of generations who faithfully perform their
duties, practice their faith and establish an atmosphere for the coming
of the Messiah, but remain obscure.
Comment: This is the “feast
of
grandparents.” It
reminds grandparents of their responsibility to establish a tone for
generations to come: They must make the traditions live and offer them
as a promise to little children. But the feast has a message for the
younger generation as well. It reminds the young that older people’s
greater perspective, depth of experience and appreciation of life’s
profound rhythms are all part of a wisdom not to be taken lightly or
ignored.
Quote:
“...[T]he family is the foundation of society.
In it the various generations come together and help one another to
grow wise and to harmonize personal rights with the other requirements
of social life” (Pastoral Constitution on the Church in the Modern
World, 52).
|
1st v. Erastus
of
Corinth conversion by Saint Paul; helped in evangelization travelling
with Saint Timothy from Ephesus to Macedonia especially at Corinth;
believed bishop of Philippi in Macedonia and martyred,
although Greek tradition says bishop of Philippi
Paneas in Palestine. BM (RM)
Philíppis, in Macedónia, natális sancti
Erásti, qui, illic a beáto Paulo Apóstolo
relíctus Epíscopus, ibídem martyrio
coronátus est.
At Philippi in Macedonia, the birthday of St.
Erastus, who was appointed bishop of that place by the blessed apostle
Paul, and was there crowned with martyrdom.
Saint Erastus was the treasurer of the city of
Corinth (Romans 16:23).
After his conversion by Saint Paul, he helped in the work of
evangelization by travelling with Saint Timothy from Ephesus to
Macedonia (Acts 19:22), especially at Corinth (2 Timothy 4:20). He is
then believed to have become bishop of Philippi in Macedonia and to
have been martyred, although the Greek tradition says that he became
bishop of Philippi Paneas in Palestine. The Erastus in Acts may be a
different person from the one in Romans and 2 Timothy (Benedictines,
Delaney, Encyclopedia).
|
110 St.
Hyacinth Martyr under
Trajan
In Portu Románo sancti Hyacínthi Mártyris, qui,
primo in ignem injéctus, deínde in profluéntem
præcipitátus, illæsus evásit; post hæc,
sub Trajáno Imperatóre, a Leóntio Consulári
percússus gládio, vitam finívit.
Ipsíus corpus Júlia Matróna in prædio suo,
juxta Urbem, sepelívit.
At Porto, St. Hyacinth, martyr, who was first thrown
into the fire, and then cast into a stream without being injured.
Afterwards, under Emperor Trajan, being struck with the sword by the
exconsul Leontius, his martyrdom was fulfilled. His body was
buried by the matron Julia on her own estate near Rome.
At
Portus Romanus, the holy martyr Hyacinth. He was first
cast into the fire and then into a river, but escaped unharmed.
Afterward, Leontius, who had been consul under the Emperor Trajan,
ordered him beheaded, and so ended his life. The matron Julia buried
his body on her farm near Rome.
|
 140
Holy Virgin Martyr Paraskeva of Rome only daughter of Christian
parents, Agathon and Politia, from her early years she dedicated
herself to God. She spent much of her time in prayer and the study of
the Holy Scriptures. After the death of her parents St Paraskeva
distributed all of her inheritance to the poor, and consecrated her
virginity to Christ. Emulating the holy Apostles, she began to preach
to the pagans about Christ, converting many to Christianity.
She was arrested during the reign of Antoninus Pius (138-161) because
she refused to worship the idols. She was brought to trial and
fearlessly confessed herself a Christian. Neither enticements of honors
and material possessions, nor threats of torture and death shook the
firmness of the saint nor turned her from Christ. She was given over to
beastly tortures. They put a red-hot helmet on her head and threw her
in a cauldron filled with boiling oil and pitch. By the power of God
the holy martyr remained unharmed. When the emperor peered into the
cauldron, St Paraskeva threw a drop of the hot liquid in his face, and
he was burned. The emperor began to ask her for help, and the holy
martyr healed him. After this the emperor set her free.
Traveling from one place to another to preach the Gospel, St Paraskeva
arrived in a city where the governor was named Asclepius. Here again
they tried the saint and sentenced her to death. They took her to an
immense serpent living in a cave, so that it would devour her. But St
Paraskeva made the Sign of the Cross over the snake and it died.
Asclepius and the citizens witnessed this miracle and believed in
Christ. She was set free, and continued her preaching. In a city where
the governor was a certain Tarasius, St Paraskeva endured fierce
tortures and was beheaded in the year 140.
Many miracles took place at the saint's tomb: the blind received sight,
the lame walked, and barren women gave birth to children. It is not
only in the past that the saint performed her miracles, but even today
she helps those who call on her in faith .
|
160
St. Pastor A priest
of Rome who is reported to have
been the brother of Pope St.
Pius I.
Pastor
of Rome (RM) Saint Pastor, brother to Pope Saint
Pius I, was a Roman priest. It is believed that he left his name to the
title (i.e., parish) of Saint Pudentiana in Rome--Titulus pastoris
(Benedictines)
|
185
A.M. (July 13th, 1369
A.D.) Departure of Pope Youanis X, 85th Patriarch of Alexandria.
On this day also, of the year 185 A.M. (July 13th, 1369 A.D.) Pope
Youanis X, 85th Patriarch of Alexandria, departed. He was known by
El-Mo'ataman the Syrian, and he was from Damascus, Syria. He was a
righteous and knowledgeable man. He was enthroned on the 12th of
Bashans, 179 A.M. (May 7th, 1363 A.D.). He remained on the throne for
six years, two months, and seven days. He departed in peace and was
buried in Old Cairo beside Simon the shoe maker. May his prayers
be with us and Glory be to God forever. Amen.
|
284 A.M. {1448}
Martyrdom
of Sts. Bidaba, Bishop of Qift, Anba Andrew, and Anba Christodoulas.
On this day, of the year 284 A.M., which is the
first year of the
martyrs, the great saint Anba Bidaba, and his companion, the priest
Andrew, his nephew, and St. Christodoulas, were martyred. Anba Bidaba,
who was known by El-Gawhary, was bishop of the city of Qift, in Upper
Egypt, during the days of the governor Arianus, and the reign of
Emperor Diocletian.
This great saint was born in the city of Armant
to Christian parents
who raised him since his young age in a Christian manner. His mother's
sister had a son, called him Andrew and raised him in a Christian way.
Andrew and his cousin Bidaba liked each other and decided to forsake
the world. They eagerly read the Bible and religious books, they
widened their comprehension and they became the authority of their
times in piety and godliness. When Bidaba was ten years old he had
memorized most of the religious books and spiritual teachings. They
fasted two days at a time without food or water and when they ate, they
only ate bread and salt, accompanied by fervent prayers day and night.
One day while they were thinking about the vanity of this
world, they
decided to leave their families and live lives of seclusion in a
deserted place. They went to the Eastern mount where they found Anba
Eisak. This saint comforted and strengthened them to endure the
hardships to receive the Eternal Life. Anba Eisak blessed them and
commanded them to go to another place where they could live a life of
solitude and spend all their time in worship. Then he told Anba Bidaba,
"O, my son you shall shepherd the flock of Christ, many toils,
tribulations and great persecutions will befall you." He told Andrew,
"You also shall receive a crown, after your strife, that has been
prepared for you."
They left Anba Eisak and went to the western side and built
for
themselves a cell. They had full knowledge and excellent skills in
transcribing the holy books. They did that for little money to support
their life and donated whatever was left to the poor and the needy. The
bishop of this district came, once he heard about them, and ordained
Anba Bidaba a priest and Andrew a deacon. They went to a church in one
of the nearby cities once every forty days to celebrate the Divine
Liturgy. One day they went to the church, and found the bishop there so
Anba Bidaba stood in reverence and respect for the bishop. The bishop
was sitting on his chair looking at St. Bidaba, and he was amazed to
see the face of the Saint shining as the moon, and light emanating from
him and on his head was a crown of gold decorated with precious stones.
The bishop asked them to bring this saint and his companion Andrew.
When they came to see him, he asked them to stay with him, but Anba
Bidaba refused, preferring to live in the barren desert than live under
the care of the bishop. Nevertheless, St. Andrew accepted to stay under
the care of the bishop. Anba Bidaba returned to his cell weeping and
saying, "I ask you O my Lord Christ to consecrate that place for Thy
self that Your Name might be mentioned in it for ever." Then he left
that place and went to another area further away. A few days later the
bishop sent a messenger to the cell seeking the Saint but he did not
find him. The bishop built a church in the name of this saint in that
place and consecrated it on the thirteenth day of the month of Kiahk.
As for St. Bidaba, he went to the church taking a different way to
pray. Many signs and miracles were wrought by his hands, and he
increased in grace and blessing.
When his fame spread, and his name was acclaimed, many came
to him and
he healed their spiritual and physical sicknesses. The people asked the
bishop Anba Tadros saying, "We ask you O our father to bring for us
Anba Bidaba to be blessed by him and to stay among us for a period of
time." The bishop did as they asked .
When Anba Bidaba came to
the city of Bahgourah, district of
Nagaa-Hammady, there was a man, whose name was John, who had only one
daughter, who was attractive. His neighbors were furious against him,
and used sorcery against her, for they asked her father to give her in
marriage to one of their sons, but he refused. But, the Saint Anba
Bidaba prayed for her, and she became as normal as she had been, and
God nullified the witchcraft away from her. When her family saw their
daughter healed by the hand of that saint, they came and kneeled before
him, and kissed his hands thanking him for his act. The Saint told
them, "Thank God and praise Him, for the grace that healed your
daughter was not from me." They left him rejoicing.
When it was Sunday and the people were
gathered in the
church, they
brought the Saint to the bishop who promoted him to Hegumen
(Archpriest). He stayed with the bishop for nine days then went back to
the mountain. Later on, the bishop of Qift departed, so the people of
the area gathered and unanimously decided to nominate Abba Bidaba to be
ordained in his place. They decided to go to Pope Peter the First (The
seal of martyrs and the 17th Patriarch) to ordain him a bishop for
them. The angel of the Lord appeared to the Pope in a vision and told
him, "Go to Upper Egypt and bring the Archpriest Bidaba and ordain him
a bishop for the city of Qift, for the Lord has chosen him." Early next
morning the delegations of the believers came asking to ordain the
honorable father Bidaba a bishop. The Pope sent four priests with a
letter to the Saint. When they arrived, he received the letter from
them and read in it, "It is written in the Holy Bible whoever hears
from you, heard from Me, and whoever refuses you, refused Me." St.
Bidaba cried bitterly and said, "Woe to me the poor sinner for the
Devil wishes my perishing." Then he prayed saying, "Let it be according
to Your Will, O Lord, and not according to mine, for You know that I am
weak, powerless, and incapable of handling this position."
The messengers of the Pope embarked with him to the
Pope.
The Pope
asked the people of the parish, "Who do you chose to be a bishop over
you." They unanimously answered saying, "Abba Bidaba, for he is worthy
for this honorable ministry." The Pope ordained him a bishop for the
diocese of Qift. While he was laying his hand over his head, a voice
from heaven said, "Worthy, worthy, worthy O Bidaba to receive this
position." He remained with the Pope for a few days, during which he
celebrated the Divine Liturgy. Whenever he placed his hand over the
chalice to make the sign of the cross, the wine changed to blood. The
Pope was amazed and looked at the saint and said, "Truly you are chosen
from God." He asked the Pope to allow him to go to his parish. He
embarked in a sailing boat, which had a handicapped man, that did not
walk for twenty-two years. While he was getting aboard the boat the
saint's leg slipped and stepped over the leg of that handicapped man.
The man's legs were healed and he jumped up immediately praising God.
All those in the ship praised God and asked the saint to remember them
in his prayers and to bless them.
Many miracles were wrought by his hands during
his journey.
When they
arrived safely at their hometown, the people of the parish went out
with candles, crosses, censers, olive branches and palm branches, in
their hands to receive him. They took him in a procession until they
entered the church and he sat on his Episcopal Chair. He lived in
asceticism, as he had lived before, praying continually day and night.
His food was bread and salt and his dress was a cloth of hair. He
performed many signs and wonders.
When Emperor
Diocletian
incited persecution against the Christians,
governor Arianus came to upper Egypt, and seized the Christians. He
threw them in prisons, and tortured them severely, along his way until
he arrived at Esna. When the saint Anba Bidaba knew of that, he was
kindled with a spiritual zeal and said, "Is it right for me to remain
here, and my brothers, the Christians facing unbearable tortures? No, I
must go there and die with them as a sacrifice of faith." He called the
people and celebrated a pontifical Liturgy and after he administered to
them the Holy Mysteries, he preached to them saying, "We must not be
afraid to be martyred in the Name of the Lord Christ, not be afraid of
hot fire, arrows or spears, and swords drawn against our necks. As also
you need to be merciful to the poor, comfort the grieved, be vigilant
in your prayers and fasting for they are your aid by which you can
overcome obstacles and cast out the devil that weaken your faith in the
Lord Christ." The bishop preached and strengthened his people, and
after he made the sign of the holy cross over them, blessed them and
bid them farewell saying, "I shall go to be martyred by the hand of
Arianus the governor." The people cried and wept for his departure, but
he comforted and strengthened them.
Afterwards, he left them and went to the city
of Esna,
accompanied by
the blessed Fr. Andrew and Anba Christodoulas. The bishop Anba Bidaba
looked at them and said, "Where are you going?" They replied, "We are
going with you to die for our love of Christ." The bishop looked at
them and saw the grace of God had come down upon them and their faces
shining like the moon. He strengthened and commanded them to be
steadfast in their faith in Christ. He told them, "On this night I saw
in a vision an angel who had with him three crowns and I asked him to
whom did these belong? He said one for you, one for your cousin, and
one for Christodoulas, so let us go to Esna."
When they arrived at Esna, they saw a
multitude of
Christians, bishops,
priests, deacons, and believers, being tortured. The governor brought
them and ordered them to raise incense for the gods, but they cried
saying, "We are Christians and we do not fear you, O infidel governor.
We do not worship these defiled gods that were made by human hands. Our
God that we worship, is in heaven, the creator of everything with the
Word of His might, visible and invisible, to Whom is the Glory, Honor,
and Worship with His good Father and the Holy Spirit, now and forever
and unto the age of ages, Amen." When the Governor heard their words
and saw their steadfastness, he ordered to cut their heads off with the
sword.
During that time, Anba Bidaba was standing,
watching the
Christians
being tortured, and he saw angels coming down from heaven, and in their
hands, crowns of light for the heads of those who were martyred, and
raising them to the heaven with great honor and glory. The Bishop and
his companions went forward and cried out saying, "We are Christians,
and we believe in Jesus Christ the Lord of all creatures and the God of
every power." The Governor asked them, "From where are you?" Then he
asked the bishop about his name. The Bishop replied, "I am the lowly
Bidaba." The Governor said, "I think you are the bishop of this land,
but I am amazed at how you could dare to say these words. Did you not
dread my retaliation and fear my authority and majesty? Have you not
seen the torture that has been prepared for those who confess that
Name?" The Saint answered courageously and said, "Have you not heard
the saying of the Book by the mouth of Lord Jesus Christ, 'Therefore
whoever confesses Me before men, him I will also confess before My
Father who is in heaven. But whoever denies Me before men, him I will
also deny before My Father who is in heaven.' (Mat. 10:32-33) Because
of this promise, we confess Our Lord Jesus Christ to the utter most
breath." The Governor tried, by promising him money and position once
and then threatening him in other time, to change his council and his
faith in the Lord Christ, and when he failed, he ordered that the Saint
be imprisoned in one of the prisons.
When the saints in
prison
saw him, they saluted him and said, "Would
you vanquish for us this governor, for you have been given the victory
from the Lord of hosts." While they were talking about the greatness
and goodness of God, the Archangel Michael appeared to the Bishop and
said, "Hail to you O honored one, let your soul rejoice today for God
has accepted all your toil, asceticism, and struggle for the sake of
faith. You shall receive three crowns: the first, for your worship and
asceticism since your young age, the second, for shepherding the flock
on the straight path, and the third, for your martyrdom. You shall be
crowned with these crowns with glory and honor to receive the heavenly
glories." The angel ascended, and the Saint stood and prayed saying,
"Hear me O Father the Pantocrator, may my petition rise before You, and
You smell it as a sweet incense that pleases You, I ask You O father
for Thy people and saints who do mercy for the poor, and accept my soul
in Your hands that I may receive the heavenly glories, for to You is
the Glory, Honor, and Worship with Your Good Father and the Holy
Spirit, forever. Amen."
When he finished his petition he saw the Lord
our Savior and
around Him
the angels coming to comfort him, saying, "My consolation O beloved
Bidaba, I am with you." Then the magnificent procession ascended to
heaven. On the next morning, the governor ordered all the prisoners
brought to the place where the people of the city gathered. When they
saw the saints they cried saying, "We are Christians and we believe in
one God, the God of Anba Bidaba." The governor became enraged and
brought the Saint and those who were with him and ordered their heads
cut off. The blood flowed like streams. The skies were filled by the
pure angels welcoming the spirits of those righteous saints. St.
Bidaba, St. Andrew, and St. Christodoulas received the crown of eternal
life. May their blessings be with us. Amen .
|
 304 Saints Justus and Pastor are venerated as
Christian martyrs Alcala and Madrid in Spain share two child patrons
Complúti, in Hispánia, sanctórum Mártyrum
Justi et Pastóris fratrum, qui, cum adhuc púeri
lítteris imbueréntur, sponte ad martyrium,
projéctis in schola tábulis, cucurrérunt; et mox,
a Daciáno Præside tenéri jussi et fústibus
cædi, ambo, extra civitátem perdúcti sunt, et ibi a
carnífice juguláti.
At Alcala in Spain, the holy martyrs Justus and
Pastor, brothers. While they were yet schoolboys, they threw
aside their books in school, and spontaneously ran to martyrdom.
By order of the governor Dacian, they were arrested, beaten with rods,
and as they exhorted each other to constancy, were led out of the city,
and had their throats cut by the executioner.
304
Ss. Justus and Pastor, Martyrs
THEY were two brothers
who, while still schoolboys, overcame with heroic courage the rage and
power of
Dacian, governor of Spain under Diocletian and Maximian.
In his progress
through his province in search of the servants of God, he arrived at
Complutum,
now called Alcalà de Henares, and began to put to the torture
the Christians
that were brought before him. Justus and Pastor, children who were then
learning their elements in the public school of that city (the one
being
thirteen, the other only nine years old), hearing of the torments which
were
inflicted on the followers of Christ, were fired to have a share in
their
triumphs. They threw down their books, ran to the place where the
governor was
interrogating the confessors, and by their behaviour showed the faith
which they
professed. They were soon taken notice of and presented to the judge.
He,
instead of being touched, was furious to see children brave his power
and
authority and, not doubting that a little correction would dispel their
courage, commanded them to be severely whipped. This was executed in
the most
barbarous manner; but He who makes the tongues of infants eloquent in
His
praise, gave them strength to defy their tormentors. The spectators
were filled
with astonishment to see the constancy with which in their turn
they
encouraged each other to be brave for Christ. Dacian, to cover his
shame, gave
an order that they should be at once beheaded. Their relics are
enshrined at
Alcalà, of which city and Madrid they are the patrons.
Whatever
may be
thought of the value of the reputed “acts”, printed by the Bollandists
under
August 6, there can be no question as to the genuineness and antiquity
of the cultus of these saints. St Paulinus of
Nola had his little son buried close beside them at Alcalà
Prudentius
numbers them among the most glorious
martyrs of Spain. Their names also are recorded in the “Hieronymianum”,
on
August 25. See the Acta Sanctorum, August,
vol. ii.
Many cities have their
own patron saints. Venice has St.
Mark; Strasbourg, St. Fridolin; Paris, St. Genevieve; Chester
(England), St. Werburga. These ancient patrons are usually adult
saints. However, Alcala and Madrid in Spain share two child patrons,
the brothers Justus and Pastor. When they were executed, Justus was
thirteen; Pastor was nine.
The story of their martyrdom, as it comes down to us
(perhaps
imperfectly), is as follows: Diocletian and Maximian Hercules, Roman
co-emperors around 300 AD, authorized the last great Roman persecution
of Christians. Their prefect (governor) in Spain, a man named Dacian,
carried out the imperial edicts with pagan zeal, touring Spain in
search of Christians so that he might convert or erase them.
The governor's tour brought him to Complutum, an old Roman
city called
today Alcala de Henares, which is not far from the present Madrid. The
Complutensian Christians were rooted out by the police and brought
before his tribunal for judgement.
Among the Christian children of Alcala there were two little brothers,
Justus and Pastor. Their family background is unknown, but they must
have come from educated and devoutly Christian stock. They were in
class at the elementary school at the time of Dacian's arrival.
Learning of what was happening at the governor's court to their
grown-up fellow Christians, they burned with a desire to share in their
witness to the faith. So they threw down their books and writing
tablets and ran off to the place where Dacian had set up his public
tribunal. With boyish enthusiasm they elbowed their way up to where the
adult Christians were on trial, caught the eye of the civil officials,
and made it quite clear to them that they, too, where Christians and
not afraid to suffer for it.
The police eventually brought the lads up in front of where Dacian sat.
Had he been a man of heart, he could have been touched at the sight of
the innocent heroism of the young brothers. Being without compassion,
he was simply annoyed with the boys for their intrusion. Sassy kids who
trivialized the dignity of an imperial prefect deserved punishment. A
good whipping, he thought, would destroy their "courage;" so he ordered
them to be given a beating. The whippers laid on brutally, but with the
strokes the boys' commitment to their faith grew stronger, rather than
weaker. Amazed at their steadfastness, the adult Christians, some of
whom had been weakening, took inspiration, and began to encourage each
other to be firm in faith. Embarrassed by his inability to master
Justus and Pastor, Dacian ordered the pair beheaded.
The thought may occur to us, could children nine and thirteen really
deserve to be crowned as saints by the Church? The answer is, Why not?
It might be difficult to prove that children of that age had achieved
heroic virtues apart from martyrdom, but a number of children have been
proclaimed saints or blesseds who died in defense of Christian faith
and virtue. Ordinarily, the basic requirement would be that they had
reached the age of reason, were able to discern right from wrong, and
chose to die rather than betray their consciences. In their innocence,
young children can often see issues like this more clearly than adults,
and follow through. I should think that the main problem with a
persecuted child would be his or her natural fear. But God's grace can
take care of that.
May the spiritual courage of Ss. Justus and Pastor inspire us as it
inspired the wavering adult Christians of Alcala. Their story reminds
us of the truth that if we stand by Him, He will always stand by us.
--Father Robert F. McNamara
Saints Justus and Pastor (d. ca. 304) are venerated as Christian
martyrs. According to their Acts, they were two schoolboys (Justus was
13 years old, Pastor less than 9) who were persecuted for their faith.
Flogged and beheaded outside Alcalá de Henares, they are today
considered patron saints of both Alcalá and Madrid. They are
mentioned by Prudentius.
What was perceived to be their relics was discovered in the 8th century
and taken to Huesca. In 1568, they were brought back to Alcalá,
where they lie under the high altar of the collegiate church.
The story of Justus and
Pastor is mentioned in the film The Others. |
305 St.
Pantaleemon, the Physician Martyrdom of; miracle worker {Coptic}
This day also marks the martyrdom of the
honorable St. Pantaleemon, the
Physician. This saint was born in the city of Ta'madan. His father,
whose name was Astochius (Asturius), was pagan, and his mother, whose
name was Unala (Ulana), was Christian. They taught him the medical
profession.
A priest lived near their house, and every
time Pantaleemon
passed by
him, and the priest saw his stature, his comeliness, his knowledge, and
his wisdom, he was sorrowful for him for he was away from God. The
priest entreated God in his prayers, to guide Pantaleemon to the way of
salvation. Having repeated his petition to God for Pantaleemon's sake,
the Lord told him in a vision that he would believe through him. The
priest rejoiced, and started to speak to him whenever he passed before
him, until a friendship grew between them. The priest started to
explain to him the corruptness of idol worshipping and the nobility of
the Faith of the Lord Christ and the noble life of its followers. He
also told him about those who believe in Christ, and the signs and
wonders wrought by their hands.
When Pantaleemon, the Physician, heard that, he
rejoiced and
desired to
perform these signs to perfect his medical profession. One day, he was
passing through the market-place of the city, and he saw a man, whom a
serpent had bitten, lying on the ground and the serpent was standing up
before him. He said to himself, "I will put to test the words of my
teacher, the priest, who told me, 'If you believe in the Lord Christ,
you shall work miracles in His Name.'" He drew near that man, and
prayed a long prayer, asking the Lord Christ to manifest His Power in
healing that man, and in killing that serpent, so that it might not
harm anyone else. When he finished his prayer, the man rose up alive,
and the serpent fell down dead. Pantaleemon's faith increased; he went
to the priest, who baptized him, and he went on practicing medicine.
One day a blind man came to Pantaleemon that
he might heal
him, but his
father sent him away. The Saint asked him, "Who was asking for me?"
His father replied, "It was a blind man, and you can not heal him." The
Saint told him, "You shall see the glory of God." He called the blind
man back, and asked him, "If you can see will you believe in the God
Who shall heal your eyes?" The man said, "Yes, I will believe." The
Saint prayed over him a long and a profound prayer, and then he laid
his hand upon the eyes of the blind man, and said, "In the Name of the
Lord Christ receive your sight." Straightway, he received his sight and
believed in the Lord Christ. When his father saw that, he also
believed. The saint brought them to the priest who baptized them.
When his father departed, the Saint set his slaves
free and
gave all
his money to the poor. He treated the sick freely, and asked them to
believe in Christ. The other physicians were jealous of him, and they
laid accusation against him, the priest and many others who had
believed, before the Emperor. He brought them and threatened to torture
them if they did not deny the Lord Christ. When they did not yield to
his threats, he tortured them severely then cut off their heads. The
Emperor exaggerated in torturing St. Pantaleemon, he cast him to the
lions which did not harm him, and the Lord strengthened and healed him.
Finally, the Emperor ordered to cut off his head and he received the
crown of martyrdom. May his prayers be with us. Amen .
Pantaleon the Physician M
(RM) (also known as Panteleemon, Panteleimon)
Died c. 305. Saint Pantaleon is one of the Fourteen Holy
Helpers, known
for their efficacious prayer, who are especially venerated in France
and Germany. All of them have highly embroidered life stories, although
they themselves are rather shadowy figures about whom almost nothing is
known for certain. Pantaleon's unreliable vita may have developed
because his name in Greek, means "the all-compassionate."
It is said that he was a doctor of such skill that Emperor
Maximian, a
great persecutor of Christians employed Pantaleon as the court
physician. He was the son of a pagan father, Eustorgius, and a
Christian mother, Eubula, who raised him as a Christian. In the
fanatically anti-Christian and dissolute court of Maximian, he lost his
faith and nearly his soul with his self-indulgent lifestyle.
In time, however, a fellow-Christian named Hermolaos
reminded the
doctor of the faith he had abandoned. From that time Pantaleon's skills
were at the disposal of the poor. The wealth he had gained from his
successful practice was given away.
Other physicians, jealous of his position at court,
saw
Pantaleon's
renewed faith as a way of discrediting him at court. When the
persecution of Christians under Emperor Diocletian broke out in
Nicomedia in 303, Pantaleon, Hermolaos, and two other Christians were
arrested. This time Pantaleon refused to reject the faith; instead he
chose death. Vain attempts were made to put him to death in six
different ways--including drowning, fire, and wild beasts--before he
was successfully beheaded amidst a halo of other marvels.
What is probably true is that he was a physician,
who
practiced without
payment, and who was martyred under Diocletian, probably at Nicomedia.
He cultus is primarily connected with Bithynia, where Emperor Justinian
rebuilt his church at Nicomedia. Churches are dedicated to him in
Constantinople and Rome. In the East he is known as the Great Martyr
and Wonder Worker. A reputed relic of Pantaleon's blood kept at Ravello
in southern Italy displays the phenomenon of liquefaction on his feast
day, similar to that of Saint Januarius (Attwater, Benedictines,
Bentley, Delaney, Encyclopedia, Farmer, Sheppard)
In art, Saint Pantaleon is a physician holding a
phial of
medicine. At
times he may be depicted (1) healing a sick child; (2) bound with hands
above his head to an olive tree, to which he is nailed, with a sword at
his feet; (3) nail through his hands into his head; (4) pushed off a
rock with a pitchfork; (5) with a stone tied to his neck; (6) killed
with a club; or (7) with a sword and vase or phial (Roeder). Click here
to see an image of the saint by Photios Kontoglou .
Together with Saints Cosmas
and
Damian, Pantaleon is the patron of the medical profession (Bentley).
He
is invoked against lung disease (Sheppard).
|
 305
Hieromartyrs Hermolaus, Hermippus and Hermocrates of Nicomedia, were
among the small number of those remaining alive after 20,000 Christians
were burned alive in a church at Nicomedia in the year 303 (December
28), on the orders of the emperor Maximian (284-305). They in remote
places and did not cease to preach Christianity to the pagans.
The Lord Jesus Christ appeared to St Hermolaus
Romæ, via Latína, sanctórum Mártyrum
Symphrónii, Olympii, Theodúli et Exsupériæ;
qui (ut in gestis sancti Stéphani Papæ légitur),
ígnibus combústi, martyrii palmam adépti sunt.
At Rome, on the Latin Way, the holy martyrs
Symphronius, Olympius, Theodulus, and Exuperia, who (as we read in the
Acts of Pope St. Stephen) were burned alive, and thus obtained the palm
of martyrdom.
The young pagan named
Pantoleon (Holy Great Martyr Panteleimon, July
27) often passed by the house in which St Hermolaus had concealed
himself. Once St Hermolaus chanced to meet the youth and asked him to
stop by his house. In their conversation St Hermolaus began to explain
to his guest the falseness, impiety and vanity of worshipping the pagan
gods. From that day on, Pantoleon began to visit St Hermolaus daily and
received holy Baptism from him.
When the trial of the holy Great Martyr Panteleimon was
being held, Sts
Hermolaus, Hermippus and Hermocrates, were also arrested. The Lord
Jesus Christ appeared to St Hermolaus one evening and revealed to him
that on the following day he would suffer for Him and receive a
martyr's crown.
Sts Hermippus and Hermocrates were arrested and brought to
trial after
St Hermolaus. All three were given the chance to deny Christ and offer
sacrifice to idols. But they resolutely refused, confessed their faith
in the Lord Jesus Christ and were prepared gladly to die for Him.
The pagans began to threaten the holy priests with torture
and death.
Suddenly, a strong earthquake occurred, and the idols and pagan temple
collapsed and shattered. This was reported to the emperor. The enraged
Maximian gave the holy martyrs over to torture and pronounced upon them
a sentence of death. Bravely enduring all the torments, the holy
Hieromartyrs Hermolaus, Hermippus and Hermocrates were beheaded in 305
.
Hermolaos, Hermippos und
Hermokrates
Orthodoxe Kirche: 26. Juli Katholische Kirche:
Hermolaos 27. Juli
mit Pantaleon
Hermolaos, Hermippos und Hermokrates gehörten zu einer
kleinen
Schar, die den Anschlag auf die Kirche in Nikomedia überlebt hatte
(vgl. 20.000 Märtyrer). Sie waren Priester und verbargen sich
zwar, predigten aber weiter zu der heidnischen Bevölkerung.
Hermolaos konnte Panteleimon bekehren und wurde mit diesem zusammen
verhaftet. Auch Hermipppos und Hermokrates wurden verhaftet. Sie
weigerten sich, den heidnischen Götzen zu opfern und wiurden
gefoltert. Da ereignete sich ein starkes Erdbeben, das alle
Götzenbilder im Tempel zerstörte. Kaiser Maximian befahl
daraufhin, die drei sofort zu enthaupten.
|
531
St. Valens Bishop of
Verona, Italy, from 524. He
faced the barbarian and heretical
groups of that era.
Verónæ
sancti Valéntis, Epíscopi et Confessóris.
At
Verona, St. Valens, bishop and confessor.
|
1016 St Simeon
The
Armenian earned a reputation for miracles, and charity
In monastério sancti Benedícti, in agro Mantuáno,
sancti Simeónis, Mónachi et Eremítæ, qui,
multis miráculis clarus, in senectúte bona quiévit.
In the monastery of St. Benedict, near Mantua, St.
Simeon, monk and hermit, who was renowned for many miracles, and at an
advanced age rested in the Lord.
St Simeon was said to have been an Armenian who
in the year 982 started
on pilgrimage and went to Jerusalem, and passed from thence to
Rome. Here he was accused of being a heretic, and by order of Pope Benedict VII he was examined,
and declared to be orthodox. For a time he wandered
about Italy, then visited the shrines of St James at Compostela and St Martin of Tours, and so returned
to Lombardy. Already he had earned a reputation for
miracles, and charity: he greatly impressed the people of Mantua
by playing unharmed with a lion which was being exhibited as a
curiosity. He settled at the Cluniac Benedictine monastery of
Padilirone, where he passed the rest of his life.
Miracles
attributed to him caused notice to be taken at Rome, and Simeon's
cultus was allowed by Pope Benedict
VIII.
The author of the Life of
Simeon, which is printed by Mabillon
and also in the Acta Sanctorum,
July, vol. vi, may have been a contemporary, but he seems to have been
extremely credulous. It is very questionable, then, whether we
may trust his statement that in the course of his wanderings the saint
visited "Britannia".
1016 Simeon of Padolirone (the Armenian) (RM)
canonized by Benedict VIII. The Armenian hermit went on a pilgrimage to
Jerusalem, Rome, Compostella, and Saint Martin of Tours, working
miracles as he went. Later he settled at the Cluniac Abbey of
Padolirone near Padua, Italy, where he died (Benedictines,
Encyclopedia) .
|
1043 Saint Moses
the
Hungarian of the Caves, was a brother of St Ephraim of Novy Torg
(January 28), and of St George. Together with them he entered into the
service of the holy Prince Boris (July 24). After the murder of St
Boris in 1015 at the River Alta (St George also perished with him), St
Moses fled and hid himself at Kiev with Predislava, sister of prince
Yaroslav. In 1018, when the Polish king Boleslav seized Kiev, St Moses
and his companions wound up in Poland as captives.
Tall and handsome, St Moses attracted the attention of a certain rich
Polish widow, who burned with a passionate desire for him and wanted to
ransom him from captivity and make him her husband. St Moses resolutely
refused to exchange captivity for slavery to a wife. Despite his
refusal, the Polish woman bought the captive.
She did everything in her power to seduce the youth, but he preferred
hunger pains to banquets of food. Then the Polish woman began to convey
St Moses through her lands, thinking to captivate him by power and
riches. St Moses told her that he would not trade spiritual riches for
the perishable things of this world, and that he wished to become a
monk.
Passing through the area, an Athonite hieromonk tonsured St Moses a
monk. The Polish woman gave orders to stretch St Moses on the ground
and to beat him with iron rods, so that the ground became soaked with
his blood. She sought permission of Boleslav to do with the captive all
that she pleased. The shameless woman once gave orders to put St Moses
in a bed with her. She kissed and embraced him, but she accomplished
nothing by this.
St Moses said, "From the fear of God I loathe you as impure". Hearing
this, the Polish woman gave orders to give the saint each day a hundred
lashes, and then to emasculate him. Boleslav soon began a persecution
against all the monks in the land, but sudden death overtook him. A
revolt arose in Poland, in which the widow also was killed.
Having recovered from his wounds, St Moses arrived at the Kiev Caves
monastery, bearing on himself martyr's wounds and a crown of a
confessor and courageous warrior of Christ. The Lord provided him
strength in his sufferings. A certain monastic brother, oppressed by
impure passion, went to St Moses and sought his help, saying, "I
promise to keep until death everything you tell me to do." St Moses
said: "As long as you live, do not speak a word to any woman." The
brother promised to obey the advice of the monk. St Moses had in his
hand a staff, without which he was not able to walk because of the
wounds which he had received. With this staff St Moses struck the chest
of the brother who had approached him, and immediately he was delivered
from temptation.
St Moses pursued asceticism at Kiev for 10 years; he died in about the
year 1043 and was buried in the Near Caves. After venerating the
saint's holy relics and fervent prayer to him, the monks were healed of
fleshly temptations .
|
1316 Saint Sava
III
was Archbishop of Serbia from 1305 -1316. He is also commemorated on
August 30.
|
1594 Bl.
John Ingram Martyr of Scotland. He was born in Stoke
Edith, Herefordshire, in 1565
, and became a convert at Oxford. After conversion, he went to Reims
and Rome and was ordained in 1589 . Sent to Scotland in 1592, John
was
arrested on the Tyneside and taken to the Tower of London, where he was
tortured Martyred at Gateshead, he was hanged, drawn, and quartered.
|
1594 Blessed
George
Swallowell and John Ingram convert to Catholicism, martyred for his
priesthood MM (AC)
beatified in 1929. The Protestant minister and school teacher George
Swallowell was born near Durham. He was condemned and executed at
Darlington, for having been reconciled to the Church. At that same time
at Gateshead, Father John Ingram, another convert to Catholicism, was
martyred for his priesthood. Father Ingram was born at Stoke Edith,
Herefordshire, converted to the faith, studied at New College, Oxford,
and then prepared for ordination at Rheims and Rome. He was ordained a
priest in 1589 and worked in Scotland until his death (Benedictines).
|
1641
Bl. William Ward Martyr of England; of his 33 years on the
mission, 20 were passed in one prison or another; an excellent spirit,
exceeding zealous in God's service;
Born in Westmorland,
England, he went to Douai,
France, in 1604, where he studied and received ordination in 1608. Upon
returning home to England, William was forced to land in Scotland and
was arrested and imprisoned for three years. He was released and went
on to England, where he spent twenty of his thirty-three years as a
missionary in prison. When Catholic priests were banished on April 7,
1641, William was arrested. On July 26, he was executed at Tyburn.
1641 Bd William Ward, Martyr
Bd William family name was really Webster, and he was born
at Thornby
in Westmorland, went to Douay in 1604, and was sent upon the English
mission after his ordination in 1608. At this time he was well
over forty years of age, but we have no particulars of his early
life. Being driven by the weather to land in Scotland, he
was at once arrested and spent three years in prison. Immediately
after his release he went into England to try again to begin his
labours for the Church and was soon after again imprisoned.
Of his thirty-three years on the mission, twenty were passed
in one
prison or another. A number of details of the personal character,
trial, and passion of Mr Ward are given by a secular priest who called
himself "his ghostly child ", and are printed by
Challoner. "He...was ever known to be of an excellent
spirit, exceeding zealous in God's service...He did not use to
preach set sermons, though his whole life was a continual preaching;
but in confessions, wherein he spent most of his time, he would exhort
much to virtue and the love of God, and dissuade from vice and the
vanity of the world; and seldom spared a threat of damnation if the
party were vain, as many of his penitents have told me themselves...And
however some men held him to be passionate, because
his speech was earnest and his face somewhat fiery upon any fervent
speaking, yet to those that knew he was truly vir dolorum being in perpetual pain
of two infirmities...
The sole and true reason why he did wear
no better clothes, nor covet better diet than he used himself to, was
only by reason he did in his own conscience not think himself worthy of
better...In all the time I knew this holy man, I could never hear
him relate any passage or speak of any subject, but it either began or
ended with a memory of almighty God's service, if his whole speech were
not upon that theme...On april 7, 1641, parliament
issued a proclamation banishing all priests under pain of death, but Mr
Ward refused to leave London, and was arrested on July 15 following;
and within ten days tried and condemned at the Old Bailey for his
priesthood. He was dragged to Tyburn on a sledge by four horses,
and after maintaining before the people that he died for the true
religion and for no other cause, he gave forty shillings to the sheriff
to be distributed among poor catholics, half a crown to the hangman,
and a florin to the sledge-driver, and so met his end, crying, "Jesu,
Jesu, Jesu receive my soul ".
A very full account
of
this martyr is given by Challoner in MMP., pp. 382-392. See also
the Douey Diaries, vol. i.
Blessed William Ward M (AC) (also
known as William Webster
Born at Thornby,
Westmorland; died at Tyburn, England, in 1641;
beatified in 1929. William, whose real name was Webster, prepared for
the priesthood at Douai, where he was ordained in 1608. Of the 33 years
he worked in the English mission, 20 were spent in prison
(Benedictines).
|
1837 Luise
Scheppler Als junges Mädchen kam sie für ein Haushaltsjahr zu
Friedrich Oberlin.
Hier erfuhr sie das ganze Leben als einen einzigen Gottesdienst und
entfaltete ihre Gaben. Sie blieb im Haushalt Oberlins und übernahm
nach
dem frühen Tod seiner Ehefrau ihre Aufgaben; Nach dem Tode
Oberlins konnte Luise Scheppler noch 11 Jahre im Steintal wirken und
sein Werk fortführen
Evangelische Kirche: 26. Juli
Luise Scheppler wurde am 4.11.1763 in Schöngrund im Steintal
geboren. Als junges Mädchen kam sie für ein Haushaltsjahr zu
Friedrich Oberlin. Hier erfuhr sie das ganze Leben als einen einzigen
Gottesdienst und entfaltete ihre Gaben. Sie blieb im Haushalt Oberlins
und übernahm nach dem frühen Tod seiner Ehefrau ihre
Aufgaben. Als Entschädigung erbat sie sich von Oberlin die
Adoption. Aus der Erziehung der sieben Kinder Oberlins und der Arbeit
in der Gemeinde entstand die Kinderschule. Dreimal wöchentlich
sammelte sie die Kinder und Jugendlichen um sich zu Spiel und Lernen.
Oberlin segnete sie für diesen Dienst ein, den sie als Amt in der
Gemeinde ansah. Die Kinderschule von Luise Scheppler verbreitete sich
in der ganzen Welt - heute nennen wir sie Kindergarten oder
Kindertagesstätte. Nach dem Tode Oberlins konnte Luise Scheppler
noch 11 Jahre im Steintal wirken und sein Werk fortführen, bis sie
am 25.7.1837 starb .
|
 1833 St
Bartholomea
Capitanio, Virgin, Co-Foundress of The Sisters of Charity of Lovere;
She never spared herself; her endless correspondence and outside
activities left her no moment of leisure, and though for four months
before the end she obeyed her doctor, who prohibited the writing of
letters, she was already far gone in consumption, and the relief came
too late.
Lúere, in
diœcési Brixiénsi, sanctæ Bartholomǽæ Capitánio,
Vírginis, Sorórum a Caritáte Fundatrícis,
puéllis instituéndis præcláræ, quam
Pius Papa Duodécimus albo sanctárum Vírginum
adscrípsit.
At Lovere, in the diocese of Brescia,
St. Bartholemea Capitanio, virgin, who founded the Sisters of Charity,
dedicated to teaching the young. Pope Pius XII added her name to
the catalogue of holy virgins. Bartholomea was
no more than twenty-six when
she died. In
those few years she founded a religious congregation, sown the seeds of
virtue in the hearts of countless young people, and left behind her a
mass of spiritual notes and instructions which, having been
subsequently published under the title of Scitti spirituali, fill two very
stout volumes, not to speak of some three hundred letters which have
been brought together to form a separate book.
Born at Lovere in the Brescian Alps, not far from
Castiglione, the ancestral home of the Gonzagas, Bartholomea at an
early age conceived an intense devotion for St Aloysius. She acquired
nothing of piety from her father, a rough corn-factor, who was given to
heavy drinking. It was one of her greatest spiritual triumphs
that her gentleness and self-sacrificing devotion to him, at a time
when she herself was ill, changed his heart completely, so that he died
in a state of fervent contrition. Her mother, on the other hand,
was a most exemplary Christian woman, and the child lernt from her and
from the nuns whose school she attended to put God before everything
else and to aim at a high standard of perfection. She could
not obtain her parents' leave to become a nun, so after making, with
her director's sanction, a vow of perpetual chastity, she devoted
herself to the work of education, obtaining an elementary teacher's
diploma from the secular authorities. In this way she definitely
set about consecrating her life to the apostolate of the young, and
organized for the purpose a guild or sodality of St Aloysius, which,
spreading to other districts, produced marvellous effects. That
there was something strangely inspiring about her simplicity, her
straightforwardness, her tact, and her force of character is proved by
the spell she exercised over a number of devoted women, her relations
with whom stand revealed in her correspondence.
Seeing the need of creating some kind of religious
institute to perpetuate the good she had most at heart, St Bartholomea
joined forces with another earnest worker of the same district, Catherine Gerosa (now, in virtue of
the name she took in religion, known as St Vincentia Gerosa), a woman
twenty years her senior. Catherine's main interest was nursing
and relieving the sick poor, for whom she already founded a hospital,
taking the heaviest burdens upon
herself.
But now both
activities, of teaching and nursing, were combined, and to facilitate
matters it was decided at the suggestion of ecclesiastical authority
that the two friends should adopt the rule of the Sisters of Charity of St Vincent de Paul.
Certain difficulties, mainly it seems of a political character, stood
in the way of any foundation being made at Lovere which would be
dependent upon another house outside the Austrian frontier, for Lovere
was then under Austrian rule, so a new institute was begun which took
the name of "Suore della Cariti", and which, being encouraged by the
bishop from the first, eventually obtained papal
approval. The congregation is now widely
diffused, having its mother house at Milan, wearing a habit strikingly
in contrast to the white cornette familiar
in England and France, and with modifications of the Vincentian
constitutions which bring them into much closer accord with the rule
originally outlined by St Bartholomea and written down some time before
her death. She never spared herself; her endless
correspondence and outside activities left her no moment of leisure,
and though for four months before the end she obeyed her doctor, who
prohibited the writing of letters, she was already far gone in
consumption, and the relief came too late. She died on July
26, 1833, and was canonized in 1950.
There is a very full life by
Father L. I. Mazza (2 vols., 1905),
and one in French by C. Carminati (1934). Cf. also Kempf, Holiness of the Church in the Nineteenth Century, pp. 204-207
.
|
1864
Father Jacob (Netsvetov) of Alaska; enrolled in the Irkutsk Theological
Seminary and placed all his hope in Christ by seeking first the Kingdom
of God (Mt. 6:33); Subdeacon on October 1, 1825; Holy Priesthood March
4, 1828; Father Jacob yearned to return to his native Alaska; brought
his people to a deep commitment to their own salvation. Being
fully bilingual and bicultural, Father Jacob was uniquely blessed by
God to care for the souls of his fellow Alaskans; bring the light of
Christ to the people of the Yukon; performed exorcism, converted
shamans, baptized thousands, and brought warring tribes together by his
example and preaching.
Born of pious parents in 1802 on Atka Island, Alaska. His
father, Yegor
Vasil'evich Netsvetov was a Russian from Tobolsk. His mother, Maria
Alekseevna, was an Aleut from Atka island. Yegor and Maria had four
children who survived infancy; Jacob was the first born, followed by
Osip (Joseph), Elena, and Antony. Yegor and Maria were devoted to their
children and, though of meager means, did all they could to provide
them with the education which would help them in this life as well as
in the life to come. Osip and Antony were eventually able to study at
the St Petersburg Naval Academy in Russia, becoming a naval officer and
a shipbuilder, respectively. Their sister, Elena, married a successful
and respected clerk for the Russian-American Company.
 But Jacob yearned for a different kind of success,
a success that the
world might consider failure for "the righteous live forever, their
reward is with the Lord" (Wis. Sol. 5:15). And so, when the family
moved to Irkutsk in 1823, Jacob enrolled in the Irkutsk Theological
Seminary and placed all his hope in Christ by seeking first the Kingdom
of God (Mt. 6:33).
Jacob was tonsured as a Subdeacon on October 1, 1825. He
married a
Russian woman (perhaps also a Creole) named Anna Simeonovna, and in
1826 graduated from the Seminary with certificates in history and
theology. On October 31, 1826, he was ordained to the Holy Diaconate
and assigned to serve the altar of the Holy Trinity-St Peter Church in
Irkutsk. Two years later, on March 4, 1828, Archbishop Michael, who had
earlier ordained Father John Veniaminov (St Innocent), elevated the
godly deacon Jacob to the Holy Priesthood. This, however, was no
ordinary ordination. As if he were a new Patrick, hearing the mystical
call of his distant flock, Father Jacob yearned to return to his native
Alaska. And the all-good God, who (satisfies the longing soul and fills
the hungry soul with goodness" (Ps.107:9) heard the prayer of his
servant.
Archbishop Michael provided Father Jacob with two
antimensia: one for
the new Church which would be dedicated to the glory of God in honor of
St Nicholas the Wonderworker in Atka, and one to be used for missionary
activity. On May 1, 1828 a molieben for travelers was served, and
Father Jacob, his father, Yegor, (now tonsured as reader for the Atka
Church), and his matushka, Anna, set out for Alaska .
Who can tell of the perils
and trials associated with such a journey?
Travel in those days was never easy, either overland or over the waves
of the sea. Nevertheless, aided by prayer and confidence in God's
providence, the Netsvetov family arrived safely in Atka over a year
later, on June 15, 1829. The new assignment for the newly-ordained
Father Jacob would also prove to be quite a challenge. The Atka
"parish" comprised a territory stretching for nearly 2,000 miles and
included Amchitka, Attu, Copper, Bering and Kurile Islands. But this
did not deter the godly young priest, for when he was clothed in the
garments of the Priesthood, he was found to be "clad with zeal as a
cloak' (Is. 59:17), and so he threw himself wholly into his sacred
ministry. His deep love for God and for his flock was evident in
everything that he did. Both in Atka and in the distant villages and
settlements which he visited, Father Jacob offered himself as a "living
sacrifice" (Rom 12:1). Having "no worry about his life" (Mt. 6:25 ff),
the holy one endured manifold tortures of cold, wet, wind, illness,
hunger and exhaustion, for to him life was Christ (Phil 1:21). Showing
himself as a "rule of faith," his example brought his people to a deep
commitment to their own salvation. Being fully bilingual and
bicultural, Father Jacob was uniquely blessed by God to care for the
souls of his fellow Alaskans.
When he arrived in Atka, the Church of St Nicholas had not
yet been
built. So, with his own hands Father Jacob constructed a large tent
(Acts 18:3) in which he conducted the services. For Father Jacob the
services of the Church were life: life for his people and life for
himself. It was in the worship of God that he found both strength and
joy. Later he would transport this tent with him on his missionary
journeys, and like Moses in the wilderness, the grace of God was found
wherever this tent was taken (Num 4:1 ff; 10:17 ff).
When his first six months had ended (end of 1829), Father
Jacob
recorded that he had baptized 16, chrismated 442, married 53 couples,
and buried 8.
Once the church was constructed, Father Jacob turned his
attention to
the building of a school in which the children would learn to read and
write both Russian and Unangan Aleut. The Russian American Company
provided some of the support initially, with the students providing the
remainder. This continued until 1841, when it was reorganized as a
parish school and ties with the company ceased. Father Jacob proved to
be a talented educator and translator whose students became
distinguished Aleut leaders in the next generation.
Father Netsvetov led an active physical and intellectual
life, hunting
and gathering for his own subsistence needs, preparing specimens of
fish and marine animals for the natural history museums of Moscow and
St Petersburg, corresponding with St Innocent (Veniaminov) on matters
of linguistics and translations. He labored over the creation of an
adequate alphabet for the Unangan-Aleut language, and the translation
of the Holy Scriptures and other appropriate literature into that
language. St Innocent praised the young pastor for his holiness of
life, his teaching, and for continuing this work of translating which
he, himself, had begun earlier among the native peoples. After fifteen
years of service, Father Jacob was awarded the Nabedrennik, Kamilavka,
and Gold Cross. Later, he would be made Archpriest and receive the
Order of St Anna .
These ecclesiastical
awards do not tell of the personal sufferings of
this warrior for Christ. In March of 1836, his precious wife, Anna,
died of cancer; his home burned to the ground in July of 1836; and his
dear father, Yegor, died of an undetermined illness in 1837. Who can
utter the depth of sorrow felt by this God-pleaser? Yet he lifted up
his voice with that ancient sufferer and cried, "shall we indeed accept
good from God and shall we not accept adversity? In all this he did not
sin with his lips" (Job 2:10). In his journal Father Jacob attributed
all to "the Will of Him whose Providence and Will are inscrutable and
whose actions toward men are incomprehensible." He patiently endured
hardships and sufferings like the Holy Apostle Paul. He saw in these
misfortunes not a Victory by the hater of men's souls (i.e. the devil)
but a call from God to even greater spiritual struggles. With this in
mind, Father Jacob petitioned his ruling bishop to return to Irkutsk in
order to enter the monastic life. A year later, word reached him that
permission was granted contingent upon the arrival of a replacement.
None ever came.
Instead, Bishop Innocent soon came to Atka and asked Father
Jacob to
accompany him on a voyage by ship to Kamchatka. Who can know the
heavenly discourse enjoyed by these two lovers of Christ as they
traveled over the waves? This, however, is clear, the holy archpastor
was able to accomplish three things in Father Netsvetov. Firstly, he
applied the healing salve of the Spirit with words of comfort;
secondly, he dissuaded Father Jacob from entering the monastery; and
thirdly, he revealed to the godly priest the true plan of the Savior
for his life, that he 'might preach (Christ) among the Gentiles" (Gal.
1: 16) deep in the Alaskan interior. Father Jacob continued to serve
his far-flung flock of the Atka parish until December 30, 1844. A new
zeal had taken hold of him, and it was then that St Innocent appointed
him to head the new Kvikhpak Mission in order to bring the light of
Christ to the people of the Yukon. Here, aided by two young Creole
assistants, Innokentii Shayashnikov and Konstantin Lukin, together with
his young nephew, Vasilii Netsvetov, Father Jacob "settled' in the
wilderness of Alaska.
He learned new languages, embraced new peoples and cultures,
devised
another alphabet, built another church and Orthodox community, and for
the next twenty years, until his health and eyesight failed, continued
to be an evangelical beacon of the grace of God in southwestern Alaska.
Establishing his headquarters in the Yup'ik Eskimo village
of Ikogmiute
(today's 'Russian Mission') he traveled to native settlements hundreds
of miles up and down Alaska's longest river (the Yukon) as well as the
Kuskokwim River region. At the insistence of Indian leaders, he
traveled as far as the middle of the Innoko River baptizing hundreds of
Indians from various, and often formerly hostile, tribes. "Behold how
good and how pleasant it is for brethren to dwell together in unity"
(Ps 133:1). He built the first Christian temple in this region, and
dedicated it to the feast of the Elevation of the Holy Cross. Here
Father Jacob, in spite of failing health, joyfully celebrated the
Church's cycle of services, including all of the services prescribed
for Holy Week and Pascha .
Finally, in 1863, the evil
One, who "walks about like a roaring lion,
seeking whom he may devour" (I Pet 5:8), sought one last time to get
the better of the righteous one. So the devil, the father of lies,
(John 8:44), inspired an assistant of Father Jacob to level spurious
and slanderous charges against his master. This resulted in a summons
to Sitka, issued by Bishop Peter. The godly pastor was quickly cleared
of all charges, but due to his ever-worsening health, he remained in
Sitka for his final year serving a Tlingit chapel. He died on July 26,
1864 at the age of 60 and was buried on the third day at the entry of
the chapel. During his final missionary travels in the Kuskokwim/Yukon
delta region, he had baptized 1,320 people - distinguishing himself as
the evangelizer of the Yup'ik Eskimo and Athabascan Indian peoples.
This brief history has recounted the basic chronology of the
saint's
life and labors, but we must not neglect to relate his other deeds,
that the light be not "hidden under a bushel" (Mt.5:15). In 184 1,
Father Jacob encountered a group of women from his flock in Amlia who
had fallen victim to certain demonic influences and teachings. Blaming
himself for the seduction and fall of his spiritual children by the
evil one, he informed the leader among them that he was going to pay
them a visit.
Upon arriving, he found one of the women paralyzed,
semi-conscious and
unable to speak. He ordered that she be removed to another house apart,
and on the next day when this was accomplished, he lit the lampada
before the icons of the beautiful corner, vested himself in his
priestly epitrachilion (stole), sprinkled holy water throughout the
room, and began the first prayers of exorcism. He then left.
During the night he was notified that the woman had begun to
speak but
incoherently. He came immediately to her and performed a second
exorcism. This time, she sprang out of her bed and stood next to the
saint, joined her prayer to his, and accompanied them with
prostrations. When the prayers were finished, Father Jacob again
sprinkled her with holy water and gave her the precious cross to kiss.
She regained full consciousness, a state of health and true reason -
that is, even the false teachings of the evil spirits had no more part
in her.
Once in November of 1845, Father Jacob was preaching in the
village of
Kalskag, where the local chief was also the head shaman. He spoke for
all of the villagers and resisted the Word of God forcefully. But the
saint, calm and full of the Holy Spirit, continued to sow the seeds of
right belief and piety. After many hours, the chief fell silent and
finally came to believe. The villagers, in solidarity with their
leader, also joyously expressed their belief in the Triune God and
sought Holy Baptism.
Father Jacob was a physician of bodies as well as souls. He
often cared
for the sick among his flock even to his own detriment. During the
winter of 1850-1851 the saint was himself ravaged with illness. Yet he
cared for the sick and dispensed medicine to them every day. Father
Jacob's preaching often brought together in the Holy Faith tribes who
were traditional enemies. One example from his journal reads:
"Beginning in the morning,
upon my invitation, all the Kol'chane and
Ingalit from the Yukon and the local ones gathered at my place and I
preached the word of God, concluding at noon. Everyone listened to the
preaching with attention and without discussion or dissent, and in the
end they all expressed faith and their wish to accept Holy Baptism,
both the Kol'chane and the Ingatit (formerly traditional enemies). I
made a count by families and in groups, and then in the afternoon began
the baptismal service. First I baptized 50 Kol'chane and Ingalit men,
the latter from the Yukon and Innoko. It was already evening when I
completed the service. March 21, 1853."
So it was that this apostolic man, this new Job, conducted
himself
during his earthly course. There are many other deeds and wonders which
he performed, many known and many more known only to God. Few
missionaries in history have had to endure the hardships which Father
Jacob faced, yet he did so with patience and humility. His life of
faith and piety are the legacy which he leaves to us, his spiritual
children in America, and indeed to all Christians throughout the world.
|
 1946 Saint Alphonsa
Muttathupadathu; "Grains of wheat, when ground in the mill, turn in to
flour. With this flour we make the wafer of the holy Eucharist. Grapes,
when crushed in the wine press, yield their juice. This juice turns
into wine. Similarly, suffering so crushes us that we turn into better
human beings." -Saint Alphonsa to novices
Name Meaning noble ready;
battle ready
"She did not want her sufferings to be reduced in the least
by human
attention and sympathy, nor did she want others of know of her
suffering. This is a strange expression of humility, which seeks that
others should never think of you." -Cardinal Gracias
(Malayalam: അല്ഫോന്സാ മുട്ടത്തുപാടത്ത്; Alphonsa dell’Immacolata
Concezione; 19 August 1910 – 28 July 1946) is a Catholic Saint, the
second person of Indian origin to be canonized as a saint by the Roman
Catholic Church and the first canonized saint of the Syro-Malabar
Catholic Church, an Oriental-rite Catholic Church.
Alphonsamma, as she was locally known, had a poor, difficult childhood
and experienced early loss and suffering. She joined the Franciscan
Clarist Congregation, and through them completed schooling and made her
permanent vows in 1936. She taught school for years but was plagued by
illness.
Claims of her intervention began almost immediately upon her death, and
often involved the children in the convent school where she had taught.
The cause of Sister Alphonsa began on 2 December 1953 in the
Syro-Malabar Catholic Diocese of Palai and she was declared a Servant
of God. She was declared Venerable on 9 July 1985 by Pope John Paul II.
Her beatification was declared 8 February 1986 by Pope John Paul II at
Kottayam.
Hundreds of miraculous cures are claimed for her intervention, many of
them involving straightening of clubbed feet, possibly because of her
having lived with deformed feet herself. Two of these cases were
submitted to the Congregation for the Causes of Saints as proof of her
miraculous intervention. The continuing cures are chronicled in the
magazine PassionFlower. On Sunday, 12 October 2008, Pope Benedict
XVI announced her canonization at a ceremony at St Peter's Square.
Born in a rural area to
Joseph and Mary Muttathupadathu. Baptized on 27 August 1910. Her mother
died when Anna was very young, and she was raised by her maternal aunt,
and educated by her great-uncle Father Joseph Muttathupadathu. At age 3
she contracted an infected eczema from which she suffered for over a
year. Made her first Communion on 27 November 1917. Badly burned on her
feet when she accidentally fell into a pit of burning chaff, leaving
her permanently partially disabled. Joined the Poor Clare convent at
Bharananganam on 2 August 1928, taking the name Alphonsa, and making
her vows on 12 August 1936.
She lost her aunt/foster-mother in 1930. Worked as a primary school
taught, and the children loved her for her gentleness and cheery way,
but health problems often kept her from the classroom. In December 1936
she was miraculously cured from her ailments through the intervention
of Saint Therese of Lisieux and Blessed Kuriakose Elias Chavara.
However, in June 1939 she was struck by a severe attack of pneumonia,
weakening her overall. On 18 October 1940 a thief stumbled into her
room in the middle of the night; the shock of the event caused Alphonsa
to suffer a loss of memory, and further weakened her. Her condition
continued deteriorated for months, and she was given last rites on 29
September 1941; the next day, she regained her memory, though not
complete health. She enjoyed some improvement over the next few years,
but in July 1945 she developed a stomach problem that eventually led to
her death.
She was noted for her suffering, and suffering in silence. Incidents of
her intervention began almost immediately upon her death, and often
involved the children in the convent school. Hundreds of miraculous
cures are claimed for her intervention, many of involving straightening
of clubbed-feet, possibly because of her having lived with deformed
feet herself; two of these were submitted to the Congregation for the
Causes of Saints as proof of her miraculous intervention. The
continuing cures are chronicled in the magazine PassionFlower.
Thousands converge on the small town of Bharananganam when they
celebrate the feast of Saint Alphonsa from 19 to 28 July each year.
|
Mary Mother of GOD 
Saints of this Day July 26 Séptimo
Kaléndas
Augusti 
Quote: Pope
Paul
VI’s 1969 Instruction
on the Contemplative Life includes this passage:
Benedict_XVI_Patriarch_Bartholomew 
Meeting of the
Saints walis (saints of Allah)
Colombia was among the
countries Mother
Angelica visited. 
Monsignor
Reardon Protonotarius
Apostolicus Pastor 42 years BASILICA OF SAINT MARY Minneapolis
MN
As
we watch the
spectacle of the world
seeming to self-destruct before our eyes, we can’t help but be saddened
and even frightened by so much evil run rampant. Iraq, Lebanon,
Afghanistan, Somalia, North Korea—It is all a disaster of epic
proportions displayed in living color on our television screens. These are not ordinary times and this is
not business as usual. We are at a crossroads in human history and the
time for Catholics and all Christians to act is now. All evil can
ultimately be traced to its origin, which is moral evil. All of the
political action, peace talks, international peacekeeping forces, etc.
will avail nothing if the underlying sickness is not addressed. This is
sin. One person at a time hearts and minds must be moved from evil to
good, from lies to truth, from violence to peace.
