St. Antony_walnut_tree

June 13 - Saint Anthony of Padua (d.1231)   The Virgin and the Allegory of the Bee
Our Lady, Blessed Mary, gave birth to the Son of God without corruption, because the Holy Spirit came upon her, and the power of the Most High overshadowed her (cf. Lk 1:35). She was the good bee (cf. Sir 11:3). She was small, because of her humility, and round, because she contemplated heavenly glory, which is without beginning or end. She was made dense by charity, for one who carried charity in her womb for nine months could not lack charity. She was compact because of her poverty and cleaner than all others because of her virginity.

Mary Mother of GOD
Saint of the Day June 13  Idibus Júnii.

Called in the Gospel “the Mother of Jesus,” Mary is acclaimed by Elizabeth, at the prompting of the Spirit and even before the birth of her son, as “the Mother of my Lord” (Lk 1:43; Jn 2:1; 19:25; cf. Mt 13:55; et al.). In fact, the One whom she conceived as man by the Holy Spirit, who truly became her Son according to the flesh, was none other than the Father's eternal Son, the second person of the Holy Trinity. Hence the Church confesses that Mary is truly “Mother of God” (Theotokos). 
“The Blessed Virgin was eternally predestined, in conjunction with the incarnation of the divine Word, to be the Mother of God. By decree of divine Providence, she served on earth as the loving mother of the divine Redeemer, an associate of unique nobility, and the Lord's humble handmaid. She conceived, brought forth, and nourished Christ.”

THE EUCHARIST, A MYSTERY TO BE BELIEVED POST-SYNODAL APOSTOLIC EXHORTATION
SACRAMENTUM CARITATIS OF THE HOLY FATHER BENEDICT XVI

   THE saints and just, from the beginning of time and throughout the world, who have been made perfect, everlasting monuments of God’s infinite power and clemency, praise His goodness without ceasing; casting their crowns before His throne they give to Him all the glory of their triumphs: “His gifts alone in us He crowns.”

The POPES HTML
“The answers to many of life's questions can be found by reading the Lives of the Saints. They teach us how to overcome obstacles and difficulties, how to stand firm in our faith, and how to struggle against evil and emerge victorious.”  1913 Saint Barsanuphius

 “To withdraw into the desert is for Christians tantamount to associating themselves more intimately with Christ’s passion, and it enables them, in a very special way, to share in the paschal mystery and in the passage of Our Lord from this world to the heavenly homeland” (#1).





Benedict XVI_Archbishop_Hilarion
Benedict XVI receives Orthodox Archbishop Hilarion n September 18th, Pope Benedict XVI;  Archbishop Hilarion, president of the Department for External Church Affairs of the Patriarchate of Moscow.
The Orthodox Archbishop is currently visiting the Vatican at the invitation of Cardinal Kasper, president of the Pontifical Council for Promoting Christian Unity.
This Pontifical Council underlined that the visit will confirm the ties of friendship between the Catholic Church and the Russian Orthodox Church, with a view to closer collaboration and to favor the presence of the Church in the lives of the peoples of Europe and the world.
In addition, a further step in ecumenical relations is scheduled for the month of October in Cyprus: the meeting of the Joint International Commission for the Theological Dialogue between the Catholic Church and the Orthodox Church, which will address the theme of Petrine Primacy.

Pope Benedict XVI to The Catholic Church In China {whole article here}
2000 years of the Catholic Church in China
The saints “a cloud of witnesses over our head”,
showing us life of Christian perfection is possible. Patron_Saints.html

THE PSALTER OF THE BLESSED VIRGIN MARY PSALM 88

Thy mercies, O Lady, I will sing forever.
With the ointment of thy tender mercy heal the broken in heart: and with the oil of thy mercy console our griefs.
May thy gracious countenance appear to me in my end:
may the beauty of thy face rejoice my spirit in its going forth.
Stir up my spirit to love thy goodness: excite my mind to extol thy nobility and worth.
Deliver me from evil and tribulation: and from all sin keep thou my soul.

Join us on CatholicVote.org. Be part of a new movement committed to using powerful media projects to create a Culture of Life. We can help shape the movement and have a voice in its future. Check it out at www.CatholicVote.org

Saint Frances Xavier Seelos  Practical Guide to Holiness

My God, I believe, I adore, I trust and I love Thee.  I beg pardon for those who do not believe, do not adore, do not
O most Holy trinity, Father, Son and Holy Spirit, I adore Thee profoundly.  I offer Thee the most precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the Tabernacles of the world, in reparation for the outrages, sacrileges and indifference by which He is offended, and by the infite merits of the Sacred Heart of Jesus and the Immaculate Heart of Mary.  I beg the conversion of poor sinners,  Fatima Prayer, Angel of Peace

The voice of the Father is heard, the Son enters the water, and the Holy Spirit appears in the form of a dove.

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

How do I start the Five First Saturdays?
 
Father Alois Abdritzki

DECREES OF THE CONGREGATION FOR THE CAUSES OF SAINTS

God loves variety. He doesn't mass-produce his saints. Every saint is unique each the result of a new idea.

As the liturgy says: Non est inventus similis illis--there are no two exactly alike.
It is we with our lack of imagination, who paint the same haloes on all the saints.
Dear Lord, grant us a spirit not bound by our own ideas and preferences.
 Grant that we may be able to appreciate in others what we lack in ourselves.
O Lord, grant that we may understand that every saint must be a unique praise of Your glory.
 Catholic saints are holy people and human people who lived extraordinary lives.

Each saint the Church honors responded to God's invitation to use his or her unique gifts.

1.    Whoever shall faithfully serve me by the recitation of the Rosary, shall receive signal graces. 2.    I promise my special protection and the greatest graces to all those who shall recite the Rosary. 3.    The Rosary shall be a powerful armor against hell, it will destroy vice, decrease sin, and defeat heresies. 4.    It will cause virtue and good works to flourish; it will obtain for souls the abundant mercy of God; it will withdraw the hearts of people from the love of the world and its vanities, and will lift them to the desire of eternal things.  Oh, that soul would sanctify them by this means.  5.    The soul that recommends itself to me by the recitation of the Rosary shall not perish. 6.    Whoever shall recite the Rosary devoutly, applying themselves to the consideration of its Sacred Mysteries shall never be conquered by misfortune.  God will not chastise them in His justice, they shall not perish by an unprovided death; if they be just, they shall remain in the grace of God, and become worthy of eternal life. 7.    Whoever shall have a true devotion for the Rosary shall not die without the Sacraments of the Church. 8.    Those who are faithful to recite the Rosary shall have during their life and at their death the light of God and the plentitude of His graces; at the moment of death they shall participate in the merits of the Saints in Paradise. 9.    I shall deliver from purgatory those who have been devoted to the Rosary. 10.    The faithful children of the Rosary shall merit a high degree of glory in Heaven.  11.    You shall obtain all you ask of me by the recitation of the Rosary. 12.    I shall aid all those who propagate the Holy Rosary in their necessities. 13.    I have obtained from my Divine Son that all the advocates of the Rosary shall have for intercessors the entire celestial court during their life and at the hour of death. 14.    All who recite the Rosary are my children, and brothers and sisters of my only Son, Jesus Christ. 15.    Devotion to my Rosary is a great sign of predestination.

Aramaic dialect of Edessa, now known as Syriac
  Christian council held at Edessa early as 197 (Eusebius, Hist. Eccl., V,xxiii).
Aramaic continued to be an important language for Jews, alongside Hebrew, and parts of the Talmud are written in it.

Great men covet to embrace martyrdom for a cause and principle.

To Save A Life is Earthly; Saving A Soul is Eternal Donation by mail, please send check or money order to:

Mother Angelica saving souls is this beautiful womans journey Shrine_of_The_Most_Blessed_Sacrament

Colombia was among the countries Mother Angelica visited. 
In Bogotá, a Salesian priest - Father Juan Pablo Rodriguez - brought Mother and the nuns to the Sanctuary of the Divine Infant Jesus to attend Mass.  After Mass, Father Juan Pablo took them into a small Shrine which housed the miraculous statue of the Child Jesus. Mother Angelica stood praying at the side of the statue when suddenly the miraculous image came alive and turned towards her.  Then the Child Jesus spoke with the voice of a young boy:  “Build Me a Temple and I will help those who help you.” 

Thus began a great adventure that would eventually result in the Shrine of the Most Blessed Sacrament, a Temple dedicated to the Divine Child Jesus, a place of refuge for all. Use this link to read a remarkable story about The Shrine of the Most Blessed Sacrament

Father Reardon, Editor of The Catholic Bulletin for 14 years Lover of the poor; “A very Holy Man of God.”

America's First Basilica Largest Nave in the World

James M. Reardon Publication History of Basilica of Saint Mary 1600-1932

James Michael Reardon Born in Nova Scotia, 1872;  Priest, ordained by Bishop Ireland;
Member -- St. Paul Seminary faculty.

The only replicas ever made:  in order from west to east {1932}.

Saints Simon (saw), Bartholomew (knife), James the Lesser (book), John (eagle), Andrew (transverse cross), Peter keys), Paul (sword), James the Greater (staff), Thomas (carpenter's square), Philip (serpent), Matthew (book), and Jude sword

90 St. Felicula Virgin martyr, the foster sister of St. Petronilla. Flaccus, a powerful Roman official, pro­posed to Petronilla and was refused. He then had her arrested. After Petronilla’s martyrdom, Felicula went without food or water in the prison. She was then thrown into a sewer, where she died. St. Nicomedes recovered her remains.

Romæ, via Ardeatína, natális sanctæ Felículæ, Vírginis et Mártyris; quæ, nec Flacco núbere neque idólis immoláre volens, trádita est cuídam Júdici, qui eam in confessióne Christi perseverántem, post tenebricósam custódiam et famis inédiam, támdiu fecit in equúleo torquéri, donec illa emítteret spíritum, et sic demum depóni et in cloácam præcipitári.  Ipsíus vero corpus, inde extráctum, sanctus Nicomédes Présbyter eádem via sepelívit.

    At Rome, on the Ardeatine Way, the birthday of St. Felicula, virgin and martyr, who was delivered to the judge for refusing to marry Flaccus and to sacrifice to idols.  As she persevered in the confession of Christ, he confined her in a dark dungeon without food, and afterwards caused her to be stretched on the rack until she expired.  She was then thrown into a sewer, but St. Nicomedes the Priest recovered her body and buried it on this road.

   The cultus of St Felicula is closely connected with that of St Petronilla, whose foster-sister she is thought to have been. Both martyrs lived and suffered in Rome towards the end of the first century. Their legend asserts that after the death of St Petronilla, her rejected suitor, Count Flaccus, offered St Felicula the choice between marrying him and sacrificing to idols. As she refused to do either he delivered her over to an official who imprisoned her in a dark dungeon for seven days without food or drink. She was then consigned to the Vestal Virgins that they might overcome her opposition. But she would not touch the meals they had prepared, electing rather to starve for another seven days. At the end of a week she was tortured on the rack and then suffocated in one of the city sewers. Her body was rescued by St Nicomedes, a priest, and was buried on the Via Ardeatina at the seventh milestone. Several Roman churches—including those of St Praxedes and St Laurence in Lucina—claim to possess her relics, but it is uncertain where they actually lie. There were other saints called Felicula in the City itself, and their remains, when discovered, may well have been ascribed to their more famous namesake, the companion of St Petronilla.

Ausführliche Informationen zu Aquilina und ihrer Kirche in Byblos aus dem Journal of Maronite Studies (englisch):

A Greek passio is printed in the Acta Sanctorum, June, vol. iii.

Born in the Palestinian town of Biblos of Christian parents, little Aquilina was already. When Diocletian's persecution began, Aquilina was handed over to the imperial governor, Volusianus, who was more like a beast than a man. He ordered that she first be flogged and then that a heated rod be passed through her ears and brain. Until the last moment, the virgin Aquilina freely and clearly confessed Christ the Lord; but when her brains started flowing with her blood from her head, she fell as if dead. Believing her to be indeed dead, the governor ordered that her body be taken outside the city and thrown onto a dungheap for the dogs to eat.

During the night, an angel of God appeared to her and said: 'Arise and be healed!', and the maiden arose and was restored to health, and stood a long time expressing her gratitude and praise to God and begging Him not to deny her a martyr's death. A voice was heard from heaven: 'Go; and it shall be to thee as thou desirest', and Aquilina went into the city. The city gates opened of their own accord for her, and she passed through them and went to the governor's palace like a ghost, standing before his bed and showing herself to him. The governor was seized with unspeakable terror when he saw the maiden whom he had thought dead. On the following day, he ordered the executioner to take Aquilina out and behead her with the sword.
Before her execution, she knelt in prayer and surrendered her spirit into God's hands, leaving her dead body to be beheaded by the executioner. Her relics gave healing to many of the sick. St Aquilina was twelve years old when she suffered for the Lord; she endured her Passion and was crowned with a wreath of martyrdom in the year 293.St Triphyllius, Bishop of Levcosia; St Anna and her son John.

The Holy Martyr Aquilina, a native of the Phoenician city of Byblos, suffered under the emperor Diocletian (284-305). Her parents raised her in Christian piety. When the girl was only twelve years old, she persuaded a pagan friend to convert to Christ. One of the servants of the imperial governor Volusian accused her of teaching others not to follow the religion of their fathers. The girl firmly confessed her faith in Christ before the governor and said that she would not renounce Him. Volusian tried to influence the young confessor through persuasion and by flattery, but seeing her confidence, he ordered her to be tortured.

They struck her upon the face, then they stripped her and beat her with whips. The torturer asked, "Where then is your God? Let Him come and take you out of my hands".
The saint answered, "The Lord is here with me invisibly, and the more I suffer, the more strength and endurance will He give me."
They drilled through the martyr's ears with heated metal rods. The holy virgin fell down as if dead. The torturer thought that the girl had actually died, and he gave orders to throw her body outside the city to be eaten by dogs.
By night a holy angel appeared to St Aquilina, roused her and said, "Arise and be healed. Go and denounce Volusian, so that he and his plans may come to nothing."
The martyr went to the court of the governor and stood before Volusian. Seeing St Aquilina, he called for his servants and ordered them to keep watch over her until morning.
In the morning he sentenced St Aquilina to death, saying that she was a sorceress who did not obey the imperial decrees. When they led the saint to execution, she prayed and gave thanks to God for allowing her to suffer for His Holy Name.
A voice was heard in answer to her prayer, summoning her to the heavenly Kingdom. Before the executioner could carry out the sentence, the martyr gave up her spirit to God (+ 293). The executioner feared to disobey the governor's orders, so he cut off her head although she was already dead.
Christians piously buried the martyr's body. Later, her relics were taken to Constantinople and placed in a church named for her.

St Joseph the Hymnographer composed a special office in her honor with an acrostic hymn, in which the initial letters of the successive lines form an appeal to her, as his spiritual mother, graciously to accept his verses. She was a native of Byblus in Phoenicia, the child of Christian parents, and was baptized by the local Bishop Euthalius. At the age of twelve, in the persecution of Diocletian, she was arrested and brought before the magistrate Volusian. She boldly confessed her faith, and when blandishments and threats failed to shake her constancy she was buffeted, beaten with whips, and decapitated. Her so-called acts, written in Greek centuries after her death, are quite unreliable, though they may contain a substratum of truth. According to them, red-hot needles were thrust into her ears, so that she fainted and was thought to be dead. Her body was cast out, but was rescued by an angel who completely healed her. The following day she again presented herself before Volusian who, when he had recovered from his surprise at seeing her, ordered her to be cast into prison and beheaded. She expired before the sentence of execution could be carried out, and when the mutilation was executed upon her dead body, milk streamed forth instead of blood. A Greek passio is printed in the Acta Sanctorum, June, vol. iii.

On this day also, Sts. Apakir, John, Ptolemy and Philip, were martyred. St. Apakir was born in the city of Damanhur, and had a rich brother called Philip. They had agreed with two priests, one called John and the other called Ptolemy, to receive the crown of martyrdom. They went to the city of Kartsa (Kartes), and confessed the name of the Lord Christ before the Governor. The governor ordered to shoot them to death with arrows, but the arrows did not touch them. They were then cast into red hot fire, but the angel of the lord delivered them from it. Then the governor commanded to tie them to the tails of horses, and to drag them from Kartes to the city of Damanhur, but the Lord guarded them from any harm. The governor commanded that their heads be cut off outside the city of Damanhur. They received the crown of martyrdom. People from the city of Sa came and took the body of St. Apakir, built for him a church, and laid his body inside it. Many signs and wonders took place through him. The people of Damanhur came and took the bodies of John, Ptolemy, and Philip, wrapped them in expensive shrouds and buried them there.

370 St. Triphyllius Bishop convert to Christianity and eventually named bishop of Nicosia, Cyprus a devoted supporter of St. Athanasius of Alexandria against the Arians and consequently was persecuted by them

In Cypro sancti Triphylii Epíscopi.      In Cyprus, St. Triphyllius, bishop.

Sometimes called Tryphillius. Originally a lawyer.  St. Jerome considered him one of the most eloquent Church figures of the era.
370 St Triphyllius, Bishop Of Nicosia
The Church in Cyprus in the fourth century numbered in its hierarchy two very remarkable men: St Spiridion and St Triphyllius (as their names are spelt in the Roman Martyrology). St Spiridion was originally a shepherd, whereas St Tri­phyllius, who was intended for the law, received an excellent education at Bairut in Syria. Changing his mind, however, while still young, he attached himself to St Spiridion, his senior by many years, and became his constant companion and devoted disciple. Together they attended the Council of Sardica in 347, where they were zealous opponents of the Arian heresy. It is not known at what date Triphyllius became bishop of Leucosia (Nicosia). Besides being a learned man, he was a powerful preacher, and appears to have been a voluminous writer. Referring to him as a speaker and as a writer, St Jerome describes him as “the, most eloquent of his age, and the most celebrated during the reign of King Constantius”. Elsewhere he writes of  “Triphyllius the Cretan, who so filled his books with the doctrines and maxims of the philosophers that you did not know which to admire the more—his secular erudition or his knowledge of the Scriptures”. The good bishop was also something of a poet, and recorded the miracles of his master St Spiridion in iambics. His death is thought to have taken place about the year 370. The Hodigitria church at Nicosia still venerates his relics.

Saint Tryphillius, Bishop of Leukosia, was born in Constantinople, and he received his education at Berit (Beirut, in Lebanon). He was very intelligent and eloquent. In spite of this, the saint chose as his guide a man neither bookish nor learned, but one of conspicuous holiness: St Spyridon of Tremithos (December 12).
The emperor Constantine II (337-340) fell grievously ill, and receiving no help from the doctors, he turned to God.
In a dream he saw an angel, directing him to a group of hierarchs. Pointing out two of them, the angel said that only through them could he receive healing.  Constantine issued an imperial edict, commanding the bishops to assemble. St Spyridon also received this order, and went to the emperor with his disciple St Tryphillius. The sick one immediately recognized them as the healers indicated by the angel.

St Tryphillius was charmed by the beautiful palace, the majestic figure of the emperor, and the pomp of palace life. St Spyridon said, "Why are you astonished? Does all this make the emperor any more righteous? All of them, emperors and dignitaries alike, will die and stand together with the very poorest before the judgment seat of God. One should seek eternal blessings and heavenly glory."
Soon St Tryphillius was made Bishop of Leukosia on Cyprus. He often visited with St Spyridon. Once, they passed through an area of vineyards and gardens of special beauty and abundance, named Parimnos. St Tryphillius, attracted by the beauty of nature, considered how they might explore this land. St Spyridon discerned the thoughts of St Tryphillius and said, "Why do you always think about earthly and transitory blessings? Our habitation and riches are in Heaven, for which we ought to strive." Thus did St Spyridon lead his disciple toward spiritual perfection, which St Tryphillius attained through the prayers of his instructor. St Tryphillius had a charitable soul, a heart without malice, right faith and love towards all, and many other virtues.
Once, a Council of bishops assembled on Cyprus. The Fathers of the Council requested that St Tryphillius, known for his erudition and eloquence, address the people. Speaking about the healing of the paralytic by the Lord (Mark 2:11). in place of the word "cot" he used the word "bed". Impatient with the imprecise rendering of the Gospel text, St Spyridon said to St Tryphillius, "Are you better than He who said "cot", that you should be ashamed of His wording?" and abruptly he left the church.

    A pupil of St Spiridon and later his fellow-bishop on the island of Cyprus, he was a merciful man, pure in thought, chaste in his life, 'a living fountain of tears', and a great ascetic. He governed Christ's flock well and, when he went to his rest, received his crown among the great hierarchs in heaven. He entered peacefully into rest in 370.  In this way St Spyridon gave St Tryphillius a lesson in humility, so that he would not become proud of his own eloquence. St Tryphillius wisely shepherded his flock. From the inheritance left him by his mother, he built a monastery at Leukosia. The saint died in old age in about the year 370. The Russian pilgrim Igumen Daniel saw the relics of St Tryphillius on Cyprus at the beginning of the twelfth century.

St Triphyllius, Bishop of Nicosia (c. A.D. 370)
   The Church in Cyprus in the fourth century numbered in its hierarchy two very remarkable men: St Spiridion and St Triphyllius (as their names are spelt in the Roman Martyrology). St Spiridion was originally a shepherd, whereas St Triphyllius, who was intended for the law, received an excellent education at Bairut in Syria. Changing his mind, however, while still young, he attached himself to St Spiridion, his senior by many years, and became his constant companion and devoted disciple.

Hodigitria.  See the Acta Sanctorum, June, vol. iii, where a rather lengthy text is printed from a late MS. of the Constantinople Synaxary. Compare, however, Delehaye’s edition of this Synaxary, p. 573.

In Africa sanctórum Mártyrum Fortunáti et Luciáni.    In Africa, the holy martyrs Fortunatus and Lucian.

St Anna died in Constantinople in 826. Her memory is also celebrated on October 29.

1231 St. Anthony or Antonio of Padua a preaching friar most zealous in checking heresy, he gained great fame in Italy, which became the scene of his labours; miracles
Patávii sancti Antónii Lusitáni, Sacerdótis ex Ordine Minórum et Confessóris, atque Ecclésiæ Doctóris, vita et miráculis, ac prædicatióne illústris, quem, uno post illíus óbitum anno nondum expléto, Gregórius Papa Nonus in Sanctórum cánonem rétulit.
    At Padua, St. Anthony, a native of Portugal, priest of the Order of Friars Minor and confessor, illustrious for the sanctity of his life, his miracles, and his preaching.  Pope Gregory IX placed him on the canon of the saints within a year after his death.
St. Anthony and the Tree of Life  by Friar Jack Wintz, O.F.M. friarjack@americancatholic.org
The symbolism of the walnut tree;  Christ as the tree of life;  Join Friar Jack on pilgrimage

In his lifetime he was called "hammer of heretics." Though small of stature and even chubby, Antony was one of the most powerful preachers of the 13th century. It seems he could by his brilliant personality overwhelm the sinful and convert them to God. He preached to crowded congregations; the shops were shut, people waited all night to hear him, and church buildings were too small to hold the numbers who flocked to listen; and wherever he came, his words broke down the barriers of apathy and impenitence.

St. Anthony of Padua  June 13, 2011 (1195-1231)

The gospel call to leave everything and follow Christ was the rule of Anthony's life. Over and over again God called him to something new in his plan. Every time Anthony responded with renewed zeal and self-sacrificing to serve his Lord Jesus more completely.

His journey as the servant of God began as a very young man when he decided to join the Augustinians in Lisbon, giving up a future of wealth and power to be a servant of God. Later, when the bodies of the first Franciscan martyrs went through the Portuguese city where he was stationed, he was again filled with an intense longing to be one of those closest to Jesus himself: those who die for the Good News.

So Anthony entered the Franciscan Order and set out to preach to the Moors. But an illness prevented him from achieving that goal. He went to Italy and was stationed in a small hermitage where he spent most of his time praying, reading the Scriptures and doing menial tasks.

The call of God came again at an ordination where no one was prepared to speak. The humble and obedient Anthony hesitantly accepted the task. The years of searching for Jesus in prayer, of reading sacred Scripture and of serving him in poverty, chastity and obedience had prepared Anthony to allow the Spirit to use his talents. Anthony's sermon was astounding to those who expected an unprepared speech and knew not the Spirit's power to give people words.

Recognized as a great man of prayer and a great Scripture and theology scholar, Anthony became the first friar to teach theology to the other friars. Soon he was called from that post to preach to the Albigensian in France, using his profound knowledge of Scripture and theology to convert and reassure those who had been misled.

After he led the friars in northern Italy for three years, he made his headquarters in the city of Padua. He resumed his preaching and began wrtiting sermon notes to help other preachers.
Comment:
Anthony should be the patron of those who find their lives completely uprooted and set in a new and unexpected direction. Like all saints, he is a perfect example of turning one's life completely over to Christ. God did with Anthony as God pleased—and what God pleased was a life of spiritual power and brilliance that still attracts admiration today. He whom popular devotion has nominated as finder of lost objects found himself by losing himself totally to the providence of God.
Quote:
In his semon notes, Anthony writes: "The saints are like the stars. In his providence Christ conceals them in a hidden place that they may not shine before others when they might wish to do so. Yet they are always ready to exchange the quiet of contemplation for the works of mercy as soon as they perceive in their heart the invitation of Christ." 

Benedict XVI dedicated his catechesis during this morning's general audience to St. Anthony of Padua, "one of the most popular saints of the Catholic Church".  St. Anthony was born to a noble family in Lisbon around the year 1195. Following a period spent with the Augustinian Canons, he entered the Friars Minor in the hope of travelling to Morocco to work as a missionary. However he fell sick and returned to Italy where he dedicated himself to intense and effective apostolic labours. He died in Padua in 1231 and was canonised by Pope Gregory IX in 1232.
  "Anthony", the Pope explained, "made a significant contribution to the development of Franciscan spirituality with his outstanding gifts of intelligence, balance, apostolic zeal and, especially, mystic fervour. ... He was also one of the first, if not the first, master of theology among the Friars Minor".
 The saint wrote two cycles of sermons, one entitled "Sunday Sermons" the other "Sermons on the Saints", in which he presented "a true itinerary of Christian life. Such is the wealth of spiritual teachings contained in the 'Sermons' that in 1946 Venerable Pope Pius XII proclaimed Anthony a Doctor of the Church, giving him the title of 'Doctor Evangelicus' because all the freshness and beauty of the Gospel emerges in his writings", said the Holy Father.

  Anthony of Padua, or of Lisbon as he is also known, defined prayer "as a relationship of love, which leads man to a dialogue with the Lord", and he described four "attitudes" which must characterise it: "trustingly opening our hearts to God, affectionately conversing with Him, presenting Him our needs, and giving Him praise and thanks. In this teaching of St. Anthony", the Pope explained, "we see one of the specific traits of Franciscan theology; ... that is, the central role of divine love which enters the sphere of the affections, of the will, of the heart, and which is the source of a spiritual knowledge that surpasses all other knowledge".
  But the "Doctor Evangelicus" also knew the defects of human nature, such as "the tendency to fall into sin, and so he continually exhorted people to combat the inclination to avarice, pride and impurity. ... At the beginning of the thirteenth century, in a context of expanding cities and flourishing trade, a growing number of people were insensitive to the needs of the poor. For this reason, Anthony frequently invited the faithful to turn their thoughts to true wealth, that of the heart" and to seek the friendship of those most in need.

  "Is this not", the Pope asked, "also an important lesson for us today, as the financial crisis and serious economic imbalances impoverish many people, and create situations of distresss?" He then went on to comment on one another aspect of Franciscan theology, Christocentrism, which "invites us to contemplate the mysteries of the Lord's humanity", especially His Nativity and Crucifixion.
  "The vision of the crucified Lord", said the Holy Father, inspired in Anthony "feelings of recognition towards God and of respect for the dignity of the human person". In that vision "everyone, believers and non-believers, may find a meaning that enriches life". This, he explained, "is the importance of the crucifixion in our culture and our humanity, which are born of the Christian faith, ... because God considers us so important as to be worthy of His suffering".
  The Pope concluded his catechesis by calling on St. Anthony to intercede for the whole Church, and in particular for "those who dedicate their lives to preaching. Drawing inspiration from his example, may they unite sound and healthy doctrine, sincere and fervent piety, and incisive communication. In this Year for Priests, let us pray that priests and deacons eagerly carry out their ministry of announcing and contextualising the Word of God for the faithful, especially in liturgical homilies".  AG/ANTHONY OF PADUA/... VIS 100210 (660)

Few of the medieval saints adopted into the Romish calendar have attained to such lasting celebrity as St. Anthony, or Antonio, of Padua. All over Italy his memory is held in the highest veneration; but at Padua in particular, where his festival is enthusiastically kept, he is spoken of as Il Santo, or the saint, as if no other was of any importance.  Besides larger memoirs of St. Anthony, there are current in the north of Italy small chap-books or tracts describing his character and his miracles. From one of these, purchased within the present year from a stall in Padua, we offer the following as a specimen of the existing folk-lore of Venetian Lombardy.
St. Anthony was born at Lisbon on the 15th of August 1195.

At twenty-five years of age he entered a convent of Franciscans, and as a preaching friar most zealous in checking heresy, he gained great fame in Italy, which became the scene of his labours. In this great work the power of miracle came to his aid. On one occasion, at Rimini, there was a person who held heretical opinions, and in order to convince him of his error, Anthony caused the fishes in the water to lift up their heads and listen to his discourse.
This miracle, which of course converted the heretic, is represented in a variety of cheap prints, to be seen on almost every stall in Italy, and is the subject of a wood-cut in the chap-book from which we quote, here faithfully represented. On another occasion, to reclaim a heretic, he caused the man's mule, after three days' abstinence from food, to kneel down and venerate the host, instead of rushing to a bundle of hay that was set before it. This miracle was equally efficacious.
Then we are told of St. Anthony causing a new-born babe to speak, and tell who was its father; also, of a wonderful miracle he wrought in saving the life of a poor woman's child. The woman had gone to hear St. Anthony preach, leaving her child alone in the house, and during her absence it fell into a pot on the fire; but, strangely enough, instead of finding it scalded to death, the mother found it standing up whole in the boiling cauldron. What with zealous labours and fastings, St. Anthony cut short his days, and died in the odour of sanctity on the 13th of June 1231.

Padua, now claiming him as patron saint and protector, set about erecting a grand temple to his memory. This large and handsome church was completed in 1307. It is a gigantic building, in the pointed Lombardo-Venetian style, with several towers and minarets of an Eastern character. The chief object of attraction in the interior is the chapel specially devoted to Il Santo.  It consists of the northern transept, gorgeously decorated with sculptures, bronzes, and gilding. The altar is of white marble, inlaid, resting on the tomb of St. Anthony, which is a sarcophagus of verd antique. Around it, in candelabra and in suspended lamps, lights burn night and day; and at nearly all hours a host of devotees may be seen kneeling in front of the shrine, or standing behind with hands devoutly and imploringly touching the sarcophagus, as if trying to draw succour and consolation from the marble of the tomb. The visitor to this splendid shrine is not less struck with the more than usual quantity of votive offerings suspended on the walls and end of the altar. These consist mainly of small framed sketches in oil or water colours, representing some circumstance that calls for particular thankfulness.

 The feast of St. Anthony I return in memory to Padua, where I had the good fortune of spending several days October, 2006. There I enjoyed the gracious hospitality of the Conventual Franciscan friars who run the magnificent Basilica of St. Anthony. In this grand structure sits Anthony’s tomb, which thousands of pilgrims visit and touch with their hands each week. Since I was a guest at the large Franciscan friary, which is part of the Basilica complex, I was able to visit Anthony’s tomb every day. It was an awesome experience for me.

    Antony_walnut_tree.  (Photo by Jack Wintz, O.F.M.)
One morning, a friar who lived there offered to drive me to the small town of Camposampiero 30 miles north of Padua. Camposampiero is where St. Anthony requested to go to take a break from his tiring schedule and to have more time dedicated to God alone. No doubt the saint also sensed that his short life was coming to a close, though he was only about 36 at the time. There a benefactor of the friars built Anthony a solitary hut—something like a small tree house—in the branches of a walnut tree. The tree was not far from the Franciscan hermitage where he would sleep at night. The saint spent a good part of the last months of his life praying in that tree hut.

One day, however, when Anthony came down from the tree to have lunch with the other friars he became deathly ill. He asked his brothers to take him back to Padua in an oxcart. When the group arrived on the outskirts of Padua near the Franciscan friary in Arcella, they saw that Anthony’s condition was much worse and they decided to stop. It was here that the saint would take his last breath. As he was about to die, Anthony began staring in front of himself for a long time. The friar who was supporting him asked, “What do you see?” Anthony responded, “I see my Lord!” And the saint’s journey thus came to a glorious end. It was June 13, 1231.

St. Anthony would have also been well aware of another symbol, the tree of life in the garden of Eden in Chapter 2 of Genesis. God had wanted this tree to be the source of ongoing life to those who ate its fruit. There was a river welling up in the garden, too, bringing water to the whole garden. We rightly identify this tree and this water with God, who is the source and fountain of all life. The two images are repeated in various ways throughout the Bible. In Psalm 1:3, for example, we read of the person who “delights in the law of the Lord” and “is like a tree planted near running water that yields its fruit in due season, and whose leaves never fade.” When Anthony, whose knowledge of Scripture was profound, chose to live and pray in a tree during his last days on earth, he was very likely aware of the rich biblical meaning of his choice.

Adam and Eve had spurned the tree of life in the Garden of Eden, rejecting God’s plan and eating instead the fruit of the forbidden tree. Anthony was well aware that Christ had lovingly embraced God’s will in the Garden of Gethsemane while praying under an olive tree. Thus Jesus himself became the tree of life and fountain of life, which bring about the salvation of the whole world. This he did through the wood of a cross, which can also be identified as the “tree of life” by which we are saved. And even here the tree image is linked with the image of the “stream of water”—the water and blood flowing from the side of the crucified Jesus for the healing of the world.

If you look at the sculpture, you will see that it suggests a similar meaning. This is one of several works of sculpture that sit close to the Shrine of the Walnut Tree in Camposampiero. St. Anthony  is comforting Jesus in the Garden of Gethsemane. Anthony is not like the disciples who fell asleep and left Jesus praying all alone. In solidarity with Christ, Anthony prays in a similar spirit of submission in anticipation of his own death. The artist suggests here that Christ is the tree of life by the cruciform shape you can see in the tree. Surely, the artist assumed that Anthony saw spiritual symbolism in the walnut tree.

St. Anthony of Padua, as appears from these pictures, is a saint ever ready to rescue persons from destructive accidents, such as the over-turning of wagons or carriages, the falling from windows or roofs of houses, the upsetting of boats, and such like; on any of these occurrences a person has only to call vehemently and with faith on St. Anthony in order to be rescued. The hundreds of small pictures we speak of represent these appealling scenes, with a figure of' St. Anthony in the sky interposing to save life and limb. On each are inscribed the letters P. G. R., with the date of the accident;—the letters being an abbreviation of the words Per Grazzia Ricevuto—for grace or favour received. On visiting the shrine, we remarked that many are quite recent; one of them depicting an accident by a railway train.
The other chief object of interest in the church is a chapel behind the high altar appropriated as a reliquary. Here, within a splendidly decorated cupboard, as it might be called, are treasured up certain relics of the now long deceased saint. The principal relic is the tongue of Il Santo, which. is contained within an elegant case of silver gilt, as here represented. This with other relics is exhibited once a year, at the great festival on the 13th of June, when Padua holds its grandest holiday.
It is to be remarked that the article entitled 'St. Anthony and the Pigs,' inserted under January 17, ought properly to have been placed here, as the patronship of animals belongs truly to St. Anthony of Padua, most probably in consequence of his sermon to the fishes.

Portuguese by nationality and a native of Lisbon, St Antony nevertheless derives his surname from the Italian city of Padua where he made his last home and where his relics are still venerated. He was born in 1195 and baptized Ferdinand, a name that he was to change to that of Antony when he entered the Order of Friars Minor, out of devotion to the great patriarch of monks who was titular saint of the chapel in which he received the Franciscan habit.
His parents, young members of the Portuguese nobility, confided his early education to the clergy of the cathedral of Lisbon.  He joined the regular canons of St Augustine who were settled near the city at the age of fifteen. Two years later he obtained leave to be transferred to the priory at Coimbra—then the capital of Portugal—in order to avoid the distractions caused by the numerous visits of friends. There he devoted himself to prayer and study, acquiring, with the help of an unusually retentive memory, an extraordinary knowledge of the Bible. He had been living at Coimbra for eight years when Don Pedro of Portugal brought from Morocco in 1220 relics of Franciscans lately suffered a glorious martyrdom there. Ferdinand was profoundly moved, and conceived an ardent desire to lay down his life for Christ—an aspiration he had little prospect of realizing as a canon regular. To some Franciscans who came to his monastery of Holy Cross to beg, he laid open his heart, and eventually was admitted to their order in 1221.

Within a very short time he was permitted to embark for Morocco with the intention of preaching the Gospel to the Moors. Hardly had he arrived when he was prostrated by a severe illness that totally incapacitated him for some months and eventually necessitated his return to Europe. The vessel in which he sailed was driven out of its course by contrary winds and he found himself landed at Messina in Sicily. From thence he made his way to Assisi where, as he had learnt from his Sicilian brethren, a general chapter was about to be held. It was the great gathering of 1221—the last chapter open to all members of the order— and was presided over by Brother Elias as vicar general, with St Francis seated at his feet. It cannot fail to have deeply impressed the young Portuguese friar. At the close the brethren returned to the posts allocated to them, and Antony was appointed to the lonely hermitage of San Paolo near Forli. It is a moot point whether or not he was already a priest at this time. What is certain is that no one suspected the brilliant intellectual and spiritual gifts of the sickly young brother who kept silence. When he was not praying in the chapel or in the little cave, which had been made over to him, he was serving the other friars by washing up pots and dishes after the common meal.

His light was not destined to remain long hidden. It happened that an ordination was held at Forli, on which occasion the Dominican and Franciscan candidates were entertained at the Minorite convent there. Through some misunderstanding none of the Dominicans had come prepared to deliver the customary address at the ceremony, and as no one among the Franciscans seemed capable of filling the breach St Antony, who was present, was told to come forward and speak whatever the Holy Ghost should put into his mouth.
Very diffidently he obeyed; but once he began he delivered an address that amazed all who heard it by its eloquence, its fervor, and learning it displayed. The minister provincial, informed of talent possessed by the young friar he brought from Assisi, promptly recalled him from his retreat and sent him to preach in various parts of Romagna, which then comprised the whole of Lombardy.

Antony immediately sprang into fame and proved particularly successful in converting heretics who abounded in northern Italy and who were in many cases men of some education and best reached by arguments based on the Holy Scriptures. In addition to his commission as a preacher, he was appointed lector in theology to his brethren—the first member of his order to fill such a post.
In a letter generally regarded as authentic St Francis confirmed this appointment:
“To my dearest brother Antony, brother Francis sends greetings in Jesus Christ. I am well pleased that you should read sacred theology to the friars provided that such study does not quench the spirit of holy prayer and devotion according to our rule.”

It became more and more evident that his true mission lay in the pulpit. He had indeed all the qualifications —learning, eloquence, great power of persuasion, a burning zeal for souls and a sonorous voice that carried far. Moreover, he was said to be endowed with the gift of miracles and, though undersized and inclined to corpulence, he had an attractive, almost magnetic, personality. Sometimes the mere sight of him brought sinners to their knees: he appeared to radiate holiness. Wherever he went crowds flocked to hear him and hardened criminals, careless folk, and heretics alike were converted and brought to confession. Men closed their shops and offices to go to his sermons; women rose early or remained overnight in church to secure their places. Often the churches could not hold the congregations and he preached to them in the squares and market places. Shortly after the death of St Francis he was recalled to Italy, apparently to be minister provincial of Emilia or Romagna.

The literature which has grown up around St Antony of Padua is only exceeded by that which attests the veneration paid to St Francis himself. A summary account of the more important sources was published in 1931 by Father Pou y Marti, in the periodical Antonianum, vol. vi, pp. 225—252; but even this requires to be supplemented, as has been done in the Analecta Bollandiana, vol. Ii (1933), pp. 455—456. Nevertheless, the positive knowledge we possess regarding the details of St Antony’s life amounts to extremely little, and is almost entirely dependent upon the anonymous narrative, known from its first word as the “Assidua”, which was edited originally in the Portugalliae Monumenta Historica, vol. i (1856), pp. 116—130. This may be most conveniently consulted in the edition of L. de Kerval, S. Antonii de Padua Vitae Duae (1904). From this source, developed by various amplifications, come most of the documents catalogued in BHL., nn. 587—602. The most important of the texts more recently brought to light is probably that by Bishop Jean Rigaud, Vita B. Antonii; it was edited in 1900 by F. M. d’Araules, and it probably does provide some authentic information regarding the saint’s preaching in the south of France. The legend known as the Laurentiana, published in 1902 by Fr Lemmens, is also worthy of notice, as investigation seems to have proved that it was written in the middle of the thirteenth century. A useful book is that of F. Conconi (1930), who publishes the best texts of those legends which belong to the earlier period. There is also a probability that certain sermons attributed to the saint do preserve for us the substance of his discourses and render testimony to the spirit which inspired him. The lives of St Antony which have been published in modern times are very numerous. One of the most bulky, but hardly the most critical, is that of D. M. Sparacio, S. Antonio di Padova; taumaturgo (1923); it runs to over one thousand pages in two volumes quarto. A shorter but acceptable work in Italian is that of N. Dal-Gal, S. Antonio di Padova; taumaturgo francescano (1907; French trans.). A further treatment of the subject under another title, Il santo di Padova nella storia, was issued by Father Dal-Gal in 1933. There are French biographies by L. de Chérancé (1906), I. Boucard (1897), W. Vian (Eng. trans., 1936), and others. B. Kleinschmidt’s Antonius von Padua in Leben und Kunst...(1931,) is a particularly valuable work for the attention paid to the artistic developments of devotion to St Antony. In English we have a good translation of Canon A. Lepitre’s excellent life in the series “Les Saints”, and also original works by C. M. Antony (1911), E. Gilliat-Smith (1926), R. Maloney (1931), R. M. Huber (1949 and Alice Curtayne (1950). In 1946 the Conventual friars of Padua issued a com­memorative volume of studies.

1716 Saint Anthimus of Iberia was one of the most highly educated people of his time. He was fluent in many languages, including Greek, Romanian, Old Slavonic, Arabic, and Turkish and well-versed in theology, literature, and the natural sciences. He was unusually gifted in the fine arts—in painting, engraving, and sculpture in particular. He was famed for his beautiful calligraphy. Finally, St. Anthimus was a great writer, a renowned orator, and a reformer of the written Romanian language.

Little is known about the youth of St. Anthimus. He was a native of the Samtskhe region in southern Georgia. His parents, John and Mariam, gave him the name Andria at Baptism. He accompanied King Archil to Russia and helped him to found a Georgian print shop there, but after he returned he was captured by Dagestani robbers and sold into slavery. Through the efforts of Patriarch Dositheus of Jerusalem, Anthimus was finally set free, but he remained in the patriarch’s service in order to further his spiritual education.

Already famed for his paintings, engravings, and calligraphy, Anthimus was asked by Prince Constantine Brincoveanu (1688–1714) of Wallachia (present-day Romania) to travel to his kingdom around the year 1691. After he had arrived inWallachia, he began to manage a local print shop. The printing industry in that country advanced tremendously at that time, and the chief inspiration and driving force behind the great advances was the Georgian master Anthimus. He succeeded in making Wallachia a center of Christianity and a major publisher of books for all the East.

In 1694 Anthimus was enthroned as abbot of Snagov Monastery (in present-day Romania), where he soon founded a print shop. In the same year his new print shop published Guidelines for the Divine Services on May 21, All Saints’ Day. The book was signed by Subdeacon Michael Ishtvanovich, future founder of the first Georgian print shop.

In 1705 Anthimus, “the chosen among chosen abbots of Wallachia,” was consecrated bishop of Rimnicu Vilcea, and in 1708 he was appointed metropolitan of Hungro-Wallachia. The whole country celebrated his elevation. As one abbot proclaimed: “The divine Anthimus, a great man and son of the wise Iberian nation, has come to Wallachia and enlightened our land. God has granted him an inexhaustible source of wisdom, entrusted him to accomplish great endeavors, and helped to advance our nation by establishing for us a great printing industry.”

Under the direct leadership of St. Anthimus, more than twenty churches and monasteries were erected in Wallachia. Of particular significance is All Saints’ Monastery, located in the center of Bucharest. The main gates of this monastery were made of oak and carved with traditional Georgian motifs by St. Anthimus himself. The metropolitan also established rules for the monastery and declared its independence from the Church of Constantinople.

From the day of his consecration, Metropolitan Anthimus fought tirelessly for the liberation of Wallachia from foreign oppressors. On the day he was ordained he addressed his flock: “You have defended the Christian Faith in purity and without fault. Nevertheless, you are surrounded and tightly bound by the violence of other nations. You endure countless deprivations and tribulations from those who dominate this world…. Though I am unworthy and am indeed younger than many of you—like David, I am the youngest among my brothers— the Lord God has anointed me to be your shepherd. Thus I will share in your future trials and griefs and partake in the lot that God has appointed for you.”

His words were prophetic: In 1714 the Turks executed the Wallachian prince Constantine Brincoveanu, and in 1716 they executed Stefan Cantacuzino (1714–1716), the last prince of Wallachia.

In his place they appointed the Phanariote (a member of one of the principal Greek families of the Phanar, the Greek quarter of Constantinople, who, as administrators in the civil bureaucracy, exercised great influence in the Ottoman Empire after the Turkish conquest.) Nicholas Mavrokordatos, who concerned himself only with the interests of the Ottoman Empire.

During this difficult time, Anthimus of Iberia gathered around him a group of loyal boyar patriots determined to liberate their country from Turkish and Phanariote domination. But Nicholas Mavrokordatos became suspicious, and he ordered Anthimus to resign as metropolitan. When Anthimus failed to do so, he filed a complaint with Patriarch Jeremiah of Constantinople.

Then a council of bishops, which did not include a single Romanian clergyman, condemned the “conspirator and instigator of revolutionary activity” to anathema and excommunication and declared him unworthy to be called a monk. But Nicholas Mavrokordatos was still unsatisfied and claimed that to deny Anthimus the title of Metropolitan of Hungro-Wallachia was insufficient punishment. He ordered Anthimus to be exiled far from Wallachia, to St. Catherine’s Monastery on Mt. Sinai. Metropolitan Anthimus, beloved of the Romanian people, was escorted out of the city at night since the conspirators feared the reaction of the people.

But Metropolitan Anthimus never reached Mt. Sinai. On September 14, 1716, a band of Turkish soldiers stabbed St. Anthimus to death on the bank of the Tundzha (Tunca) River where it flows through Adrianople, not far from Gallipoli, and cast his butchered remains into the river.

1942 Pope Yoannis the Nineteenth 113th Patriarch of Alexandria Departure of; monk; priest; an example of, ambition, honesty, purity of conduct, firmness, godliness, and good management loved, since his young age, to read the biographies of saints. He longed to follow their example
On this day, of the year 1658 A.M. (1942 A.D.) Pope Yoannis the Nineteenth, 113th Patriarch of Alexandria, departed. He was born in the village of Dair Tasa, Asyiut governorate in the year 1571 A.M. (1855 A.D.). His parents were righteous, therefore he was raised on piety and godliness. He drank the love of virtuous life and loved, since his young age, to read the biographies of saints. He longed to follow their example, accordingly he went to the monastery of the Virgin Lady known as El-Baramous in Wadi El-Natroun, in the month of Baramoudah, 1591 A.M.
He became a monk on the third of Kiahk, 1592 A.M. (1876 A.D.). Because of his fervent worship, intelligence, and intellect, the fathers unanimously agreed to nominate him to be a priest. Pope Kyrillos the fifth, 112th Patriarch, ordained him a priest in the year 1593 A.M., then hegumen in Baramhat, 1594 A.M., and appointed him on the same day to be the head of the monastery. He remained the head of the monastery for ten years, during which he was an example of, ambition, honesty, purity of conduct, firmness, godliness, and good management.

When the Chair of the diocese of El-Biharah became vacant, the people chose Yoannis a metropolitan for that Chair. He was ordained on the 12th day of Baramhat, 1603 A.M. (1887 A.D.) and also was appointed as a deputy of the See of St. Mark. After the departure of Anba Yoannis, metropolitan of El-Menofaya at that time, the people of the diocese nominated him to care for them. The diocese of El-Menofaya was added to his duties in the year 1610 A.M. (1894 A.D.), and he became the metropolitan of El-Biharah, El-Menofaya, and the deputy of the See of St. Mark.

Since his official seat was in Alexandria, he established there a theological school to educate the monks. He sent from its students a mission to Athens for higher theological studies.

The revenue of the church properties was inconsiderable. By his good judgement, the revenue increased year after year. Because of the highrise buildings that he built and the renovation of the old ones. He also gave great care for the Coptic schools, elementary and high, until their standard became equivalent to the best schools. He built and renovated most of the churches in his parish. He also gave special attention to the monasteries in his jurisdiction, which were improved greatly because of his good care and close supervision.

Because of his foresight, and prudence, the government chose him as a representative for the Copts in many councils and committees at the general assembly, the committee for formulating the constitution and many others.

He spent forty-two years as a metropolitan, which were full of splendid works. When the blessed Pope Kyrillos the fifth, departed, on the 1st day of Misra, 1643 A.M. (August 7th, 1927 A.D.) the Holy Synod convened on the fourth of Misra. They unanimously agreed to chose him Acting Pope to run the affairs of the church until ordaining a patriarch. As a result of that, the Holy Synod had received many nominations from the parishes approving that choice.

He performed his duties as Acting Patriarch for one year, four months, and ten days. During this period he administered the affairs of the See of St. Mark very well, during which also the Holy Synod, with Anba Yoannis presiding, issued a canon to regulate the affairs of the monasteries and the monks. He organized a committee to oversee the church properties and those of the monasteries and to review their accounts.