Sunday Saints of this Day March 06 Prídie Nonas Mártii.  
Et álibi aliórum plurimórum sanctórum Mártyrum et Confessórum, atque sanctárum Vírginum.
And elsewhere in divers places, many other holy martyrs, confessors, and holy virgins.
Пресвятая Богородице спаси нас!
(Santíssima Mãe de Deus, salva-nos!)

The saints are a “cloud of witnesses over our head”,
showing us life of Christian perfection is possible.

THE record of the passion of St Perpetua, St Felicity and their companions is one of the greatest hagiological treasures that have come down to us.

The "Blessed Heaven" Icon of the Mother of God is on the iconostasis of the Moscow Archangel cathedral in the Kremlin. Previously, this icon was at Smolensk and brought to Moscow by Sophia, daughter of the Lithuanian prince Vitovt, when she became the wife of Prince Basil of Moscow (1389-1425).
On the icon, the Mother of God is depicted in full stature, with a scepter in Her right hand. On Her left arm is the Divine Infant, and both of them are crowned. Certain people call also this icon of the Mother of God
"What Shall we call Thee?"
This icon is also commemorated on the Sunday of All Saints.

Day 26 40 days for Life

40 Days for Life  11,000+ saved lives in 2015
We are the defenders of true freedom.
  May our witness unveil the deception of the "pro-choice" slogan.
40 days for Life Campaign saves lives Shawn Carney Campaign Director
Please help save the unborn they are the future for the world.

Our Bartholomew Family Prayer List

Acts of the Apostles

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

How do I start the Five First Saturdays?

Mary Mother of GOD 15 Promises of the Virgin Mary to those who recite the Rosary.

March 06 - Our Lady of Nazareth (Pierre Noire, Portugal, 1150)

 According to a plaque placed in the chapel in 1623, the image was carved by Saint Joseph in Galilee when Jesus was a baby. Some decades later St Luke the Evangelist painted the faces and hands of the images. It remained in Nazareth until brought by the Greek monk Ciriaco to the Iberian Peninsula. It is believed to be one of the oldest images venerated by Christians.This remarkable image is still preserved in a church where it can be viewed by anyone,
and the story surrounding it is a fascinating one.  Follow the Link 
Our Lady of Nazareth.

March 6 – Our Lady of Graces (Padua, Italy, 1630)  
A Marian shrine erected by Saint Anthony of Padua
Anthony was born in 1195 in Lisbon (Portugal) and died on June 13, 1231, near Padua (Italy). He was a Franciscan priest, a master of spiritual doctrine, a renowned preacher and a miracle worker who was canonized in 1232, less than a year after his death. He was declared Doctor of the Church in 1946.

Tradition says that in 1227, returning from a trip to France, Anthony built a shrine to the Virgin Mary of Graces
in the town of Gemona del Friuli (Italy). Gemona was home at the time to an important Patarins community,
a sect considered heretical and against which Anthony preached.

This Marian shrine still exists. To learn about Saint Anthony’s Marian devotion,
one only has to read his famous sermons on the Virgin Mary. Cf:

  O Mary, O My Sweet Mother
O Mary, O my sweet Mother, obtain for me from Heaven, on this beautiful day, complete abandonment, perfect abandonment, abandonment full of love for Love. May I, through you, with you, in you, Blessed Virgin, love, pray, plead and suffer with always more love. May my life be nothing more that a loving "yes" (...) May I be nothing more Marthe Robin, Personal Journal, March 6, 1930,

Mary's Divine Motherhood
Called in the Gospel "the Mother of Jesus," Mary is acclaimed by Elizabeth, at the prompting of the Spirit and even before the birth of her son, as "the Mother of my Lord" (Lk 1:43; Jn 2:1; 19:25; cf. Mt 13:55; et al.). In fact, the One whom she conceived as man by the Holy Spirit, who truly became her Son according to the flesh, was none other than the Father's eternal Son, the second person of the Holy Trinity.
Hence the Church confesses that Mary is truly "Mother of God" (Theotokos).

Catechism of the Catholic Church 495, quoting the Council of Ephesus (431): DS 251.

Czestochowa Icon of the Most Holy Theotokos - wonderworking believed one of seventy icons Luke painted
120 St. Marcian Bishop of Tortona, Italy dis­ciple of St.Barnabas
203 Sts. Perpetua and Felicity she "couldn't call herself any other name but Christian".
270 St. Conon A martyred Nazarene who worked as a gardener at Carmel in Pamphylia
326 Uncovering the Precious Cross and Nails of the Lord at Jerusalem by Empress Helen
335 St. Basil Bishop of Bologna, Italy Pope Victor, Victorinus, Claudian, and Bassa Bithynians died in prison at
     Nicomedia for the faith MM (RM)
    In Syria pássio sanctórum quadragínta duórum Mártyrum, qui, in Amório comprehénsi et illuc perdúcti, ibi, egrégio
       perácto certámine, victóres palmam martyrii percepérunt.
363 Saint Arcadius from youth devoted himself to monastic efforts on the island of Cyprus
380 Evagrius of See Constantinople B (RM)
529 St. Sezin of Guic-Sezni labored in Ireland at the time of Saint Patrick B (AC)
540 St. Fridolin Benedictine abbot an Irishman venerated as “Apostle of the Upper Rhine.”
680 St. Kyneburga, Kyneswide, & Tibba Abbesses 
8th century St. Baldred Bishop of Scotland, successor of St. Kentigern in Glasgow
756 St. Balther Irish Benedictine hermit of Lindisfarne life of great asceticism
758 St. Bilfrid Benedictine hermit silversmith who bound Saint Cuthbert's copy Lindisfarne
    Gospels great popular veneration
776 Chrodegang of Metz B (AC) many of the poor depended entirely upon his charity Chrodegang
    himself safely brought the pope over the Alps
845 The Holy 42 Martyrs of Ammoria (in Galicia in Asia Minor) by Saracens
976 St. Cadroe Scottish prince Benedictine abbot restore Saint Clement's
1137 St. Ollegarius Augustinian bishop
1235 Cyril of Constantinople Carmelite priest teacher of true sanctity
     Vitérbii beátæ Rosæ Vírginis, ex tértio Ordine sancti Francísci.
1240 Servant of God Sylvester of Assisi 1/12 first followers of St. Francis first priest in the Franciscan Order
1311 Blessed Jordan of Pisa Our Lady came into the fathers' refectory and served at table He replaced Latin worked to
make Italian the beautiful tongue preaching as an apostolic tool first to make a scientific study of it; The effect of his own preaching—especially in Florence—was quite wonderful, and the tone of public morality in the city was entirely changed. He was also careful to ensure the perseverance of his penitents by constantly pointing out to them the means of perseverance, daily attendance at Mass, frequent use of the sacraments, morning and evening prayer, recalling the presence of God, reading, meditating on the vanity of this world and on the eternity that awaits us. OP  (AC)
1447 St. Colette distributed her inheritance to poor holiness spiritual wisdom Superior of all Poor Clare convents
       sanctity, ecstacies visions of the Passion, prophesied
1728 Blessed Rose Venerini organize schools in many parts of Italy a number of miracles were attributed to her

March 6 - Our Lady of Nazareth (Portugal, 1150)     Our Lady of Healing (III)
Another miracle that occurred, but one which is of an entirely different nature, involved a certain person of the neighborhood who seemed from all appearances to practice his faith, but who, in reality, lived a very disorderly life. The man had stolen some necklaces of great value and was soon placed under suspicion. When he was accused of the crime, he swore his innocence under oath. To further prove his innocence he decided to hear Mass at St John’s oratory before the holy image. Accompanying him were several people who had witnessed his taking the oath. During the Holy Sacrifice the necklaces fell at his feet. Finding himself detected, he confessed his crime. The Reverend Fagan is said to have given him a severe scolding.
Joan Carroll Cruz, Miraculous Images of Our Lady, Tan Books, 1993, page 135. (
Day 26 40 days for Life
Dear Readers
Just last year, the first 40 Days for Life vigil came to Colombia ...and now that South American nation has 12 campaigns!
We’re hoping and praying for more exciting growth in other countries, too!
A first-time campaign is now taking place in Munich, for instance ... where women must receive a certificate to get an abortion.  
Germany is one of three countries we’ll look at today ... where pro-life efforts are expanding through peaceful prayer.
Munich, Germany
Robert Colquhoun, our international campaign director, just took part in the midpoint rally for this 40 Days for Life campaign.  
“I was really impressed with the campaign that they have there,” he said. “Boris, the local leader, has filled his vigil well.”
The vigil is outside a referral office where women are issued certificates.
 “Women must get a certificate in order to have an abortion,” he said, “and I believe counseling centres must provide this certificate. It makes pro-life counseling very difficult.”
Nonetheless, it seems the referral office would prefer not to have a 40 Days for Life prayer vigil outside.
 “They had placed up paper in the window to block out the view of the vigil,” Robert observed, “and had also written ‘a woman’s right to choose’ in the first floor windows.”
Bogota, Colombia
 “Sometimes, the most striking stories come to us when we least expect it,” said one of the team members in Bogota. “At 5:45 am, our volunteers were met with the opportunity to save a baby’s life.”
A couple had gotten up early, thinking the abortion center was open 24 hours a day. "They didn’t know that the only ones here 24 hours a day would be us – 40 Days for Life!” explained Claudia, one of the prayer leaders.
It wasn’t an easy job. The father asked for help, but the mother said she had no choice – they are both unemployed. She has five other children, all of whom live in homes or in the care of a government program.
However, volunteers promised to do everything possible to give her comprehensive help, not only to save the life of her child, but also to provide her with the opportunity to remake her life with dignity.
Later that day, she visited a doctor who said the baby was perfect. “To see on the ultrasound the fully formed little body of her son at almost 16 weeks, she began to feel hopeful,” the volunteer said. The father also learned about a new job opportunity, and the pastor of a nearby church also offered to help.
In a few hours they went from living in a hopeless situation … to looking into the future with hope and gratitude.
Iztapalapa, Mexico
Participation has been steady at this 40 Days for Life vigil in the Mexico City area – even when heavy rains led to the construction of an impromptu plastic prayer tent.
Lupita, the local coordinator, said the volunteers consider it their job to bring the message of life to those who are unaware of the abortion facility where they’re praying.
They hope their prayers and witness will lead mothers to choose life for their babies.
It can be very emotional. They’ve seen boyfriends trying to convince young women to have abortions. One girl was crying outside as she passed the vigil … and continued into the abortion center. No one saw her again, so they’re not sure what decision she finally made.
Still, they keep praying – rain or shine.
Here’s today's devotional from Vera Faith Lord, director of the Alpha/Omega Life Ministry.

Day 26 intention
That those who have forgotten their purpose may discover it in God and therefore have the courage to choose life.
These all wait for you, that you may give them their food in due season, what you give them they gather in; you open your hand they are filled with good. You hide your face, they are troubled; you take away their breath, they die and return to their dust. You send forth your Spirit, they are created; and you renew the face of the earth. — Psalm 104:27-30
Reflection from Vera Faith Lord
“I am a feather on the breath of God.”
As the quote above portrays, we are upheld by the power and purpose of God. Our very existence on earth, from our body’s first breath to its last, when we leave it to return home, is our Father's choice and happens only by His willing to do so.
He who created the universe also created that which is “me.” I do not have a soul; I am a soul, as well as a body. My entire purpose in this life is to find my way back to my Creator.
Beloved Father, remind us today that there is no truth but you. Do not let us fall prey to the evil one’s lie that we may choose death. Remind us right now that you, who created all life, are in control of all life, and let us know right now that you who created all life, are in control of all life, and let us choose life always.
Father, please let us hear your voice more today than yesterday. Keep lighting the pathway home, for us and for all who participate in this 40 Days for Life campaign. Father, we’re on our way. Through Jesus Christ our Lord, Amen.
Printable devotional
To download today’s devotional as a formatted, printable PDF to share with friends: 

Czestochowa Icon of the Most Holy Theotokos - wonderworking believed one of seventy icons painted Saint Luke
Found now in a Roman Catholic monastery at Yasna Gora near the city of Czestochowa, Petrov Province. It is believed to be one of the seventy icons painted by the holy Apostle and Evangelist Luke (October 18). Tradition says that the icon was taken from Jerusalem when the Romans conquered the city in the year 66, and was hidden in a cave near Pella. The icon was given to St Helen (May 21) when she visited the Holy Land in 326, and she brought it back to Constantinople with her.

Starting in the eighth century the icon traveled to various places, including Galicia, Bavaria, and Moravia. Prince Leo, who founded the city of Lvov, brought the icon to Russia and placed it in the fortress of Belz. There many miracles took place before the holy icon.

Prince Vladislav of Opolsk acquired the icon when the Poles captured southwestern Russia. At the time that Vladislav ruled in Poland, the Tatars invaded Russia and soon appeared before the gates of the fortress of Belz. The prince ordered the icon to be placed atop the city walls as the Tatars began their siege of the fortress. Blood began dripping from the icon where it had been struck by an arrow or some other projectile. Those who witnessed it were fearfully amazed at the sight. The Tatars began to retreat when a dark haze covered them, and many of them died.

Following this miraculous deliverance, Prince Vladislav planned to take the icon to Siesia and to place it in his castle at Opolsk. As preparations for the transfer were being made, Vladislav was overcome with an inexplicable fear. He began to pray before the holy icon, and that night he was told in a vision to take the icon to Yasna Gora near Czestochowa. Vladislav built a monastery at Yasna Gora in 1382 and gave the icon to an order of Roman Catholic monks.

Many years later, followers of John Hus attacked Czestochowa and plundered the monastery. When they attempted to carry the Czestochowa Icon away in a cart, the horses refused to move from the spot, held back by some invisible power. One of the Hussites became angry and threw the icon onto the ground, while another stabbed the face of the Virgin with his sword. The first man was struck dead, and the hand of the second man shriveled up.

The other invaders also suffered punishment from God. Some of them died on the spot, while others became blind. Although many of the monastery's treasures were stolen by the Hussites, the wonderworking Czestochowa Icon was left behind.

King Carl X Gustav of Sweden occupied most of Poland in the seventeenth century, and his forces remained virtually undefeated until they fought a battle near Yasna Gora and the monastery where the icon was kept. With the help of the Most Holy Theotokos, the Poles were able to overcome the Swedes and end the war in 1656. At Lvov, King Jan Casimir officially decreed that Mother of God was the Queen of Poland, and that the nation was under her protection.

Many miracles have been worked by the Czestochowa Icon, and are recorded in a book which is kept at the Czestochowa monastery. Copies of the icon are found in many Orthodox and Roman Catholic monasteries. Some of these copies are venerated in the village of Pisarevkain in the Volhynia Province (June 29 and September 8), at Verhnaya Syrovatka in the Kharkov Province, at Tyvrov in the Vinits Province (Holy Spirit day), in the Kazan Cathedral at St Petersburg, and in several other places.

120 St. Marcian Bishop of Tortona, Italy dis­ciple of St. Barnabas.
Dertónæ sancti Marciáni, Epíscopi et Mártyris, qui sub Trajáno, pro Christi glória occísus, coronátur.
       At Tortona, St. Marcian, bishop and martyr, who was put to death for the sake of Christ by Trajan, and thereby received the crown of immortality.
He was reportedly martyred af­ter serving for forty-five yeaSr
Marcian of Tortona B (RM) Marcian was said to have been a disciple of Saint Barnabas and first bishop of Tortona in the Piedmont, where he is alleged to have been crucified under Hadrian, after an episcopate of 45 years. Some think that Saint Marcian of Tortona and Marcian of Ravenna are the same person (Benedictines, Encyclopedia).
138 Oliva of Brescia martyr VM (AC).
Oliva is said to have been a under the Emperor Adrian. Her body is venerated in the church of Saint Afra in Brescia (Benedictines, Encyclopedia).
203 Sts. Perpetua and Felicity she "couldn't call herself any other name but Christian"
Sanctárum Perpétuæ et Felicitátis Mártyrum, quæ sequénti die gloriósam martyrii corónam a Dómino recepérunt.

       Saints Perpetua and Felicity, who, on the day following this, received from the Lord the glorious crown of martyrdom.
With the lives of so many early martyrs shrouded in legend, we are fortunate to have the record of the courage of Perpetua and Felicity from the hand of Perpetua herself, her teacher Saturus, and others who knew them. This account, known as "The Martyrdom of Perpetua and Felicity," was so popular in the early centuries that it was read during liturgies.
THE record of the passion of St Perpetua, St Felicity and their companions is one of the greatest hagiological treasures that have come down to us.

In the fourth century these acts were publicly read in the churches of Africa, and were in fact so highly esteemed that St Augustine found it necessary to issue a protest against their being placed on a level with the Holy Scriptures. In them we have a human document of singularly vivid interest preserved for us in the actual words of two of the martyrs themselves.

It was in Carthage in the year 203 that, during the persecution initiated by the Emperor Severus, five catechumens were arrested. They were Revocatus, his fellow-slave Felicity (who was shortly expecting her confinement), Saturninus, Secundulus and Vivia (Vibia) Perpetua, at that time twenty-two years of age, the wife of a man of good position, and the mother of a young child. She had parents and two brothers living—a third, names Dinocrates, having died at the age of seven. These five prisoners were joined by Saturus, who seems to have been their in­structor in the faith and who underwent a voluntary imprisonment with them because he would not leave them. Perpetua’s father, of whom she was the favourite child, was an old man and a pagan, whereas her mother was probably a Christian— as was also one of her brothers, the other being a catechumen. The martyrs, after their apprehension, were kept under guard in a private house, and Perpetua’s account of their sufferings is as follows “When I was still with my companions, and my father, in his affection for me, was trying to turn me from my purpose by arguments and thus weaken my faith, ‘Father’, said I, ‘do you see this vessel— waterpot or whatever it may be?   Can it be called by any other name than what it is?’ ‘No’, he replied. ‘So also I cannot call myself by any other name than what I am—a Christian.’ Then my father, provoked at the word ‘Christian’, threw himself upon me as if he would pluck out my eyes, but he only shook me and in fact he was vanquished. . . . Then I thanked God for the relief of being, for a few days, parted from my father . . . and during those few days we were baptized, the Spirit bidding me make no other petition after the rite than for bodily endurance. A few days later we were lodged in prison, and I was greatly frightened because I had never known such darkness. What a day of horror! Terrible heat, owing to the crowds! Rough treatment by the soldiers! To crown all I was tormented with anxiety for my baby. Then Tertius and Pomponius, those blessed deacons who ministered to us, paid for us to be removed for a few hours to a better part of the prison and obtain some relief. Then all of them went out of the prison, and I suckled my baby, who was faint for want of food. I spoke anxiously to my mother on his behalf and encouraged my brother and commended my son to their care. I was concerned because I saw their concern for me. Such anxieties I suffered for many days, but I obtained leave for my baby to remain in the prison with me, and, being relieved of my trouble and anxiety for him, I at once recovered my health, and my prison suddenly became a palace to me and J would rather have been there than anywhere else.

“Then my brother said to me: ‘Lady sister, you are now in great honour—so great that you may well pray for a vision in which you may be shown whether suffering or release be in store for you.’ And I, knowing myself to have speech of the Lord for whose sake I was suffering, confidently promised, ‘To-morrow I will bring you word.’ And I made petition and this was shown me. I saw a golden ladder of wonderful length reaching up to heaven, but so narrow that only one at a time could go up; and on the sides’ of the ladder were fastened all kinds of iron weapons. There were swords, lances, hooks, daggers—so that if anyone went up carelessly, or without looking upwards, he was mangled and his flesh caught on the weapons. And at the foot of the ladder was a huge dragon [or ‘serpent’] which lay in wait for those going up and sought to frighten them from making the ascent. Now the first to go up was Saturus, who had given himself up of his own accord for our sakes, because our faith was of his own building and he had not been present when we were arrested. He reached the top of the ladder, and, turning, said to me, ‘Perpetua, I wait for you, but take care lest the dragon bite you,’ and I said, ‘In the name of Jesus Christ, he will not hurt me.’ And the dragon put out his head gently, as if afraid of me, just at the foot of the ladder; and as though I were treading on the first step, I trod on his head. And I went up and saw a large garden, and sitting in the midst a tall man with white hair in the dress of a shepherd, milking sheep; and round about were many thousands clad in white. And he raised his head and looked upon me and said, ‘Welcome, child.’ And he called me and gave me some curds of the milk he was milking, and I received it in my joined hands and ate; and all that were round about said Amen. At the sound of the word, I awoke, still eating something sweet. And at once I told my brother, and we understood that we must suffer and henceforth began to have no hope in this world.

“After a few days there was a report that we were to be examined. Moreover, my father arrived from the city, worn with anxiety, and he came up that he might overthrow my resolution, saying, ‘Daughter, pity my white hairs! Pity your father if I am worthy to be called father by you, if I have brought you up to this your prime of life, if I have preferred you to your brothers. Make me not a reproach to men! Look on your mother and your mother’s sister, look upon your son who cannot live after you are gone. Lay aside your pride, do not ruin us all, for none of us will ever speak freely again if anything happens to you.’ So spoke my father in his love for me, kissing my hands and casting himself at my feet; and with tears called me by the name, not of ‘daughter’, but of ‘lady’. And I grieved for my father’s sake, because he alone of all my kindred would not have joy at my martyr­dom. And I comforted him, saying, ‘It shall happen as God shall choose, for assuredly we lie not in our own power but in the power of God.’ And he departed full of grief. Another day, whilst we were taking our meal, we were suddenly summoned to be examined and we arrived at the market-place. The news of this soon spread and brought a vast crowd together. We were placed on a platform before the judge, who was Hilarian, procurator of the province, the proconsul being lately dead. The rest, who were questioned before me, confessed their faith. When it came to my turn, my father appeared with my baby, and drawing me down from the step besought me, ‘Have pity on your child.’ The president Hilarian joined with my father and said, ‘Spare your father’s white hairs : spare the tender years of your child. Offer a sacrifice for the prosperity of the emperors.’ I replied, ‘No.’— ‘Are you a Christian?’ asked Hilarian, and I answered, ‘Yes, I am.’ As my father attempted to draw me from my resolution, Hilarian commanded that he should be beaten off and he was struck with a rod. This I felt as much as if I myself had been struck, so greatly did I grieve to see my father thus treated in his old age. Then the judge passed sentence on us all and condemned us to the wild beasts and joyfully we returned to our prison. Then, as my baby was accustomed to the breast, I sent Pomponius the deacon to ask him of my father, who, however, refused to send him. And God so ordered it that the child no longer required to suckle, nor did the milk in my breasts distress me.”

Secundulus seems to have died in prison before his examination. Before Hilarian pronounced sentence, he had caused Saturus, Saturninus and Revocatus to be scourged and Perpetua and Felicity to be hit on the face. They were reserved for the shows which were to be exhibited for the soldiers in the camp on the festival of Geta, whom his father Severus had made Caesar when his brother Caracalla was created augustus four years previously.

St Perpetua relates another of her visions in the following words: “A few days later, while we were all praying, I happened to name Dinocrates—at which I was astonished, because I had not had him in my thoughts. And I knew that same moment that I ought to pray for him, and this I began to do with much fervour and lamentation before God. The same night this was shown me. I saw Dinocrates coming out of a dark place where there were many others, hot and thirsty; his face was pale with the wound which he had on it when he died. Dinocrates had been my brother according to the flesh, and had died pitiably at the age of seven years of a horrible gangrene in the face. It was for him that I had prayed and there was a great gulf between us, so that neither of us could approach the other. Near him stood a font full of water, the rim of which was above the head of the child, and Dinocrates stood on tiptoe to drink. I was grieved that though the font had water he could not drink because of the height of the rim, and I awoke realizing that my brother was in travail. But I trusted that I could relieve his trouble and I prayed for him every day until we were removed to the garrison prison—for we were to fight with the wild beasts at the garrison games on Geta Caesar’s festival. And I prayed for him night and day with lamentation and tears that he might be given me. The day we were in the stocks, this was shown me. I saw the place I had seen before, but now luminous, and Dinocrates clean, well-clad and refreshed; and where there had been a wound, there was now only a scar; and the font I had perceived before had its rim lowered to the child’s waist; and there poured water from it constantly and on the rim was a golden bowl full of water. And Dinocrates came forward and began to drink from it, and the bowl failed not. And when he had drunk enough he came away—pleased to play, as children will. And so I awoke and I knew he suffered no longer.

“Some days later, Pudens, the officer who had charge of the prison, began to show us consideration, perceiving that there was some great power within us, and he began to admit many to see us for our mutual refreshment. When the day of the games drew near, my father came, overwhelmed with grief, and he began to pluck out his beard and throw himself upon the ground and to curse his years and to say such words as none could listen to unmoved. I sorrowed for the unhappiness of his old age.

“On the eve of the day we were to suffer I saw in a vision Pomponius the deacon come hither and knock loudly at the prison door, which I opened to him. He was dressed in a white robe without a girdle, wearing shoes curiously wrought, and he said to me, ‘Perpetua, we are waiting for you: come.’ And he took me by the hand and we began painfully and panting to pass through rough and broken country till we reached an amphitheatre, and he led me into the middle, saying, ‘Fear not I am here with you and I labour with you.’ Then he departed. And I saw a huge crowd watching, and because I knew that I was condemned to the beasts, I won­dered that there were none let loose on me. Then there came out an ill-favoured Egyptian with his attendants to fight against me. And another troop of goodly young men came to be my supporters. And I was stripped and changed into a man and my attendants rubbed me down with oil for the combat; and I saw the Egyptian, opposite, rolling in the dust. And there came forward a man so wonder­fully tall that he rose above the top of the amphitheatre, clad in a purple robe without a girdle, with two stripes, one on each side, running down the middle of the breast, and wearing shoes curiously made of gold and silver; and he was carrying a rod like a trainer, and a green bough on which were golden apples. Having called for silence, he said, ‘This Egyptian, if he overcome her, shall kill her with a sword, and if she overcome him, she shall receive this bough.’ And he withdrew. And we approached each other and began to use our fists. My opponent tried to catch hold of my feet, but I kept on striking his face with my heels; and I was lifted up into the air and began to strike him as would one who no longer trod the earth. But when I saw that the fight lagged, I joined my hands, linking my fingers. And I caught hold of his head and he fell on his face; and I trod on his head. And the people shouted, and my supporters sang psalms. And I came forward to the trainer and received the bough and kissing me, he said, ‘Peace be with thee, daughter.’ And I began in triumph to go towards the Gate of Life; * [*Porta sanavivaria. See below, penultimate paragraph.]  and so I awoke. And I saw that I should not fight with beasts but with the Devil: but I knew the victory to be mine. I have written this up to the day before the games. Of what was done in the games themselves, let him write who will.”

St Saturus also had a vision which he described in writing. He and his com­panions were conducted by angels into a beautiful garden, where they met martyrs named Jocundus, Saturninus and Artaxius, who had lately been burnt alive, and Quintus, who had died in prison. Then they were led to a place which seemed as though it were built of light, and sitting in it was One white-haired with the face of a youth—“whose feet we saw not”—and on His right and on His left and behind Him were many elders, and all sang with one voice, “Holy, holy, holy.” They stood before the throne, and “we kissed Him, and He passed His hand over our faces.t [t Cf. Apocalypse vii, 17 “ And God shall wipe away all tears from their eyes.’]

And the other elders said to us, ‘Stand up’. And we stood up and gave the kiss of peace. And the elders said to us, ‘Go and play’.”  Then Saturus said to Perpetua, “You have all you desired”; and she replied, “Thanks be to God that as I was merry in the flesh, so am I still merrier here.” He adds that as they went out they found before the gate their bishop Optatus, and Aspasius, a priest, alone and sorrowful. They fell at the martyrs’ feet and begged them to reconcile them, for they had quarrelled. As Perpetua was talking to them in Greek, “be­neath a rose-tree,” the angels told the two clerics to compose their differences, and charged Optatus to heal the factions in his church. Saturus adds: “We began to recognize many brethren and martyrs there, and we all drew strength from an inexpressible fragrance which delighted us; and in joy I awoke,”

The rest of the acts were added by another hand—apparently that of an eye­witness. Felicity feared that she might not suffer with them, because women with child were not allowed to be exposed for punishment. All joined in prayer on her behalf, and she was delivered in the prison, giving birth to a daughter, whom one of their fellow-Christians adopted. The apprehension that the captives might use magic to obtain their deliverance caused the tribune who had charge of the martyrs to treat them harshly and to refuse to allow them to see visitors; but Perpetua remonstrated with him and he relented somewhat, and admitted certain of their friends, whilst Pudens their gaoler, “who now believed,” did all he could for them. The day before the games, they were given the usual last meal, which was eaten in public, and was called “the free feast’, but the martyrs strove to make of it an agape, a love-feast, and to those who crowded round them they spoke of the judgements of God and of the joy of their own sufferings. Their courage aston­ished the pagans and caused the conversion of many.

The day of their triumph having arrived, the martyrs set forth from the prison as though they were on their way to Heaven. After the men walked Perpetua, “abashing with the high spirit in her eyes the gaze of all”, and Felicity beside her “rejoicing to come from the midwife to the gladiator, to wash after her travail in a second baptism”. At the gates of the amphitheatre the guards wished to force the men to wear the robes of the priests of Saturn and the women the dress conse­crated to Ceres, but Perpetua resisted so strenuously that the officer allowed them to enter the arena clad as they were. Perpetua was singing a psalm of triumph, whilst Revocatus, Saturninus and Saturus threatened the bystanders and even Hilarian, as they passed his balcony, with the judgement of God. The crowd, enraged at their boldness, yelled that they should be scourged, and accordingly, as they passed in front of the gladiators, each received a lash. Saturninus had ex­pressed a hope that he might be exposed to various sorts of beasts to gain a more glorious crown, and he and Revocatus, after being attacked by a leopard, were also set upon by a bear. Saturus, on the other hand, had a great horror of bears and hoped that a leopard would despatch him at once. He was exposed to a wild boar which turned upon its keeper, who received such wounds that he died soon after­wards, whereas Saturus was only dragged along by the bent. Then the martyr was tied up before the bear, but the bear refused to come out of his den, and Saturus was reserved for a second encounter. This gave him an opportunity of speaking to the gaoler Pudens, who had been converted. He encouraged him, saying, “You see that what I desired and foretold has come to pass: not a beast has touched me. Believe steadfastly. See, I go forth yonder, and with one bite from the leopard, all will be over.” It happened as he had foretold; a leopard sprang upon him and in a moment he was covered with blood. The mob jeered and cried out, “He is well washed [baptized]! “whilst the martyr said to Pudens, “Farewell: keep the faith and me in mind, and let these things not confound but confirm you.” Then he took a ring from the gaoler’s finger, and having dipped it in his blood, he returned it to Pudens as a keepsake, and so died, going to await Perpetua, according to her vision.

In the meantime Perpetua and Felicity were exposed to a savage cow. Perpetua was tossed first and fell on her back, but sat up and gathered her torn tunic round her, pinning up her disheveled hair lest she should seem to be mourning. Then she went to the help of Felicity, who had also been tossed, and side by side they stood expecting another attack; but as the mob cried out that it was enough, they were led to the gate Sanavivaria, through which victorious gladiators left the arena. Here Perpetua seemed to return as from an ecstasy and asked when she was to fight the cow. Upon being told what had happened, she could not believe it until she saw on herself and on her clothing the marks of what she had suffered. Then, calling her brother she said to him and to the catechumen Rusticus, “Stand fast in the faith and love one another; and do not let our sufferings be a stumbling-block to you.” By this time the fickle people were clamouring for them to come out into the open, which they did willingly, and after giving each other the kiss of peace, they were killed by the gladiators, Perpetua guiding to her own throat the sword of her nervous executioner, who had failed to kill her at the first stroke, so that she shrieked out with pain. “Perhaps so great a woman ... could not else have been slain except she willed it.”

In 1907 Father Delattre discovered and pieced together an ancient inscription found in the Basilica Majorum at Carthage, where the bodies of these martyrs were buried—as we know from Victor Vitensis, a fifth-century African bishop, who had seen the place where they were interred. It reads: “Here are the martyrs Saturus, Saturninus, Revocatus, Secundulus, Felicity and Perpetua, who suffered on the nones of March.” It cannot, however, be confidently maintained as a matter of certainty that the inscription discovered is that of the tombstone of the martyrs. The proper day for their commemoration, that on which they suffered, is nonis Martii (March 7), but the feast, owing to its concurrence with that of St Thomas Aquinas, has now been transferred to March 6. No saints are more uniformly honoured in all the early calendars and martyrologies. Their names appear not only in the Philocalian calendar at Rome of the year 354, but also in the Syriac calendar compiled probably in the neighbourhood of Antioch at the end of the same century.

The Acts of SS. Perpetua and Felicity have naturally produced a very considerable literature. Both Latin and Greek texts may be conveniently consulted in the edition of Dean Armitage Robinson in Texts and Studies, vol. i, pt 2. There are English translations by It W. Muncey The Passion of St Perpetua (1927) and E. C. E. Owen, Some Acts of the Early Martyrs (1927). But the best is by W. H. Shewring, The Passion of Perpetua and Felicity (1931), with a Latin text and an excellent introduction. The theory that the Greek text was the original and the Latin a translation has now been generally abandoned, and no one seems to have followed Hilgenfeld in his curious contention that the document was first drafted in the Punic language. A considerable number of scholars, notably among Catholics Fr Adhémar d’Alès, have inclined to the view that the editor of the acts was no other than Tertullian himself. One reason which weighs in favour of this theory is to be found in the traces which appear of Montanist teaching and phraseology but these, as Delehaye has shown, are but slight, and there is no reason for identifying the acts with heretical teaching of any sort. See Delehaye, Les Passions des martyrs et les genres littéraires (1925), pp. 63—72. Cf. Monceaux, Histoire littéraire de l’Afrique chrétienne, i, pp. 70—96, and A. J. Mason, Historic Martyrs (1905), pp. 77—106.

In the year 203, Vibia Perpetua made the decision to become a Christian, although she knew it could mean her death during Septimus' persecution. Her surviving brother (another brother had died when he was seven) followed her leadership and became a catechumen as well.
Her father was frantic with worry and tried to talk her out of her decision. We can easily understand his concern. At 22 years old, this well-educated, high-spirited woman had every reason to want to live -- including a baby son who was still nursing. We know she was married, but since her husband is never mentioned, many historians assume she was a widow.
Perpetua's answer was simple and clear. Pointing to a water jug, she asked her father,
"See that pot lying there? Can you call it by any other name than what it is?"
Her father answered, "Of course not." Perpetua responded, "Neither can I call myself by any other name than what I am -- a Christian." 
This answer so upset her father that he attacked her. Perpetua reports that after that incident she was glad to be separated from him for a few days -- even though that separation was the result of her arrest and imprisonment.
Perpetua was arrested with four other catechumens including two slaves Felicity and Revocatus, and Saturninus and Secundulus. Their catechist, Saturus, had already been imprisoned before them.  She was baptized before taken to prison. Perpetua was known for her gift of "the Lord's speech" and receiving messages from God. She tells us that at the time of her baptism she was told to pray for nothing but endurance in the face of her trials.
The prison was so crowded with people that the heat was suffocating. There was no light anywhere and Perpetua "had never known such darkness." The soldiers who arrested and guarded them pushed and shoved them without any concern. Perpetua had no trouble admitting she was very afraid, but in the midst of all this horror her most excruciating pain came from being separated from her baby.

The young slave, Felicity was even worse off for Felicity suffered the stifling heat, overcrowding, and rough handling while being eight months pregnant.
Two deacons who ministered to the prisoners paid the guards so that the martyrs would be put in a better part of the prison. There her mother and brother were able to visit Perpetua and bring her baby to her. When she received permission for her baby to stay with her "my prison suddenly became a palace for me." Once more her father came to her, begging her to give in, kissing her hands, and throwing himself at her feet. She told him, "We lie not in our own power but in the power of God."
When she and the others were taken to be examined and sentenced, her father followed, pleading with her and the judge. The judge, out of pity, also tried to get Perpetua to change her mind, but when she stood fast, she was sentenced with the others to be thrown to the wild beasts in the arena. Her father was so furious that he refused to send her baby back to Perpetua. Perpetua considered it a miracle that her breasts did not become inflamed from lack of nursing.
While praying in prison, she suddenly felt "gifted with the Lord's speech" and called out the name of her brother Dinocrates who had died at seven of gangrene of the face, a disease so disfiguring that those who should have comforted him left him alone. Now she saw a vision that he was even more alone, in a dark place, hot and thirsty -- not in the eternal joy she hoped for him. She began to pray for Dinocrates and though she was put in stocks every day, her thoughts were not on her own suffering but on her prayers to help her brother.
Finally she had another vision in which she saw Dinocrates healed and clean, drinking from a golden bowl that never emptied.
Meanwhile Felicity was also in torment. It was against the law for pregnant women to be executed. To kill a child in the womb was shedding innocent and sacred blood. Felicity was afraid that she would not give birth before the day set for their martyrdom and her companions would go on their journey without her. Her friends also didn't want to leave so "good a comrade" behind.

Two days before the execution, Felicity went into a painful labor. The guards made fun of her, insulting her by saying, "If you think you suffer now, how will stand it when you face the wild beasts?" Felicity answered them calmly, "Now I'm the one who is suffering, but in the arena Another will be in me suffering for me because I will be suffering for him." She gave birth to a healthy girl who was adopted and raised by one of the Christian women of Carthage.

The officers of the prison began to recognize the power of the Christians and the strength and leadership of Perpetua. In some cases this helped the Christians: the warden let them have visitors -- and later became a believer. But in other cases it caused superstitious terror, as when one officer refused to let them get cleaned up on the day they were going to die for fear they'd try some sort of spell. Perpetua immediately spoke up, "We're supposed to die in honor of Ceasar's birthday.
Wouldn't it look better for you if we looked better?" The officer blushed with shame at her reproach and started to treat them better.
There was a feast the day before the games so that the crowd could see the martyrs and make fun of them. But the martyrs turned this all around by laughing at the crowd for not being Christians and exhorting them to follow their example.
The four new Christians and their teacher went to the arena (the fifth, Secundulus, had died in prison) with joy and calm. Perpetua in usual high spirits met the eyes of everyone along the way.
We are told she walked with "shining steps as the true wife of Christ, the darling of God."
When those at the arena tried to force Perpetua and the rest to dress in robes dedicated to their gods, Perpetua challenged her executioners. "We came to die out of our own free will so we wouldn't lose our freedom to worship our God. We gave you our lives so that we wouldn't have to worship your gods." She and the others were allowed to keep their clothes.
The men were attacked by bears, leopards, and wild boars. The women were stripped to face a rabid heifer. When the crowd, however, saw the two young women, one of whom had obviously just given birth, they were horrified and the women were removed and clothed again. Perpetua and Felicity were thrown back into the arena so roughly that they were bruised and hurt. Perpetua, though confused and distracted, still was thinking of others and went to help Felicity up. The two of them stood side by side as all five martyrs had their throats cut.
Perpetua's last words were to her brother: "Stand fast in the faith and love one another."
In Their Footsteps:  Perpetua said that she couldn't call herself any other name but Christian. Write down a list of names and designations that people could call you. Is Christian high on that list? How can you help make your name as Christian be more important? Live today as if that was the only name you could be called by.
Prayer:  Saints Perpetua and Felicity, watch over all mothers and children who are separated from each other because of war or persecution.
Show a special care to mothers who are imprisoned and guide them to follow your example of faith and courage. Amen
270 St. Conon A martyr Nazarene who worked as a gardener at Carmel in Pamphylia.
In Cypro sancti Conónis Mártyris, qui sub Décio Imperatóre, clavis confíxus pedes et ante currum jussus cúrrere, in génua procúbuit, atque in oratióne réddidit spíritum.
In Cyprus, in the time of Emperor Decius, St. Conon, martyr.  He was compelled to run before a chariot, with his feet pierced with nails, and falling to his knees, he died in prayer. He was martyred there.
Conon of Mandona M (RM) Conon was a Christian from Nazareth in Galilee, who worked as a poor gardener at Mandona (Carmel), Pamphylia, and was martyred under Decius (Benedictines, Gill).

The Holy Hieromartyr Conon lived in Iconium (Asia Minor). After he became a widower, he went to a monastery with his son. Because of his devout life the saint was granted help from above. He cast out devils, he healed the sick, gave sight to the blind, and preached Christ among the pagans, converting many.

Reports of him reached the governor Dometian, a persecutor of Christians. St Conon was brought to trial and they ordered him to offer sacrifice to idols, but since he would not, he was handed over for torture. The seventeen-year-old son of the martyr, Deacon Conon, was also brought to trial.

After persuasion failed to make him renounce the True Faith, both father and son were subjected to cruel tortures. They were stripped and laid on a red-hot cot, they were drenched with hot oil, they were thrown into a cauldron with boiling tin, sulfur and tar, they were suspended upside down and scorched with a choking smoke. Preserved by God, the martyrs remained unharmed.

The irate torturers then resorted to a horrible way to destroy the preachers: sawing them in two with a wooden saw. Learning of this sentence, the saints asked time to pray and they cried out to the Lord, "We give thanks to You, O Lord, for permitting us to suffer for Your Name! We beseech You to grant peace to Your Church, put its persecutors to shame, strengthen and increase those who believe in You, grant us to come to You, and give peace unto our souls."

The Voice of God was heard from above, calling the holy sufferers. Having signed themselves with the Sign of the Cross, the holy martyrs gave up their souls to the Lord. At once, there was an earthquake, and all the pagan temples in the city collapsed.

Monks secretly buried the bodies of the martyrs at the monastery where the saints had labored in asceticism during life. This occurred during the reign of Aurelian in the years 270-275. The relics of the holy martyrs were later transferred to Italy, to the city of Acerno (Campania).
Victor, Victorinus, Claudian, and Bassa Bithynians died in prison at Nicomedia for the faith MM (RM).
íæ natális sanctórum Mártyrum Victóris et Victoríni, qui, per triénnium, cum Claudiáno et uxóre ejus Bassa, torméntis multis afflícti et retrúsi in cárcerem, ibídem vitæ suæ cursum implevérunt.
At Nicomedia, the birthday of the holy martyrs Victor and Victorinus, who were, with Claudian and his wife Bassa, subjected to many torments for a period of three years, after which they were cast into prison, where they ended their pilgrimage of life.
This group of Bithynians died in prison at Nicomedia for the faith. Bassa was the wife of Claudian (Benedictines, Encyclopedia).
326 Uncovering the Precious Cross and Nails of the Lord at Jerusalem by Empress Helen

At the beginning of the reign of St Constantine the Great (306-337), the first Roman emperor to recognize Christianity, he and his pious mother St Helen decided to rebuild the city of Jerusalem. They also planned to build a church on the site of the Lord's suffering and Resurrection, in order to reconsecrate and purify the places connected with the Savior's death and Resurrection from the foul taint of paganism.

The empress Helen journeyed to Jerusalem with a large quantity of gold. St Constantine wrote a letter to Patriarch Macarius I (313-323), requesting him to assist her in every possible way with her task of the restoring the Christian holy places.

After her arrival in Jerusalem, the holy empress Helen began to destroy all the pagan temples and reconsecrate the places which had been defiled by the pagans.

In her quest for the Life-Creating Cross, she questioned several Christians and Jews, but for a long time her search remained unsuccessful. Finally, an elderly Hebrew named Jude told her that the Cross was buried beneath the temple of Venus. St Helen ordered that the pagan temple be demolished, and for the site to be excavated. Soon they found Golgotha and the Lord's Sepulchre. Not far from the spot were three crosses, a board with the inscription written by Pilate (John 19:19), and four nails which had pierced the Lord's Body.

Now the task was to determine on which of the three crosses the Savior had been crucified. Patriarch Macarius saw a dead person being carried to his grave, then he ordered that the dead man be placed upon each cross in turn. When the corpse was placed on the Cross of Christ, he was immediately restored to life. After seeing the raising of the dead man, everyone was convinced that the Life-Creating Cross had been found. With great joy the empress Helen and Patriarch Macarius lifted the Life-Creating Cross and displayed it to all the people standing about.

335 St. Basil Bishop of Bologna, Italy; ordained by Pope St. Sylvester.
Bonóniæ sancti Basilíi Epíscopi, qui, a sancto Silvéstro Ppa ordinátus, verbo et exémplo créditam sibi Ecclésiam sanctíssime gubernávit.      
At Bologna, St. Basil, bishop, who was ordained by Pope St. Sylvester, and who governed the church entrusted to his care with great holiness, both by word and example.
ordained by Pope St. Sylvester in 315. Basil served his diocese until his death.
363 Saint Arcadius from youth devoted himself to monastic efforts on the island of Cyprus.
Monk during the time of the emperor Constantine the Great (306-337). He was the teacher of the holy Martyrs Julian the Physician and Eubolos, executed under Julian the Apostate (361-363). Bewailing the martyric death of his disciples and having consigned their bodies to the earth, St Arcadius soon departed to the Lord.

380 Evagrius of See Constantinople B (RM).
ópoli sancti Evágrii, qui, témpore Valéntis a Cathólicis eléctus Epíscopus, et ab eódem Imperatóre in exsílium missus, Conféssor migrávit ad Dóminum.
At Constantinople, St. Evagrius, who was elected Catholic bishop in the reign of Valens, and being exiled by that emperor, later departed for heaven.
In 370, after the Arians had occupied the see of Constantinople for 20 years, the Catholics chose Evagrius for that see; but a few months later he was banished by the Emperor Valens, and remained in exile until his death (Benedictines).
 In Syria pássio sanctórum quadragínta duórum Mártyrum, qui, in Amório comprehénsi et illuc perdúcti, ibi, egrégio perácto certámine, victóres palmam martyrii percepérunt. 
In Syria, the passion of forty-two holy martyrs, who were arrested in Amorium and taken to Syria, where they valiantly endured the test and received the crown of martyrdom.
529 Sezin of Guic-Sezni labored in Ireland at the time of Saint Patrick B (AC).
Saint Sezin was a native of Britain who labored in Ireland at the time of Saint Patrick and then crossed over to Guic-Sezni in Brittany, where he is said to have founded a monastery and where his relics are now venerated (Benedictines).
540 St. Fridolin Benedictine abbot an Irishman venerated as “the Apostle of the Upper Rhine.”
He traveled to France and settled in Poitiers, rebuilding the monastery of St. Hilary which had been destroyed by Vandals.
He then became a hermit on the Rhine. There he built the abbey of Sackingen.
Fridolin was called “the Wanderer because of his many evangelizing trips in the region.
THE history of St Fridolin, “the Traveller”, presents many difficulties to the historian, for the accounts which have come down to us are so conflicting that even the very century of his birth is uncertain. The “acts” of his life, long preserved at Säckingen, were unfortunately lost, and our chief authority, a somewhat unreli­able one, is a biography written by one Balther, who had read a copy of the acts and who professed to have reproduced them from memory, the prior of the monas­tery which owned it having refused him permission to keep the book.

Fridolin was reported to be an Irishman of good family who became a priest. He exercised his ministry by wandering from city to city preaching the word of God; but soon he felt the call to a missionary career and left his native land, in spite of the entreaties of his disciples, his relations and even the Irish prelates. His first landing-place was some distant shore which, cannot with certainty be identified. Passing on to France, he travelled as an itinerant preacher until he reached Poitiers, where he was hospitably received by the monks of the monastery of St Hilary, which he eventually joined. The church had been left in ruins by the ravages of the Vandals and the bones of the founder had been lost, and Fridolin was most anxious to find them. His wish was gratified by a vision in which St Hilary told him where his body lay buried. It was agreed to rebuild the church and to place the relics in a suitable shrine, and St Fridolin was chosen abbot to carry out the work.

News of the discovery having reached King Clovis III, that monarch summoned the bishop and the abbot to appear before him. According to the legend, a mag­nificent banquet was given, at which many nobles, pagan and Christian, were entertained, and the king filled a costly goblet and he offered it to St Fridolin. By some misadventure the cup fell off the table and was broken into four pieces. Clovis, half in jest, suggested that the saint should work a miracle over them and thus exalt God’s name before his pagan guests. St Fridolin took the fragments, bent over them in prayer, and then restored the cup entire and without a flaw. Immediately upon his return to Poitiers, Fridolin set to work to restore the monas­tery, which had fallen into disrepair, as well as to rebuild the church, in which he caused part of the relics to be deposited with great ceremony. Two of the saint’s nephews, who had come over from Northumbria to join him, assisted him in his work, and not long after their arrival St Fridolin had another vision of St Hilary, who said to him: “Brother Fridolin, why do you delay in doing what you promised to God and to me when you were separating a certain portion of my remains to carry with you? Do not tarry any longer in this place, which your nephews will take care to have dedicated to the service of Almighty God after your departure.” In answer to Fridolin’s inquiry as to where he should go, he was directed to a certain island in the Rhine.

On his way he is said to have founded the monastery of Hilera on the Moselle and to have built a church in honour of St Hilary in the Vosges mountains. Passing through the town now called Strasbourg, he erected another church under the same patronage. At Coire, in the present canton of Grisons in Switzerland, he stayed for some time with the bishop, and is credited with the foundation of yet another church of St Hilary. Whilst at Coire he ascertained that there was an uncultivated island in the Rhine which corresponded to the island of his dream; being unable to obtain any particulars beyond the fact that it was called Säckingen, he started out to examine it for himself with a view to making a settlement there. His motives were misunderstood, and he was so severely belabored that he was forced to beat a retreat and to seek a charter granting him possession of the island. Authorities differ as to the ruler from whom he obtained this charter: some say Thierry I of Austrasia, and others Sigismund of Burgundy; but eventually he was able to build a church and monastery. He is also stated to have founded a convent for nuns and to have obtained lands for its endowment from the lord of Glarus. In later times the canton of Glarus was subject to the abbess of Säckingen. The last years of St Fridolin’s life were spent at the head of his monastery, but he appears also to have founded a sort of school for very young boys in which he encouraged sports and at times joined in them. His many travels to spread the gospel earned him the name of “Viator”, and it is recorded that in later centuries Scottish or Irish pilgrims who went to Rome used to track his progress along the Rhine.
For the biography by Balther, see MGH., Scriptores Merov., vol. iii, pp. 354—369, and the Acta Sanctorum,, March, vol. i. Extravagant as the legend is, it was very well known in the later middle ages, more particularly in Switzerland and the adjacent provinces. Hence a considerable literature has gathered round it. See more particularly the monograph of C. Benziger, Die Fridolins-legende nach einem Ulmer Druch des Johann Zainer (1913).

Fridolin of Säckingen, OSB, Abbot (AC) Died c. 650. Saint Fridolin, the Irish Wanderer, gained his nickname in the 7th century by his endless journeyings--through Gaul, Germany, and Switzerland. He began his missionary work in Poitiers, France. An assiduous founder of monasteries, Fridolin also found the body of Saint Hilary of Poitiers, which had been lost when the Vandals destroyed the monastery in that city, and restored the church itself. He became devoted to St. Hilary and established other monasteries under his patronage, including the abbey of Säckingen. Started as a school for young boys on an island in the Rhein, Säckingen was no somber place. Here Fridolin happily encouraged the boys to play many different sports. He also established an Irish-influenced abbey at Chur, Switzerland, where stones sculpted in the Irish fashion can still be seen. His vita was recorded by a monk of Säckingen five centuries after his death; however, he claimed to have based it on a much earlier biography. He is venerated as the apostle of the Upper Rhein and on his feast, the houses of Säckingen are decorated with the flags of Germany, Switzerland, and Ireland (Benedictines, Bentley, Montague).
Saint Fridolin is depicted in art as an abbot leading a skeleton by the hand, a pilgrim with a staff and book (Roeder).
He is patron of Alsace, Glarus, Sachingen, and Strasbourg and is invoked for fine weather.
680 St. Kyneburga, Kyneswide, & Tibba Abbesses.
whose relics are in St. Peterborough Abbey in England. Kyneburga and Kyneswide were daughters of King Penda of Mercia . The former founded an abbey at Castor, Northamptonshire. She was joined there by Kyneswide. Tibba was probably a relative who entered the same convent.
BEDE tells us that Cyneburga, a daughter of King Penda of Mercia, was married to Alcfrid, a son of King Oswy of Northumbria. It is not known what happened to Alcfrid after he rebelled against his father, but after a time Cyneburga found herself free to leave the north and to return to her own land. On a piece of fenland on the borders of Northampton and Huntingdon, her brothers or she founded a convent which she entered. The place was afterwards called Cyneburgecester, and it is now known as Castor. Round her gathered a band of women who served God in much holiness, whilst she as their abbess outshone them all and was remark­able for the wisdom and care with which she watched over her nuns. Here she was joined by her sister St Cyneswide, who from her earliest years had devoted herself to God alone. Her brother, King Wulfhere, had betrothed her to Offa, son of the king of the East Saxons, but she so wrought upon her affianced husband that he released her. She eventually succeeded her sister as abbess.

A third holy woman, who is associated with the other two and was venerated on this day, is their kinswoman St Tibba, of whom it is recorded that she spent many years in solitude and devotion, but whether she lived in the abbey or in some cell in the neighbourhood history does not record. They were all laid to rest eventually in the abbey of Medeshamstede (Peterborough), which the two sisters must have helped to establish, for their names appear in the list of those who took part in the assembly which sanctioned its foundation, and they were reckoned among its patrons. In the reign of Henry I the bones of these three saints were restored to Peterborough from Thorney, whither they had been taken when Peter-borough was for a second time ravaged by the Danes, and a festival was instituted to honour the translation. According to Camden, St Tibba was specially honoured at Ryhall in Rutlandshire, so she may possibly have at one time occupied a cell in that neighbourhood, where, indeed, the Anglo-Saxon Chronicle (s.a. 963) says she was at first buried.

We know little of St Cyneburga beyond what may be found in the text and notes of Plummer’s edition of Bede’s Historia Ecclesiastica. What is stated in William of Malmesbury and the Peterborough Chronicle is not very trustworthy. The references to Cyneburga in the Cartularium, Gloucestriae are due to confusion with another saint of that name cf. J. B. L. Tolhurst, “St Kyneburga of Gloucester”, in Pax, Summer 1943, pp. 85—87. The names Alcfrith and Cyneburh may clearly be read in the runes of the Bewcastle Cross in Cumberland.
Cyneburga (Kyneburga), Cyneswide (Kuneswide), & Tibba (AC)  Cyneburga and Cyneswide were daughters of Penda,
the pagan king of Mercia who fiercely opposed Christianity.
Cyneburga married a Northumbrian prince and later became abbess-founder of Dormancaster (now Castor) in Northamptonshire, and was succeeded by her sister as abbess. Tibba was their near kinswoman, who joined them in the convent. Their relics were enshrined in the abbey of Peterborough, where the trio are particularly venerated (Attwater, Benedictines, Gill).
The group is portrayed in art as 2 abbesses a nun, and sometimes shown with Abbey of Castor.
8th century St. Baldred Bishop of Scotland, successor f St. Kentigern in Glasgow.
He retired from his see to become a hermit on the Firth of Forth.
756 St. Balther Irish Benedictine hermit of Lindisfane life of great asceticism.
also called Baldred. Balther went to Tynningham on the Scottish border to live in retirement, settling at Bass Rock in Northumbria. He lived a life of great asceticism and died at Aldaam. His remains were enshrined with the relics of St. Bilfrid at Durham, England.
Baldred of Glasgow B (AC) Saint Baldred, a Scottish bishop alleged to have succeeded Saint Kentigern (Mungo) at Glasgow, ended his life as a hermit on the coast of the Firth of Forth. Some identify him with Saint Balther, the hermit of Tinningham (Benedictines).
Balther of Tinningham, OSB (AC) (also known as Baldred, Balredus) Died 756. A monk-priest of Lindisfarne, Balther became an anchorite at Tinningham on the Scottish border, where he lived on Bass Rock, near North Berwick, surrounded by the sea. His relics were enshrined at Durham, with those of Saint Bilfrid (below), the anchorite (Benedictines).
758 St. Bilfrid Benedictine hermit silversmith who bound Saint Cuthbert's copy Lindisfarne Gospels great popular veneration
He was a hermit in Lindisfarne, Ireland, off the coast of Northumbria, in northern England, where he aided Bishop Eaddfrid in preparing the binding of that masterpiece. He used gold, silver, and gems to bind the famous copy of the Gospels of St. Cuthbert. His relics were enshrined in Durham, England, in the eleventh century.

Billfrith (Bilfred) of Lindisfarne, OSB Hermit (AC) Died c. . A monk hermit at Lindisfarne off the coast of Northumberland in northern England, Bilfred was an expert goldsmith. He bound with gold, silver, and gems the famous Saint Cuthbert's copy of the Gospels of Lindisfarne, written and illuminated by bishop Eaddfrid. In life and in death he was the center of great popular veneration (Benedictines, Delaney).
776 Chrodegang of Metz B (AC) many of the poor depended entirely upon his charity Chrodegang himself safely brought the pope over the Alps
Born at Hesbaye, Brabant, near Liege, in c. 712-15; died at Metz, March 6
St CHRODEGANG was born near Liege, and was probably educated at the abbey of St. Trond. We are told that he spoke his own tongue and Latin with equal fluency; in appearance he was singularly prepossessing, and his kindness and gracious manners endeared him to all. Charles Martel recognized his exceptional qualities, and chose him as his secretary and referendary. After the death of Charles, Chrodegang, though still a layman, was in 742 invested with the bishopric of Metz; he combined in such an eminent degree sanctity with sagacity that nothing but good could result from such an appointment, and everywhere the holy man used his influence for the furtherance of justice and for the public weal. His biographers extol his almost boundless charity and his special solicitude for widows and orphans. As ambassador from Pepin, mayor of the palace, to Pope Stephen III, Chrodegang was concerned closely with Pepin’s coronation as king in 754, his defeat of the Lombards in Italy, and the handing over of the exarchate of Ravenna and other territory to the Holy See.

St Chrodegang, having thus contributed to set the papacy on a firmer basis and to establish the Frankish supremacy in Italy, turned his attention to the spiritual affairs of his diocese. The laxity and lawlessness of the tines had not been without influence on the clergy: many of them had become overmuch entangled in worldly affairs, and the younger ones were not being adequately trained in knowledge and discipline. He started with those of his own city and cathedral, for whom he drew up a series of regulations, founded to a considerable degree on the Rule of St Benedict. He brought together in clergy-houses all the ecclesiastics—higher and lower—and obliged them to assist at the choir offices and to live a common life according to rule.
The codes which has come down to us consisted originally of thirty-four chapters. At the daily meetings, one of these sections had to be read, and from this reading the meeting came to be called “the chapter”. Soon the name “chapter” became attached to those present, whilst those who were bound by these canons (rules) were called canonici or canons, the conventuals who had their own regulations becoming known as “regulars”.
The reputation of St Chrodegang caused his reform to spread beyond his own diocese and later it attracted the attention of Charlemagne; the emperor caused it to be enacted that all bodies of clerics should live either the collegiate life—according to canon—or else as regulars or monks. Thus was the saint a notable influence in the “canon regular” movement that reached beyond France and Germany to Italy and the British Isles.

Another of the activities of St Chrodegang was the building and restoration of churches, monasteries, and charitable institutions, The abbey of Gorze, which he loved above all others, was one of his foundations. For these monasteries the pope sent him the bodies of three saints whose shrines attracted crowds of pilgrims, and as a further mark of favour the Holy See accorded him precedence of all the other Frankish bishops—even, according to some authorities, sending him the pallium.

It is generally agreed that the church of Metz under Chrodegang was the first in the north to adopt the pure Roman liturgy and the Gregorian chant. The choir school which he established became famous, and in 805 Charlemagne ordered that all choirmasters should be drawn from the school at Metz. Its reputation lasted for several centuries, and when the fathers of Cîteaux wished to perpetuate the very best traditions in the matter of choral service they turned to the church of Metz and adopted its antiphonary. St Chrodegang died on March 6, 766, and his body was laid to rest at Gorze.
As a source of reliable history the biography of St Chrodegang attributed to John of Gorze and printed in MGH, Scriptores, vol. x, cannot claim confidence, but from Paul Warnefrid, De Episcopis Mettensibus (in Scriptures, vol. ii, of the same series), and from other chroniclers we are fairly well informed concerning the saint's activities. The primitive text of Chrodegang's rule for his canons is best studied in the edition of Wilhelm Schmitz, S. Chrodegangi Regula canonicorum mit Umschrift der Tironischen Noten (1889). See also the paper of Dr Ft. Reumont in the Festschrift für Georg von Hertling (1913), pp. 202-215 the Acta Sanctorum (March, vol. i) A. Hauck, Kirchengeschichte Deutschlands, vol. ii, pp 62-68; DCB,, vol. i, pp. 498-503 and J, C. Dickinson, The Origin of the Austin Canons (1950), pp. 16-20.
A near relative of Pepin the Short, Chrodegang was probably educated at Saint Trond Abbey and became Charles Martel's secretary and chancellor of France. Even then he went about in hair shirts and unostentatious clothing, fasting and praying, and many of the poor depended entirely upon his charity.
In 742, shortly after the death of Charles Martel, he became bishop of Metz though he was still a layman. So treasured was his advice by Martel's son Pepin the Short that Pepin refused to allow the saint to be consecrated until Chrodegang had promised to continue as his chief minister.
Thus, Chrodegang served as ambassador to Pope Stephen III for Pepin, mayor of the palace, and was very much involved in the coronation of Pepin as King of the Franks, the first Carolingian king, in 751, and in Pepin's defense of the papacy and Rome against the Lombards and his restoration of the exarchate of Ravenna, which he had won from the Lombards, to the Holy See.
Chrodegang's support for the papacy was of inestimable value at a time when the Lombards had managed to force the pope into exile. Chrodegang himself safely brought the pope over the Alps, and Pepin the Short welcomed him to France.
This bishop is of importance because of his continuation of the work of Saint Boniface of Crediton in reforming the Frankish Church. Chrodegang put into effect many ecclesiastical reforms in his see. In particular, he sought to raise the standard of the clergy by suitable education and by encouraging them, when possible, to live a common life together. For such communities he drew up a rule, based in part on that of Saint Benedict. This movement spread and was widely influential as the canons regular movement.
He was active in founding and restoring churches and monasteries, including the abbey of Gorze, Italy, in 748; introduced the Roman liturgy and Gregorian Chant in his see; and established a choir school at Metz, which became famous all over Europe. He also participated in several councils.
Pope Stephen II having conferred on him archepiscopal rank, and having full support of King Pepin the Short, he was able to get his reforms taken up in neighboring dioceses. Saint Chrodegang, we are told, was a man of handsome appearance and generous disposition, a ready writer in Latin and in his own tongue, a man whose character and abilities eminently fitted him to carry on the work Saint Boniface had begun (Attwater, Benedictines, Bentley, Delaney).
ST BALRED  or Balther was a priest who led the solitary life in the kingdom of Northumbria, which comprised the south of Scotland. He appears to have lived at one time at Tyningham, at another period inhabiting a cell on the Bass Rock. A legend recounts that there was then a dangerous shoal in the Firth of Forth, which was visible only at low tide and was the cause of many shipwrecks; it stood between the Bass Rock and the mainland. According to the lesson in the Aberdeen Breviary, St Balred, out of pity for sailors, decided to move it. Going out to the rock, he stood upon it and it floated away under him “like a little boat wafted by a fair wind”, and was steered by him to the neighbouring shore, where it remained and became known as St Baldred’s Rock. After a life of great austerities and trials, the holy hermit died at Aldham, and a dispute arose with the neighbouring parishes of Tyningham and Preston for the possession of his body. Tradition relates that in the morning it was found that there were three precisely similar bodies and so each parish was able to have its own.

The relics were lost during a Danish attack, but two centuries later a priest called Elfrid discovered through a dream the body of St Balred, which was removed to Durham together with the remains of another hermit, St Bilfrid the goldsmith, who was honoured with him on March 6. Bilfrid, as the inscription on it states, adorned with gold, silver and gems St Cuthbert’s famous Book of the Gospels, which, after being miraculously rescued uninjured from the sea, was long preserved in Durham, but now forms one of the treasures of the Cottonian Library in the British Museum.

Here again, as pointed out in Stanton’s Menology (pp. 105 and 633), some confusion seems to have arisen between two different holy men, the Baldredus of the Aberdeen Breviary, who was a bishop, and the Baltherus of Symeon of Durham, who was a priest. Moreover, if Baldredus, as stated in the Breviary, was a bishop under St Kentigern, he cannot have died more than 150 years later, as Baltherus is said to have done. See KSS., pp. 273—274.

845 The Holy 42 Martyrs of Ammoria (in Galicia in Asia Minor) by Saracens
Constantine, Aetius (Aetitus), Theophilus, Theodore, Melissenus, Callistus, Basoes and others with them
During a war between the Byzantine Emperor Theophilus (829-842) and the Saracens, the Saracens managed to besiege the city of Ammoria. As a result of treason on the part of the military commander Baditses, Ammoria fell, and forty-two of its generals were taken captive and sent off to Syria.

During the seven years of their imprisonment they tried in vain to persuade the captives to renounce Christianity and accept Islam. The captives stubbornly resisted all their seductive offers and bravely held out against terrible threats. After many torments that failed to break the spirit of the Christian soldiers, they condemned them to death, hoping to shake the determination of the saints before executing them. The martyrs remained steadfast, saying that the Old Testament Prophets bore witness to Christ, while Mohammed called himself a prophet without any other witnesses to support his claim.

They said to the soldier Theodore, "We know that you forsook the priestly office, became a soldier and shed blood in battle. You can have no hope in Christ, Whom you abandoned voluntarily, so accept Mohammed." But the martyr replied, "You do not speak truthfully when you say that I abandoned Christ. Moreover, I left the priesthood because of my own unworthiness. Therefore, I must shed my blood for the sake of Christ, so that He might forgive the sins that I have committed against Him."

The executioners took each one separately and led him off to be beheaded, then threw the bodies into the River Euphrates. In the service to them, these holy passion-bearers are glorified as: the "All-Blessed" Theodore, the "Unconquered" Callistus, the "Valliant" Constantine, the "Wondrous" Theophilus and "the Most Strong" Basoes.

976 St. Cadroe Scottish prince Benedictine abbot restore Saint Clement's.

ST CADROE was the son of a Scottish prince or thane, who was sent over to Ireland for his education, and so greatly distinguished himself at Armagh that he was credited with having read “all that ever poet has sung, orator spoken and philo­sopher thought”. Upon his return to Scotland he set to work to foster vocations and to train priests because—to quote the old chronicler—“the Scots had many thousands of schoolmasters and but few fathers”. After some years he was divinely moved to relinquish country, his father’s house, and amid general lamenta­tions he left Scotland with his pilgrim’s staff in hand.

After visiting shrines in England and Wales he came south to London, where he was kindly received by an aged man named Hegfrid. In the middle of the night Cadroe was aroused by his host, who told him that the town was on fire. Cadroe made his way to the scene of the conflagration and, earnestly invoking God’s help, lifted his hands towards heaven. The flames immediately died down and London was saved. The news of the miracle spread far and wide and reached King Edmund, who invited the saint to visit him in his royal city of Winchester. Then St Odo, bishop of that see and afterwards archbishop of Canterbury, escorted him to the coast, from whence he sailed to France with a dozen companions. At Péronne they were befriended by a lady who enabled them to settle in the forest of Thiérache, in a monastery which they dedicated to St Michael, St Cadroe refused to become abbot and went on to Fleury, where he received the Benedictine habit, but he returned to St Michael’s after he had passed through the novitiate. He became abbot of Waulsort, on the Meuse, which he ruled for several years, until the bishop of Metz begged him to take charge of the abbey of St Clement at Mets which had fallen upon evil days. He completely reformed it and succeeded in raising it to even more than its former glory.

No doubt can be entertained that St Cadroe ruled the abbey of Waulsort, for, as Mabillon points out, a charter of the Emperor Otto III in the year 991 refers to him as “Cadroel of blessed memory”. But it is not easy to pronounce upon the historical value of the Latin life written, probably in the eleventh century, by one Reimann or Ousmann—the name is uncertain. It is not a mere romance, in spite of its occasionally extravagant tone. The text is published most fully by Colgan, Acta Sanctorum Hiberniae, under March 6, but it has also been edited by the Bollandists and by Mabillon. See also Skene, Chronicles of the Picts and Scots, pp. 106—116; KSS., pp. 293—294; and cf. Gougaud, Gaelic Pioneers of Christianity.
He studied in Arrnagh, Ireland, and went to England where tradition states he saved London from a fire. In Fleury, France, Cadroe became a Benedictine. Soon after, he became the abbot of Waul sort Monastery on the Meuse River in Belgium. He then went to Metz, Prance, to become abbot of St. Clement's monastery.
Cadroe (Cadroel) of Waulsort, OSB, Abbot (AC)  The son of a Scottish prince, Saint Cadroe was sent to Ireland to be educated at Armagh. He came to England and is said to have saved London from destruction by fire. Then he passed over to France and took the Benedictine habit at Fleury. Shortly after he was made abbot of the new foundation of Waulsort on the Meuse and finally called to Metz to restore Saint Clement's (Benedictines).
1137 St. Ollegarius Augustinian bishop  Barcinóne, in Hispánia, beáti Ollegárii, primum Canónici, et póstea Epíscopi Barcinonénsis, et Archiepíscopi Tarraconénsis.
       At Barcelona in Spain, blessed Ollegar, who was first a canon and afterwards bishop of Barcelona and archbishop of Tarragona.

THE father of Ollegarius (Olaguer in Spanish) and his mother both came of noble Visigothic families. Catalonia was suffering severely from the ravages of the Saracens, and it was apparently as a votive offering for protection from their incur­sions that Ollegarius was dedicated by his parents to God and to St Eulalia in the church of which that saint was patroness in Barcelona. At the age of fifteen the boy was made over to the canons attached to the church, and with him was given an endowment of vineyards, buildings and other property. In those days it was not essential that a canon should be a priest, or even a celibate, and therefore it did not seem extraordinary that the youth should be appointed provost when he had scarcely reached manhood—the importance of his family and his personal piety would sufficiently justify such a choice. When he had been raised to the priesthood he was sent to France to the monastery of St Adrian, in which canons regular had lately been installed, and was made prior, the first of several such offices that he held. The story goes that, the bishopric of Barcelona falling vacant in 1115, Count Raymond was desirous of appointing Ollegarius, but the holy man shrank from to the office of prior general in Palestine, retaining it for not more than three years, taking the office and withdrew into hiding. The count, not to be beaten, went to Rome to obtain confirmation of his choice, and, fortified with a papal bull and accompanied by a legate, he tracked Ollegarius to his retreat amongst the canons of Maguelonnes and overcame his resistance. The new bishop proved himself both a zealous overseer and an able administrator, and was soon translated to the archi­episcopal see of Tarragona.

In 1123 Ollegarius went to Rome to attend the first Council of the Lateran, where he asked Pope Callistus II and the assembly to enact that the privileges which were being offered to those who would take part in the crusades in Palestine should be extended to those who would fight the Moslems in Spain. His petition was granted, and he returned home as apostolic delegate charged to preach a crusade against Moors. Success crowned his efforts, and Count Raymond succeeded in obtaining sufficient reinforcements to inflict severe losses on the Moors and to drive them from some of their strongholds. Ollegarius also did much to encourage and extend in his diocese the newly formed Order of Knights Templars. His metro­politan city of Tarragona had been almost entirely destroyed by the Moors, and he set to work to rebuild and restore it. Ollegarius also made the care of the sick poor, and in particular the mentally afflicted, the, object of his special solicitude. Al­though he was closely bound to the ruling family, he did not hesitate to denounce Count Raymond III when the count sought to reimpose an unjust tribute which his father, Raymond Berengarius, had remitted. At a synod in 1137 the archbishop, who was old and in failing health, was suddenly taken ill. He was carried from the council-chamber to his bed, from which he never rose again.

There is a Latin life, or rather two separate lives, of Ollegarius which have been printed by Florez in his España Sagrada, vol. xxix, pp. 472—499, together with a collection of the saint’s miracles. In Spain, and especially in Catalonia, his memory was at one time cherished very devoutly, and he was the subject of many popular biographies, such as that of Jaime Rebullosa, Vida y Milagros del d. Olaguer (1609). See also the Acts Sanctorum, March, vol. i.
Born 1060 Also known as Olaguerand and Olegari,. A native of Barcelona, Spain, he was the son of Visigoth parents.
After entering the Augustinian canons, he became prior at St. Aidan’s monastery and was ordained. In 1115, he was appointed bishop of Barcelona, but it took a papal bull to compel him to accept the office. The following year, he was transferred to Tarragona and elevated to the rank of archbishop. Ollegarius attended the first General Council of the Lateran in 1123, and Pope Callistus II made him a papal legate with the mission of preaching a crusade against the Moors of Spain. As archbishop, Ollegarius rebuilt most of Tarragona, which had been long neglected after its sack and occupation by the Moors, and promoted the work of the Knights Templar in the region.
Ollegarius (Oldegar, Olegari) of Tarragona, OSA B (RM) Born at Barcelona, Spain, in 1060; died at Tarragona in 1137. Ollegarius joined the Augustinian canons regular and was prior in several houses in France before being promoted to the see of Barcelona in 1115. The following year he was transferred to the archbishopric of Tarragona.
That diocese he successfully raised from the condition of neglect and decay
into which it had fallen during the Moorish domination (Benedictines).
1235 Cyril of Constantinople Carmelite priest teacher of true sanctity  OC (AC).
Saint Cyril was born of Greek parents in Constantinople, ordained a priest, and noted as a teacher of true sanctity. At the age of 46, he became a Carmelite in Palestine and was prior general for 17 years (Benedictines). In art, an angel hands Saint Cyril two silver tablets out of a cloud. Sometimes there may be a book with the inscription: Pauper Cirillis Presbiter Herremiter Montis Carmili . . . . (Roeder).
IN the Carmelite supplement to the Roman Martyrology we may read on this day the following entry: “In the Holy Land, of St Cyril, Confessor, of the Carmelite Order, who by his learning and holiness brought many to the faith of Christ and ruled his order with great praise for twenty-seven years. At length, in the reign of the Emperors Philip and Otto, he had rest in a blessed end.”

The unsatisfactory character of this notice is revealed at once by the fact that while the Emperors Philip of Swabia and Otto IV must unquestionably be here referred to, Otto was not the colleague but the opponent and successor of Philip. Moreover Otto IV died in 1218, while Brocard, the predecessor of Cyril in the office of prior general of the Carmelites, was still living at that date. It would serve no good purpose to enter into any detail regarding the fanciful biography which at a later period was invented for St Cyril and which still holds its place in the lessons of the Carmelite Breviary. According to this; Cyril was a gifted priest of Constantinople who had rendered marvellous services to the Church in controversy with the Greek Orthodox over the question of the Filioque, and who had been sent by the Emperor Manuel Comnenus on an embassy to Pope Alexander III. In point of fact we know no more about St Cyril than the circumstance that about the year 1232 he succeeded and secondly that, owing in part to a most extravagant confusion of his name with that of St Cyril of Alexandria and St Cyril of Jerusalem, there were attributed to him long after his death a supposed treatise on the procession of the Holy Ghost, a dissertation upon the development cf the Carmelite Order, and a much-controverted Oracle or Prognostic, “solemnly transmitted from Heaven by angelic hands to St Cyril of Constantinople, the Carmelite”. The first of these alleged writings probably never existed in any shape or form, while the second and third were forgeries. Owing, however, to the enormous vogue which attached in the thir­teenth century to the mystic and prophetical utterances which passed under the name of Joachim of Flora, the supposed Oraculum of St Cyril, the first mention of which occurs about the year 1295, came to play a part in the controversy over Joachim’s “Eternal Gospel”. As a result Cyril’s name became widely known, and by the aid of much confusion with the other Cyrils who had lived 800 or 900 years earlier he was venerated by his brethren as a saint and doctor of the Church. It should be mentioned, however, that no commemoration of this “St Cyril of Constantinople” finds a place in the Roman Martyrology.The case of St Cyril has been very frankly and thoroughly investigated by Fr Benedict Zimmerman.

The outcome of his researches is presented summarily in the Catholic En­cyclopedia (vol. iv, p. 595), but a fuller discussion will be found in his Monumenta Historica Carmelitana, pp. 295—311, and in his contribution to U. Chevalier’s Bibliothèque liturgique, vol. xiii, pp. 289—291 and 329—332. The fictitious history of the saint may be read in some detail in the Acta Sanctorum, March, vol. i. The literature which centres round Cyril’s Oraculum and Joachim of Flora, notably certain contributions by Cardinal Ehrle to the Archiv für Litteratur und Kirchengeschichte, is duly indicated in Fr Zimmerman’s notes.
1240 Servant of God Sylvester of Assisi 1/12 first followers of St. Francis first priest in the Franciscan Order.
Sylvester was one of the first 12 followers of St. Francis of Assisi and was the first priest in the Franciscan Order. A descendant of a noble family, Sylvester once sold Francis stones which were to be used to rebuild a church. When, a short while later, he saw Francis and Bernard of Quintavalle distributing Bernard's wealth to the poor, Sylvester complained that he had been poorly paid for the stones and asked for more money.

Though Francis obliged, the handful of money he gave Sylvester soon filled him with guilt. He sold all of his goods, began a life of penance and joined Francis and the others. Sylvester became a holy and prayerful man, and a favorite of Francis—a companion on his journeys, the one Francis went to for advice. It was Sylvester and Clare who answered Francis' query with the response that he should serve God by going out to preach rather than by devoting himself to prayer.

Once in a city where civil war was raging, Sylvester was commanded by Francis to drive the devils out. At the city gate Sylvester cried out: "In the name of almighty God and by virtue of the command of his servant Francis, depart from here, all you evil spirits." The devils departed and peace returned to the city.

Sylvester lived 14 more years after the death of Francis and is buried near him in the Basilica of St. Francis in Assisi.

Comment: Sylvester probably would have asked a higher price for his stones if he had thought Francis had the money. In today’s world he might have written the difference off on his taxes as a charitable contribution, but that wasn’t an option in his day. Quite understandably, he asked for payment from the money Francis was handing out so freely. So why did he later feel guilty? Perhaps he realized that, like many of us, he placed a higher value on lesser things.
Vitérbii beátæ Rosæ Vírginis, ex tértio Ordine sancti Francísci.
At Viterbo, blessed Rose, a virgin of the Third Order of St. Francis.
1311 Blessed Jordan of Pisa Our Lady came into the fathers' refectory and served at table He replaced Latin worked to make Italian the beautiful tongue preaching as an apostolic tool first to make a scientific study of it; The effect of his own preaching—especially in Florence—was quite wonderful, and the tone of public morality in the city was entirely changed. He was also careful to ensure the perseverance of his penitents by constantly pointing out to them the means of perseverance, daily attendance at Mass, frequent use of the sacraments, morning and evening prayer, recalling the presence of God, reading, meditating on the vanity of this world and on the eternity that awaits us. OP (AC)
Born in Pisa, Italy; (cultus approved in 1833), beatified in 1838. At a time when scholars believed that no colloquial tongue could ever replace Latin as a gentleman's language, Jordan worked to make Italian the beautiful tongue that it is today. That's not the reason he was beatified by the Church but it's interesting and sometimes overlooked.
Jordan attended the University of Paris where he first encountered the Dominican friars in 1276. Four years later, probably after obtaining his degrees, he returned to Italy and took the habit. He began a long teaching career there as soon as he was qualified to do so.
JORDAN OF PISA is perhaps best known at the present day as one of the creators of the modern Italian language. A contemporary of Dante and a preacher of great eloquence and learning, he was among the first to use the Tuscan dialect instead of Latin in his addresses and sermons—thus fixing and enriching the spoken language, as Dante and Petrarch gave a stable form to the written word.
Nothing is known of his parentage or early youth, but from a passage in one of his sermons it is thought that he was studying in Paris in 1276. “Consider”, he says, “a man who has obtained the friendship of the king of France: what honour may he not receive I have seen such a man with my own eyes—a man of mean and low extraction who managed to win the friendship of the king. The entire court and all the barons bowed down before him and paid him incredible-honour simply because he was the king’s friend.” The allusion was certainly to Peter de la Brosse, who, after acting as barber-surgeon to St Louis IX, became the intimate friend of his son, King Philip the Bold. The first thing we know about Jordan is that he received the Dominican habit at Pisa in 1280, and that he was afterwards sent to complete his studies at the University of Paris

At the Dominican provincial chapter at Rieti in 1305 he was appointed lector in Florence, and during the three years that be occupied that post he made the house of Santa Maria Novella famous throughout Italy for the high standard of excellence of its studies. Whilst teaching in the schools, Bd Jordan never forgot that he belonged to the Order of Preachers, and he was one of the greatest orators of his age. In Florence he sometimes preached five times a day, in the churches and in the open air. Often he would begin to treat of a subject in the morning in one church, continue it at noon in another, and finish it in the evening in a third, the Florentines following him from church to church. Many of his hearers took notes, some of which have come down to us and are treasures of the language of the time. His teaching was simple but powerful: he preached Christ crucified and the doc­trine of the faith illustrated by examples from Holy Scripture and by anecdotes from the lives of the saints. He often refers to the necessity and importance of preaching, and to the work of St Dominic, before whose time, Jordan said, “there were scarcely any schools of theology: now they fill the whole of Christendom, and every great community has its own school—a most useful thing. Before him, only bishops announced the word of God: it was their distinctive office. Priests, monks and hermits did no more than preach by example.”

The effect of his own preaching—especially in Florence—was quite wonderful, and the tone of public morality in the city was entirely changed. He was also careful to ensure the perseverance of his penitents by constantly pointing out to them the means of perseverance, daily attendance at Mass, frequent use of the sacraments, morning and evening prayer, recalling the presence of God, reading, meditating on the vanity of this world and on the eternity that awaits us. Often after he had spoken for a couple of hours, he would be completely exhausted, and sometimes his disciple Ventura—afterwards Bd Silvester of Valdiseve—would wait at the foot of the pulpit stairs to refresh him with wine. The two men were close friends, and Ventura afterwards entered the Camaldolese monastery in Florence as a lay-brother. Many of Jordan’s other penitents likewise became famous for their sanctity. In the chronicle of the Dominican convent at Pisa it is noted that the holy man had learnt by heart “the Breviary, the Missal, the greater part of the Bible with its marginal notes, the second part of the Summa of St Thomas and many other things”. Of the confraternities which Jordan founded in Pisa, one, the Confraternity of the Holy Redeemer, still retains its primitive constitution. In 1311 Bd Jordan was appointed professor of theology in the friary of St James in Paris, but he was taken ill on the way and died at Piacenza. His cultus was con­firmed in 1833.

See S. Razzi, Historia degli Uomini illustri 0.P., vol. i, pp. 66 seq.; A. Galletti, “Fra Giordano da Pisa, predicatore del secolo xiv” in Archivio storico italiano, vol. xxxiii (1899) Procter, Lives of Dominican Saints, pp. 61—64 Taurisano, Catalogus Hagiographicus 0.P. (1918), p. 25.
Because of the excellence of his preaching in Florence, Jordan was appointed first lector there in 1305. He seems to have been fascinated with the whole question of preaching as an apostolic tool, and to have been one of the first to make a scientific study of it. He pointed out that the Greek church was "invaded by a multitude of errors," because the Greeks had no preachers; he could never say enough in praise of Saint Dominic's farsightedness in establishing an order specifically for preaching.
Jordan studied methods of making sermons more effective, both by using examples that would reach the people, and by the use of the vernacular. This latter was a much-disputed subject in his day (they had Dan Amon's then, too); Jordan was considered a daring innovator. Because it was controversial, he strove to make Italian a beautiful instrument on which he could play the melodies of the Lord.
Blessed with an extraordinary memory, Jordan is supposed to have known the breviary by heart, as well as the missal, most of the Bible (with its marginal commentary), plus the second part of the Summa. This faculty of memory he used in his sermons, but he was quick to point out to young preachers that learning alone can never make a preacher. By the holiness of his own life he made this plain, and continually preached it to those he was training to preach.
Jordan of Pisa had two great devotions--to Our Blessed Mother and to Saint Dominic. Once he was favored with a vision of Our Lady; she came into the fathers' refectory and served at table. Jordan, who was the only one who could see her, could barely eat for excitement. He spoke often of her in his sermons, and also of Saint Dominic. He founded a number of confraternities in Pisa, one of which has lasted until now.
Jordan died on his way to Paris to teach at Saint Jacques. His body was returned from Piacenza, where death overtook him, to rest in the church at Pisa (Benedictines, Dorcy).
1447 St. Colette distributed her inheritance to poor holiness spiritual wisdom Superior of all  Poor Clare convents sanctity, ecstacies visions of the Passion, prophesied
Apud Gandávum, in Flándria, sanctæ Colétæ Vírginis, quæ, primum tértii Ordinis Franciscális régulam proféssa, deínde, divíno Spíritu affláta, quamplúra Moniálium secúndi ejúsdem Ordinis monastéria primævæ restítuit disciplínæ; atque, divínis exornáta virtútibus et innúmeris clara miráculis, a Pio Séptimo, Pontífice Máximo, in albo Sanctórum adscrípta est.
At Ghent in Flanders, St. Collette, virgin, who at first professed the rule of the Third Order of St. Francis, and afterwards, by the inspiration of the Holy Spirit, restored the pristine discipline to a great number of monasteries of Nuns of the Second Order.   Because she was graced with heavenly virtues, and performed innumerable miracles, she was inscribed on the roll of saints by Pope Pius VII.

Colette was the daughter of a carpenter named DeBoilet at Corby Abbey in Picardy, France. She was born on January 13, christened Nicolette, and called Colette. Orphaned at seventeen, she distributed her inheritance to the poor. She became a Franciscan tertiary, and lived at Corby as a solitary. She soon became well known for her holiness and spiritual wisdom, but left her cell in 1406 in response to a dream directing her to reform the Poor Clares. She received the Poor Clares habit from Peter de Luna, whom the French recognized as Pope under the name of Benedict XIII, with orders to reform the Order and appointing her Superior of all convents she reformed. Despite great opposition, she persisted in her efforts. She founded seventeen convents with the reformed rule and reformed several older convents. She was reknowned for her sanctity, ecstacies, and visions of the Passion, and prophesied her own death in her convent at Ghent, Belgium. A branch of the Poor Clares is still known as the Collettines. She was canonized in 1807.

ALL human institutions, however excellent, are apt to degenerate after the death of their founders or the immediate successors of those founders. If they are to con­tinue they need to be reanimated with their original ideals or else remodelled to bring them up to date. We find this with the great religious order, which all have their ups and downs, their periods of activity and eclipse, and it is as the reformer of one of the most austere of these families, the Poor Clares, that St Colette did her chief work in the world. The impression she made upon her order was very great, and one branch still bears after her the name of Colettines. The circumstances of her birth were humble, her father being a carpenter at the abbey of Corbie in Picardy; her parents were devout people who gave to their little girl the name of Nicolette, in honour of St Nicholas of Myra. Colette, as she was called, was a singularly attractive child, very lovely to behold, but so tiny that her father was quite concerned about it. The child prayed that she might grow taller, and her prayer was answered. As she grew older she lived at home almost as a solitary, busying herself with prayer and manual work, and her parents, recognizing that she was led by the spirit of God, allowed her full liberty. Nevertheless, even in her retirement, her beauty attracted so much attention that Colette, finding it a hindrance, prayed that her complexion might be changed, and we read that her face became so thin and pale that she was scarcely recognizable, but that her sweet and modest demeanour continued to make her singularly attractive to all who saw her.

Both her parents died when Colette was seventeen, leaving her under the care of the abbot of Corbie; after a time in a convent, she distributed to the poor the little she had inherited and entered the third order of St Francis. The abbot gave her a small hermitage beside the church of Corbie, where she lived a life of such austerity that her fame spread far and wide and many sought her prayers and advice. After a while, however, she received no more visitors, and for three years main­tained complete silence and seclusion. Doubtless during that period she had pondered much over the condition of the order to which she was affiliated and had spoken of it to her confessor, Friar Henry de Baume, for we read that he dreamt he saw Colette tending a vine covered with leaves but fruitless, and that after she had pruned it, it began to bear an abundance of grapes. Colette herself also had visions, in one of which the Seraphic Father St Francis appeared and charged her to restore the first rule of St Clare in all its original severity. Not unnaturally, she hesitated, but she received what she recognized as a sign from Heaven when she was struck blind for three days and dumb for three days more. Encouraged by her director, she left her cell in 1406, and straightway made an attempt to explain her mission in one or two convents, but soon discovered that, if she was to succeed, she must be invested with the proper authority. Barefoot, dressed in a habit made up of patches, Colette set out for Nice to seek Peter de Luna, who at that epoch of the great schism was acknowledged by the French as pope, under the name of Benedict XIII. He received her with great consideration, and not only professed her under the rule of St Clare, but was so much impressed that he constituted her superioress of all convents of Minoresses that she might reform or found, with a mission to the friars and tertiaries of St Francis as well. At the same time he appointed Father Henry de Baume to act as her assistant.

Armed with these powers, St Colette went from convent to convent, travelling through France, Savoy and Flanders, and at first she met with violent opposition, being treated as a fanatic and even accused of sorcery. But rebuffs, ill-will, and calumnies were all alike received with joy, and after a while she began to meet with a more favourable reception, especially in Savoy, where her reform gained both sympathizers and recruits, and from thence it passed to Burgundy, France, Flanders and Spain. Besançon was the first house of Poor Clares to receive her revised rule, in 1410. Her fame spread far and wide and was enhanced by the many miracles she wrought. “I am dying to see that wonderful Colette who raises people from the dead”, wrote the Duchess of Bourbon. She saw her, and no family was more deeply influenced by the saint. This peasant woman exercised a singular spell over people of high rank in the world, like Blanche of Geneva, the Duchess of Nevers, Amadeus II of Savoy, the Princess of Orange, and Philip the Good, Duke of Burgundy.

It is said that, as Colette made a stay at Moulins in 1429, she met St Joan of Arc on her way with an army to besiege La Charité-sur-Loire, and one would be pleased to imagine an interview between these two remarkable women, so unlike in their missions but so similar in their spirit. Unfortunately no evidence exists of any personal intercourse between them. One place closely connected with St Colette is Le Puy-en-Velay, where her convent has had an unbroken life to this day. Altogether she founded seventeen new convents, besides reforming numerous old ones, and several houses of Franciscan friars accepted her reform.

Underlying all her external activity was St Colette’s life of prayers which sus­tained her throughout her whole career. She beheld our Lord in a vision suffering and dying on the cross, and always on Fridays, from six in the morning until six in the evening, she meditated unceasingly on the Passion, neither eating nor drinking nor doing anything else. In Holy Week particularly, but also at other seasons, she would be rapt in ecstasy when assisting at Mass or when praying in her cell, which was sometimes irradiated with a supernatural light, whilst her own countenance shone with celestial brightness. Almost always after holy communion she was rapt in an ecstasy which lasted for many hours. Once she had a vision of men and women falling from grace in appalling numbers, like the flakes in a snowstorm, and ever afterwards she would daily pour forth fervent prayer for the conversion of sinners and for the souls in Purgatory: indeed we read that she actually died in a transport of intercession for sinners and for the Church. Like her spiritual father St Francis, Colette was a lover of animals, especially of those that are weak and gentle: lambs and doves she would gather round her and the shyest of birds would eat out of her hand. For children too she had a great affection, and she liked to play with them and to bless them—as her Saviour had done.

It was in Flanders, where she had established several houses, that St Colette was seized with her last illness. She foretold her own death, received the last sacraments and, died in her convent at Ghent in her sixty-seventh year. Her body was removed from Ghent by the Poor Clares when the Emperor Joseph II was suppressing a number of religious houses in Flanders, and borne to her convent at Poligny, thirty-two miles from Besançon. She was canonized in 1807.

Although much manuscript material for the history of St Colette which is known to have existed in the sixteenth century has now disappeared, we are not destitute of contemporary and first-hand sources. The text of the narrative of Father Henry de Baume, her confessor for thirty-three years, seems to have been lost, as also the memoirs of Fr Francis Claret, another of her spiritual guides, but the record compiled by her devoted friend and daughter in religion, Sister Perrine, still survives. Moreover, we have a good number of the saint’s own letters and the copious but disjointed recollections of Fr Peter de Vaux, her confessor in her last years. It is interesting to note that a copy of this life by Peter de Vaux was made and richly illuminated by command of Margaret, Duchess of Burgundy, who was the sister of Edward IV, King of England. She presented it to a convent of Colettines and wrote at the end in her own hand, “Votre Loyal fylle Margarete d’Angleterre priez pour tile et pour son salut”. This manuscript is now in the convent of the Poor Clares at Ghent. The lives by Sister Perrine and Peter de Vaux, formerly printed in a Latin translation by the Bollandists, together with some extracts from the processes, have been edited by Fr Ubald d’Alençon in the language in which they were written (1911). In modern times we have biographies by Bizouart, Germain, Pidoux, Imle and Poirot. See also some valuable notes by Ubald d’Alençon in the Archivum Franciscanum Historicum, vols. ii and iii (1909—1910). The admirable biography of the saint by Mme Sainte-Marie Perrin has been translated into English with some useful additions (1923), as has the life by Fr Sellier (1864).
Colette (Coleta, Niolette), Poor Clare V (RM) Born at Calcye, Picardy, France, on January 13, 1381; died in Ghent, Flanders, 1447; canonized in 1807.
Born to De Boilet (or Boylet), a carpenter at Corbie Abbey in Picardy, her parents named her Nicolette in honor of Saint Nicholas of Myra. They died when she was 17, leaving her in the care of the abbot.
Colette was said to be petite and very beautiful. She tried her religious vocation with the Beguines and Benedictines but failed. She distributed her possessions to the poor and entered the third order of Saint Francis.
When she was 21, the abbot gave Colette a small hermitage beside the church of Corbie, where she lived a life of such austerity that her fame spread and people came seeking her advice. Colette had dreams and visions in which Saint Francis appeared and charged her to restore the first rule of Saint Clare in its original severity. She hesitated to act upon this but was struck blind for three days and dumb for three more, which she saw as a sign.
Encouraged by her spiritual director, Father Henry de Baume, she left her hermitage in 1406. After trying to explain her mission to two convents, she realized that she must have better authority to accomplish her mission. She set out for Nice, barefoot and clothed in a habit of patches, to meet with Peter de Luna, acknowledged by the French during the great schism as pope under the name Benedict XIII.
He welcomed her and professed her as a Poor Clare. He was so impressed with her that he made her superioress of all the convents of Minoresses that she might reform or found and a missioner to the friars and tertiaries of Saint Francis.
She travelled from convent to convent through Picardy and Savoy. At first she was met with rude opposition and treated as a fanatic, and even accused of sorcery. She met rebuffs and curses patiently, however, and eventually began to make inroads, especially in Savoy, where her reform gained sympathizers and recruits. This reform passed to Burgundy, France, Flanders, and Spain.
With the support of Henry de Baume, the first house of Poor Clares to receive the reformed rule did so in 1410. She aided Saint Vincent Ferrer in the work of healing the papal schism. Colette also founded 17 new convents, in addition to reforming many, including several houses of Franciscan friars. Her most famous convent is Le Puy-en-Velay (Haute-Loire), which has sustained an unbroken continuity, even through the French Revolution.
Saint Colette was untrained and unprepared for the work for which she had been commissioned; she achieved it by the power of faith and holiness, and a determination that no opposition could discourage. Impressed by her simple goodness, many people of high rank were greatly influenced by her, including James of Bourbon and Philip the Good of Burgundy.
Like Saint Francis, Colette had a deep devotion to Christ's Passion with an appreciation and care for animals. She fasted on Fridays from 6 a.m. to 6 p.m., meditating on the Passion. Almost always after receiving Holy Communion she would fall into an hours-long ecstasy.
It is said that Colette met Saint Joan of Arc on her way with an army to besiege La Charite-sur-Loire in 1429, but there is no evidence.
In Flanders, where she had established several houses, Colette was seized with a last illness. She foretold her own death, received the last rites, and died in her convent in Ghent at age 67. Her body was removed by Poor Clares when Emperor Joseph II was suppressing religious houses in Flanders; it was taken to her convent at Poligny, 32 miles from Besancon. A branch of Poor Clares is still known as the Colettines (Attwater, Benedictines, Delaney, Encyclopedia, Gill, Perrin, White).
In art, Saint Colette is often depicted as a Poor Clare visited by Saint Anne, Saint Francis, or Saint Clare in a vision; sometimes holding a crucifix and a hook. She may also be shown miraculously walking on a stream (Roeder, White). She is venerated in Ghent and Corbie (Picardy) (Roeder).
 1728 Blessed Rose Venerini organize schools in many parts of Italy a number of miracles were attributed to her
(born 1656) Feast Day MAY 07 HERE
         BD ROSE was born at Viterbo in 1656, the daughter of Godfrey Venerini, a physician.
Upon the death of a young man who had been paying court to her, she entered a convent, but after a few months had to return home to look after her widowed mother. Rose used to gather the women and girls of the neighbourhood to say the rosary together in the evenings, and when she found how ignorant many of them were of their religion she began to instruct them. She was directed by Father Ignatius Martinelli, a Jesuit, who convinced her that her vocation was as a teacher “in the world” rather than as a contemplative in a convent; whereupon in 1685, with two helpers, Rose opened a free school for girls in Viterbo: it soon became a success.
           Bd Rose had the gift of ready and persuasive speech, and a real ability to teach and to teach others to teach, and was not daunted by any difficulty when the service of God was in question. Her reputation spread, and in 1692 she was invited by Cardinal Barbarigo to advise and help in the training of teachers and organizing of schools in his diocese of Montefiascone. Here she was the mentor and friend of Lucy Filippini, who became foundress of an institute of maestre pie and was canonized in 1930. Rose organized a number of schools in various places, sometimes in the face of opposition that resorted to force in unbelievable fashion—the teachers were shot at with bows and their house fired. Her patience and trust overcame all obstacles, and in 1713 she made a foundation in Rome that received the praise of Pope Clement XI himself.
It was in Rome that she died, on May 7, 1728; her reputation of holiness was confirmed by miracles, and in 1952 she was beatified. It was not till some time after her death that Bd Rose’s lay school-teachers were organized as a religious congregation: they are found in America as well as in Italy, for the Venerini Sisters have worked among Italian immigrants since early in the twentieth century.
           There is a short account of Bd Rose in the decree of beatification, printed in the Acta
         Apostolicae Sedis
, voi. xliv (1952), pp. 405—409.

Rose was born at Viterbo in Italy, the daughter of a doctor. Following the death of her fiancé she entered a convent, but soon returned home to care for her newly widowed mother. Meanwhile, Rose invited the women of the neighborhood to recite the rosary in her home, forming a sort of sodality with them.
As she looked to her future, Rose, under the spiritual guidance of a Jesuit priest, became convinced that she was called to become a teacher in the world rather than a contemplative nun in a convent.

Clearly, she made the right choice: She was a born teacher, and the free school for girls she opened in 1685 was well received.

Soon the cardinal invited her to oversee the training of teachers and the administration of schools in his Diocese of Montefiascone. As Rose's reputation grew, she was called upon to organize schools in many parts of Italy, including Rome. Her disposition was right for the task as well, for Rose often met considerable opposition but was never deterred.
She died in Rome in 1728, where a number of miracles were attributed to her. She was beatified in 1952. The sodality, or group of women she had invited to prayer, was ultimately given the rank of a religious congregation. Today, the so-called Venerini Sisters can be found in the United States and elsewhere, working among Italian immigrants.
Comment:  Whatever state of life God calls us to, we bring with us an assortment of experiences, interests and gifts—however small they seem to us. Rose’s life stands as a reminder that all we are is meant to be put to service wherever we find ourselves.

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

Day 26 40 days for Life

40 Days for Life  11,000+ saved lives in 2015
We are the defenders of true freedom.
  May our witness unveil the deception of the "pro-choice" slogan.
40 days for Life Campaign saves lives Shawn Carney Campaign Director
Please help save the unborn they are the future for the world.

It is a great poverty that a child must die so that you may live as you wish -- Mother Teresa
 Saving babies, healing moms and dads, 'The Gospel of Life'
May our witness unveil the deception of the "pro-choice" slogan.

Month by Month of Saintly Dedications

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

May 9 – Our Lady of the Wood (Italy, 1607) 
Months of Dedication
January is the month of the Holy Name of Jesus since 1902;
March is the month of Saint Joseph since 1855;
May, the month of Mary, is the oldest and most well-known Marian month, officially since 1724;
June is the month of the Sacred Heart since 1873;
July is the month of the Precious Blood since 1850;
August is the month of the Immaculate Heart of Mary;
September is the month of Our Lady of Sorrows since 1857;
October is the month of the Rosary since 1868;
November is the month of the Holy Souls in Purgatory since 1888;
December is the month of the Immaculate Conception.

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

Pray that the witness of 40 Days for Life bears abundant fruit, and that we begin again each day to storm the gates of hell until God welcomes us into the gates of heaven.

If you seek patience, you will find no better example than the cross. Great patience occurs in two ways:
either when one patiently suffers much, or when one suffers things which one is able to avoid and yet does not avoid.
Christ endured much on the cross, and did so patiently, because when he suffered he did not threaten;
he was led like a sheep to the slaughter and he did not open his mouth.-- St. Thomas Aquinas

We begin our day by seeing Christ in the consecrated bread, and throughout the day we continue to see Him in the torn bodies of our poor. We pray, that is, through our work, performing it with Jesus, for Jesus and upon Jesus.
The poor are our prayer. They carry God in them. Prayer means praying everything, praying the work.
We meet the Lord who hungers and thirsts, in the poor.....and the poor could be you or I or any person kind enough to show us his or her love and to come to our place.
Because we cannot see Christ, we cannot express our love to Him in person.
But our neighbor we can see, and we can do for him or her what we would love to do for Jesus if He were visible.
-- Mother Teresa
My God, I believe, I adore, I trust and I love Thee.  I beg pardon for those who do not believe, do not adore, do not love Thee.  O most Holy trinity, Father, Son and Holy Spirit, I adore Thee profoundly.
 I offer Thee the most precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the Tabernacles of the world,  in reparation for the outrages, sacrileges and indifference by which He is offended,
and by the infite merits of the Sacred Heart of Jesus and the Immaculate Heart of Mary.

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

How do I start the Five First Saturdays? 
Called in the Gospel “the Mother of Jesus,” Mary is acclaimed by Elizabeth, at the prompting of the Spirit and even before the birth of her son, as “the Mother of my Lord” (Lk 1:43; Jn 2:1; 19:25; cf. Mt 13:55; et al.). In fact, the One whom she conceived as man by the Holy Spirit, who truly became her Son according to the flesh, was none other than the Father's eternal Son, the second person of the Holy Trinity. Hence the Church confesses that Mary is truly Mother of God (Theotokos). 
Catechism of the Catholic Church 495, quoting the Council of Ephesus (431): DS 251.
“The Blessed Virgin was eternally predestined, in conjunction with the incarnation of the divine Word, to be the Mother of God. By decree of divine Providence, she served on earth as the loving mother of the divine Redeemer, an associate of unique nobility, and the Lord's humble handmaid. She conceived, brought forth, and nourished Christ.”
The voice of the Father is heard, the Son enters the water, and the Holy Spirit appears in the form of a dove.
   THE spirit and example of the world imperceptibly instil the error into the minds of many that there is a kind of middle way of going to Heaven; and so, because the world does not live up to the gospel, they bring the gospel down to the level of the world. It is not by this example that we are to measure the Christian rule, but words and life of Christ. All His followers are commanded to labour to become perfect even as our heavenly Father is perfect, and to bear His image in our hearts that we may be His children. We are obliged by the gospel to die to ourselves by fighting self-love in our hearts, by the mastery of our passions, by taking on the spirit of our Lord.
   These are the conditions under which Christ makes His promises and numbers us among His children, as is manifest from His words which the apostles have left us in their inspired writings. Here is no distinction made or foreseen between the apostles or clergy or religious and secular persons. The former, indeed, take upon themselves certain stricter obligations, as a means of accomplishing these ends more perfectly; but the law of holiness and of disengagement of the heart from the world is geeral and binds all the followers of Christ.

Join Mary of Nazareth Project help us build the International Marian Center of Nazareth
There are over 10,000 named saints beati  from history
 and Roman Martyology Orthodox sources

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

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


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

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

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

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Cross Not Optional, Says Benedict XVI
Reflects on Peter's "Immature" Faith CASTEL GANDOLFO, Italy, AUG. 31, 2008 (
Taking up one's cross isn't an option, it's a mission all Christians are called to, says Benedict XVI.
The Pope said this today before reciting the midday Angelus with several thousand people gathered in the courtyard of the papal summer residence at Castel Gandolfo, south of Rome.
Referring to the Gospel reading for today's Mass, the Holy Father reflected on the faith of Peter, which is shown to be "still immature and too much influenced by the 'mentality of this world.'”  He explained that when Christ spoke openly about how he was to "suffer much, be killed and rise again, Peter protests, saying: 'God forbid, Lord! No such thing shall ever happen to you.'"
"It is evident that the Master and the disciple follow two opposed ways of thinking," continued the Pontiff. "Peter, according to a human logic, is convinced that God would never allow his Son to end his mission dying on the cross.  "Jesus, on the contrary, knows that the Father, in his great love for men, sent him to give his life for them, and if this means the passion and the cross, it is right that such should happen."
Christ also knew that "the resurrection would be the last word," Benedict XVI added.
Serious illness
The Pope continued, "If to save us the Son of God had to suffer and die crucified, it certainly was not because of a cruel design of the heavenly Father.  "The cause of it is the gravity of the sickness of which he must cure us: an evil so serious and deadly that it will require all of his blood. 
"In fact, it is with his death and resurrection that Jesus defeated sin and death, reestablishing the lordship of God."

Popes mentioned in articles of todays Saints
254 St. Lucius I a Roman elected Pope to succeed Pope St. Cornelius
Pope St Gregory VII-- 1123 St. Peter of Pappacarbone Benedictine bishop leadership, care, and wisdom The abbot’s opinion was abundantly justified, for Peter proved himself well among that household of holy men and he remained there for some six years. He was then recalled to Italy, having been released by St Hugh apparently at the request of the archdeacon of Rome, Hilde­brand (who was afterwards Pope St Gregory VII).
Pope St Silvester; -- 803 St. Anselm of Nonantola Benedictine abbot duke
St. Anselm
also received from Pope Stephen III permission to remove to Nonantola the body of Pope St Silvester; and Langobard King Aistulf enriched the abbey with gifts and granted it many privileges it became very celebrated throughout all Italy.

Popes mentioned in articles of Saints

492 ST. FELIX III Pope helped to get the Church in Africa on its feet
492 ST. FELIX III Pope helped to get the Church in Africa on its feet
 Romæ natális sancti Felícis Papæ Tértii, qui sancti Gregórii Magni átavus fuit; qui étiam (ut ipse Gregórius refert), sanctæ Tharsíllæ nepti appárens, illam ad cæléstia regna vocávit.
       At Rome, the birthday of Pope St. Felix III, ancestor of St. Gregory the Great, who relates of him that he appeared to St. Tharsilla, his niece, and called her to the kingdom of heaven.

492 ST FELIX II (III), POPE  483 - 492
Popes mentioned in articles of Saints
468  St. Hilary, Pope from 461-468 guardian of Church unity sent decree to Eastern bishops validating decisions of General Councils Nicaea Ephesus and Chalcedon. Hilary consolidated the Church in Sandi, Africa, and Gaul
731 Saint Pope Gregory II served St Sergius I next 4 popes as treasurer of the Church, then librarian, Held synods to correct abuses, stopped heresy, promoted discipline, morality in religious and clerical life

Popes mentioned in articles of Saints
Benedict VII -- 1011 St. Willigis Bishop missionaries to Scandinavia, founded churches chaplain to Emperor Otto II
On the death of Otto, Willigis became one of the most important and influential people in the empire.
Confirmed by Benedict VII in the right to coronate emperors, Willigis crowned Otto III and later influenced him in favor of abandoning Italy and concentrating his resources north of the Alps. Otto III died young in 1002. The succession was disputed but ended with Willigis crowning Saint Henry II and his wife Saint Cunegund at Paderborn. He then served his third monarch faithfully.

Popes mentioned in articles of Saints
Ordained by Pope Vigilius in 546.  556 St. Maximian of Ravenna Bishop of Ravenna erected St. Vitalis Basilica, which was dedicated in the presence of Emperor Justinian and his wife, Theodora Maximianus of Ravenna B (RM) Born in Pola, Italy, 499; died February 22, 556; feast day formerly February 21. Maximianus was consecrated bishop of Ravenna in 546 by Pope Vigilius.