Et
álibi
aliórum
plurimórum
sanctórum
Mártyrum
et Confessórum,
atque
sanctárum
Vírginum.
And elsewhere in divers places, many other holy martyrs, confessors, and holy virgins. Пресвятая Богородице спаси нас! (Santíssima Mãe de Deus, salva-nos!) R.
Deo
grátias. R.
Thanks be to God.
May, the month of Mary 
202322,600 lives saved since 2007 http://www.haitian-childrens-fund.org/ 
For the Son of man ... will repay
every man for what he has done.
May, the month of Mary, is the oldest and most well-known Marian month, officially since 1724;
We are the defenders of true freedom. May our witness unveil the deception of the "pro-choice" slogan. Campaign saves lives Shawn Carney Campaign Director www.40daysforlife.com , 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. Mary
Mother of GOD 15
Promises of the Virgin Mary to those who recite the Rosary
All you need to do is to love the Rosary May 4 – Our Lady of Help (Italy, 1521) – Approval of the apparitions of Our Lady of Le Laus by Bishop Di Falco in 2008 – Pius XII established the feast of the Immaculate Heart of Mary (1944) In Europe, I have often heard discussions for or against reciting the Rosary. Some say: "It's a form of contemplation." Others counter: "No, it’s a form of praise; we must think about what we are saying." - "That’s impossible! Try repeating fifty times Hail Mary... without losing your train of thought!” In the desert, I understood that the Rosary is a form of prayer that is done under the impulse of the Holy Spirit. Whether you meditate it or not, whether you are distracted and empty, it doesn’t matter. All you need to do is to love the Rosary and not let a single day pass without reciting it. Then you will truly be a person of prayer! The Rosary is like the echo of waves breaking along the shore: Hail Mary… Hail Mary... We abandon our train of complicated thought about prayer and recognize our smallness, our weakness, our poverty ... Usually, the Rosary is a prayer that denotes spiritual maturity. If some don’t want to recite the Rosary because they find it boring, don’t insist! But if you meet a child or an elderly person who tells you that they love the Rosary without knowing why, then rejoice, because in those hearts it is the Holy Spirit who is praying. Our
Bartholomew Family
Prayer List
Joyful Mystery on Monday Saturday Glorius Mystery on Sunday Wednesday Sorrowful Mystery on Friday Tuesday Luminous Mystery on Thursday Veterens of War Acts of the Apostles Nine First Fridays Devotion to the Sacred Heart From the writings of St. Margaret Mary Alacoque How do I start the Five First Saturdays? May 4 – Pius XII establishes the feast
of the Immaculate Heart of Mary (1944)
Who will help me cleanse my soul? Takashi Nagai died on May 1, 1951, at the age of 43 in Nagasaki, Japan. He was a Japanese radiologist, a convert to Catholicism and a courageous survivor of the Nagasaki atomic bombing which killed 38,000 in this small town on August 9, 1945. He himself died of the consequences of irradiation from the bomb. He was also an author. The following lines were written by him on the Immaculate Virgin Mary: "We had a white towel, but it has yellowed with age. No matter how much we wash it, we cannot restore its original luster. Every time someone from the hospital comes for my treatments, they always ask the same question: ‘Don’t you have a cleaner towel?’ This made me think that my soul has been imbued with original sin since my birth, and although it was purified at baptism, it has turned rather grey with time. And I wondered: ‘Who will help me cleanse my soul?’ I found the answer in the bottom of my heart. The Virgin Mary, the Immaculate, who does not have original sin, will intercede for me. So now I often turn to her: Holy Mary, Mother of God, pray for us sinners.” Takashi Nagai, In Une lumière dans Nagasaki, Nouvelle Cité, 2006
May 4 – Marian Apparitions of Our Lady
of Laus
approved by Bishop Di Falco (France, 2008) As pilgrims celebrated the 150th anniversary
of the Marian Shrine at Lourdes, the Church officially recognized a
new pilgrimage site in France. On May 4, 2008, Bishop Jean-Michel
di Falco of the Diocese of Gap, officially recognized the apparitions of
the Virgin Mary to Benoite Rencurel at the Shrine of Laus in the area of
Hautes-Alpes, France.
Rencurel, a poor shepherdess, was born in 1647. The Virgin Mary started appearing to her in 1664 and continued visiting her throughout the rest of her life. Rencurel died in 1718. During the apparitions, the Blessed Mother
asked for a church and a house for priests to be built, with the intention
of drawing people to greater conversion, especially through the sacrament
of penance. The holy site now draws 120,000 pilgrims annually. Numerous
physical healings have also been associated with the site, especially
when oil from a lamp is applied on the wounds according to the instructions
the Virgin Mary gave to Rencurel.
Bishop di Falco, in his homily at the
Mass broadcast throughout the country by France-2 Television, said, "344
year ago, Our Lady chose to address a simple shepherdess to open the way
of penitence and conversion, to invite pilgrims to reconcile themselves with
the world and with God."
"Benoite, an uncultured country girl, received her mission
from Our Lady: For 54 years, she guided pilgrims, and called for conversion
and mercy. To the poor and the small, God reveals himself. And Benoite, a laywoman, was the messenger of God. How can we not see in her the very example of the responsible layman?" 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.
When you begin to study, look up to Him and think: 'O Lord, how worthless this knowledge would be, if it were not for the enlightening of my mind for Your service, or for making me more useful to my fellow men.' -- St Elizabeth Ann Seton The Woman I Love (I) May 4 - Our Lady the Helper (Normandy, France) It would
be strange to visit a friend's home and yet never hear him speak of his
mother. (...)
True,
in the course of History, there have been exaggerations in devotion
to Mary, but it was not the Church that made her important; it was Christ
Himself.
The Church has never adored Mary, because only God may be adored. But she, of all creatures, was closest to God. Without her as the key, it is difficult to discover the treasures in the vault of Faith. God Who made the sun also made the moon. The moon does not take away from the brilliance of the sun. The moon would be only a burned-out cinder floating in the immensity of space, were it not for the sun. All its light is reflected from that glowing furnace. In like manner, Mary reflects her Divine Son, without whom she is nothing. On dark nights we are thankful for the moon; when we see it shining, we know there must be a sun. So, in this dark night of the world, when men turned their backs on Him who is the Light of the World, we look to Mary to guide our feet while we await the sunrise. Fulton Sheen, Treasure in Clay - The Autobiography
of Fulton J. Sheen,
Saints Philip and James,
Apostles (Feast)Image Books 1982. (Society for the Propagation of the Faith) "All the ends of the earth shall remember and turn to the Lord; Service to the holy Virgin Martyr Pelagia of Tarsus says she was "deemed worthy of most strange and divine visions." 945 Archpriest Vasily Martysz and martyred in Poland Archpriest Vasily Martysz The holy New Martyr was born on February 20, 1874 in Tertyn, in the
Hrubieszow region of southeastern Poland. Missionary service in the land of St Herman,
America. Because of
the long distances and severe climate, Fr Vasily's priestly work was extremely
difficult and required many sacrifices. Often he would leave home for several
weeks, in order to celebrate the services, to confess, baptize, marry the
living, and to bury the dead, while traveling in a specially constructed
kayak. Taught in the parish school and worked in two church homes for the
poor.
After serving nearly twelve years in America, Fr Martysz left the New
World and returned to Europe in 1912. Fr Vasily
served as chief of Orthodox chaplains for the next 25 years. Within
the Ministry of the Interior, he had his own cabinet, and was directly
responsible to the Minister himself. He celebrated the Divine Liturgy
in Ukrainian internment camps in
their language. for over 5,000
prisoners, while visiting this camp.
The Polish Secretary of the Army, Lucjan Zeligowski sent a congratulatory
letter to Father Vasily on the occasion of the twenty-fifth anniversary
of his ordination, December 7, 1925, stating "The virtues of this remarkably
talented, conscientious and diligent servant, completely devoted to the
Polish nation, expressed in his receiving a high distinction, the Order
of Polonia Restituta, which is conferred upon him for his efforts in securing
the Autocephaly of the Orthodox Church in Poland."and all the families of the nations shall worship
before him" (Psalm 21:28)
133 Cyriacus of Ancona revealed where the Cross was hidden to Empress Saint Helena BM (RM) 3rd v. Curcodomus of Auxerre sent by the pope to attend Saint Peregrinus, first bishop of Auxerre Deacon (RM) 250 Porphyrius of Camerino preached in Umbria, Italy, chiefly at Camerino M (RM) 300 Saint Pelagia of Tarsus in Cilicia (southeastern Asia Minor) saw the face of Bishop Linus in a dream miraclous baptism burnt body filled city with myrrh wild beasts protected her bones 
Pelagia_of_Tarsus 300 Florian
und die Märtyrer von Lorch wurden auch in Lauriacum 40 Christen
verhaftet
The Staro
Rus (Old Russian) Icon of the Mother of God303 Saint Erasmus Bishop of Formium, Italy--Angel "Erasmus! No one vanquishes enemies if he is asleep. Go to your own city, and you shall vanquish your enemies." many miracles and conversions Nicomedíæ natális sanctæ Antóniæ Mártyris, quæ, nímium torta et váriis afflícta cruciátibus, áltero bráchio tribus suspénsa diébus, et in cárcere biénnio deténta, ad últimum a Priscilliáno Prǽside, in confessióne Dómini, flammis exústa est. At Nicomedia, the birthday of St. Antonia, martyr, who was cruelly tortured, subjected to various torments, suspended by one arm for three days, kept two years in prison, and finally delivered to the flames for the confession of Christ by the governor Priscillian. 304 Saint Albian bishop of Aneium the Aseian district martyred for faith with his student disciple 304 Florian of Austria princeps officiorum in the Roman army in Noricum (Austria) Many miracles are attributed M (RM) 310 Saint Sylvanus from Gaza city soldier priest bishop of Gaza martyred in copper mines with 40 converts in 311 387 Saint Monica, mother of St Augustine of Hippo (June 15) 395 Nepotian of Altino priest esteemed by Saint Jerome, who dedicated to him a treatise on the sacerdotal life (AC) 409 Venerius of Milan ordained deacon by Saint Ambrose promoted to see of Milan following death of Saint Simplician loyal supporter of Saint John Chrysostom 
6th v. Antony du Rocher disciple of Saint Benedict and a companion of Saint Maurus during his mission to France Abbot 716 Ethelred of Bardney abdicated to become a monk at Bardney OSB King (AC) 720 Sacerdos of Limoges monk, then abbot-founder of Calabre (Calviat) Abbey bishop of Limoges OSB B (RM) 826 Paulinus of Sinigaglia bishop and now patron of Sinigaglia, Italy B (AC) Saint Paulinus of Cologne M (RM) relics are enshrined at Cologne, Germany (Benedictines). 875 Hilarion der Wundertäter Ein Engel wies ihn an, nach Grusinien zurückzukehren und sich von seinem Vater Abschied zu nehmen 1028 Hilsindis In her widowhood she was the abbess-founder of the convent of Thorn on the Marne River , OSB Abbess 1038 Godehard of Hildesheim monk at Nieder-Altaich in 990 successfully accomplished reforms formed 9 abbots for various houses over 9 years 1052 + Cunegund a Benedictine nun of Niedermunster convent in Regensburg (Benedictines)., OSB V 13th v. Blessed Catherine of Parc-aux-Dames convert from Judaism OSB Cist. 
1300 Saint
Nicephorus
teacher of St Gregory Palamas (November 14) convert from
Catholic ascetic on Mount Athos1343 Blessed Gregory Celli monk received by the Franciscans of Monte Carnerio, near Rieti, OSA 14th v. The Alfanov Brothers Sts Nikita, Cyril, Nicephorus, Clement, Isaac a miracle took place at their relics 1485 Blessed Michael Gedroye famous for his gifts of prophecy and miracles: his cell adjoining church of the Augustinian canons regular at Cracow OSA (AC) 1535-1681 THE MARTYRS OF ENGLAND AND WALES 1535 John Houghton parish priest 1/40 Martyrs of England and Wales O Cart. M (RM) 1535 Richard Reynolds, Priest priest 1/40 Martyrs of England and Wales 1535 Augustine Webster one of the Forty Martyrs of England and Wales O. Cart. M (RM) 1535-40 18 Carthusian monks martyred in England for their allegiance to the Holy See Blessed Martyrs (AC) 1535 und 1681 600 katholischen Märtyrern Englands 1535 Robert Lawrence, Priest 1/40 Martyrs of England and Wales prior of the charterhouse of Beauvale, Nottinghamshire,M (RM) 1945 Archpriest Vasily Martysz missionary service in the land of St Herman., America and martyred in Poland 1951 Blessed Mezlényi, martyr of the Hungarian communist regime |
| 133 Cyriacus of Ancona
revealed where the Cross was hidden to Empress Saint Helena BM (RM) Hierosólymis sancti Cyríaci Epíscopi, qui, cum loca sancta visitáret, ibídem, sub Juliáno Apóstata, cæsus est. At Jerusalem, in the reign of Julian the Apostate, St. Cyriacus, bishop, who was murdered while visiting the holy places. (also known as Quiriacus, Judas Quiriacus) 133? ST CYRIACUS, OR JUDAS QUIRIACUS, Bishop THE principal patron of Ancona, St Judas Cyriacus, may possibly have been a local bishop who died or was killed during a pilgrimage to Jerusalem. On the other hand, he has been conjecturally identified with Judas, bishop of Jerusalem, who was slain during a riot in 133. The local tradition of Ancona, however, connects its patron with Judas Quiriacus, a legendary Jew who is supposed to have revealed to the Empress Helen the place in which the Holy Cross lay hidden, and after being baptized and made bishop of Jerusalem, to have suffered martyrdom under Julian the Apostate. A fantastic account of his dialogue with the Emperor Julian, and of the torments endured by him and his mother Anna, is furnished in the so-called “acts” of his martyrdom. Ancona is said to owe to the Empress Galla Placidia the relics of its patron, but the saint’s head was brought over from Jerusalem by Henry, Count of Champagne, who built a church in the town of Provins to contain it. The text of the
De inventione crucis dominicae, the second part
of which is concerned with the martyrdom of Judas Cyriacus, has been
printed both in Latin and in Greek in the Acta Sanctorum,
May, vol. i. See also E. Pigoulewsky in the Revue de I’ Orient chrétien, 1929, pp. 305—356.
The legend of Judas Cyriacus has already been referred to above, under
the Finding of the Cross on May 3.
Saint Cyriacus, patron of Ancona, Italy, is variously
and unreliably conjectured to have been the legendary Jew named Judas
Quiriacus, who revealed where the Cross was hidden to Empress Saint Helena.
Later he was baptized, consecrated as bishop of Jerusalem, and martyred
during the persecutions of Julian the Apostate. Otherwise, he is said
to have been the bishop of Ancona who died or was killed during a pilgrimage
to the Holy Land, or he is styled as Bishop Judas of Jerusalem, who was
killed during a riot there in 133. In other words, we don't really know
who he was, but we have a 12th- century illumination of his martyrdom (Benedictines,
Coulson, Delaney). |
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| 250 Porphyrius of
Camerino preached in Umbria, Italy, chiefly at Camerino M (RM) Cameríni sancti Porphyrii Presbyteri et Mártyris, qui, sub Décio Imperatóre et Antíocho Prǽside, cum plúrimos (in quibus fuit Venántius) ad Christi fidem convertísset, cápite amputátus est. At Camerinum, St. Porphyry, priest and martyr. Because he converted many to the faith (among them Venantius), he was beheaded during the reign of Emperor Decius and the governor Antiochus. Porphyrius preached in Umbria, Italy, chiefly at Camerino, and to have been beheaded under Decius. He belongs to the apocryphal legend of Saint Venantius (Benedictines). Porphyrius is depicted in art dressed in a doctor's cap and gown, holding a book, with Saint John the Baptist. He might also be portrayed as a priest with Saint Venantius (Roeder). |
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| 3rd v. Curcodomus of Auxerre sent by the pope
to attend Saint Peregrinus, first bishop of Auxerre Deacon (RM) Antisiodóri sancti Curcódomi Diáconi.
At Auxerre, St. Curcodomus, deacon.
Curcodomus, a Roman deacon, was sent by the pope
to attend Saint Peregrinus, first bishop of Auxerre, on his mission
in Gaul (Benedictines).Saint Curcodomus of Auxerre; Third century deacon in Rome, Italy. Missionary to Auxerre, Gaul (modern France), sent by Pope Sixtus II to assist the area’s first bishop, Saint Peregrinus of Auxerre. |
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300
Saint Pelagia of Tarsus in Cilicia (southeastern Asia Minor) saw the
face of Bishop Linus in a dream; miraclous baptism; burnt body filled
city with myrrh; wild beasts protected her bonesTarsi, in Cilícia, sanctæ Pelágiæ, Vírginis et Mártyris, quæ, sub Diocletiáno Imperatóre, in bovem æneum candéntem inclúsa, martyrium complévit. At Tarsus, St. Pelagia, virgin, who endured martyrdom under Diocletian by being shut up inside an ox made of brass that had been heated to redness. 304? ST PELAGIA OF TARSUS, VIRGIN AND MARTYR THE story of St Pelagia of Tarsus is one of those Greek romances which appear to have been originally fabricated to supply edifying fiction for the Christian public. She is described as the beautiful daughter of pagan parents who sought to betroth her to the son of the Emperor Diocletian. She did not wish to marry and obtained permission to go away on a visit to her former nurse. She seized the occasion to seek instruction from a bishop called Clino, who baptized her and gave her holy communion. When on her return it transpired that she was a Christian her fiancé committed suicide and her mother denounced her to the emperor. So lovely was the maiden that Diocletian, instead of punishing her, would fain have married her, but she rejected his addresses and refused to abandon her faith. She was therefore roasted to death in a red-hot brazen bull. Her remains were cast forth, but lions guarded them until they were rescued by the bishop, who buried them with honour on a mountain near the city. There are many Pelagias, upon one of whom—Pelagia of Antioch—St John Chrysostom pronounced a panegyric. The stories of the others are almost entirely legendary, and are confused one with another. No data are preserved, in this case of Tarsus, upon which any reasonable presumption of a historic foundation can be based. The attempt, however, to reduce all these hagiographic fables to a recrudescence of the worship of Aphrodite is quite unreasonable. The theories
of H. Usener in his Legenden der Heiligen Pelagia
(1897) and other folk-lorists need to be controlled by such
comments as Fr Delehaye has published in his Légendes
Hagiographiques (1927), pp. 186—195. There is, moreover, nothing
suggestive of Aphrodite in these particular “acts”, printed in the
Acta Sanctorum, May, vol. i, as the fabulous history
of Pelagia of Tarsus.
Pelagia von Tarsus Orthodoxe und Katholische Kirche: 4. Mai Pelagia von TarsusPelagia lebte im 3. Jahrhundert in Tarsus in Kleinasien. Ihre vornehmen heidnischen Eltern wollten sie mit einem (Adoptiv-)sohn von Kaiser Diokletian verheiraten. Pelagia aber, die heimlich Christin geworden war, ließ sich taufen und schlug die Heirat aus. Ihr Verlobter, der sie nicht der Folter überantworten wollte, nahm sich daraufhin das Leben. Aber ihre eigene Mutter verriet Pelagia an Diokletian und dieser bot ihr an, einen anderen Sohn zu heiraten oder zu sterben. Pelagia schlug auch diese Heirat aus und wurde in einem glühenden Ofen verbrannt. Ihre Legende beruht wohl auf der Lebensgeschichte der Pelagia von Antiochia. She lived in the third century, during the reign of Diocletian (284-305), and was the daughter of illustrious pagans. When she heard about Jesus Christ from her Christian friends, she believed in Him and desired to preserve her virginity, dedicating her whole life to the Lord. Emperor Diocletian's heir (a boy he adopted), saw the maiden Pelagia, was captivated by her beauty and wanted her to be his wife. The holy virgin told the youth that she was betrothed to Christ the Immortal Bridegroom, and had renounced earthly marriage. Pelagia's reply greatly angered the young man, but he decided to leave her in peace for awhile, hoping that she would change her mind. At the same time, Pelagia convinced her mother to let her visit the nurse who had raised her in childhood. She secretly hoped to find Bishop Linus of Tarsus, who had fled to a mountain during a persecution against Christians, and to be baptized by him. She had seen the face of Bishop Linus in a dream, which made a profound impression upon her. The holy bishop told her to be baptized. At the bishop's prayer a spring
of water flowed from the ground.
Bishop Linus made the Sign of
the Cross over St Pelagia, and during the Mystery of Baptism, angels
appeared and covered the chosen one of God with a bright mantle. After
giving the pious virgin Holy Communion, Bishop Linus offered a prayer
of thanksgiving to the Lord with her, and then sent her to continue her
journey. She then exchanged her expensive clothing for a simple white
garment, and distributed her possessions to the poor. Returning to her
servants, St Pelagia told them about Christ, and many of them were converted
and believed.
She tried to convert her own mother to Christ, but the obdurate woman sent a message to Diocletian's son that Pelagia was a Christian and did not wish to be his wife. The youth realized that Pelagia was lost to him, and he fell upon his sword in his despair. Pelagia's mother feared the emperor's wrath, so she tied her daughter up and led her to Diocletian's court as a Christian who was also responsible for the death of the heir to the throne. The emperor was captivated by the unusual beauty of the virgin and tried to turn her from her faith in Christ, promising her every earthly blessing if she would become his wife. The holy virgin refused the emperor's offer with contempt and said, "You are insane, Emperor, saying such things to me. I will not do your bidding, and I loathe your vile marriage, since I have Christ, the King of Heaven, as my Bridegroom. I do not desire your worldly crowns which last only a short while. The Lord in His heavenly Kingdom has prepared three imperishable crowns for me. The first is for faith, since I have believed in the true God with all my heart; the second is for purity, because I have dedicated my virginity to Him; the third is for martyrdom, since I want to accept every suffering for Him and offer up my soul because of my love for Him." Diocletian sentenced Pelagia
to be burned in a red-hot bronze bull. Not permitting the executioners
to touch her body, the holy martyr signed herself with the Sign of
the Cross, and went into the brazen bull and her flesh melted like myrrh,
filling the whole city with fragrance. St Pelagia's bones remained unharmed
and were removed by the pagans to a place outside the city. Four lions
then came out of the wilderness and sat around the bones letting neither
bird nor wild beast get at them. The lions protected the relics of the saint
until Bishop Linus came to that place. He gathered them up and buried
them with honor. Later, a church was built over her holy relics.
The Service to the holy Virgin
Martyr Pelagia of Tarsus says that she was "deemed worthy of most
strange and divine visions." She is also commemorated on October 7.
During the reign of Emperor Constantine (306-337), when the persecutions
against Christians had stopped, a church was built at St Pelagia's
burial place.
Pelagia of Tarsus VM (RM); feast day formerly October 8. During the persecutions of the Emperor Diocletian, Pelagia, the daughter of pagan parents in Tarsus, Cilicia, is said to have caught the eye of Diocletian's son. She, however, had no desire to marry. On the pretext of visiting her old nurse, she sought help and counsel from a Christian bishop. Under his inspiration, Saint Pelagia became a Christian herself, and the bishop baptized her. At this point not only did the emperor's son turn against Pelagia; so did her own mother. Both reported her to the emperor, no doubt hoping that her faith would weaken under the threat of torture. Diocletian himself is said to have personally interviewed her--the legend alleges that he was as attracted to her beauty as was his son--but completely failed to change Pelagia's mind. A singular torture was now prepared for the beautiful girl. A hollow bull was made out of bronze. Pelagia was put inside it and roasted to death. The bishop is said to have buried her relics. Another version of the story has Diocletian's son committing suicide after Pelagia's rejection. When she repulsed Diocletian's advances, he decided to kill her. Today's saint is only one of several Pelagias and Marinas (the stories get very mixed up and the two names are the same in Greek and Latin). The idea that these, perhaps, fictitious stories are a christianized version of those of Aphrodite or Venus has been examined and firmly rejected by the eminent hagiographer Hippolyte Delehaye (Attwater, Benedictines, Bentley, Coulson). The scene of Pelagia's martyrdom shows her burned in a brazen bull (Roeder). |
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| 300 Florian und die
Märtyrer von Lorch wurden auch in Lauriacum 40 Christen verhaftet 304 ST FLORIAN, MARTYR THE Saint Florian commemorated in the Roman Martyrology on this day was an officer of the Roman army, who occupied a high administrative post in Noricum, now part of Austria, and who suffered death for the faith in the days of Diocletian. His legendary “acts” state that he gave himself up at Lorch to the soldiers of Aquilinus, the governor, when they were rounding up the Christians, and that after making a bold confession he was twice scourged, half-flayed alive and finally thrown into the river Enns with a stone round his neck. His body, recovered and buried by a pious woman, was eventually removed to the Augustinian abbey of St Florian, near Linz. It is said to have been at a later date translated to Rome, and Pope Lucius III, in 1138, gave some of the saint’s relics to King Casimir of Poland and to the Bishop of Cracow. Since that time St Florian has been regarded as a patron of Poland as well as of Linz and of Upper Austria. In these translations there may have been some confusion with other reputed saints of the same name, but there has been great popular devotion to St Florian in many parts of central Europe, and the tradition as to his martyrdom not far from the spot where the Enns flows into the Danube is ancient and reliable. Many miracles of healing are attributed to his intercession and he is invoked as a powerful protector in danger from fire or water. In contrast
to so many reputed Diocletian martyrs there is solid ground for the
belief that Florian suffered at Lauriacum (Lurch). His “acts”, first
printed in the Acta Sanctorum, May, vol. i, have
been critically edited by Bruno Krusch in MGH., Scriptores
Merov., vol. iii, pp. 68—71. They date from the end of the eighth
century, but are admitted to have an historical foundation. There is
also under May 4 a clear mention of his name and the manner of his martyrdom
in the Hieronymianum. There has been much discussion
of the case in the Neues Archiv and other learned German
periodicals. For references, see the Lexikon für
Theologie und Kirche, vol. iv (1932), cc. 42—43. Consult further
J. Zeiller, Les Origines chrétiennes dans las Provinces
Danubiennes (1919).
Orthodoxe Kirche: 4. Mai - Florian Katholische
Kirche: 4. Mai - Florian und die Märtyrer von LorchFlorian wurde in der zweiten Hälfte des 3. Jahrhunderts bei Wien geboren. Er wurde getauft und christlich erzogen. Er diente im römischen Heer und wurde dann Leiter der Kanzlei des Statthalters in Lauriacum (Lorch), der Hauptstadt der römischen Provinz Noricum ripense. Während der Christenverfolgung unter Diokletian (284-305) wurden auch in Lauriacum 40 Christen verhaftet. Florian wollte sie im Kerker besuchen und wurde ebenfalls verhaftet. Als er sich weigerte, den heidnischen Göttern zu opfern, wurde er gefoltert und mit einem Mühlstein um den Hals in der Enns ertränkt. Die Witwe Valeria bestattete seinen Leichnam auf ihrem Gut. Im 8. Jahrhundert wurde die Kirche St. Florian über dem Grabplatz errichtet. Die Gebeine der anderen Märtyrer, die auch den Tod fanden, ruhen in der Lorcher Basilika. |
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| 303 Saint Erasmus Bishop of Formium, Italy--Angel
"Erasmus! No one vanquishes enemies if he is asleep. Go to your own
city, and you shall vanquish your enemies." many miracles and conversions Zealously served the Lord from his youth. In his mature years he was consecrated as Bishop of Formium, Italy. During the persecution against Christians under the emperors Diocletian (284-305) and Maximian Hercules (284-305), St Erasmus left his diocese and went to Mount Libanus, where he hid for seven years. Once, however, an angel appeared to him and said, "Erasmus! No one vanquishes enemies if he is asleep. Go to your own city, and you shall vanquish your enemies." Heeding the voice of the angel, St Erasmus left his seclusion. The first ones who asked him about his faith were soldiers who met him along the way. St Erasmus confessed himself a Christian. They brought him to trial at Antioch before the emperor Diocletian. The saint fearlessly confessed his faith in Christ and denounced the emperor for his impiety. St Erasmus was subjected to fearsome tortures, but remained unbending. After the tortures the saint was bound in iron chains and thrown into prison, where an angel appeared in miraculous form, saying, "Follow after me, I will lead you to Italy. There you shall bring many people to salvation." St Erasmus preached boldly to the people about Christ and raised up the son of an illustrious citizen of Lycia. After this miracle at Lycia 10,000 men were baptized. The emperor of the Western half of the Roman Empire, Maximian Hercules, gave orders to seize the saint and bring him to trial. St Erasmus also confessed his faith before this emperor. They beat him and threatened him with crucifixion if he did not renounce Christ. They forced him to go to a temple of the idol, but along the saint's route all the idols fell and were destroyed, and from the temple there came fire which fell upon many of the pagans. After being set free, St Erasmus baptized many pagans, and later went to the city of Sirmium, where he was seized and subjected to torture. They seated him in a red-hot oven, but he remained alive and unharmed. This miracle amazed so many people that the emperor, fearing civil unrest, retired into his own chambers. The angel freed St Erasmus from his fetters and took him to the city of Formium, i.e. to his own diocese, where the saint baptized many more people. The saint died there in 303. Christians buried the relics of the holy hieromartyr with honor. |
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| 304 Saint Albian
bishop of Aneium in the Aseian district martyred for the faith
with him his student disciple Suffered for Christ about the year 304 in a persecution against Christians under the emperor Diocletian and his co-ruler Maximian. St Albian was ordered to offer sacrifice to idols under the threat of death, but he confessed his faith in Christ and refused to serve idols. They tortured him with red-hot irons and beat him mercilessly, but he remained unyielding. They tortured his disciple with him, and he also remained faithful to the Lord Jesus Christ. Both holy martyrs were sentenced to death and thrown into a red-hot oven, in which they died, receiving the crowns of martyrdom. |
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304 Florian of Austria princeps
officiorum in the Roman army in Noricum (Austria) Many miracles are
attributed M (RM)Lauréaci, in Nórico Ripénsi, sancti Floriáni Mártyris, qui, sub Diocletiáno Imperatóre, Aquilíni Prǽsidis jussu, in flumen Anísum, ligáto ad collum saxo, præcipitátus est. At Lorch in Austria, under Emperor Diocletian and the governor Aquilinus, the martyr St. Florian, who was thrown into the River Enns, with a stone tied about his neck. The Martyrdom of St. Florian Albrecht Altdorfer Galleria degli Uffizi, Florence. Image courtesy of Carol Gerten Fine Arts This site also has Altdorfer's The Departure of Saint Florian Born at Ems; died 304. Florian was an officer (princeps officiorum) in the Roman army, who held a high administrative post in Noricum (now in Austria). He had secretly been converted to Christianity. When the governor of Lorch, Aquilinus, on instructions from Diocletian ordered his soldiers to hunt down Christians, Florian decided he no longer wished to conceal his faith. He gave himself up at Lorch to the governor's soldiers. After professing his faith, he was scourged twice, then his skin was slowly peeled from his body. Finally, instead of being executed by the sword and thus given a soldier's death, Saint Florian was thrown into the River Enns (Anisus), near Lorch, with a stone around his neck. His body was recovered and buried by a devout woman. It was removed to the Augustinian Abbey of Saint Florian, near Linz. It is held that his relics were later translated to Rome, and Pope Lucius III, in 1138, gave some of the saint's relics to King Casimir of Poland and to the bishop of Cracow. Many miracles are attributed to him, including the extinguishing of a huge fire with a pitcher of water (Benedictines, Bentley, Coulson, Delaney, Tabor, White). Saint Florian is portrayed in art as a young man, sometimes in armor, sometimes unarmed, pouring water from a tub on a burning church. At times the picture may show him with a palm in his hand and a burning torch under his feet; as a bearded warrior with a lance and tub; as a classical warrior leaning on a millstone, pouring water on a fire; as a boy with a millstone; setting out on a journey with a hat and staff (Altdorfer); beaten; being thrown into the river with a millstone around his neck; lying dead on a millstone guarded by an eagle; or with a sword (Roeder). The Sunserv site has Francesco del Cossa's painting. Florian is one of the eight patron saints of Austria and the patron of Upper Austria and of Linz. He also holds patronage of Poland, brewers, coopers, chimney-sweeps, and soap-boilers (Roeder, Tabor). He is invoked against bad harvests, battles, fire, flood, and storm (Roeder). He is also the patron of those in danger from water and flood, and of drowning (White). |
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| 310 Saint Sylvanus from
city of Gaza a soldier priest bishop of Gaza martyred in copper mines
with 40 converts there in 311 In metállo Phennénsi Palæstínæ natális beáti Silváni, Gazæ Epíscopi, qui, in Diocletiáni Imperatóris persecutióne, Galérii Maximiáni Cǽsaris mandáto, cum plúrimis suis Cléricis, martyrio coronátus est. At the metal mines of Phennes in Palestine, the birthday of blessed Silvanus, bishop of Gaza, who was crowned with martyrdom with many of his clerics by the command of Caesar Galerius Maximian, in the persecution of Diocletian. Saint Sylvanus came from the vicinity of the city of Gaza. In the world Sylvanus was a soldier. Wishing to serve the Heavenly King, he became a priest, and was ordained bishop of Gaza. Saint Sylvanus converted many pagans to faith in Christ. During the time of the persecution against Christians under the emperor Diocletian he was taken for trial to the city of Caesarea, he underwent torture and bravely endured it, and was then sentenced to harsh labour in the copper mines. At this work the holy bishop reached the edge of exhaustion, but always cheerful of spirit, he incessantly preached Christ to all those around him. This occurrence angered the pagans, who beheaded him. Such death there also accepted together with him 40 holy martyrs, who through the words of the bishop believed in Christ. Their death followed in the year 311. Silvanus and Companions MM (RM). Silvanus led a group of 41 from Egypt and Palestine, whose martyrdom is recounted by Eusebius. Silvanus, bishop of Gaza, was sentenced to the mines in Palestine but was too old for heavy work, so he was beheaded together with the others ( Benedictines). |
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387 Saint Monica,
mother of St Augustine of Hippo (June 15)
{In der katholischen Kirche wurde ihr Fest bis
1969 am 4. Mai gefeiert.}Apud Ostia Tiberína sanctæ Mónicæ, beáti Augustíni matris, cujus ille præcláram vitam, in libro nono Confessiónum, testatam relíquit. At Ostia, the birthday of St. Monica, mother of blessed Augustine. He has left us in the ninth book of his Confessions a beautiful sketch of her life. From the Lives of Saintes by Alban
Butler
The church is doubly indebted, under God, to the saint of this
day, namely, for the birth, and still more so for the conversion of the great
St. Austin; who was more beholden to St. Monica for his spiritual life by
grace, than for his corporal life by his birth and education. AD 387 MAY IV. ST. MONICA, WIDOW. From St. Austin’s work, collected by Tillemont, t. 8, p. 455, and Berti, I. de Rbus Gestis B. S. Aug Venetiis in. 1756, in App., de St. Monica. She was born in 332, in a pious family, and early instructed in the fear of God. She often professed her singular obligations to a virtuous discreet maid-servant, whom her parents intrusted with the education of their children, and who instilled into them maxims of piety, restrained the least sallies of their passions, and by her prudence, words, and example, inspired them with an early sense and love of every duty. She was so strict in regard to her charge, that, besides making them observe great temperance in their meals, she would not allow them to drink even water at any other times; how great thirst soever they might pretend. She used to say, “You are now for drinking water, but when you come to the mistresses of the cellar, water will be despised, but the habit of drinking will stick by you." Notwithstanding the prudent care of this mistress, the young Monica contracted insensibly an inclination to wine and when she was sent by her parents, who were strangers to it, to draw wine for the use of the family, in taking the liquor out with a cup she would put her lips to it and sip a little. This she did at first, not out of any intemperate desire of liquor, but from mere youth and levity. However, by adding to this little every day a little more, she overcame the original reluctance she had to wine, and drank whole cups of it with pleasure as it came in her way. This was a most dangerous intemperance, though it never proceeded to any considerable excess.* God watched over his servant to correct her of it, and made use of a servant-maid as his instrument who, having observed it in her young mistress by following her into the cellar, words arising one day between them, she reproached her with it, calling her a wine-bibber. This affected Monica in such a banner that, entering seriously into her, she acknowledged, condemned, and from that moment entirely corrected her fault. She after this received baptism, from which time she lived always in such a manner that she was an odor of edification to all who know her. As soon as marriageable, she was disposed of to one Patricius, a citizen of Tagaste, a man of honor and probity, but an idolater. She obeyed and served him as her master, and labored to gain him to God though the chief argument she used, whereby to reclaim him from his vices, was the sanctity of her conduct, enforced by an obliging, affectionate behavior, by which she commanded his love, respect, and esteem. She had by him two sons, Austin and Navigius, and one daughter. She tolerated the injuries done by him to her marriage-bed, in such a manner as never to make him, the least bitter reproach on that subject. As on the one side he was very good-natured and loving, so, on the other, he was hasty and choleric. Monica never thwarted him by the least action or word while she saw him in anger; but when the fit was over and he was calm, she mildly gave him, her reasons, and an account of her actions. When she saw other wives bearing the marks of their husband's anger on their disfigured faces, and heard them blaming their roughness of temper or debaucheries, she would answer them: "Lay the blame rather on yourselves and your tongues." Her example alone was a sufficient proof; for, notwithstanding the passionate temper of her husband, it was never known that he ever struck her, or that they had ever, for so much as one day, entertained any domestic dissension; because she bore all his sallies with patience, and in silence, made no other return but that of a greater obsequiousness, and waited an opportunity to make him sensible of his mistake when that was necessary. And as many as followed her advice in this respect towards their husbands, rejoiced in the experience of the comfort and advantages which accrued to them from their patience and complaisance; while those that did not follow it, continued still in their vexations and sufferings. One of the happy fruits Monica reaped from her patience, was her husband’s conversion to Christ; who, thereupon, became chaste, and faithful in all the duties of a good Christian; he died the year after he had been baptized. By mildness she also gained, both to her own interest and to Christ, her forward mother- in-law. Our saint had an excellent talent at making peace among neighbors, when any falling out had happend among them: on which occasion, such was the energy and the spirit of tender charity with which she delivered herself, that she seemed instructed by her interior Master in what she said. It was her great delight to serve the poor, supplying their wants with cheerfulness end liberality. She assisted daily at the holy oblation of the altar, and never failed to go to church twice a day, morning and night, to visit at public prayer, and the dispensation of the divine word, having eternity always in her thought. She studied to imitate the actions of the saints, who were in possession of immortal bliss: and, full of confidence in their intercession, she often visited the tombs of the martyrs. She well knew that, in matters relating to religion and a Christian, life, nothing should be locked upon as trifling and insignificant; and that the least actions become great when done for God, and with great fervor. Her exercises of piety did not hinder her attention in watching over the education of her children, in which God Almighty gave her great occasion of merit and suffering, particularly in Austin, that he might more amply crown her care in the end. He was horn in November, 354. As he grew up, she endeavored continually to instil into him sentiments of piety; but fell into an unperceived passion and immoderate desire that he should excel in learning; though she flattered herself that she regarded this only as a means whereof he might one day make a good use to the honor of God. Her husband earnestly desired the same thing, because he looked upon it as the greatest step whereby his son could raise himself in the world. In his infancy she had ranked him among the catechumens; and once in an illness, all things were prepared for his baptism, but it was deferred. Patricius died about the year 371. Austin, who was then seventeen years of age, still continued his studies at Carthage, where, in 373, he was seduced by the Manichees, and drawn into that heresy. Monica, being informed of his misfortune, grieved more bitterly for his spiritual death than worldly mothers do when they see their children carried to their graves; nor would she suffer him to live under the same roof with her, or to eat at the same table. "You have heard her vows," says St. Austin, addressing himself to God, "and you have not despised her tears; for she shed torrents in your presence, in all places where she offered to you her prayer." His divine Majesty was pleased to give her an assurance that she was heard, by a dream, in which she seemed to herself standing on a rule of wood, very sorrowful; and that a young man, shining with light, asked her the cause of her grief, and bade her dry up her tears, saying: "Your son is with you." Then casting her eyes towards the place he pointed at, she saw Austin standing on the rule with her. She told her sun this dream, and upon his inferring from it that she should come over to his sentiments in matters of religion: "No," said she, "it was not told me that I was with you, but that you were with me." This quick answer made a great impression on her so, who after his conversion considered it as a divine admonition. She was so much comforted by it, that she again permitted him to eat and live with her. This happened about the end of the year 377; almost nine years before his conversion, in, August, 386. During all this time the holy widow continued her prayers for his conversion, and her sighs and tears, which nothing but his baptism at Milan could dry up. She engaged virtuous and learned prelates to speak to him. One who had himself been brought up a Manichean, and had been converted by reading their own books, excused himself, saying: "The heart of the youth was yet too indocile, but that God's time would come." She urged him with the greater importunity: at last the good old bishop answered her: "Go: continue to do as you do; it is impossible that a child of such tears should perish:" which words she received as an, oracle from heaven. Austin was twenty-nine years old when he determined to go to Rome, with a view to teach rhetoric. She endeavored to divert him from such a design, fearing it might delay his conversion, and followed him to the seaside, resolving either to bring him back, or to bear him company into Italy. He feigned he had no intention to go, that he might rid himself of her importunity. But while she passed the night in a chapel of St. Cyprian, in the neighborhood, he secretly set out. I deceived her with a lie," says St. Austin, "while she was weeping and praying for me: and what did she ask of you, my God, but that you would not suffer me to sail away? But you graciously heard her main desire, namely, that I might be engaged in your service, and refused to grant what she asked then, in order to give what she always asked." Next morning, coming to the seaside and finding him gone' she was seized with a grief not to be expressed. God, by this extreme affliction, would punish her too human tenderness; and his wisdom suffered her son to be carried by his passions to the place where he had decreed to heal them. Upon his arrival at Rome, he fell dangerously sick; and he attributes his recovery to the prayers of his mother, though she did not then know his situation; out-of a favorable regard to whose petitions God would not cc' him off in his impenitence. From Rome he went to teach rhetoric at Milan, in 384, and being convinced by St. Ambrose of the errors of his sect, renounced that heresy, yet without being fixed in the truth continuing his search after it in a fluctuating state of mind. Monica followed him, and in a great storm at sea comforted the sailors, assuring them, from a vision, that they would certainly reach the port. Finding him at Milan, she learned from his own mouth that he was no longer a Manichaean but she redoubled her tears and prayers to God to obtain his thorough conversion. She respected St. Ambrose as the spiritual physician of his soul and was herself wonderfully delighted with hearing his solid and beautiful discourses. St. Ambrose forbid at Milan the custom of carrying bread and wine to the tombs of the martyrs and Monica, going thither with her offerings, was stopped by the porter; and being informed that the custom had been forbid she was more ready to condemn the practice in the simplicity of obedience, than to inquire into the reasons of the prohibition. She therefore was content to carry to those holy places a heart full of pure and religious dispositions, reserving her alms for other occasions. To satisfy her scruple, St. Austin consulted St. Ambrose on the fast of the Saturday. She had been used to keep fast on that day, according to the custom of the church of Tagaste, which was also that of Route, but at Milan this fast was not observed. She was therefore in doubt what she ought to do. The answer of St. Ambrose, taken into the canon law, was “When I am here, I do not fast on the Saturday. But I fast when I am in Rome; do you the same, and follow always the custom and discipline of the churches where you are;" which, precept she obeyed. She had the joy to see St. Austin perfectly converted in August, 386. She had contrived a good match for him, which might be a bar against any relapse into his former disorders, but understood from him, with great satisfaction that he was resolved to embrace a state of perpetual commitment. When the vocation of the schools, during the vintage, came on, St. Austin retired with his friends to a country house. His mother accompanied them, and had a great share in their learned entertainments in which she, by her mutual genius and constant conversation with God, showed an extraordinary penetration and judgment. St. Austin has preserved many of her ingenious and pious reflections; the first he sometimes compares with the fittest strokes of Tully and Hortensius in his books On Order, and in that on a happy Life. St. Austin was baptized at Easter, in 387, with some of his friends, with who he continued to give some time. St Monica took as much care of them all as if they had been her children, and paid them, all deference as if each of them had been her father. They all set out together for Africa; but lost St. Monica on the road, who fell sick and died at Ostia, where they were to embark. Before her illness, conversing there with her son Austin concerning eternal happiness, and the contempt of this world, she said to him “Son, there is nothing now in this life that affords me any delight. What have I to do here any longer, or why I am here, I know not: all my hopes in this world being now at an end. The only thing for which I desired to live was that I might see you a Catholic and child of heaven. God has done much more, in that I see you now despising all earthly felicity and entirely devoted to his service. What further business then have here?” Another day, entertaining herself with her friends in the same place, she spoke so well on the happiness of death, as much surprised them and being asked if she was not afraid to be buried in a place so far from her own country, she answered : “Nothing is far off from God. Neither do I need to fear that God will not find my body to raise it with the rest." Five days after this she was seized with a fever; and one day, being worse than ordinary, she swooned away, and was for a little while insensible. Her two sons ran to her. When she came to herself awaking as it were out of a profound sleep, she said to them: “Here you shall bury your mother." Austin stood silent; Navigius wished that she might not die abroad, but in her own country: but she, checking him with her eyes, said to them: "Lay this body anywhere; be not concerned about that. The only thing I ask of you both is, that you make remembrance of me at the altar of the Lord where soever you are." Her distemper growing stronger upon the hour, she suffered much; and on the ninth day of her illness, in the fifty-sixth year of her age, and of our Lord 387, that religious and pious soul was loosed from the body. St. Austin, who was then thirty-three years of age, closed her eyes; and though his grief was extreme, restrained his tears and those of his son Adeodatus, thinking that weeping did not become the funeral of her, who neither died miserably, nor at all as to her principal and better part. The corpse was carried to the church, and when it was set down by the grave, according to the custom of the place, the sacrifice of our ransom was offered for her. St. Austin had hitherto held in his tears; but calling to mind, when alone, her holy and pious conversation towards God, and her tender and affectionate love and care of her children, of which she was so suddenly deprived, he gave free scope to his tears. He adds: "If anyone think it is sin that I thus wept for my mother some small part of an hour; and a mother who many years had wept for me, that I might live to thy ayes, 0 Lord: let him not deride mc for it; but rather, if his charity be great, let him weep also for my sins before thee." He prays for her in his confessions, and beseeches God to inspire all who shall read his book to remember at the altar Monica and Patricius. He says: "I pray for the sins of my mother: hear me by the remedy of our wounds, who hung on the cross, and sitting on the right hand, intercede for us. I know she showed mercy, and forgave from her heart all debtors: forgive her also her debts." Her body was translated from Ostia to Rome in 1430, under pope Martin V., and remains there in the church of St. Austin. The history of this translation of the relics of St. Monica to Rome, with an account of several miraculous cures with which it was honored, is given by Pope Martin V. himself. Some pretend this to be the body of St. Prima; and that remains of St. Monica are kept at Arouaise, a convent of regular canons near Bapaume, in Hainault, whence the head was translated to the church of St Amatus in Douay. But the latter seems to be the body of St. Prima, whom Walter, who conveyed this treasure from Ostia into the Low Countries’, in 1162, imagined to be the same person with St. Monica; though her body remained long after at Ostia. St. Monica, by her earnestness to gain
her son to God, is the model of good mothers.
She was persuaded that he did not live; nay, that his state
was infinitely more miserable than if he had no existence, so long as he lived
not to him who made him, and who was his only happiness, and his last end,
as site proved to him with admirable penetration, from the principles of
sound philosophy, in a conference with him and his Friends soon after his
conversion of which to the honor of her memory, he has preserved us a part
in one of his works. Her perseverance in tears and prayers for his
conversion could not fail of success, being supported by fervor, perfect purity
of intention, and sanctity of life, and accompanied with all prudent measures
which it was in her power to take for bringing him to his duty.In vain some mothers flatter themselves that by their long devotions they satisfy this difficult obligation they are bound also to watch continually over their children, to give and procure them constant instructions, set before them a good example and to use when necessary, reprimands and correction, which must be tempered with mildness and affection, be seasonably employed at the times when likely to take best effect, and must always be free from the least motion or appearance of passion. This condition can only be observed by those who have obtained an entire treasurery over themselves. Pride and self-love are always impatient and sure to show themselves on such occasions; and wherever they appear, instead of healing a heart already disordered, they usual inflame and increase the evil. Monica converted Patricius, and made a deep impression upon the heart of Austin in the midst of his disorders, because her remonstrances were free from this fault. If the instructions and watchfulness of a St. Monica could not preserve Austin from the snares of bad company, what precautions are not parents bound to take to keep unexperienced youth from the possibility of falling upon this most fatal rock. 387 ST MONICA, WIDOW
THE Church is doubly indebted to St Monica, the ideal of wifely forbearance and holy widowhood, whom we commemorate upon this day, for she not only gave bodily life to the great teacher Augustine, but she was also God’s principal instrument in bringing about his spiritual birth by grace. She was born in North Africa—probably at Tagaste, sixty miles from Carthage—of Christian parents, in the year 332. Her early training was entrusted to a faithful retainer who treated her young charges wisely, if somewhat strictly. Amongst the regulations she inculcated was that of never drinking between meals. “It is water you want now”, she would say, “but when you become mistresses of the cellar you will want wine—not water—and the habit will remain with you.” But when Monica grew old enough to be charged with the duty of drawing wine for the household, she disregarded the excellent maxim, and from taking occasional secret sips in the cellar, she soon came to drinking whole cupfuls with relish. One day, however, a slave who had watched her and with whom she was having an altercation, called her a wine-bibber. The shaft struck home: Monica was overwhelmed with shame and never again gave way to the temptation. Indeed, from the day of her baptism, which took place soon afterwards, she seems to have lived a life exemplary in every particular. As soon as she had reached a marriageable age, her parents gave .her as wife to a citizen of Tagaste, Patricius by name, a pagan not without generous qualities, but violent-tempered and dissolute. Monica had much to put up with from him, but she bore all with the patience of a strong, well-disciplined character. He, on his part, though inclined to criticize her piety and liberality to the poor, always regarded her with respect and never laid a hand upon her, even in his worst fits of rage. When other matrons came to complain of their husbands and to show the marks of blows they had received, she did not hesitate to tell them that they very often brought this treatment upon themselves by their tongues. In the long run, Monica’s prayers and example resulted in winning over to Christianity not only her husband, but also her cantankerous mother-in-law, whose presence as a permanent inmate of the house had added considerably to the younger woman’s difficulties. Patricius died a holy death in 371, the year after his baptism. Of their children, at least three survived, two sons and a daughter, and it was in the elder son, Augustine, that the parents’ ambitions centred, for he was brilliantly clever, and they were resolved to give him the best possible education. Nevertheless, his waywardness, his love of pleasure and his fits of idleness caused his mother great anxiety. He had been admitted a catechumen in early youth and once, when he was thought to be dying, arrangements were made for his baptism, but his sudden recovery caused it to be deferred indefinitely. At the date of his father’s death he was seventeen and a student in Carthage, devoting himself especially to rhetoric. Two years later Monica was cut to the heart at the news that Augustine was leading a wicked life, and had as well embraced the Manichean heresy. For a time after his return to Tagaste she went so far as to refuse to let him live in her house or eat at her table that she might not have to listen to his blasphemies. But she relented as the result of a consoling vision which was vouchsafed to her. She seemed to be standing on a wooden beam bemoaning her son’s downfall when she was accosted by a radiant being who questioned her as to the cause of her grief. He then bade her dry her eyes and added, “Your son is with you”. Casting her eyes towards the spot he indicated, she beheld Augustine standing on the, beam beside her. Afterwards, when she told the dream to Augustine he flippantly remarked that they might easily be together if Monica would give up her faith, but she promptly replied, “He did not say that I was with you: he said that you were with me”. Her ready retort made a great impression upon her son, who in later days regarded it as an inspiration. This happened about the end of 377, almost nine years before Augustine’s conversion. During all that time Monica never ceased her efforts on his behalf. She stormed heaven by her prayers and tears: she fasted: she watched: she importuned the clergy to argue with him, even though they assured her that it was useless in his actual state of mind. “The heart of the young man is at present too stubborn, but God’s time will come”, was the reply of a wise bishop who had formerly been a Manichean himself. Then, as she persisted, he said in words which have become famous: “Go now, I beg of you: it is not possible that the son of so many tears should perish”. This reply and the assurance she had received in the vision gave her the encouragement she was sorely needing, for there was as yet in her elder son no indication of any change of heart. Augustine was twenty-nine years old when he resolved to go to Rome to teach rhetoric. Monica, though opposed to the plan because she feared it would delay his conversion, was determined to accompany him if he persisted in going, and followed him to the port of embarkation. Augustine, on the other hand, had made She was born in 322 in Tagaste,
North Africa. Her parents were Christians, but little is known of
her early life. Most of our information about her comes from Book IX
of her son's CONFESSIONS.
St Monica was married to a pagan official named Patritius, who had a short temper and lived an immoral life. At first, her mother-in-law did not like her, but Monica won her over by her gentle disposition. Unlike many women of that time, she was never beaten by her husband. She said that Patritius never raised his hand against her because she always held her tongue, setting a guard over her mouth in his presence. (Ps. 38/39:1). St Monica and Patritius had three children: St Augustine, Navigius and Perpetua. It was a source of great sorrow to her that Patritius would not permit them to be baptized. She worried about Augustine, who lived with a young woman in Carthage and had an illegitimate son with her. Her constant prayers and tears for her son had the effect of converting her husband to Christ before his death. Augustine, however, continued on the path that led away from Christ. While in Carthage, Augustine fell under the influence of the heretical Manichean sect. His mother was horrified and tried to turn him away from his error. She had a dream in which she was told to be patient and gentle with her son. Augustine, however, paid little attention to her arguments, and remained in his delusion for nine years. St Monica must have felt disheartened and disappointed, but she never gave up on him. She even tried to enlist the help of a bishop who had once been a Manichean himself, but he would not dispute with Augustine. He said he couldn't reason with the young man, because he was still attracted by the novelty of the heresy. He did reassure her saying, "Go on your way, and God bless you, for it is not possible that the son of these tears should be lost." St Monica went to Rome with Augustine when he lectured there in 383. Later, he received an appointment to Milan, where he met St Ambrose (December 7) and was greatly impressed by his preaching. Bishop Ambrose came to have a high regard for St Monica, and often congratulated Augustine on having such a virtuous mother. One day Augustine was reading the New Testament in a garden, and came to Romans 13:12-14. There and then Augustine decided to "cast off the works of darkness," and to "put on the Lord Jesus Christ." He was baptized on the eve of Pascha in 387. After his baptism, Augustine
and his mother planned to return to Africa. They stopped to rest in
Ostia, where St Monica fell asleep in the Lord at the age of sixty-five.
She was buried at Ostia, and her holy relics were transferred to the
crypt of a church in the sixth century. Nine centuries later, St Monica's
relics were translated to Rome.
In the West, St Monica is considered
the patron saint of wives and mothers whose husbands or sons have
gone astray.
Monnica (Monika) Orthodoxe Kirche: 15. Juni
Katholische, Anglikanische und Evangelische Kirche: 27. AugustMonika wurde 332 in Tagaste (Nordafrika) geboren. Sie wurde christlich erzogen, dann aber mit einem heidnische Ehemann verheiratet. Obwohl ihr Mann sie schlug und Liebschaften unterhielt, blieb Monika zu ihm sanft und freundlich. Sie gebar drei Kinder, von denen Augustinus der Älteste war. Monika litt sehr darunter, daß Augustinus ein ausschweifendes Leben führte, mit seiner Geliebten ein Kind hatte und sich den Manichäern zuwandte. Augustinus versuchte, vor ihren stummen Mahnungen zu fliehen und reiste heimlich nach Mailand. Monika gab ihn nicht auf, sondern sobald sie seinen Aufenthaltsort erfuhr, reiste sie ihm hinterher und konnte in Mailand seine Bekehrung und seine Taufe miterleben. Auf der gemeinsamen Rückreise nach Afrika starb sie in Ostia, wohl im Oktober 387. Ein Bischof, dem sie ihr Leid über das unchristliche Leben ihres Sohnes klagte, erwiderte ihr: Ein Kind so vieler Tränen und Gebete kann nicht verloren gehen. So wurde Monika zur Patronin der Mütter und Müttervereine. |
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| 395 Nepotian of Altino
priest esteemed by Saint Jerome, who dedicated to him a treatise
on the sacerdotal life (AC) Saint Heliodorus, bishop of Altino, ordained his nephew Nepotian as priest after he abandoned his high position as an officer in the imperial bodyguard. Nepotian was much esteemed by Saint Jerome, who dedicated to him a treatise on the sacerdotal life. It seems, however, that he has never been the object of a public cultus (Benedictines). |
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| 409 Venerius of Milan
ordained a deacon by Saint Ambrose promoted to the see of Milan following
the death of Saint Simplician loyal supporter of, Saint John Chrysostom
B (RM) Medioláni sancti Venérii Epíscopi, cujus virtútes sanctus Joánnes Chrysóstomus, in epístola ad eum scripta, testátas relíquit. At Milan, St. Venerius, a bishop whose virtues are attested to by St. John Chrysostom in the epistle which he had written to him. 409 ST VENERIUS, BISHOP OF MILAN THE second bishop of Milan after St Ambrose was St Venerius, who was one of his deacons and who succeeded St Simplician in 400. Very little is known about him, but his cultus received a great impetus when St Charles Borromeo elevated his relics in 1579 and translated them to the cathedral. The saint enjoyed the friendship of St Paulinus of Nola, of St Delphinus of Bordeaux and of St Chromatius of Aquileia, and was a warm sympathizer with St John Chrysostom in his sufferings. When the bishops of Africa, assembled at Carthage in 401, appealed for the support of Pope Anastasius, they also addressed a similar appeal to Bishop Venerius. The Christian poet Ennodius celebrated his praises and describes him as a man of singular eloquence. All these testimonies
are gathered up in the account furnished in the Acta Sanctorum,
May, vol. i.
|
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| 6th v. Antony du Rocher
disciple of Saint Benedict and a companion of Saint Maurus during his
mission to France, OSB Abbot (AC) Saint Antony was said to have been a disciple of Saint Benedict and a companion of Saint Maurus during his mission to France. He was the founder and abbot of Saint-Julian at Tours. His surname comes from his ending his days as a recluse on a spot called le Rocher. Only Francophiles still accept the story of Saint Maurus's French mission as factual (Benedictines). |
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| 716 Ethelred of Bardney
abdicated to become a monk at Bardney OSB King (AC) Ethelred, king of Mercia, abdicated to become a monk at Bardney, where he was later elected abbot (Benedictines). Saint Ethelred is depicted as a Benedictine abbot with royal regalia at his feet. He is venerated at Leominster (Roeder). |
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| 720
Sacerdos of Limoges monk, then abbot-founder of Calabre (Calviat) Abbey
bishop of Limoges OSB B (RM) In território Petragoricénsi sancti Sacerdótis, Epíscopi Lemovicénsis. In the province of Perigord, St. Sacerdos, bishop of Limoges. (also known as Sardot, Sadroc, Sardou, Serdon, Serdot) Born near Sarlat, Périgord, France, 670; Sacerdos became a monk, then abbot-founder of Calabre (Calviat) Abbey. He was appointed bishop of Limoges and shepherded his flock until shortly before his death (Benedictines). |
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| 826 Paulinus of Sinigaglia
bishop and now patron of Sinigaglia, Italy B (AC) Colóniæ
Agrippínæ sancti Paulíni Mártyris.
At Cologne, the martyr St. Paulinus.
All that
is known is that Paulinus was bishop and now patron of Sinigaglia,
Italy (Benedictines). |
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|
875 Hilarion der Wundertäter
Ein Engel wies ihn an, nach Grusinien zurückzukehren und sich von seinem
Vater Abschied zu nehmen
Orthodoxe Kirche: 4. Mai und 19. November Hilarion wurde 816 in Grusinien geboren. Schon als Kind wollte er Mönch werden und mit 12 Jahren trat er in ein Kloster ein, das sein Vater ausgewählt hatte. Mit 16 Jahren wurde er Einsiedler. Er verbrachte 10 Jahre in seiner Einsiedelei und wurde in Grusinien sehr bekannt. Er wurde zum Priester geweiht und ihm wurde das Bischofsamt angetragen. Hilarion unternahm aber eine Pilgerfahrt in das Heilige Land. Er lebte dann 17 Jahre am Jordan in einer Höhle, die schon der Prophet Elia und Johannes der Täufer bewohnt haben sollten. Ein Engel wies ihn an, nach Grusinien zurückzukehren und sich von seinem Vater Abschied zu nehmen. Hilarion wandelte dann sein Elternhaus in ein Kloster um, in das auch seine Mutter und seine Schwester eintraten. Nach dem Tod seiner Mutter ging Hilarion nach Konstantinopel und dann auf den Olymp in Kleinasien, wo er um 864 ein Kloster gründete. Hier verbrachte er fünf Jahre und mehrere Heilungswunder werden aus dieser Zeit berichtet. Hilarion unternahm dann eine weitere Pilgerreise, die ihn nach Konstantinopel, Rom und Thessaloniki führte. Hier lebte er drei Jahre und hier starb er am 19.11.875. 40 Tage nach seiner Bestattung ereigneten sich erste Wunder am Grab. Kaiser Basilius (866-886) ließ daraufhin 882 den Leichnam nach Konstantinopel überführen. Seine Gebeine wurden in der neu erbauten Apostelkirche beigesetzt. Die grusinische Kirche erhob Hilarion
im 9. Jahrhundert zum Heiligen und legte seinen Festtag auf den 19.11.
|
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| 1028 Hilsindis In
her widowhood she was the abbess-founder of the convent of Thorn on
the Marne River , OSB Abbess (AC) Hilsindis was born into the family of the dukes of Lorraine (France). In her widowhood she was the abbess-founder of the convent of Thorn on the Marne River (Benedictines). |
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1038
Godehard of Hildesheim monk at Nieder-Altaich in 990 successfully
accomplished reforms formed 9 abbots for various houses over 9
years OSB B (RM)Hildeshémii, in Saxónia, sancti Godehárdi, Epíscopi et Confessóris, qui ab Innocéntio Papa Secúndo in Sanctórum censum relátus est. At Hildesheim in Saxony, St. Gothard, bishop and confessor, who was ranked among the saints by Innocent II. (also known as Gothard, Gotthard) From Lives of Saintes by Alban Butler
HE was a native of Bavaria, and abbot of Altaich, in that country,
and reformed likewise the abbeys of Hersfeld, in Hesse, of Tergensee in the
diocese of Frisinguen, and of Chremsmunster, in that of Passaw.
In 1021, the episcopal chair of Hildesheim falling vacant by the death of
St. Bernward, Godard was compelled by St. Henry to take upon him that pastoral
charge. The relief of the poor, both spiritual and temporal, was
every-where the first object of his attention. He died on the 4th of
May, 1038 , and was canonized by Innocent II in 1131. Many places in
Germany acknowledge him patron, and several bear his name. See his life
by Wolfhert, his disciple, in Henschenius, p. 501, and in Mabillon and more
at large, with long histories of miracles, among the writers of the history
of the most illustrious house of Brunswick-Hanover, t. 2, p. 483.
Several very devout epistles of St. Godard, or Godehard, are given us by Dom.
Pez, in his Codex Dipiomatico-Historico-Epistolaris, p. 133, &c.ST. GODARD, BISHOP OF HILDESHEIM, C. 1038 ST GODEHARD, or GOTHARD, BISHOP OF HILDESHEIM) THE birthplace of St Godehard was the Bavarian village of Reichersdorf, where his father was an employee in the service of the canons, who at that period occupied what had formerly been the Benedictine abbey of Nieder-Altaich. The boy was educated by the canons and showed so much promise that he attracted the notice of the bishops of Passau and Regensburg and the favour of Archbishop Frederick of Salzburg. The last named not only took him to Rome, but also made him provost of the canons at the age of nineteen. When, mainly through the efforts of the three prelates, the Benedictine rule was restored in Nieder-Altaich in 990, Godehard, by this time a priest, received the monastic habit together with several other canons. He rose to be abbot, his installation being honoured by the presence of St Henry, then duke of Bavaria—afterwards emperor—who always held him in the utmost esteem. A girdle worked for him by the Empress Cunegund was long venerated as a relic. The excellent order kept by Godehard at Nieder-Altaich prompted St Henry to send him to reform the monasteries of Tegernsee, in the diocese of Freising, Hersfeld, in Thuringia, and Kremsmünster in the diocese of Passau. This difficult task he accomplished satisfactorily whilst retaining the direction of NiederAltaich, which was ruled by a deputy during his long absences. In the course of twenty-five years he formed nine abbots for various houses. Then came the call to a very different life. St Bernwald, bishop of Hildesheim, died in ion, and the Emperor Henry immediately decided to nominate Godehard to be his successor. In vain did the abbot plead his age and lack of suitable qualifications; he was obliged to comply with the wishes of the monarch, supported by the local clergy. Although he was sixty years of age he threw himself into the work of his diocese with the zest and energy of a young man. He built and restored churches: he did much to foster education, especially in the cathedral school; he established such strict order in his chapter that it resembled a monastery; and, on a swampy piece of land which he reclaimed on the outskirts of Hildesheim, he built a hospice where the sick and poor were tenderly cared for. He had a great love for God. When he was fifteen, they decided to dedicate themselves to St Augustine for the really necessitous, but he looked with less favour on able-bodied professional tramps; he called them “peripatetic’s”, and would not allow them to stay for more than two or three days in the hospice. The holy bishop died in 1038 and was canonized in 1131. It is generally agreed that the celebrated Pass of St Gothard takes its name from a chapel built upon its summit by the dukes of Bavaria and dedicated in honour of the great prelate of Hildesheim. We have a
full and trustworthy account of St Gothard written by his devoted disciple, Wolfher. There are, in fact, two lives by the same author, the one compiled
before Gothard’s death, the other revised and completed some thirty
years later. Both are printed in Pertz, MGH., Scriptores,
vol. xi, pp. 167—218. There are also some letters by and to
him which have survived and which have been printed in MGH., Epistolae Selectae, vol. iii, pp. 59-70 and 105—110.
St Gothard figures prominently in the third volume of Hauck’s Kirchengeschichte Deutschlands. There are also modern
biographies by F. K. Sulzbeck (1863) and 0. J. Blecher (1931). See further
the Acta Sanctorum, May, vol. i, and E. Tomek,
Studien z. Reform d. deutsch. Kloster, vol. i
(1910), pp. 23 seq.
Born at Reichersdorf, Bavaria, Germany, c. 960;
died at Hildesheim, May, 4, 1038; canonized by Innocent II in 1131.
Godehard was educated by the canons of Nieder-Altaich Abbey, who employed
his father. Archbishop Frederick of Salzburg took him to Rome and made
him a provost when he was 19. Godehard was ordained, and became a monk
at Nieder-Altaich in 990 when the Rule of Saint Benedict was reintroduced
there with the help of the prelates of Salzburg, Passau, and Regensburg.When, in 996, Godehard became abbot, Duke Henry of Bavaria attended his installation. Under his direction the house kept such a good religious discipline that the emperor, Saint Henry II, entrusted him with the reform of several other monasteries, including those of Tegernsee (Freising), Hersfeld (Thuringia), and Kremsmünster (Passau). He successfully accomplished the reforms while retaining the direction of Nieder-Altaich through a deputy during his long absences. In the course of 23 years, Godehard formed nine abbots for various houses. After Saint Bernward died in 1022, Godehard was made bishop of Hildesheim at the nomination of Emperor Henry. He carried his reforming activities into the diocese with the vigor of a young man, although he was over 60. He showed particular care for the cathedral school but not neglecting the enforcement of clerical discipline nor his pastoral duties. Because the relief of the poor was always one of his greatest concerns, he founded a large home for the poor at Saint Moritz near Hildesheim. Godehard had a great love of the truly needy, but he looked less favorably on able-bodied professional tramps; he called them "peripatetics," and would allow them to stay for only two or three days in the hospice. The pass and railway tunnel from Switzerland into Italy takes its name from the Saint Godehard, in whose honor the neighboring hospice for travellers and its chapel were dedicated. The girdle made for him by the Empress Saint Cunegund is venerated as a relic (Attwater, Benedictines, Coulson, Delaney, Husenbeth, Walsh). In art, Saint Godehard hangs his cloak on a sunbeam. Pictures of him may include him holding Hildesheim Cathedral; raising two shrouded corpses from the grave; or with a dragon at his feet (Roeder). He is venerated in Switzerland and is invoked against gallstones (Roeder). Many places in Germany have him as patron and several bear his name (Husenbeth). |
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| 1052 + Cunegund a Benedictine
nun of Niedermunster convent in Regensburg (Benedictines)., OSB V
(AC) |
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| 13th
v. Blessed Catherine of Parc-aux-Dames convert from Judaism OSB Cist.
V (PC) 13th v. BD Catherine OF PARC-AUX-DAMES, VIRGIN became famous for her visions and miracles BD CATHERINE of Parc-aux-Dames was the daughter of Jewish parents, resident in the city of Louvain. Amongst the constant visitors to their house was the duke of Brabant’s chaplain, Master Rayner, with whom his host used to have long discussions on religious subjects. From the time she was five years old, little Rachel— as she was then called—was an attentive listener to these talks and one day the priest, noticing her eager expression, said to her, “Rachel, would you like to become a Christian?” “Yes—if you would tell me how!” was the prompt reply. From that time Master Rayner began to give her instruction in the faith as occasion offered. Rachel’s parents, however, became uneasy at the change which was taking place in their child, and when she was in her seventh year decided to send her away beyond the Rhine, to remove her from Christian influences. Rachel was greatly distressed at the prospect, but one night she had a vision of our Lady, who gave her a staff and bade her escape. The girl arose at once, slipped out of the house and made her way to the priest, by whom she was taken to the Cistercian nuns in the abbey of Parc-aux-Dames, a mile and a half from Louvain. There she was baptized and clothed with the habit of the order, assuming the name of Catherine. Her parents appealed to the bishop of Louvain, to the duke of Brabant and even to Pope Honorius, that their daughter might be restored to them—at any rate till she was twelve years old. The bishop and the duke favoured the claim, but it was successfully opposed by Engelbert, archbishop of Cologne, and William, abbot of Clairvaux. Catherine accordingly remained at Parc-aux-Dames until her death, and became famous for her visions and miracles. See the account
in the Acta Sanctorum, May, vol. i, which is mainly
compiled from such Cistercian sources as Caesarius of Heisterbach and
Henriquez. But the Dominican Thomas de Cantimprd also vouches for the
truth of the story, from his personal knowledge of Catherine.
Born in Louvain, France to Jewish parents, her
given name was Rachel. The duke of Brabant's chaplain was a frequent
visitor to her home, and the little Rachel was an eager listener when
he would defend the Catholic faith against the attacks of her Jewish
father. At the age of 12, Rachel secretly left home, received baptism,
and joined the Cistercians at Parc- aux-Dames, near Louvain, where she
took the name Catherine and where she lived until her death (Benedictines). |
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1300
Saint Nicephorus teacher of St Gregory Palamas (November 14) convert
from Catholic ascetic on Mount Athos
He grew up as a Roman Catholic, but he journeyed to the Byzantine Empire and became Orthodox. St Nicephorus lived as an ascetic on Mount Athos, and died before the year 1300. His treatise "On Watchfulness and the Guarding of the Heart" is found in the fourth volume of the English PHILOKALIA. by the Greeks from Olviopolis during the very first period of Christianity in Russia. The icon was in Staro Rus until
the seventeenth century.
In 1655 during a plague it was revealed to a certain inhabitant of the city of Tikhvin that the pestilence would cease if the wonderworking Staro Rus Icon were transferred there, and the Tikhvin Icon sent to Staro Rus. After the transfer of the icons the plague ceased, but the people of Tikhvin did not return the icon and only in the eighteenth century did they give permission to make a copy of the Staro Rus Icon, which on May 4, 1768 was sent to Stara Russa. A feast was established in honor
of this event. On September 17, 1888
the original was also returned to Staro Rus and a second Feast day established. |
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| 1343
Blessed Gregory Celli monk received by the Franciscans of Monte
Carnerio, near Rieti, OSA (AC) (also known as Gregory of Verucchio) Born in Verucchio, diocese of Rimini, Italy; died 1343; cultus confirmed in 1769. 1343 BD GREGORY OF VERUCCHIO THE father of Bd Gregory dei Celli of Verucchio died before his son was four years old, and the child was brought up by a mother whose one object was to train him and St Monica: Gregory received the habit of the Hermits of St Augustine, whilst his mother spent their fortune in founding as well as endowing a house for the order at Verucchio. For ten years Gregory lived in the monastery, leading an exemplary life and converting many sinners who had been led away into heresy. But after his mother’s death, the brethren, instigated by jealousy at his success, or perhaps by resentment at his strictness, ungratefully drove him out of the house which had been built from the proceeds of his patrimony. Homeless and destitute, he made his way to the Franciscans of Monte Carnerio, near Reati, by whom he was so kindly received that he settled down permanently amongst them. He lived to extreme old age, dying, it is alleged, at the age of 118. It is averred that the mule which was bearing his coffin to the burial ground at Reati suddenly broke away and as though driven by an unseen force, carried its load back to Verucchio, where its arrival was announced by the spontaneous ringing of all the church bells. By local custom Bd Gregory is invoked as a
patron when rain is needed.
The account
of this beatus printed in the Acta Sanctorum,
May, vol. i, depends mainly upon a document, attested by
a notary public of the Celli family, which was forwarded to the
Bollandists by Father H. Torelli, the historiographer of the Hermits
of St Augustine. It must be confessed that there are suspicious features
about this notarial instrument, but there can be no doubt that the
cultus of Bd Gregory, alleged to have been
signalized by many miraculous cures, was formally confirmed by Pope Clement
XIV in 1769.
Gregory's mother founded a monastery for the Augustinians
in Verucchio, where Gregory later became a monk. After a time he was
dismissed for some unjust reason, but was charitably received by the
Franciscans of Monte Carnerio, near Rieti, where he died (Benedictines).
In art, Gregory is an Augustinian hermit with an iron ring around his
body. He is venerated at Urbino and invoked in times of drought
(Roeder). |
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| 14th v. The Alfanov
Brothers Sts Nikita, Cyril, Nicephorus, Clement, Isaac a miracle took
place at their relics They lived during the fourteenth century at Novgorod. They led a righteous life and founded the Sokolnitsky monastery. As the chronicles relate, "A wooden church dedicated to St Nicholas was built on the Sokol hill and a monastery was founded" in 1389. The righteous Alfanov (Sokolnitskyie) brothers were kinsmen according to the chronicler James Anphalov [or Alfanov], who fled to the Dvina to avoid pursuit because of his dealings with Moscow. The righteous ones were subjected to misfortune because they were related to James, and they purified themselves through their innocent suffering. In the Tale of the brothers, a miracle took place at their relics. Their memory is celebrated on May 4 and June 17. As the result of a fire which destroyed the Sokolnitsky monastery, their holy relics were transferred to the Antoniev monastery on May 4, 1775. |
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| 1485 Blessed Michael
Gedroye famous for his gifts of prophecy and miracles: his cell adjoining
church of the Augustinian canons regular at Cracow OSA (AC) (also known as Michael Giedroyc) 1485 BD MICHAEL GIEDROYC was endowed with the gifts of prophecy and miracles THE history of Bd Michael Giedroyc is the story of his infirmities and his austerities. Born at Giedroyc Castle, near Vilna in Lithuania, the only son of noble parents, it soon became evident that he could never bear arms, being a dwarf and very delicate. Moreover, an accident at a very early age deprived him of the use of one of his feet. His father and mother therefore destined him for the Church, and his natural piety pointed in the same direction. His studies being frequently interrupted by ill-health and the lack of good teachers, the boy occupied himself in making sacred vessels for the church when he was not engaged in prayer. Weakly as he was, he had begun almost from childhood to practise mortification, speaking seldom, fasting strictly four days in the week and living as far as possible in retirement. He joined the canons regular of St Augustine in the monastery of our Lady of Metro at Cracow, but was permitted at his request to take up his abode in a cell adjoining the church, There, in a space so restricted that he could scarcely lie down, he spent the rest of his life, only leaving his cell to go to church, and on very rare occasions to converse with holy men. He never ate meat, living on vegetables, or else on bread and salt. His austerities were extreme and were never relaxed during illness or in his old age. Moreover, he suffered much physical and mental torment from evil spirits. On the other hand, God gave him great consolations: once, it is said, our Lord spoke to him from the crucifix, and he was endowed with the gifts of prophecy and miracles. An account
of this beatus, based on materials which do not seem
to be altogether reliable, is given in the Acta Sanctorum,
May, vol. i. The canons of our Lady of Metro were members
of a penitential order of which a brief description may be found in Hélyot,
Ordres religieux, vol. ii (1849), pp. 562—567.
Born near Vilna, Lithuania; Of noble lineage, Michael
was a cripple and a dwarf. He took up his abode in a cell adjoining
the church of the Augustinian canons regular at Cracow, Poland, and there
he lived his entire life. He was famous for his gifts of prophecy and miracles
(Attwater2, Benedictines). |
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|
1535 John Houghton
parish priest 1/40 Martyrs of England and Wales O Cart. M (RM)
Born in Essex, England, in 1487; died at Tyburn on May 4, 1535; beatified in 1886; canonized by Pius VI in 1970 as one of the Forty Martyrs of England and Wales. Saint John served as a parish priest for four years after his graduation from Cambridge. Then he joined the Carthusians, where he was named prior of Beauvale Charterhouse in Northampton and, just a few months later, prior of London Charterhouse. In 1534, he and his procurator, Blessed Humphrey Middlemore, were arrested for refusing to accept the Act of Succession, which proclaimed the legitimacy of Anne Boleyn's children by Henry VIII. They were soon released when the accepted the act with the proviso "as far as the law of God allows." The following year Father Houghton was again arrested when he, Saint Robert Lawrence, and Saint Augustine Webster went to Thomas Cromwell to seek an exemption from taking the oath required in the Act of Supremacy. He, as the first of hundreds to refuse to apostatize in favor of the crowned heads of England, gave a magnificent example to his monks and the whole of Britain of fidelity to the Catholic faith. As the sentence of drawing and quartering was read to Father Houghton, he said, "And what wilt thou do with my heart, O Christ?" The three were dragged through the streets of London, treated savagely, and then hanged, drawn, and quartered at Tyburn. After his death, John Houghton's body was chopped into pieces and hung in various parts of London (Attwater, Benedictines, Delaney). John Houghton is depicted as
a Carthusian with a rope around his neck, holding up his heart (Roeder).
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| 1535-1681 THE MARTYRS OF
ENGLAND AND WALES IN addition to local feasts of individuals and groups there is to-day observed throughout England and Wales a collective festival, with proper Mass, of all the beatified among our martyrs from the Carthusians and others of 1535 to (at present) Bd William Howard in 1680 and Bd Oliver Plunket in 1681. Already, while the persecution was at its height, Pope Gregory XIII informally approved certain recognitions of martyrdom, such as the public display of pictures of the victims in the church of the English College at Rome; These pictures are mentioned several times in these pages. They were a series of frescoes or wall-paintings of English saints and martyrs, made at the expense of George Gilbert, a friend of Bd Edmund Campion, and painted by Circiniani; Pope Gregory XIII gave permission for the inclusion of the English martyrs of between 1535 and 1583. The pictures were destroyed at the end of the eighteenth century, but a book of engravings of them (made in 1584) was preserved, and the equivalent beatification of certain martyrs was made on the strength of this evidence of ancient approved cultus. And in 1642 Pope Urban VIII began a formal inquiry, which came to nothing because of the Civil War. Not till over three hundred years later, in 1874, was an ordinary process begun, when Cardinal Manning, Archbishop of Westminster, sent a list of 360 names to Rome, with the evidence. In December 1886 the Holy See announced that 44 of these names had been referred back (dilati); but of the remainder, 54 (9 more were added later) were recognized as having been equivalently beatified by the actions of Pope Gregory XIII in 1583 mentioned above, which cultus Pope Leo XIII now confirmed. Of the remaining 253 one, Archbishop Plunket, was separately beatified in 1920. The evidence concerning the rest was exhaustively examined in Rome, and on December 15, 1929, the centenary year of Catholic Emancipation, 136 more were solemnly beatified. There are therefore now, apart from the dilati, 126 undecided cases from the list submitted in 1874. But in 1889 a second and separate list of presumptive martyrs was drawn up, whose process continues; these number 242, and are known as the praetermissi. It includes the last confessor to die in prison, Father Matthew Atkinson, Franciscan, who died in Hurst Castle in 1729 after thirty years’ imprisonment. The 200 martyrs beatified to date (of whom, of course, two have since been canonized, Fisher and More) are made up as follows: 2 bishops, 84 secular priests, 7 more secular priests who became regulars (6 Jesuits, one Benedictine), 16 Benedictine monks, 18 Carthusians (including 6 lay-brothers), one Bridgettine, 3 Franciscans, one Austin friar, one Minim friar, 19 Jesuits (2 lay-brothers), 44 laymen and 4 laywomen. Of these persons some twenty were Welsh and the remainder mostly English. They are all referred to individually herein, either separately or as members-of groups, e.g. the London Martyrs of 1588. The best general
books are Bishop Challoner’s Memoirs of Missionary Priests (1741), edition by Fr. J. H. Pollen,
s.j., 1924; Lives of the English Martyrs, first series from 1535 to 1538,
in 2 volumes, edited by Dom Bede Camm (1904—5); second series 1583—1603
unfinished: vol. i, edited by Canon E. H. Burton and Fr Pollen
(1914); T. P. Ellis, The Catholic Martyrs of Wales (1933). Fr Pollen’s Acts
of English Martyrs (1891) is a valuable
collection of contemporary documents.
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1535 und 1681 600
katholischen Märtyrern Englands
Katholische Kirche: Märtyrer Englands - 4. Mai Anglikanische Kirche: Englische Heilige und Märtyrer der Reformationszeit - 4. Mai Die anglikanische Kirche gedenkt an diesem Tag in ökumenischer Weite aller Märtyrer und Heiligen der Reformationszeit (14. bis 17. Jahrhundert). Von den über 600 katholischen Märtyrern, die zwischen 1535 und 1681 starben, wurden bisher 168 selig und 33 heilig gesprochen. Über 380 Verfahren sind noch anhängig. Die katholische Kirche feiert seit dem Jahr 2000 alle Märtyrer Englands am 4. Mai, um so auch die Nähe zu dem anglikanischen Gedenktag zu betonen. Der Tag der 40 Märtyrer von England und Wales (1970 heiliggesprochen) wurde bis 1999 am 25. Oktober begangen. Aller Märtyrer wird auch jeweils an ihrem Todestag gedacht. 1535 Richard Reynolds, Priest priest 1/40 Martyrs of England and Wales M (RM) Born in Devon, England, c. 1490; died at Tyburn on May 4, 1535; beatified in 1886; canonized by Pius VI in 1970 as one of the Forty Martyrs of England and Wales. Richard studied at Cambridge, was elected a fellow of Corpus Christi College in 1510, and took the degree of B.D. and was appointed university preachers in 1513. That same year, he professed himself as a Bridgettine monk at Syon Abbey, Isleworth, and became known for his sanctity and erudition. He was imprisoned when he refused to subscribe to the Act of Supremacy issued by Henry VIII and was one of the first martyrs hanged at Tyburn, after being forced to witness the butchering of four other martyrs (Benedictines, Delaney). 1535 Robert Lawrence, Priest 1/40 Martyrs of England and Wales prior of the charterhouse of Beauvale, Nottinghamshire,M (RM) Died at Tyburn on May 4, 1535; beatified in 1886; canonized by Pius VI in 1970 as one of the Forty Martyrs of England and Wales. Saint Robert was prior of the charterhouse of Beauvale, Nottinghamshire, England. He was on a visit to the London charterhouse, as was Saint Augustine Webster, when they accompanied its prior, Saint John Houghton, to see Thomas Cromwell, who had them seized and imprisoned in the Tower of London. When they refused to sign the Act of Supremacy, which placed Henry VIII as head of the Church of England, they were savagely treated and hanged (Benedictines, Delaney). 1535 Augustine Webster one of the Forty Martyrs of England and Wales O. Cart. M (RM) Died May 4, 1535; canonized by Pope Paul VI in 1970 as one of the Forty Martyrs of England and Wales. After studying at Cambridge, Father Augustine became a Carthusian and then in 1531 prior of the charterhouse at Axholme, England. While on a visit to the London charterhouse, he accompanied Saint John Houghton and Saint Robert Lawrence to a meeting with Thomas Cromwell, who had the three arrested and imprisoned in the Tower. When they refused to accept the Act of Supremacy of Henry VIII, they were dragged through the streets of London, savagely treated, and executed at Tyburn outside London (Attwater, Benedictines, Delaney). 1535-40 18 Carthusian monks martyred in England for their allegiance to the Holy See Blessed Martyrs (AC) beatified in 1886. This entry includes 18 Carthusian monks martyred in England for their allegiance to the Holy See under Henry VIII (Benedictines).
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1945
Archpriest Vasily Martysz missionary service in the land of St Herman.,
America and martyred in Poland
The holy New Martyr Archpriest Vasily Martysz was born on February 20, 1874 in Tertyn, in the Hrubieszow region of southeastern Poland. His father Alexander was a judge in Molczyce near Pinsk. After his retirement, he was ordained a priest and became rector of a local parish. Because of the long distances and severe climate, Fr Vasily's priestly work was extremely difficult and required many sacrifices. Often he would leave home for several weeks, in order to celebrate the services, to confess, baptize, marry the living, and to bury the dead, while traveling in a specially constructed kayak. Taught in the parish school and worked in two church homes for the poor. After serving nearly twelve years in America, Fr Martysz left the New World and returned to Europe in 1912. Fr Vasily served as chief of Orthodox chaplains for the next twenty-five years. Within the Ministry of the Interior, he had his own cabinet, and was directly responsible to the Minister himself. He celebrated the Divine Liturgy their language in the Ukrainian internment camps for over 5,000 prisoners, while visiting this camp. The Polish Secretary of the Army, Lucjan Zeligowski sent a congratulatory letter to Father Vasily on the occasion of the twenty-fifth anniversary of his ordination, December 7, 1925, stating "The virtues of this remarkably talented, conscientious and diligent servant, completely devoted to the Polish nation, expressed in his receiving a high distinction, the Order of Polonia Restituta, which is conferred upon him for his efforts in securing the Autocephaly of the Orthodox Church in Poland." In 1884, at the age of ten,
Vasily made a brief trip to New York with his father. His beautiful singing
during a church service attracted the attention of Bishop Vladimir. The hierarch
prophesied that young Vasily would become a priest, and promised that
he would invite him to his diocese in America once he was ordained.
After returning to his country, he remembered the bishop's words, and
decided to follow in his father's footsteps and become a priest. He
began his theological education at the seminary in Chelm, where the rector
was Bishop Tikhon (Belavin), the future
Patriarch of Moscow.
The family settled in Osceola Mills in central
Pennsylvania. Immediately after graduating in July 1899, Vasily married Olga Nowik, and was ordained a deacon. On December 10, 1900 he was ordained a priest. That same month he left Breman for America. The young couple expected to be assigned to a parish in New York, but instead he was appointed to a parish in Alaska. Together with the newly-appointed Bishop Tikhon, he began his missionary service in the land of St Herman. AMERICA Orthodoxy had arrived in Alaska with the coming of the monastic mission from Valaam in 1794. At the start of the twentieth century, climatic and social conditions in this vast territory remained difficult. In his pastoral work, Fr Vasily met Russian settlers and indigenous inhabitants of the region, Eskimos and Aleuts. He also encountered gold rush pioneers quite often.. Fr Vasily's first parish was extensive. He was headquartered on Afognak, but he was also responsible for the people on Spruce and Woody Islands near Kodiak. There were several small wooden chapels scattered on these islands. In 1901, as a result of his efforts, the church of the Nativity of the Most Holy Virgin was built at Afognak (Although the village was completely destroyed in the earthquake and tidal wave of 1964, the church building survives to this day). Because of the long distances and severe climate, Fr Vasily's priestly work was extremely difficult and required many sacrifices. Often he would leave home for several weeks, in order to celebrate the services, to confess, baptize, marry the living, and to bury the dead, while traveling in a specially constructed kayak. Even when he was at home, Fr Vasily had very little time to devote to his dear family. Besides celebrating the services in church and serving the needs of his parishioners, he taught in the parish school and worked in two church homes for the poor. His family bore the arduous conditions, especially the climate, with difficulty. His wife Olga, who had given birth to two daughters, stayed home. The older daughter, Vera, was born at Afognak in 1902. Their second daughter was born two years later, after they had moved to Kodiak. During his missionary service in Alaska, Fr Vasily kept a diary. It has survived to this day as one of the few records of his personal life. Fragments have been translated from Russian and published in Polish. Because of the severe Alaskan climate, which especially affected Matushka Olga, and out of concern for the education of their children, the Martysz family transferred to the continental United States in 1906. As a farewell statement from Alaska that year, Fr Vasily wrote an article for the Russian Orthodox American Messenger, "The Voice from Alaska," in which he appealed to Orthodox faithful across the USA to support the building of Orthodox churches in Alaska. Their first son, Vasily, was
born that same year, and their youngest child Helen was born in 1908,
soon after they moved to Old Forge, PA. Fr Vasily's work took him to
Waterbury, CT, to West Troy, NY, and finally to Canada. He was assigned
to Edmonton and then to Vostok, where he became Dean of the provinces
of Alberta and Manitoba. In 1910, he celebrated his tenth anniversary
in the priesthood. His prolific and loving pastoral activity endeared
him to his flock. Church authorities considered him a very effective,
devoted and talented priest, while the faithful loved him sincerely, valuing
his modesty and kindness.
Despite their comfortable lifestyle and the relatively large Orthodox community they served in western Canada, the couple longed for their homeland. They feared the loss of their ancestral identity and requested permission to return to Poland. After serving nearly twelve years in America, Fr Martysz left the New World and returned to Europe in 1912. RETURN Initially, Fr Vasily and his
family lived with relatives in Sosnowiec, where he eventually became
rector of the parish and instructor in Religious Education at the local
girls' high school. The peaceful life they enjoyed there lasted barely
one year, since the outbreak of the First World war disrupted the lives
of thousands. Clergy were considered civil servants who were ordered
to evacuate their homes, and move to safety inside Russia. At this critical
time, Bishop Vladimir, their Archpastor and friend from Alaska, offered
the Martysz family refuge in a small apartment within the St Andronicus
Monastery in Moscow. From here, Fr Vasily commuted daily to the distant
parish at Valdai, where he taught religious education classes. When the
Bolsheviks seized power, he lost this job and was forced to earn a living
unloading railroad cars. His own life was endangered because Red Army
soldiers often treated clergy with distinct brutality.
In 1919, at the end of the war, Polish refugees
were granted permission to return to their former residences. Fr Vasily and his family took
this opportunity to return to Sosnowiec. They moved back into their
former apartment, which had survived the devastation of the war. They
did not remain long, however, for that September Fr Vasily was assigned
to a position in the newly organized Polish Army, in charge of Orthodox
Affairs in the Religious Ministry of the War Department. The whole family
relocated to Warsaw. Fr Vasily started the wearisome but important work
of forming an Orthodox military chaplaincy. In 1921, he was promoted
to the rank of colonel, and assumed responsibility as the head of the
Orthodox military chaplaincy. At this time, the church elevated him to
the rank of Archpriest.
Fr Vasily served as chief of Orthodox
chaplains for the next twenty-five years.
AUTOCEPHALYWithin the Ministry of the Interior, he had his own cabinet, and was directly responsible to the Minister himself. Fr Vasily was also a chief advisor
and close colleague of Metropolitan George (Jaroszewski) of Warsaw
and all Poland. He participated in preparing all the meetings of the
Holy Synod, and assisted Metropolitan George in his effort to obtain
autocephaly for the Polish Orthodox Church. He accompanied the Metropolitan
on the tragic day of February 8, 1923, when he was assassinated. The assassin
had also planned to kill Fr Vasily as well, but he was captured before he
could succeed. Fr Vasily remained under police protection for some time,
but attended to all the details of the Metropolitan's funeral, in which
the First Regiment of the Szwolezers Regiment participated under orders
from Marshal Jozef Pilsudski.
Fr Vasily zealously participated in the subsequent process of obtaining autocephaly {autonomy} for the Orthodox Church in Poland, which was granted during the tenure of Metropolitan Dionysius (Walednski) in 1925. Fr Vasily became the Metropolitan's closest advisor and confidant. He often accompanied the Metropolitan and acted as liaison with the Polish Head of State, Marshal Pilsudski. He was often invited to attend cabinet meetings at Belvedere, the Royal Castle, where he regularly signed the guest book on holidays. In addition to his work as chief military chaplain, Fr Vasily devoted much time to organizing pastoral ministry in the Ukrainian internment camps. In February 1921, Fr Vasily appointed Fr Peter Biton as chaplain for the camp in Aleksandrow Kujawski. He visited the Ukrainian internees himself and helped arrange camp churches. On July 8, 1921, he celebrated the Divine Liturgy in the Ukrainian language for over 5,000 prisoners, while visiting this camp. His sermon, delivered in Ukrainian, greatly improved their morale. He also assisted in organizing chaplains' training courses in other Ukrainian army camps. The Polish Secretary of the Army, Lucjan Zeligowski sent a congratulatory letter to Father Vasily on the occasion of the twenty-fifth anniversary of his ordination, December 7, 1925, stating "The virtues of this remarkably talented, conscientious and diligent servant, completely devoted to the Polish nation, expressed in his receiving a high distinction, the Order of Polonia Restituta, which is conferred upon him for his efforts in securing the Autocephaly of the Orthodox Church in Poland." Father Vasily retired from his government position in 1936. The couple decided to leave Warsaw and return to their home region, Hrubieszowszczna. They built two houses in Teratyn, one for themselves and another for their widowed mothers. They did not enjoy this peaceful life for very long, because in 1939 the German Army invaded Poland. The village gradually declined. Both of their mothers died. Matushka herself did not live to see the end of the war, but died in 1943. Then Father Vasily's youngest daughter, Helen, moved into his house with her husband and daughter in order to support him. Father Martysz spent the difficult war years in Teratyn. On May 4, 1945 (Great and Holy Friday), a few days before the surrender of Nazi Germany, his house was attacked. A female acquaintance warned him of the danger, but he replied, "I have done no harm to anyone and I will not run away from anyone. Christ did not run away." Father Vasily did not fear and did not flee from his tormentors. He faced them bravely, in a Christ-like way, accepting the crown of martyrdom. The villains, seeking gold and money, had no respect for his uniform as a colonel in the Polish Army, nor for his priestly vestments. MARTYRDOM The bandits broke into the house
by breaking a window. With callous cruelty they tortured Father Vasily
though his only crime was that he was an Orthodox priest. They beat
his pregnant daughter Helen, causing her to miscarry. They beat Father
Vasily for four hours, reviving him by throwing water on him when he
lost consciousness. Horribly tortured, he was finally murdered by a
gun shot. The criminals threatened to shoot Helen as well, When she
knelt before the icon of Christ and began to pray, the executioner's
aim and resolve weakened. They left, threatening to return and kill her
as well.
On Great and Holy Saturday, Father John Lewczuk celebrated the burial rites for Father Vasily in Chelm. He was buried at the local cemetery in Teratyn. In October 1963, the earthly remains of Father Vasily Martysz were brought to Warsaw and solemnly reinterred in the Orthodox cemetery in the Wola district, next to his wife and mother-in-law. At the beginning of 2003, his holy relics were uncovered and placed in the church of St John Climacus in Warsaw. The Holy Synod of the Autocephalous Orthodox Church of Poland promulgated the official Act of Canonization on March 20, 2003, and the rites glorifying St Vasily Martysz were celebrated in Chelm on June 7-8. Orthodox Christians in the Polish Army have taken St Vasily Martysz as their heavenly patron. They martyrdom of St Vasily was the crowning accomplishment of his pious and dedicated life, a testimony to his amazing courage. He carried his cross to the end without complaint, accepting the crown of martyrdom as he had dedicated his life to Christ and the Holy Orthodox Faith. Written by Jaroslaw Charkiewicz |
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| 1951 Blessed Mezlényi,
martyr of the Hungarian communist regime Bishop Zoltán Lajos Meszlényi was a brave pastor and a martyr of the Hungarian communist regime, who died after being tortured in the Kistarcsa concentration camp on March 4th, 1951. Auxiliary Bishop of the diocese of Esztergom from 1937 to 1950, Meszlényi sacrificed his life for the Church during the dictatorial persecutions. He was beatified on October 31st at the Esztergom Basilica during a Eucharistic celebration presided over by Cardinal Péter Erdö, the Primate of Hungary. “Blessed Zoltán Meszlényi invites us to be faithful to the Gospel of life and truth. This is his message for today: to live in communion, in liberty, and in charity and to build, promote, and give testimony of a civilization of love, life, and universal fraternity.” Thus read the message from Archbishop Angelo Amato, the prefect of the Congregation for the Causes of Saints, who, as the Pope’s representative, read the beatification formula at the ceremony. In his homily, Cardinal Péter Erdö, archbishop of Esztergom-Budapest, called the Servant of God Meszlényi an example of a Christian man who is strengthened by the Holy Sprit, a testimony fully relevant for our time: “Today we also perceive how our individual and collective egoism, our myopia, our desire for power, and our hatred make us fall into a trap from which we cannot free ourselves with our own strength. It is only the merciful love of God that can save us from this infernal circle.” In conclusion, the Cardinal said that “the martyrs’ fidelity is a source of hope for us”. |
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Christian
council
held
at
Among
the
most
important
titles
we have in
the
Catholic
Church
for
the Blessed
Virgin
Mary
are Our
Lady
of Victory
and
Our
Lady of
the Rosary.
These
titles
can be
traced
back to one
of the
most decisive
times
in the history
of
the world
and Christendom.
The
Battle
of Lepanto
took
place on
October
7 (date
of feast
of Our Lady
of Rosary),
1571.
This proved
to be the most
crucial
battle
for the Christian
forces against
the radical
Muslim
navy of Turkey.
Pope Pius
V led
a procession
around
St.
Peter’s
Square
in Vatican
City praying
the
Rosary.
He showed
true pastoral
leadership
in
recognizing
the
danger posed
to Christendom
by the radical
Muslim forces,
and
in using
the means
necessary
to defeat
it. Spiritual
battles
require spiritual
weapons,
and this more
than anything
was a battle
that had
its origins
in the spiritual
order—a
true battle
between
good and
evil.