Sunday  Saints of this Day November  20 Duodécimo Kaléndas Decémbris.  
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!)

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

Six Canonized on Feast of Christ the King Nov 23 2014


 Our Bartholomew Family Prayer List

Acts of the Apostles

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

How do I start the Five First Saturdays?

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

St. Rose Philippine Duchesne
opened American Indian Missions.
“We cultivate a very small field for Christ, but we love it, knowing that God does not require great achievements but a heart that holds back nothing for self.... The truest crosses are those we do not choose ourselves.... He who has Jesus has everything.”
November 20 - Francis Cardinal Spellman dedicated National Shrine of the Immaculate Conception
(Washington, D.C., 1959)

Most Holy Theotokos Forefeast of the Entry into the Temple

All of us can attain to Christian virtue and holiness, no matter in what condition of life we live and no matter what our life work may be -- St Francis de Sales

November 20 – Cardinal Spellman dedicates the Upper Church of the
Basilica of the National Shrine of the Immaculate Conception in Washington (USA, 1959)
  Mary, Mother of Jesus, in the Accomplishment of the Work of Redemption
For Saint John, Mary is above all “the Mother of Jesus.” He introduces her for the first time at the wedding at Cana, but he forgets to tell us her name: the Mother of Jesus was there... His Mother told the disciples (…). If we could understand the full significance of this title, we would know perfectly well who Mary is, for she is only this: the Mother of Jesus.

Yet, at the foot of the Cross, St John reveals a new light to us, by confirming the place of Mary's motherhood in the salvific economy of grace. Indeed, being the Mother of Jesus is not limited to giving birth to him. She remains his Mother during his whole life on earth and in the accomplishment of the work of Redemption, through the Sacrifice of the Cross.

At that supreme moment, in the presence of Mary, Jesus is still her Son: she is the first one he sees; he thinks of the intense pain that "pierces her heart," according to Simeon's prophecy. Beyond the solicitude of the Son for his Mother, this ultimate dialogue sheds light on their new relationship that springs from the fulfillment of his Sacrifice.
Fr. Guy Frenod, O.S.B. Excerpt from a homily
The Virgin Mary appeared three times in Wisconsin to Adele Brise (1831-1896). 
On December 8, 2010, the devotion to Our Lady's apparitions in the state of Wisconsin was officially approved at the diocesan level, during the feast of the Immaculate Conception, patroness of the United States.  These apparitions, which took place on three occasions in October of 1859, were first reported by a young immigrant from Belgium, Adele Brise (1831-1896).  
During the first apparition of the Virgin, Adele’s vision went blurry and Our Lady disappeared without saying a word. The following Sunday, Adele had another apparition of the Virgin while on her way to Mass. After Mass, the young woman confided to her confessor who invited her to ask in the name of God who she was and what she expected of Adele.
The Virgin appeared a third time to Adele who asked her those questions. The Virgin answered:
"I am the Queen of Heaven who prays for the conversion of sinners. I wish you to do the same."
 The Virgin Mary also gave her a mission of evangelism and catechesis:
“Gather the children in this wild country and teach them what they should know for salvation
… Go and fear nothing. I will help you.”
The Mary of Nazareth Team  Source :

The Feast of the Entry of the Most Holy Theotokos into the Temple has only one day of prefeast. The hymns for today praise St Anna for bringing her daughter, the living temple of God, to the Temple in Jerusalem:
tent of the congregation: dedication of Solomon's Temple; the gate of the sanctuary which faces east.
God enters through this gate, which is shut so that no one else can enter by it.
9th v. B.C. St Obadiah The Holy Prophet [or Abdia] fourth of the Twelve Minor Prophets; He was from the village of Betharam, near Sichem, and he served as steward of the impious Israelite King Ahab. In those days the whole of Israel had turned away from the true God and had begun to offer sacrifice to Baal, but Obadiah faithfully served the God of Abraham, Isaac and Jacob in secret. The God-inspired work of St Obadiah is the fourth of the Books of the Twelve Minor Prophets in the Bible, and contains predictions about the New Testament Church.
  235 Eustace, Thespesius & Anatolius Martyrs of Nicaea MM (RM)
St. Bassus Denis, Agapitus, and 40 Companions Martyrs of Heraclea Thrace
  297 St. Octavius, Solutor, and Adventor Martyrs patron saints of Turin
  300 St. Dasius Martyred Roman soldier slain at Durosturum Bulgaria
  302 St. Ampelus Martyred with companion
  306 St. Agapius of Caesarea M (RM)
  343 St. Nerses of Sahgerd B & Companions MM (RM)
  343 SS Martyr Thekla and many other men and women who suffered in Persia
  343 St. Nerses Persian bishop martyr  450+ St Proclus the Archbishop of Constantinople
  446 Saint Proclus, Archbishop of Constantinople (Orthodox) Catholic Nov 24
  477 St. Benignus Archbishop Milan
  525 Saint Silvester of Châlons -sur-Saône "the glory of confessors" B (RM)
  535 Saint Simplicius of Verona B (RM)
6th V. St. Eval British bishop in Cornwall 
       St. Maxentia of Beauvais Irish/Scottish virgin martyr
  690 St. Autbodus Irish missionary hermit
  760 Saint Eudo of Corméry humility OSB Abbot (AC)
   816 Venerable Gregory Decapolite gifts of prophecy and wonderworking permitted to hear angelic singing in praise of the Holy Trinity
        Saint Colman this saint is remembered on November 20 in Wales

THIS feast is popularly associated with a story that the parents of our Lady brought her to the Temple at Jerusalem when she was three years old and left her there to be brought up, related in several of the apocryphal gospels, e.g. in the Protevangelium of James.

And the child was two years old, and Joachim said, “Let us take her up to the Temple of the Lord, that we may pay the vow that we have vowed, lest perchance the Lord send to us and our offering be not received”. And Anne said, “Let us wait for the third year, in order that the child may not seek for father or mother”. And Joachim said, “Let us so wait”. And the child was three years old…and they went up into the Temple of the Lord, and the priest received her and kissed her and blessed her, saying, “The Lord has magnified thy name in all generations. In thee, on the last of the days, the Lord will manifest His redemption to the sons of Israel.” And he set her down upon the third step of the altar, and the Lord God sent grace upon her; and she danced with her feet and all the house of Israel loved her. And her parents went down marvelling, and praising the Lord God because the child had not turned back. And Mary was in the Temple of the Lord as if she were a dove that dwelt there.

It is not stated anywhere in the liturgy of the Roman church that this is the occasion of the presentation celebrated in today’s feast. The festival is not a very ancient one, even in the East where it originated: the Entrance of the All-holy Mother of God into the Temple. It seems probable that its origin was in the commemoration of the dedication of New St Mary’s church at Jerusalem in 543. In the West the first, and sporadic, observance of it was in the eleventh century, in England. Here it was, to quote Edmund Bishop,

a real liturgical feast and was actually observed in practice. Assurance of the fact is supplied by the Canterbury Cathedral Benedictional. In its proper place in this Benedictional (i.e. between the feasts of St Martin, November 11, and St Cecily, November 22) is a “Benedictio de praentatione sancte Marie”. This is that feast of the Presentation which after appearing in our English books of Winchester and Canterbury only to disappear again, was started in Latin Christendom in the later decades of the fourteenth century our English essay of 350 years earlier being forgotten by all the world usque in hodiernum diem (Liturgica Histori ca, p. 257).

The feast won general acceptance only gradually and was not finally admitted to the Western calendar till the pontificate of Sixtus V (1585).

See Kellner, Heortology, pp. 265—266 Schuster, The Sacramentary, vol. v, pp. 290—291 Holweck, Calendarium Liturgicum (1925), p. 386 S. Beissel, Verehrung Marias in Deutschland, vol. i, p . 306 vol ii, p. 386. It is curious that in none of these sources is any mention made of the fact that as early as the eleventh century the feast of the Presentation of our Lady was liturgically celebrated in England, and that at Canterbury itself: see the Henry Bradshaw Society’s edition of the Canterbury Benedictional, p. 116. This celebration seems to have had some diffusion in England. It is found in the calendar of an East Anglian Horae (Christ’s Coll. Camb., MS. 6, early thirteenth century) in the form “Oblacio B.M.V.”. In this form also it occurs in two Worcester books of the same date see The Leofric Collectar, vol. ii, p. 599. That the feast was somehow introduced from the East may be inferred from the fact that we find it attached to this same day (November 21) in the Greek synaxaries (the text is printed in Delehaye’s edition, cc. 243—244.) and these synaxaries certainly date from the tenth century. In the Henry Bradshaw Society’s reprint of the Missale Romanum of 1474 (vol. ii, pp. 251—253) is an interesting note which, while pointing out that the Presenta­tion feast does not occur in the calendar or text of the 1474 edition, prints a Mass for the feast from a Roman missal of 1505. This includes a long sequence so barbarously worded that one can readily believe that St Pius VThe Feast of the Presentation (1941) E. Campana, Maria nell culto cattolico, vol. (1943), pp. 207—214; and N. Chirat, Mélanges(1945) pp. 12 7—143. thought it better to suppress the feast altogether— as he did—rather than tolerate the continued recitation of such doggerel. For later references to the feast’s origins, see M. J. Kishpaugh,

The Power of the Rosary (II)
So Montfort said: "Since you do not care to sing, recite the rosary with me."
Then they all fell to their knees and with tears streaming down their faces, bawling like children, they recited the Hail Mary over the ocean, and their prayers reached heaven.  The rosary ended and the missionary spoke again: "Do not be afraid! Our Mother the Blessed Virgin has heard us! We are out of danger!" "Out of danger?" the crew screamed. "Don't you see that we are already within fire reach? "Have faith!" insisted Grignion de Montfort.

At that moment there was a strong gale. The enemy ships were turned and tossed like walnut shells, and they disappeared over the horizon. The crew of the ship was saved and they alighted on the island singing the Magnificat.
When some poor fishermen heard about the miracle, they were all ears to the missionary's preaching. Everyone asked to confess, except the governor, and they became fervent Christians, always remaining faithful to the rosary.
Written by Michael Faltz in Kleine Lebensbilde

The Caliph Who Defied the Coptic Church (IV)
November 20 - Our Lady of Bozzola (Italy, 15th C.)
Researchers have attempted to find historic proof of this miracle and the true existence of Saint Simon.
Mottokan Mountain is actually crossed by three faults. Pope Abraam the Syrian chose to declare the 3-day fast as a definitive rule, adding them to the 40 days of fasting before Christmas. Inside the so-called "Suspended Church" of the Virgin Mary in Old Cairo is an icon, hanging on the northern wall of the courtyard, representing Abraam,
Saint Simon the Tanner and the Virgin Mary. It is said to be the copy of a more ancient icon that has been lost.

Taking into account the known date of the renovation of the Abu Sifein Church authorized by decree in A.D. 979,
the miracle is believed to have occurred in that same year. The 3-day fast addition to the Advent fast gives an indication of the date of the miracle. Since the Christmas fast begins on September 28 in Egypt-ending on their "Christmas day" (January 7 according to Coptic calendar) the miracle occurred on November 17 (18 Hatur 695 AM). In 1969, Mokattam Mountain became the city's landfill by a ruling of the governor of Cairo.
This is where the Christian community of Cairo moved and they have charge of collecting and sorting the trash.
Since that time many miracles have occurred there and in the 1970s the great church of Saint Simon was built on the mountain to serve the faith of this vibrant community, poor but traditionally very fervent.

In 1989, archeological research was done with blessing of His Holiness Shenouda III in search of relics of Saint Simon. Some manuscripts suggested that in the 16th century Popes Johannes X and Ghobrial IV (see the History of the Patriarchs by Youssab) had been buried alongside Saint Simon the Tanner in Al-Habach in Old Cairo.
On August 4, 1991, during the renovation of the ancient Church of Saint Mary in Babylon El-Darag,
skeletal remains of a man in his fifties were discovered.

Not far from there a thousand-year-old clay pot was unearthed inscription saying tomb of Saint Simon the Tanner. The presence at his side of the patriarchs' tombs was additional proof of his importance.
The results of a thorough investigation convinced His Holiness Shenouda III the bones were those of Saint Simon.
The findings were officially confirmed on July 7, 1992, the date on which three different churches were conferred the honor of housing his relics: the Church of Saint Mary in Babylon El-Darag, the Suspended Church of Saint Mary,
and the Church of Saint Simon the Tanner in Mokattam.

Adapted from an article by Mohamed Salmawy published in the weekly AL-AHRAM, March 8, 2000.

God loves variety. He doesn't mass-produce his saints. Every saint is unique, for each is the result of a new idea.
As the liturgy says: Non est inventus similis illis--there are no two exactly alike.
It is we with our lack of imagination, who paint the same haloes on all the saints.
Dear Lord, grant us a spirit that is not bound by our own ideas and preferences.
Grant that we may be able to appreciate in others what we lack in ourselves.
O Lord, grant that we may understand that every saint must be a unique praise of Your glory.

Nov 20 Cardinal Spellman Consecrates the National Shrine of the Immaculate Conception in Washington, D.C. (1959)
The Presentation of the Virgin Mary in the Temple (I)
Mary, brought to the Temple to prepare herself - through a retreat, through humility and love - for her incomparable destiny, also received the mission to perfect, at the foot of figurative altars, the prayer of mankind,
which was too weak to rain the Savior from the heavens.
She was, says Saint Bernardine of Sienna, the blessed crowning of all expectations and demands of the advent of the Son of God; in her, as in a summit, all the desires of the saints who preceded her found their end and consummation.
Dom Prosper Gueranger        The Liturgical Year
  869 St. Edmund the Martyr king at 14 of the East Angles
  870  Saint Humbert of the East Angles crowned Saint Edmund king on Christmas Day BM
1000 St. Leo of Nonantula Benedictine abbot of Nonantula
1000 St. Bernward tutor Benedictine from a Saxon family
1212 St. Felix of Valois Hermit co-founder of the Trinitarians; a religious order dedicated to ransoming Christian slaves who were captured during the Crusades: Pope Innocent III, who not only gave his approval but also gave the founders a habit for their order: white, with a red and blue cross. John and Felix then returned to France, where their hermitage was renamed Cerfroid, in memory of the deer which had appeared there.
1242 St. Edmund Rich Archbishop of Canterbury baffled for discipline and justice
1439 Blessed Ambrose Traversari Renaissance scholar attempted reunification Eastern & Western Churches OSB Cam.
1633 Saint Diodorus of Yuregorsk; received monastic tonsure when 19 Solovki monastery under igumen Anthony;
Born in the village of Turchasovo at the River Onega. His parents, Jerothei and Maria, named their son Diomid. As a fifteen-year-old youth he went on pilgrimage to the Solovki monastery, and then remained there as a novice. There he received monastic tonsure when he was nineteen under the igumen Anthony; memory celebrated on November 20 because of the Feast of the Icon of the Mother of God "Of the Sign,"
1837 St. Francis Xavier Can nativeVietnam Martyr
1852 St. Rose Philippine Duchesne care of poor /sick, opened school for street urchins risked life helping priests in the underground. 
1922 Blessed Maria Fortunata Viti: Patronage against poverty, against temptations, impoverishment, insanity, loss of parents, mental illness, mentally ill people, poverty.
1885 Blessed Salvatore Lilli, a Franciscan missionary in Armenia.  He built schools and clinics for the poor while he preached the Gospel: captured by Muslims and murdered for refusing to convert to Islam.

9th v. B.C. St Obadiah The Holy Prophet [or Abdia] fourth of the Twelve Minor Prophets; He was from the village of Betharam, near Sichem, and he served as steward of the impious Israelite King Ahab. In those days the whole of Israel had turned away from the true God and had begun to offer sacrifice to Baal, but Obadiah faithfully served the God of Abraham, Isaac and Jacob in secret. The God-inspired work of St Obadiah is the fourth of the Books of the Twelve Minor Prophets in the Bible, and contains predictions about the New Testament Church.

When Ahab's wife, the impious and dissolute Jezebel, hunted down all the prophets of the Lord (because of her quarrel with the Prophet Elias), Obadiah gave them shelter and food (3/1 Kgs 18:3 ff). Ahab's successor King Okhoziah [Ahaziah] sent three detachments of soldiers to arrest the holy Prophet Elias (July 20). One of these detachments was headed by St Obadiah. Through the prayer of St Elias, two of the detachments were consumed by heavenly fire, but St Obadiah and his detachment were spared by the Lord 4/2 Kgs 1).

From that moment St Obadiah resigned from military service and became a follower of the Prophet Elias. Afterwards, he himself received the gift of prophecy. The God-inspired work of St Obadiah is the fourth of the Books of the Twelve Minor Prophets in the Bible, and contains predictions about the New Testament Church.
The holy Prophet Obadiah was buried in Samaria.
The Feast of the Entry of the Most Holy Theotokos into the Temple has only one day of prefeast. The hymns for today praise St Anna for bringing her daughter, the living temple of God, to the Temple in Jerusalem:  tent of the congregation:  dedication of Solomon's Temple; the gate of the sanctuary which faces east. God enters through this gate, which is shut so that no one else can enter by it.

The three Old Testament readings at Great Vespers refer to the Temple. The first lesson (Exodus 40:1-5, 9-10, 16, 34-35) refers to the arrangement of the tabernacle of the tent of the congregation (a portable sanctuary which was carried by the Israelites in their wanderings). The second lesson (III Kings/I Kings 7:51; 8:1, 3-7, 9-11) describes the dedication of Solomon's Temple. The third lesson (Ezekiel 43:27-44:4) speaks of the gate of the sanctuary which faces east. God enters through this gate, which is shut so that no one else can enter by it.

St. Bassus Denis, Agapitus, and 40 Companions Martyrs of Heraclea Thrace.
Heracléæ, in Thrácia, sanctórum Mártyrum Bassi, Dionysii, Agapíti et aliórum quadragínta.
    At Heraclea in Thrace, the holy martyrs Bassus, Denis, Agapitus, and forty others.
Bassus, Dionysius, Agapitus, and thirty-nine others endured martyrdom for the faith.
A band of 43 Christians put to death at Heraclea in Thrace (Benedictines).
235 Eustace, Thespesius & Anatolius Martyrs of Nicaea MM (RM).
Nicéæ, in Bithynia, sanctórum Mártyrum Eustáchii, Thespésii et Anatólii, in persecutióne Maximíni.
    At Nicaea in Bithynia, the holy martyrs Eustace, Thespesius, and Anatolius, in the persecution of Maximinus.
Martyrs of Nicaea in Asia Minor under Emperor Maximius the Thracian (Benedictines).
The Holy Martyrs Eustathius, Thespesius and Anatolius, natives of the city of Gangra, were the children of a rich merchant. They were baptized by Bishop Anthimus of Nicomedia (September 3).
They died as martyrs at Nicea, after suffering fierce tortures.
297 St. Octavius, Solutor, and Adventor  Martyrs patron saints of Turin Italy
Tauríni sanctórum Mártyrum Octávii, Solutóris et Adventóris, Thebánæ legiónis mílitum; qui, sub Maximiáno Imperatóre, egrégie decertántes, martyrio coronáti sunt.
    At Turin, the holy martyrs Octavius, Solutor, and Adventor, soldiers of the Theban Legion, who fought valiantly for the faith under Emperor Maximian and who were crowned with martyrdom.
They were martyred in Turin, but later became associated with the accounts of the Theban Legion.
Octavius, Solutor & Adventor MM (RM)
Died c. 284. Octavius, Solutor, and Adventor are patron saints of Turin, Italy, where they suffered martyrdom.
At a later date their story became connected with the legend of the Theban Legion (Benedictines).
300 St. Dasius Martyred Roman soldier slain at Durosturum Bulgaria
Doróstori, in Mysia inferióre, sancti Dásii Mártyris, qui, cum in festo Satúrni nollet impudicítiis ejus consentíre, sub Basso Præfécto cæsus est.
    At Silistria in Rumania, St. Dasius, bishop, who, for refusing to consent to the unholy rites of the Saturnalia, was put to death under the governor Bassus.
He was chosen to lead the local festival but refused to worship the god Kronos or to take part in the Roman Saturnalia and was beheaded.

THIRTY days before the winter festival called Saturnalia it was the custom in the Roman army to elect a “lord of misrule” whose office it was to be a leader in the revels, which did not stop short of excess and debauchery, and ended with the sacrifice of the leader to Kronos. At Durostorum (Silistria in Bulgaria) in the year 303
the garrison chose one of their number called Dasius. He knew well enough what was expected of him and, being a Christian, refused to play the part, arguing that he had to die in either case, and had better die in a good cause than a bad one. He was brought before the legate Bassus, who pressed him to renounce his faith or at least to go through the form of sacrificing before images of the emperors, reminding him of his obligation as a soldier to obey. But Dasius remained firm in his refusal, and was put to death by beheading. His alleged relics are preserved at Ancona, to which place they are supposed to have been taken, perhaps to save them from the Avars, in the second half of the sixth century.

The Greek Acts of St Dasius, first published from a unique text by Franz Cumont in the Analecta Bollandiana, vol. xvi (1897), pp. 5—11, have excited great interest but have met with very divergent judgements. By some the story has been received as an absolutely authentic narrative, in the eyes of others it is a tale with a moral purpose which has been elaborated upon the simple theme of a martyr’s decapitation. Delehaye, both in his CMH. (pp. 609—610) and his Les passions des martyrs . . . (1921), pp. 321—328, has dealt with the matter very fully, and has paid due regard to opinions differing from his own. In his view we cannot be certain that the martyr was a soldier, or that he suffered at Durostorum rather than at Heraclea. On the Ancona inscription see G. Mercati in the Rendiconti deli’ accademia pontificia di archeologia, vol. iv, pp. 59—71.
305 Martyr Dasius of Dorostorum on the Danube River for the faith
The Holy Martyr Dasius lived during the third century in the city of Dorostolum on the Danube River. The inhabitants of the city were preparing for a festival in honor of the pagan god Saturn. By custom, thirty days before the celebration they selected a handsome youth, dressed him in fine clothing, accorded him royal honors, and he would go forth in public made up like Saturn. For thirty days, he would indulge in wicked deeds and immoral pleasures. On the day of the feast he was brought before the idols and put to the sword as a sacrifice to Saturn.

The choice of his compatriots fell upon St Dasius, since in the city there was not a more handsome youth. Learning of this, the saint said, "If I am fated to die, then it's better to die for Christ as a Christian." He openly confessed his faith in Christ before his fellow citizens and refused to take part in the shameful ritual. He denounced the impiety and error of the idolaters and converted many of them to Christ. Therefore, on the orders of the emperors Diocletian (284-305) and Maximian (305-311), he was beheaded after cruel tortures.

Dasius of Dorostorum M (RM)
  Saint Dasius, a Roman soldier, was martyred in Dorostorum in Mysia, Asia Minor, under Diocletian for refusing to participate in the heathen orgies connected with the Saturnalia. The details of his martyrdom have been questioned (Benedictines, Encyclopedia).
302 St. Ampelus and Caius Martyred with companion.
Messánæ, in Sicília, sanctórum Mártyrum Ampeli et Caji.
    At Messina in Sicily, the holy martyrs Ampelus and Caius.
Gaius presumed to be Sicilians. They died at the hands of Roman persecutors in the reign of Emperor Diocletian.
Ampelius and Caius MM (RM)
Died c. 302. They are presumed to have been Sicilians, martyred at Messina under Diocletian, but nothing is known with certainty about them (Benedictines).
306 Agapius of Caesarea M (RM). second feast on August 19.
Cæsaréæ, in Palæstína, sancti Agápii Mártyris, qui, sub Galério Maximiáno Imperatóre, damnátus ad béstias et ab iis nil læsus, tandem, lapídibus ac pedes appénsis, in mare demérgitur.
    At Caesarea in Palestine, in the time of Emperor Galerius Maximian, the holy martyr Agapius, who was condemned to be devoured by the beasts; but being unhurt by them, he was cast into the sea with stones tied to his feet.
Saint Agapius suffered martyrdom at Caesarea in Palestine under Diocletian. Three times he was imprisoned for the faith. Eusebius relates how Agapius was again arrested, chained to a murderer and taken to the amphitheater to be thrown to the wild beasts. According to tradition, his companion was pardoned, and he was also his offered liberty if he would renounce Christ. When Agapius refused, a bear was allowed to attack him and almost mauled him to death. He was taken back to prison and the following day, weighted with heavy stones, he was cast into the sea.
Eusebius says that after he battled wild animals, he was beheaded (Benedictines, Encyclopedia).
343 St. Nerses Persian bishop martyr.
In Pérside pássio sanctórum Nersæ Epíscopi, et Sociórum.
    In Persia, the martyrdom of St. Nersas, bishop, and his companions.
He was arrested with a group of ten or twelve disciples during the persecution of Christians under King Shapur II of Persia. Dragged before the king, they were offered the choice of worshiping the sun or being executed. When they refused to worship. they were all put to death. Nerses was bishop of Sahgerd.
Saint Nerses the bishop suffered for Christ in Persia with his disciple Joseph; Bishops John, Saverius, Isaac and Hypatius; the Martyrs Azades the Eunuch, Savonius, Thekla, Anna and many other men and women. They were executed in 343 during a persecution against Christians under the emperor Sapor II.  St Nerses and his disciple Joseph were beheaded.

IN the fourth year of the great persecution raised by Sapor II in Persia were apprehended Nerses, Bishop of Sahgerd, and his disciple Joseph, whilst the king happened to be in that city. When they were brought before him he said to Nerses, “Your grey hairs and your pupil’s youth incline me in your favour. Consider your own safety. Worship the sun and I will confer honours upon you.” Nerses answered, “Your flattery does not deceive us. I am now over eighty years old and have served God from my infancy. I pray Him that I may be preserved from so grievous an evil and may never betray Him by worshipping the work of His hands.” He was threatened with death, and Nerses replied, “ If you had power to put us to death seven times over we should never yield”. The martyrs were led out of the tents, followed by a multitude of people. At the place of execution Joseph said to the bishop, “See how the people gaze at you. They are waiting for you to dismiss them and go to your own home.” Nerses embracing him replied, ‘You are happy, my blessed Joseph, to have broken the snares of the world and entered the narrow path of the kingdom of Heaven”. Their heads were then struck off.

In the same acts, the martyrdom of several others about the same time is recorded. Among them a eunuch in the royal palace refused to sacrifice, whereupon Vardan, an apostate priest who had shrunk at his trial and renounced his faith, was ordered to kill him with his own hand. He advanced, but at first sight of the martyr trembled and stopped, not daring. The martyr said to him, “Can you, who are a priest, come to kill me? I certainly am wrong when I call you a priest. Do your work, but remember the apostasy and end of Judas.” The impious Vardan made a trembling thrust and stabbed.

A very full account of this martyr, with the Syriac text, a Latin translation, and an immense array of bibliographical references, has been printed by P. Peeters in the Acta Sanctorum for November, vol. iv, under November 10. The text had previously been edited by E. Assemani in his Acta martyrum orientalium, vol i, pp. 99 seq., and also by Bedjan and Hoffmann.

343 St. Nerses of Sahgerd B & Companions MM (RM).
In Pérside pássio sanctórum Nersæ Epíscopi, et Sociórum.
    In Persia, the martyrdom of St. Nersas, bishop, and his companions.
(also known as Narses)
The authentic acta of this group of more than a dozen Persian Christians were recorded in Chaldaic. The most illustrious of the group were Nerses, bishop of Sahgerd (Schiahareadat, capital of Beth-Germa), and his disciple Joseph, were taken prisoner in the fourth year of the great persecution under King Shapur II. When they were brought before the visiting king, Shapur exhorted them: "Your venerable gray hairs, and the comeliness and bloom of your pupil's youth, strongly incline me in your favor. Seek your own advantage: receive the sacred rites of the sun, and I will confer on you most ample rewards and honors; for I am exceedingly taken with your persons."

Nerses: Your flattery is very disagreeable to us, because it ensnares and tends to draw us over to a treacherous world. Even you who enjoy whatever the world can give, and who promise it to others, will find it fleeting from you like a dream, and falling away like the morning dew. As for my part, I am now above four score years old, and have served God from my infancy. I pray him again and again, that I may be preserved from so grievous an evil, and may never betray the fidelity which I owe him by adoring the sun, the work of his hands.

Shapur: If you don't obey immediately, you shall this instant be led to execution.
Nerses: If you had power, O king, to put us to death seven times over, we should never yield to your desire.
The king pronounced the sentence and handed the martyrs over to the executioners. When the martyrs were led out of the tents, they were followed by a large crowd. At the place of execution Nerses looked at the multitude congregated to witness their execution.
Joseph: See how the people gaze at you. They are waiting for you to dismiss them and go to your own home.
Nerses: You are most happy, my blessed Joseph who have broken the snares of the world, and have entered with joy, the narrow path of the kingdom of heaven.
Joseph was the first to be beheaded. The same acta present the martyrdom of several other saints:
Bishop John of Beth-Seleucia was put to death in the castle of Beth-Hascita, by order of Ardascirus prince of Persia, probably a son of Sapor.
The priest Isaac of Hulsar was stoned to death outside the walls of Beth-Seleucia by order of the president of Adargusnasaphus.
The priest Papa of Herminum was killed in the castle of Gabal by prince Ardascirus, then the viceroy of Hadiabus.
Uhanam, a young clergyman, was stoned to death by some apostate gentlewomen of Beth-Seleucia by order of the same prince.
Guhsciatezades, a eunuch in the palace of Prince Ardascirus, refused to sacrifice to the sun; thereupon the prince commanded Vartranes, an apostate priest, to kill him as a sign of his renunciation of Christ. At first Vartranes hesitated. But Ghusciatezades dared him: "Do you who are a priest come to kill me? I certainly mistake when I call you a priest. Accomplish your design, but remember the apostasy and end of Judas." Thereupon Vartranes stabbed the holy eunuch to death.
The laymen Sasannes, Mares, Timaeus, and Zaron were martyred about the same time in the province of the Huzites.
Bahutha, a noble lady of Beth-Seleucia, was put to death for the same by order of the president.
Tecla and Danacla, virgins of Beth- Seleucia, were martyred soon after Bahutha under the same judge.
Tatona, Mama Mazachia, and Anne, also virgins of Beth-Seleucia, were killed outside the walls of the city of Burcatha.
Abiatha, Hathes, and Mamlacha, virgins of the province of Beth-Germa, were massacred by order of King Sapor during his travels through that territory (Benedictines, Husenbeth).
Saint Saverius the bishop suffered for Christ in Persia with St Nerses and his disciple Joseph; Bishops John, Isaac and Hypatius; the martyrs Azades the Eunuch, Savonius, Thekla, Anna and many other men and women. They were executed in 343 during a persecution against Christians under the emperor Sapor II.

St Nerses and his disciple Joseph were beheaded; St John was stoned. This fate befell also Sts Isaac and Hypatius. St Saverius died in prison, and after death they cut off his head. A certain apostate presbyter strangled the Martyr Azades the Eunuch. The Martyrs Savonius, Thekla, Anna and many other men and women also underwent torture, suffering and death for Christ in 343.
446 Saint Proclus, Archbishop of Constantinople (Orthodox) Catholic Nov 24
from his early years devoted all his time to prayer and the study of Holy Scripture. The Lord granted him the great good fortune to be a disciple of St John Chrysostom (November 13), who at first ordained him as a deacon, and then to the holy priesthood. He witnessed the appearance of the Apostle Paul to St John Chrysostom. St Proclus received from his teacher a profound understanding of Holy Scripture, and learned to elucidate his thoughts in a polished form.

After the exile and death of St John Chrysostom, the holy Patriarch of Constantinople Sisinius (426-427) consecrated St Proclus as bishop of the city of Kyzikos, but under the influence of Nestorian heretics he was expelled by his flock there.

St Proclus then returned to the capital and preached the Word of God in the churches of Constantinople, strengthening listeners in the Orthodox Faith and denouncing the impiety of the heretics. He once preached a sermon before Nestorius in which he fearlessly defended the title "Theotokos" in speaking of the holy Virgin. Upon the death of the Patriarch St Sisinius, St Proclus was chosen to take his place. Having thus been made Patriarch of Constantinople, he guided the Church over the course of twelve years (434-447). By the efforts of St Proclus, the relics of St John Chrysostom were transferred from Comana to Constantinople in the time of the holy emperor St Theodosius II (408-450).

When St Proclus was Patriarch, the Empire suffered destructive earthquakes, lasting for several months. At Bithynia, in the Hellespont, and in Phrygia cities were devastated, rivers disappeared from the face of the earth, and terrible flooding occurred in previously dry places. The people of Constantinople came out of the city with the patriarch and emperor at their head and offered prayers for an end to the unprecedented calamities.

During one prayer service, a boy from the crowd was snatched up into the air by an unseen force and carried up to such a height that he was no longer to be seen by human eyes. Then, whole and unharmed, the child was lowered to the ground and he reported that he heard and he saw the angels glorifying God singing: "Holy God, Holy Mighty, Holy Immortal." All the people began to sing this Trisagion Prayer, adding to it the refrain, "Have mercy on us!" Then the earthquakes stopped. The Orthodox Church sings still this prayer at divine services to this very day.

The Constantinople flock esteemed their Patriarch for his ascetic life, for his concern about the downtrodden, and for his preaching. Many works of the saint have survived to the present day. Best known are his discourses against the Nestorians, two tracts of the saint in praise of the Mother of God, and four tracts on the Nativity of Christ, setting forth the Orthodox teaching about the Incarnation of the Son of God. The activity of the holy patriarch in establishing decorum in all the church affairs gained him universal esteem. Surrounded by love and respect, St Proclus departed to the Lord after serving as Patriarch for twenty years.

477 St. Benignus Archbishop Milan.
Medioláni sancti Benígni Epíscopi, qui, in magna barbarórum perturbatióne, commíssam sibi Ecclésiam summa constántia et religióne administrávit.
    At Milan, St. Benignus, bishop, who, amid great troubles caused by the barbarians, governed the Church entrusted to him with greatest constancy and piety.
He headed the archdiocese when the Heruli, under Odoacer, occupied the city and inflicted untold suffering on the people. During the episcopacy of Archbishop Benignus of Milan, the Heruli, under Odoacer, occupied the city (Benedictines).
525 Saint Silvester of Châlons-sur-Saône "the glory of confessors" B (RM).
Cabillóne, in Gálliis, sancti Silvéstri Epíscopi, qui quadragésimo secúndo sui sacerdótii anno, plenus diérum atque virtútum, migrávit ad Dóminum.
    At Chalons in France, St. Sylvester, bishop, who went to God in the forty-second year of his priesthood, full of days and virtues.
Bishop of Châlons-sur-Saône from 484-525. Saint Gregory of Tours describes him as "the glory of confessors" (Benedictines).
535 Saint Simplicius of Verona B (RM).
Verónæ sancti Simplícii, Epíscopi et Confessóris.
    At Verona, St. Simplicius, bishop and confessor.
Bishop of Verona (Benedictines).
6th V. St. Eval British bishop in Cornwall B (AC).
A British bishop in Cornwall, from whom a village in that county is named (Benedictines).

St. Maxentia of Beauvais Irish/Scottish virgin martyr; worthless passio
She fled to France to escape marriage to a pagan chieftain and lived as a hermitess on the banks of the Qise River near Senlis. The chieftain she had spurned hunted her down and beheaded her at Pont-Sainte-Maxence when she refused to return with him to Ireland.
ACCORDING to the legend of the church of Beauvais this maiden was of Irish birth daughter of a prince. She dedicated herself to God at an early age, and when her father wished to give her in marriage to a pagan chief she fled from home. Taking with her two servants, a man and a woman, she crossed the sea to Gaul and settled at the place on the Oise that is now called Pont-Sainte-Maxence, near Senlis. One day she was surprised by the arrival of a number of horsemen outside her cottage it was the disappointed suitor, who had tracked her down. He asked her to return with him, but Maxentia refused indignantly. Then, when threats were of no avail, the man, carried away with fury, seized her by the hair and cut off her head. Her faithful servants suffered a like fate.

Two variant texts of this worthless passio have been printed in Renet, S. Lucien et les autres saints du Beauvaisis, vol. iii, pt 2 (1895), pp. 543—548. Capgrave has summarized the legend, but it is ignored, very rightly, by Dom Gougaud in his Saints irlandais hors d’Irlande.         
690 St. Autbodus Irish missionary hermit.
Autbodus preached in Hainault, Belgium, and in Artois and Picardy, France.
He retired to a hermitage near Laon where he died.
Autbodus of Laon (AC)
Died 690. Autbodus, an Irish missionary, preached in Artois, Hainault, and Picardy, before dying as a hermit near Laon (Benedictines, D'Arcy, Encyclopedia).

Saint Colman this saint is remembered on November 20 in Wales (AC).
Born at Dalriada, Argyllshire, Wales; date unknown. Although churches at Llangolman and Capel Colman in Dyfed are attributed to Saint Colman of Dromore, who was bishop of Dromore and trained Saint Finnian of Moville, it is likely that today's saint is another individual. The feast of Colman of Dromore has consistently been celebrated on June 7 in Ireland and Scotland, but this saint is remembered on November 20 in Wales (Farmer).

760 Saint Eudo of Corméry humility OSB Abbot (AC).
(also known as Eudon, Eudes, Odo) Saint Eudo founded the abbey at Corméry-en- Velay (Charmillac, afterwards Saint-Chaffre). He demonstrated his humility by seeking instruction at Lérins in monastic observance prior to undertaking his role as abbot (Benedictines).

816 Venerable Gregory Decapolite gifts of prophecy and wonderworking permitted to hear angelic singing in praise of the Holy Trinity
Constantinópoli sancti Gregórii Decapolítæ, qui ob cultum sanctárum Imáginum multa passus est.
    At Constantinople, St. Gregory of Decapolis, who suffered many things for the veneration of sacred images.

Saint Gregory the Decapolite was born in the Isaurian city of Decapolis (ten cities) in the eighth century. From his childhood he loved the temple of God and church services. He read the Holy Scripture constantly and with reverence.
In order to avoid the marriage which his parents had intended for him, he secretly left home. He spent all his life wandering: he was in Constantinople, Rome, Corinth, and he lived as an ascetic on Olympus for a while. St Gregory preached the Word of God everywhere, denouncing the Iconoclast heresy, strengthening the faith and fortitude of the Orthodox, whom the heretics in those times oppressed, tortured and imprisoned.
Through his ascetic effort and prayer, St Gregory attained the gifts of prophecy and wonderworking. After overcoming the passions and reaching the height of virtue, he was permitted to hear angelic singing in praise of the Holy Trinity. St Gregory left the monastery of St Menas near Thessalonica, where he had labored for a long time, and he went again to Constantinople in order to combat the Iconoclast heresy. At the capital, a grievous illness undermined his strength, and he departed to the Lord in the year 816.
St Gregory was buried at a monastery in Constantinople, and many miracles took place at his tomb. As a result, the monks removed the holy relics of St Gregory and enshrined them in the church where people could venerate them.
When Constantinople fell to the Turks in 1453, the relics of St Gregory were carried to the region of the Danube by a Turkish official. In 1498 Barbu Craiovescu, the Ban of the Romanian Land (Wallachia) heard of the miracles performed by the holy relics and bought them for a considerable sum of money. Barbu Craiovescu placed the relics in the main church of Bistritsa Monastery which he founded in Rimnicu Vilcea, where they remain to the present day.
A small book describing the miracles and healings performed by St Gregory the Decapolite in Romania has been written by Abbess Olga Gologan, who reposed in 1972.
Gregory Decapolites (RM)
Born in Decapolis, Asia Minor; 9th century. Saint Gregory opposed the Iconoclasts zealously and suffered much at their hands (Benedictines).
870  Saint Humbert of the East Angles crowned Saint Edmund king on Christmas Day BM.
Saint Humbert crowned Saint Edmund king on Christmas Day in 855. Like his secular lord, Saint Humbert was martyred at the hands of the invading Danes (Husenbeth).
DURING the ninth century the Northmen or Danes with increasing frequency raided the coasts of England, till in the middle of the century “the heathen first began to winter in our land”.
At this time, on Christmas Day, 855, the nobles and clergy of Norfolk, assembled at Attleborough, acknowledged as their king Edmund, a youth of fourteen, who in the following year was accepted by Suffolk as well. He is said to have been as talented and successful as a ruler as he was virtuous as a man, learning the Psalter by heart in order that he might join in the Church’s worship and emulate the good deeds of King David. He was, wrote the Benedictine Lydgate in the fifteenth century, “In his estate most godly and benign, heavenly of cheer, of counsel provident, showing of grace full many a blessed sign…”
   Then came the biggest Danish invasion that had yet been. “In the year 866,” says the Anglo-Saxon Chronicle, “a great army [of Danes] came to the land of the Angle kin and took up winter quarters among the East Angles, and there they were provided with horses. And the East Angles made peace with them.” Then the invaders crossed the Humber and took York, and marched south into Mercia as far as Nottingham, plundering, burning and enslaving as they went. In 870 the host rode across Mercia into East Anglia, and took up winter quarters at Thetford. “And that winter Edmund fought against them, and the Danish men got the victory and slew the king, and subdued all that land and destroyed all the monasteries that they came to.”

That brief and unadorned statement tells us all that is historically certain about the death of St Edmund. The traditions related by Abbo of Fleury, in his passio of the martyr, and other chroniclers are summed up by Alban Butler as follows. The barbarians poured down upon St Edmund’s dominions, burning Thetford, which they took by surprise, and laying waste all before them. The king raised what forces he could, met a part of the Danes’ army near Thetford, and discomfited them. But seeing them soon after reinforced with fresh numbers, against which his small body was not able to make any stand, he retired towards his castle of Framlingham in Suffolk. The barbarian leader, Ingvar, had sent him proposals which were inconsistent both with religion and with the justice which he owed to his people. These the saint rejected. In his flight he was overtaken and surrounded at Hoxne, upon the Waveney (alternatively, he allowed himself to be taken in the church). Terms were again offered him prejudicial to religion and to his people, which he refused, declaring that religion was dearer to him than his life, which he would never purchase by offending God. Ingvar had him tied to a tree and torn with whips, which he bore with patience, calling upon the name of Jesus. Then his tormentors shot at him with arrows, cunningly, so as not to kill him, till his body was “like a hedgehog whose skin is closely set with quills, or a thistle covered with thorns”. At last Ingvar cut his bonds, dragged him from the tree to which he was nailed by the arrows, and his head was hacked off.

The body of the king was buried at Hoxne, and about the year 903 translated to Beodricsworth, the town now known as Bury St Edmund’s (i.e. St Edmund’s Borough). In 1010, during the Danish ravages it was taken to the church of St Gregory by St Paul’s, in London, and three years later brought back to Bury.* During the reign of Canute the great Benedictine abbey of St Edmundsbury was founded, and the body of St Edmund was the principal relic in the abbey church.

* The “station “ for the second night on this return journey was at Greensted in the parish of Chipping Ongar, and an existing church is said to have been hastily put up to shelter the relics. The nave walls (the only original parts of the building) are exactly as Alban Butler describes the first church built for St Edmund at Bury : “Trunks of large trees were sawn lengthways in the middle, and reared up with one end fixed in the ground, with the bark or rough side outermost. These trunks being made of an equal height, and set up close to one another and the interstices filled up with mud or mortar, formed the four walls, upon which was raised a thatched roof.” Almost nothing remains of the church of Greensted today.

Thomas Carlyle’s comments (in Past and Present) on the chronicle of Jocelin of Brakelond, wherein is described the translation of the body to a new shrine in 1198, by Abbot Samson, have made the name of St Edmund and his abbey more familiar to many than they otherwise would be. The subsequent history of the relics is a matter of dispute. Devotion to St Edmund the Martyr was formerly very wide-spread and popular in England, numerous churches were dedicated in his honour, and in the thirteenth century and later his feast was a holiday of obliga­tion.

It is now observed in the dioceses of Westminster and Northampton, and by the English Benedictines.

One passio by Abbo of Fleury, and a second by Gaufridus de Fontibus, together with Archdeacon Herman’s collection of miracles and another similar collection made by Abbot Samson, have all been edited by Thomas Arnold for the Memorials of St Edmund’s Abbey, vol. i, in the Rolls Series. The editor in his introduction points out that William of Malmes­bury and the chroniclers purport to supply further information, though this is probably of little value. The same must be said of La Vie Seint Edmund le Rey, a French poem of the thirteenth century printed by Mr Arnold in his second volume, and also of the English poem of Dan Lydgate, himself a monk of Bury. There is a modern life by J. B. Mackinlay (1893) which is unfortunately quite uncritical (see The Month, October, 1893, pp. 275—280). On the other hand, Lord Francis Hervey in his Corolla Sti Eadmundi (1907) and his History of King Eadmund (1929) has given proof of a very careful and scholarly study of the subject. The supposed transference of the remains of St Edmund to the church of St Sernin at Toulouse and the return of part of them to England in 1901 have been the occasion of much animated discussion. See also Stanton’s Menology, pp. 559—561. La Vie Seint Edmund was published again in 1935 by H. Kjellman at Göteborg, and Jocelin’s Chronicle in 1949, by H. E. Butler. Cf. also R. M. Wilson, The Lost Literature of Medieval England (1952).
869 St. Edmund the Martyr king at 14 of the East Angles
In Anglia sancti Eadmúndi, Regis et Mártyris.
 In England, St. Edmund, king and martyr.

 b. 841 He was elected king in 855 at the age of fourteen and began ruling Suffolk, England, the following year. In 869 or 870, the Danes invaded Edmund’s realm, and he was captured at Hone, in Suffolk. After extreme torture, Edmund was beheaded and died calling upon Jesus.
For 15 years Edmund ruled over the East Angles with what all acknowledged as Christian dignity and justice. He himself seems to have modelled his piety on that of King David in the Old Testament, becoming especially proficient in reciting the Psalms in public worship.

His shrine brought about the town of Bury St. Edmund's. He is depicted as crowned and robed as a monarch, holding a scepter, orb, arrows, or a quiver.

Edmund the Martyr, King (RM) Born 841; died at Hoxne, Suffolk, England, in 869 or 870. Feast day formerly November 2.
On Christmas Day 855, 14-year-old Edmund was acclaimed king of Norfolk by the ruling men and clergy of that county. The following year the leaders of Suffolk also made him their king.

For 15 years Edmund ruled over the East Angles with what all acknowledged as Christian dignity and justice. He himself seems to have modelled his piety on that of King David in the Old Testament, becoming especially proficient in reciting the Psalms in public worship.

From the year 866 his kingdom was increasingly threatened by Danish invasions. For four years the East Angles managed to keep a shaky, often broken peace with them. Then the invaders burned Thetford. King Edmund's army attacked the Danes but could not defeat the marauders. Edmund was taken prisoner and became the target for Danish bowmen.

In a later account in the The Anglo-Saxon Chronicle, reputedly derived second-hand from an eyewitness, Abbo compared Saint Edmund to Saint Sebastien, and so he also became a saint invoked against the plague. The story goes that Edmund was captured at Hoxne. He refused to share his Christian kingdom with the heathen invaders, whereupon he was tied to a tree and shot with arrows, till his body was 'like a thistle covered with prickles'; then his head was struck off. He died with the name of Jesus on his lips.

The record continues that the Danes "killed the king and overcame all the land...they destroyed all the churches that they came to, and at the same time reaching Peterborough, killed the abbot and monks and burned and broke everything they found there."

Saint Edmund thus remains the only English sovereign until the time of King Charles I to die for religious beliefs as well as the defense of his throne. Edmund was quickly revered as a martyr and his cultus spread widely during the middle ages (Attwater, Benedictines, Bentley, Hervey, Roeder).

King Saint Edmund is generally depicted as a bearded king holding his emblem--an arrow. Sometimes he is shown suspended from a tree and shot, or his head between the paws of a wolf. He is sometimes confused with Saint Sebastien, who is never portrayed as a king (Roeder).  He is venerated at Bury Saint Edmunds (Saint Edmund's borough), where his body is enshrined and a great abbey arose in 1020. Richard II invoked St. Edmund the Martyr as patron as to those threatened by the plague (Roeder).
1022 Bernward of Hildesheim, studied at the cathedral school of Heidelburg and at Mainz, where ordained in 987; patron of architects, goldsmiths, painters, and sculptors; OSB B (RM)
Hildeshémii, in Saxónia, sancti Bernwárdi, Epíscopi et Confessóris, qui a Cælestíno Papa Tértio in Sanctórum númerum adscríptus est.
    At Hildesheim in Saxony, St. Bernard, bishop and confessor, who was numbered among the saints by Pope Celestine III.
(also known as Berward) Born c. 960; died at Hildesheim, ; canonized 1193 by Pope Celestine III.

HE came of a Saxon family and, being left an orphan at an early age, was taken charge of by his uncle, Bishop Volkmar of Utrecht, who sent him to the cathedral-school of Heidelberg. To complete his studies he was sent to Mainz, where he was ordained priest by St Willigis, but he refused any preferment until after the death of his grandfather, to whose care he devoted himself. The old man died in 987 and Bernward was made an imperial chaplain and tutor to the child-emperor, Otto III, over whose subsequent career the influence of Bernward had a strong though insufficient effect. Six years later he was elected bishop of Hildes­heim, where he built the great church and monastery of St Michael and ruled his see with prudence and ability. St Bernward had always been a great amateur of ecclesiastical art and his name is particularly remembered in connection with all kinds of metal-work; as bishop of a wealthy see he had ample opportunity and means of promoting good work and encouraging good workmen. Moreover his biographer, Thangmar, who had formerly been his preceptor, states that St Bernward himself was a painter and metal-worker and spent much time in the exercise of these arts. Several very beautiful pieces of metal-work at Hildesheim are attributed to his hands.

St Bernward’s episcopate of thirty years was unhappily disturbed by a dispute with St Willigis, Archbishop of Mainz, who made claim to episcopal rights in the great nunnery of Gandersheim. This dispute had begun during the episcopate of Bernward’s predecessor, and was revived by the bad conduct of a nun called Sophia, who “egged on” the Archbishop of Mainz, when the Bishop of Hildesheim called her to order. The conflict went on for over seven years, even after the Holy See had pronounced in favour of St Bernward, whose behaviour throughout was irreproachable. At length St Willigis submitted publicly and made full amends for his lack of prudence and his headstrong conduct. St Bernward died on November 20, 1022, after having assumed the habit of St Benedict. He was canonized in 1193.

The best text of the life by Thangmar is that in MGH., Scriptores, vol. iv, pp. 754—782; it is also printed in Migne, PL., vol. cxl, cc. 393-436. See further the Neues Archiv, vol. xxv, pp. 427 seq.; V. C. Habicht, Der hi. Berwards von Hildesheim Kunstwerke (1922); the Archiv für Kulturgeschichte, vol. xvii (1921), pp. 273—285; and F. J. Tschan, St Bernward of Hildesheim: his Life and Times (2 vols. and plates, 1942—52; University of Notre Dame Press, U.S.A.).

The Saxon Saint Bernward was ordained a priest by Saint Willigis in Mainz, and after serving as tutor and chaplain to Emperor Otto III was made bishop of Hildesheim in 993. His episcopate was disturbed by political and ecclesiastical troubles, including a seven-year dispute with Saint Willigis about the convent at Gandersheim.
Bernward is one of the most attractive figures of medieval Germany- -a German Saint Dunstan. He is primarily remembered as a patron of the arts. He himself excelled as an architect, sculptor, decorator, painter and metal-worker, and Hildesheim became famous for its 'school' of sacred art: the Bernward bronze doors, cross, column, and candlesticks are still there to testify to its achievements.
He was also responsible for building Saint Michael's abbey church at Hildesheim, which has been said to 'represent religious architecture in the absolute.'
He died "after having assumed the habit of Saint Benedict" (Butler- Thurston). In the crypt of this church Saint Bernward lies buried (Attwater, Benedictines, Encyclopedia, Husenbeth).
In art Saint Bernward is a bishop making a chalice using a goldsmith's hammer. Sometimes he also holds a short cross in his hand (Roeder). He is the patron of architects, goldsmiths, painters, and sculptors (Roeder).
1000 St. Bernward Bernward tutor Benedictine from a Saxon family
raised by his uncle Bishop Volkmar of Utrecht when orphaned as a child. He studied at the cathedral school of Heidelburg and at Mainz, where he was ordained in 987. He became imperial chaplain and tutor to the child Emperor Otto III. He was elected bishop of Hildesheim in 993, built St. Michael's church and monastery there, and administered his See capably. He was interested in architecture, art, and metal work and created several metalwork pieces. He was engaged in a dispute for years with Archbishop Willigis of Mainz over episcopal rights to the Gandersheim convent, but eventually Rome ruled in Bernward's favor. He became a Benedictine in later life and died on November 20th. He was canonized in 1193.

1022 Bernward of Hildesheim, OSB B (RM) (also known as Berward) Born c. 960; died at Hildesheim; canonized 1193 by Pope Celestine III.

1000 St. Leo of Nonantula Benedictine abbot of Nonantula. Abbey, near Modena, Italy. Leo of Nonantula, OSB Abbot (AC)  The monk Saint Leo became abbot of the Benedictine monastery of Nonantula, near Modena, Italy (Benedictines).
1212 St. Felix of Valois, with St. John of Matha, Hermit co-founder of the Trinitarians; a religious order dedicated to ransoming Christian slaves who were captured during the Crusades: Pope Innocent III, who not only gave his approval but also gave the founders a habit for their order: white, with a red and blue cross. John and Felix then returned to France, where their hermitage was renamed Cerfroid, in memory of the deer which had appeared there.
He lived as a recluse at Cerfroid, France, and in 1198 received approval from the Holy See for the Order of the Most Holy Trinity to ransoms captives from the Moors. Felix founded St. Mathburn Convent in Paris while in his seventies. He died in Cerfroid on November 4. In 1969 his feast was confined to local calendars.
Felix of Valois, Founder (RM) Born in Amiens, France, 1127; died 1212; cultus approved by Pope Alexander VII in 1666.

THE surname of Valois was given to this saint according to later writers of his order because he was of the royal family of Valois in France, but it was originally because he lived in the province of Valois. He lived, we are told, as a hermit in the wood of Gandelu in the diocese of Soissons, at a spot called Cerfroid; and he had no thoughts but of dying in the obscurity of this retreat when God called him thence. This was by means of his disciple, St John of Matha, who made the suggestion of establishing a religious order for the redemp­tion of captives. Felix, though said to be then seventy years of age, readily offered himself to do and suffer whatever it should please God in the carrying-out of so charitable a work, and together they set out in the winter of 1197 to obtain the approval of the Holy See.

From henceforward, indeed from the beginning, the life of St Felix of Valois shares the legends and uncertainties of that of St John of Matha and of the early history of the Trinitarian Order. These have already been set out herein in the account of St John of Matha under the date of his feast, February 8. According to the traditional account, while St John was working for the Christian slaves in Spain and Barbary, St Felix propagated the new order in Italy and France, founding the convent of St Maturinus (Mathurin) in Paris. When John finally returned to Rome, St Felix, in spite of his great age, administered the French province and the mother-house of the order at Cerfroid, where he died in his eighty-sixth year on November 4, 1212. Alban Butler notes that it is the tradition of the Trinitarians that the two founders were canonized by Pope Urban IV in 1262, but that “the bull is nowhere extant”. Alexander VII recognized their cultus in 1666, and twenty-eight years later the feast of St Felix of Valois was extended to the whole Western church.

Materials for the life of St Felix are practically non-existent, though Fr Calixte-de-la-­Providence compiled a Vie de St Felix de Valois of which a third edition appeared in 1878. The reader must be referred to the note on St John of Matha herein under February 8. See also Mann, History of the Popes, vol. xii, pp. 84 and 272; and cf. the observations in Baudot and Chaussin, Vies des saints, vol. xi (1954), pp. 669—670.
Felix of Valois is one of those difficult saints. His name is linked with that of John of Matha, founder of the Trinitarians. Some say that there is no evidence that he ever existed--that he is a purely imaginary character; members of the order insist that he and Saint John were canonized in 1262 by Pope Urban IV.
It is a difficult question for historians, and even more difficult for Christians, since the infallibility of the Church is somehow involved in the canonization of saints. If a saint who has been venerated by the universal Church, and who has been the object of a complete service and Mass turns out to be a myth and an invention, what will be the effect on faith?

Before answering these questions, let me tell you his story as it has come down to us, and as written by Father Calixte, a Trinitarian Cerfroid, in his book published in 1878.

At the beginning of the 12th century, what is now the Somme and Aisne districts of France was ruled by Count Raoul de Vermandois et de Valois, a prince of the houses of Capet and Charlemagne. His wife Alienor de Champagne was also of the house of Charlemagne. On April 19, 1127, she gave birth to a son who was baptized Hugh, like his grandfather, the son of Henry I, King of France.
Young Hugh was presented to Saint Bernard and later sent to the abbey of Clairaux to be educated. He was also presented to Pope Innocent II.
At 20 he set off on a crusade, but went incognito to avoid being treated with deference. Three years later he returned, travelled through Italy, and went to live as a hermit either in northern Italy or near Clermont d'Oise.
To avoid recognition and indicate a change of life, he took the name of Felix and became a priest.
In 1193-94, when he was living in extreme solitude near Montigny, he received a visit from Saint John de Matha, who had just graduated from the schools at Aix and Paris. They soon became friends and John stayed with Felix. They were joined by other disciples and formed a small community.
Then one day in 1197, a white deer, which often came to drink at the fountain where the hermits got their water, appeared with a red and blue cross between its antlers. John was reminded of the vision he had during his first Mass, when he had seen an angel dressed in white with a red and blue cross on his chest. Both he and Felix knew that the deer with a cross was a sign from God, and that they should go ahead with a plan they had been discussing.
This plan was to found a religious order dedicated to ransoming Christian slaves who were captured during the Crusades.

Together they presented their plan in Rome to Pope Innocent III, who not only gave his approval but also gave the founders a habit for their order: white, with a red and blue cross. John and Felix then returned to France, where their hermitage was renamed Cerfroid, in memory of the deer which had appeared there.

February 3, 1198, the pope sent a letter to "brother John, minister of the house of the Holy Trinity at Cerfroid, and to all his brothers both present and future." The letter placed the young "Order of the Holy Trinity for the Ransom of Captives" under the protection of the pope. The letter also mentioned the property that had already been given to the order by Roger de Catillon, Marguerite de Bourgogne, and a noble lady of Paris.

May 16, 1198, the pope sent another letter about the property. On December 17, 1198, a letter arrived approving the text of the order's rule. In the meantime, the king of France had also given his approval to the new order.

John left Cerfroid to begin the real work of redeeming captives by establishing a monastery in Rome. Felix remained as superior (or minister) at Cerfroid, but later went to Paris to establish the order in the hospital of Saint-Mathurin, which had been given to them. As a result, members of the order were popularly called "the Mathurins," or else they were called "friars on donkeys" because of their mode of transportation.

On the night of September 8, 1212, though the sacristan of Cerfroid had forgotten to ring the matins bell (generally about 3:00 a.m.), Felix went down to the church as usual and found the Blessed Virgin and angels, all of them wearing the order's habit. There were many other miracles, but that is the only one that will be recounted here.

A few days later John de Matha returned to Cerfroid to see his old friend. He stayed only a short while, and on November 4, 1212, Felix died at the age of 85. He was buried at Cerfroid. The great reputation for sanctity which both surrounded his tomb and his memory led Urban IV to canonize him on May 1, 1262.

It was a good life, long and eventful, but at the same time extremely simple. Unfortunately there are doubts and questions marks at every turn. For example, the authority for his royal birth was the Trinitarian breviary of 1482, which has been lost. Authorities quoted for other details are either ambiguous, lost, or of uncertain authorship. For a long, detailed explanation of the reasons for doubting his existence as related by Fr. Calixte, read the Encyclopedia cited below. It will give you some idea of how hagiographers work.

It may be that instead of being heir to an important family, he was simply a resident of Valois, which became confused later.

In 1631 the Trinitarians attempted to gain permission to celebrate the feasts of SS. John and Felix liturgically in France and Spain, as their brothers in England had been doing since 1308, but since the Council of Trent had established restrictive controls on such celebrations, they did not immediately gain permission. The Urban IV's papal bull canonizing Felix had been lost. So the Trinitarians started gathering data.

They found that the canons of Meaux had been invoking Saint Felix since 1219; in 1291 the chapter-general had fixed his feast day; and in 1308 the provincial of England received Mass and offices from John XXII. That was enough to convince Pope Alexander VII, who confirmed the cultus on October 21, 1666. But five years later the Sacred College of Rites had still not added Felix and John to the Roman Martyrology, and it was only after the intervention of Louis XIV and Philip V of Spain who, on the strength of the "de Valois," claimed descent from Felix, that Innocent XII extended the feasts of SS John de Matha and Felix de Valois to the Catholic Church in 1694.

The Encyclopedia also notes that the remains of Saint Felix have been lost, which is troublesome if he had been venerated throughout the ages. In 1705 searches were carried out for the bones at Cerfroid and no relics of any type were found.

If by chance the Church has canonized someone who didn't exist, does that mean that there is a crisis of faith? Certainly not. First of all the equivalent canonization which took place in the 17th century was not carried out with the full canonical procedure. It was a special procedure, based on prescription and good faith. Its meaning was: "the person here presented is certainly an everlasting beatitude if he really lived as is claimed."

The historical problem is not really Rome's concern and may more or less be set aside. To be sure, matters would be conducted very differently today--precisely in order to avoid the inaccuracies that are found with Saint Felix. But whether Saint Felix existed or not, humility, charity, and all the virtues that he had or were ascribed to him, are the ones which will bring us to a greater love of God. And isn't that the real reason we venerate the saints? (Attwater, Benedictines, Delaney, Encyclopedia)

Saint Felix is depicted in art as an old man in Trinitarian habit with a coronet at his feet and chains or captives nearby. On occasion he is shown (1) near a fountain from which a stag drinks perhaps with a cross in his antlers; (2) often with Saint John of Matha (because together they organized the Trinitarians in France for the release of captives from the Moors); or (3) with the Holy Trinity appearing in the picture. He is venerated at Meaux and Valois (Roeder).
1242 St. Edmund Rich Archbishop of Canterbury battled for discipline and justice
England, who battled for discipline and justice, also called Edmund of Abingdon. Born in Abingdon, on November 30, 1180. he studied at Oxford, England, and in Paris, France. He taught art and mathematics at Oxford and was ordained. lie spent eight years teachins theology and became Canon and treasurer of Salisbwy Cathedral. An eloquent speaker, Edmund preached a crusade for Pope Gregory IX and was named archbishop of Canterbury. He became an advisor to King Henry Ill and presided in 1237 at Henry’s ratification of the Great Charter. When Cardinal Olt became a papal legate with the patronage of King Henry, Edmund protested. A long-lasting feud between Edmund, the king, and his legate led him to resigning his see in 1240. He went to Pontigny, France, where he became a Cistercian. He died at Soissons, on November 16. Edmund was canonized in 1246 or 1247. A hall in Oxford bears his name.

1439 Blessed Ambrose Traversari Renaissance scholar attempted a reunification of the Eastern and Western Churches  OSB Cam.  Abbot (PC)

AMBROSE TRAVERSARI was a conspicuous and engaging figure in the religious and literary life of the early fifteenth century in Italy: he was a characteristic “all-round” man of the Renaissance, humanist, monk and man of affairs.
He came of a noble Tuscan family, and was born at Portico in 1386. At the age of fourteen he became a Camaldolese monk in the monastery of our Lady of the Angels at Florence, and lived there for thirty years. During this time he became a thorough master of Greek and Latin, learned Hebrew, read deeply, especially in Greek, and collected a fine library; he made many valuable translations from the writings of the Greek fathers, including the Spiritual Meadow of John Moschus and the Ladder of Perfection of St John Climacus, some of which still appear in Migne’s Greek Patrology.
His great scholarship earned him a profound respect in Florence. He was patronized by Cosimo de’ Medici, and was asked to give lectures on theology and history to the sons of the nobility. There gathered in his cell such diverse characters as St Laurence Giustiniani, Niccoló  Niccoli and Poggio Bracciolini, Manuel Chrysoloras (of whom it could be said, as it has been said of Bd Ambrose himself, that “the careful niceness of his conscience as a humanist has not been maintained by all his followers”), and his pupil Leonard Bruni. Ambrose went out of his way to protect and help the last-named, who rewarded his benefactor by slandering him.

In 1431 this long and undisturbed period of worship, study and intellectual activity was brought to a sudden end, when Pope Eugenius IV appointed Bd Ambrose abbot general of the Camaldolese Order, with instructions to carry out certain reforms of urgent necessity. This he did with considerable vigour, and his own diary survives as evidence of the need for reform and the extraordinary difficulties with which the abbot visitor had to contend, not always successfully. Later the Holy See entrusted to him similar duties in respect of the Vallumbrosan monks. The researches which Bd Ambrose carried out in the libraries of the monasteries he had to visit still further commended him to the pope, and when in 1434 Eugenius fled from Rome and took refuge at Florence he attached Ambrose to his person. In the following year he was one of the papal envoys to the trouble­some council at Basic, where he strongly defended the rights of the Holy See and warned the extremists against the sin of schism. Bd Ambrose showed himself an admirable minister, particularly efficient in keeping the pope supplied with accurate information about persons and events.

In 1438 he was the papal representative at Venice to meet the emperor of the East, John VII, and his brother Joseph, Patriarch of Constantinople, coming to the Council of Ferrara.
Because of his expert knowledge of the Greek tongue and of Eastern theology, Ambrose was called on to play a very active part in the negotiations which led to the short-lived reunion of the Western and Eastern churches the emperor said that Ambrose knew Greek better than anyone else among the Latins.
With Bessarion he was commissioned to draw up the decree of union, beginning, “Let the heavens rejoice and the earth be glad”, which was solemnly proclaimed at Florence in July
1439. Less than five months later, on October 20, Ambrose Traversari was dead, at the age of fifty-three. He has never been officially beatified, but a popular cultus is extended to him at Florence and among the Camaldolese monks, and he is commemorated on this day.

Much of his history can be gathered from his letters, which have been printed in Martène, Veterum scriptorum amplissima collectio, vol. iii, supplemented by L. Bertalot, in the Römische Quartalschrift, vol. nix (1915), pp. 91 seq. There is also the account which Ambrose wrote of his visitations of the Camaldolese houses in 1431. It was edited by Bertholini, Beati Ambrosii Hodoeporicon (1680), but a better text is that of A. Dini-Traversari in the book Ambrogio Traversari e i suoi tempi (1912). See also Pastor, History of the Popes, vol. i, pp. 140—142, 306, 318; and G. C. Coulton, Five Centuries of Religion, vol. iv (1950), caps. xxvi—xxxi.

Born in Portico near Florence, Italy, in 1376; died in Florence. Ambrose became a typical well-rounded Renaissance scholar under the tutelage of the Greek humanist Chrysoloras in Venice. In 1400, he joined the Camaldolese at Santa Maria degli Angeli in Florence. Here he continued his studies, wrote prolifically, chiefly in Greek, and collected a large library. He was the soul of the Council of Florence, which attempted a reunification of the Eastern and Western Churches; thereafter (1431) he was elected abbot-general of the order. He was both a great churchman and a great scholar (Benedictines).
1633 Saint Diodorus of Yuregorsk; received monastic tonsure when 19 Solovki monastery under igumen Anthony;
Born in the village of Turchasovo at the River Onega. His parents, Jerothei and Maria, named their son Diomid. As a fifteen-year-old youth he went on pilgrimage to the Solovki monastery, and then remained there as a novice. There he received monastic tonsure when he was nineteen under the igumen Anthony; memory celebrated on November 20 because of the Feast of the Icon of the Mother of God "Of the Sign,"

He lived with the hermits on desolate islands, and then he settled at Lake Vodla. He spent seven years there with his disciple Prochorus. Resolving to found a monastery in honor of the Most Holy Trinity on Mount Yurev, the monk went to Moscow, where he received approval from Tsar Michael (1613-1645) and also money for the building of the monastery from the Tsar's mother, the nun and Eldress Martha.

Somewhat before his death, St Diodorus was obliged to journey to Kargopol on monastery matters. Taking leave of the brethren, he predicted his impending death. He died on November 27, 1633 and was buried at Kargopol. After two years his incorrupt body was transferred to the Trinity monastery and buried at the south wall of the cathedral church.
The memory of St Diodorus is celebrated on November 20 because of the Feast of the Icon of the Mother of God "Of the Sign," with which his repose coincides.

1837 St. Francis Xavier Can; native Vietnam Martyr
born in Sou-Ming, he worked as a catechist with the priests of the Foreign Missions of Paris.
 Arrested and refusing to deny the faith, Francis Xavier was strangled in prison. He was canonized in 1988.
Blessed Francis Xavier Can M (AC)
Born at Sou-Mieng in West Tonkin (Vietnam); died 1837; beatified in 1900. Francis Xavier Can, who was attached to the fathers of the Foreign Missions of Paris, was strangled in prison (Benedictines).

1852 St. Rose Philippine Duchesne care of poor /sick, opened school for street urchins; risked life helping priests in the underground
Born 1769 in Grenoble, France, of a family that was among the new rich, Philippine learned political skills from her father and a love of the poor from her mother. The dominant feature of her temperament was a strong and dauntless will, which became the material—and the battlefield—of her holiness. She entered the convent at 19 without telling her parents and remained despite their opposition. As the French Revolution broke, the convent was closed, and she began taking care of the poor and sick, opened a school for street urchins and risked her life helping priests in the underground.

When the situation cooled, she personally rented her old convent, now a shambles, and tried to revive its religious life. The spirit was gone, and soon there were only four nuns left. They joined the infant Society of the Sacred Heart, whose young superior, St. Madeleine Sophie Barat, would be her lifelong friend. In a short time Philippine was a superior and supervisor of the novitiate and a school.

Her ambition, since hearing tales of missionary work in Louisiana as a little girl, was to go to America and work among the Indians. At 49, she thought this would be her work. With four nuns, she spent 11 weeks at sea en route to New Orleans, and seven weeks more on the Mississippi to St. Louis. She then met one of the many disappointments of her life. The bishop had no place for them to live and work among Native Americans. Instead, he sent her to what she sadly called "the remotest village in the U.S.," St. Charles, Missouri. With characteristic drive and courage, she founded the first free school for girls west of the Mississippi.

It was a mistake. Though she was as hardy as any of the pioneer women in the wagons rolling west, cold and hunger drove them out—to Florissant, Missouri, where she founded the first Catholic Indian school, adding others in the territory. "In her first decade in America Mother Duchesne suffered practically every hardship the frontier had to offer, except the threat of Indian massacre—poor lodging, shortages of food, drinking water, fuel and money, forest fires and blazing chimneys, the vagaries of the Missouri climate, cramped living quarters and the privation of all privacy, and the crude manners of children reared in rough surroundings and with only the slightest training in courtesy" (Louis E. Callan, R.S.C.J., Philippine Duchesne).

Finally, at 72, in poor health and retired, she got her lifelong wish. A mission was founded at Sugar Creek, Kansas, among the Potawatomi. She was taken along. Though she could not learn their language, they soon named her "Woman- Who- Prays- Always." While others taught, she prayed. Legend has it that Native American children sneaked behind her as she knelt and sprinkled bits of paper on her habit, and came back hours later to find them undisturbed. She died in 1852 at the age of 83.
Comment: Divine grace channeled her iron will and determination into humility and selflessness, and to a desire not to be made superior. Still, even saints can get involved in silly situations. In an argument with her over a minor change in the sanctuary, a priest threatened to remove her tabernacle. She patiently let herself be criticized by younger nuns for not being progressive enough. Through it all, 31 years, she hewed to the line of a dauntless love and an unshakable observance of her religious vows.
Quote: “We cultivate a very small field for Christ, but we love it, knowing that God does not require great achievements but a heart that holds back nothing for self...The truest crosses are those we do not choose ourselves...He who has Jesus has everything.”
1885 Blessed Salvatore Lilli, a Franciscan missionary in Armenia.  He built schools and clinics for the poor while he preached the Gospel.  Salvatore was captured by Muslims and was murdered in 1895 for refusing to convert to Islam.
1922 Blessed Maria Fortunata Viti: Patronage against poverty, against temptations, impoverishment, insanity, loss of parents, mental illness, mentally ill people, poverty.
Also known as:  Anna Felice Viti
Maria, born 1827 in Veroli, Italy as Anna Felice Viti  where she died of natural causes, raised her siblings after her mother's early death, then became a Benedictine nun. Had a great devotion to the Blessed Sacrament. Daughter of Luigi Viti, a gambler and heavy drinker, and Anna Bono, who died when Anna was fourteen. Raised her eight siblings after her mother's death, often working as a domestic servant to support them. Joined the Benedictines at the San Maria de’Franconi monastery in Veroli, Italy on 21 March 1851 at age 24, taking the name Sister Maria Fortunata. She was over 70 years in the Order, her days spent spinning, sewing, washing, mending - and praying the whole time. Sister Maria never learned to read or write, and never held any position in her house, but she had a great devotion to the Blessed Sacrament, and whole generations of nuns and local lay people learned from her quiet, humble, happy, prayerful example.
Beatified 8 October 1967 by Pope Paul VI Canonization pending; if you have information relevant to the canonization of Blessed Maria, contact  Monastero S. Maria de’Franconi    P.zza de’Franconi 3    03029 Veroli (FR), ITALY

 Sunday  Saints of this Day November  20 Duodécimo Kaléndas Decémbris.  

November is the month of the Holy Souls in Purgatory since 1888;
Pope Francis  PRAYER INTENTIONS FOR  November 2016
Universal: Countries Receiving Refugees

That the countries which take in a great number of displaced persons and refugees may find support for their efforts which show solidarity.

Evangelization: Collaboration of Priests and Laity
That within parishes, priests and lay people may collaborate in service to the community without giving in to the temptation of discouragement.

God Bless Mother Angelica 1923-2016

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

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

It is a great poverty that a child must die so that you may live as you wish -- Mother Teresa
 Saving babies, healing moms and dads, 'The Gospel of Life'

"Man Needs Eternity -- and Every Other Hope, for Him, Is All Too Brief"
It Makes No Sense Not To Believe In GOD 
Every Christian must be a living book
wherein one can read the teaching of the gospel

Jesus brings us many Blessings
The more we pray, the more we wish to pray. Like a fish which at first swims on the surface of the water, and afterwards plunges down, and is always going deeper; the soul plunges, dives, and loses itself in the sweetness of conversing with God. -- St. John Vianney

  Month by Month of Saintly Dedications

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

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

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

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

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

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

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

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

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

Miracles by Century 100   200   300   400   500   600   700    800   900   1000    1100   1200   1300   1400  1500  1600  1700  1800   1900  Miracles_BLay Saints
Morning Prayer and Hymn    Meditation of the Day    Prayer for Priests    Our Bartholomew Family Prayer List  Here
We are called upon with the whole Church militant on earth to join in praising and thanking God for the grace and glory he has bestowed on his saints. At the same time we earnestly implore Him to exert His almighty power and mercy in raising us from our miseries and sins, healing the disorders of our souls and leading us by the path of repentance to the company of His saints, to which He has called us.
   They were once what we are now, travellers on earth they had the same weaknesses, which we have. We have difficulties to encounter so had the saints, and many of them far greater than we can meet with; obstacles from kings and whole nations, sometimes from the prisons, racks and swords of persecutors. Yet they surmounted these difficulties, which they made the very means of their virtue and victories. It was by the strength they received from above, not by their own, that they triumphed. But the blood of Christ was shed for us as it was for them and the grace of our Redeemer is not wanting to us; if we fail, the failure is in ourselves.
   THE saints and just, from the beginning of time and throughout the world, who have been made perfect, everlasting monuments of God’s infinite power and clemency, praise His goodness without ceasing; casting their crowns before His throne they give to Him all the glory of their triumphs: “His gifts alone in us He crowns.”
“The saints must be honored as friends of Christ and children and heirs of God, as John the theologian and evangelist says: ‘But as many as received him, he gave them the power to be made the sons of God....’ Let us carefully observe the manner of life of all the apostles, martyrs, ascetics and just men who announced the coming of the Lord. And let us emulate their faith, charity, hope, zeal, life, patience under suffering, and perseverance unto death, so that we may also share their crowns of glory” Exposition of the Orthodox Faith

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


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