1181 or 1182 Assísii, in Umbria, natális sancti Francísci, Levítæ et Confessóris; qui trium Ordinum, scílicet Fratrum Minórum, Páuperum Dominárum, ac Fratrum et Sorórum de Pæniténtia Fundátor éxstitit. Ipsíus autem vitam, sanctitáte ac miráculis plenam, sanctus Bonaventúra conscrípsit.
At Assisi in Umbria, the birthday of St. Francis, cleric and confessor, founder of three orders: the Friars Minor, the Poor Clares, and the Brothers and Sisters of Penance. His life, filled with holy deeds and miracles, were written by St. Bonaventure.
Founder of the Franciscan Order, born at Assisi in Umbria, in 1181 or 1182 — the exact year is uncertain; died there, 3 October, 1226.

96 Dionysius the Areopagite, Bishop of Athens The Hieromartyr; When the holy Apostle Paul preached at the place on the Hill of Ares (Acts 17:16-34), Dionysius accepted his salvific proclamation and became a Christian. For three years St Dionysius remained a companion of the holy Apostle Paul in preaching the Word of God. Later on, the Apostle Paul selected him as bishop of the city of Athens. And in the year 57 St Dionysius was present at the repose of the Most Holy Theotokos.

St Dionysius lived originally in the city of Athens. He was raised there and received a classical Greek education. He then went to Egypt, where he studied astronomy at the city of Heliopolis. It was in Heliopolis, along with his friend Apollophonos where he witnessed the solar eclipse that occurred at the moment of the death of the Lord Jesus Christ by Crucifixion. "Either the Creator of all the world now suffers, or this visible world is coming to an end," Dionysius said. Upon his return to Athens from Egypt, he was chosen to be a member of the Areopagus Council (Athenian high court).

During the lifetime of the Mother of God, St Dionysius had journeyed from Athens to Jerusalem to meet Her. He wrote to his teacher the Apostle Paul: "I witness by God, that besides the very God Himself, there is nothing else filled with such divine power and grace. No one can fully comprehend what I saw. I confess before God: when I was with John, who shone among the Apostles like the sun in the sky, when I was brought before the countenance of the Most Holy Virgin, I experienced an inexpressible sensation. Before me gleamed a sort of divine radiance which transfixed my spirit. I perceived the fragrance of indescribable aromas and was filled with such delight that my very body became faint, and my spirit could hardly endure these signs and marks of eternal majesty and heavenly power. The grace from her overwhelmed my heart and shook my very spirit. If I did not have in mind your instruction, I should have mistaken Her for the very God. It is impossible to stand before greater blessedness than this which I beheld."

After the death of the Apostle Paul, St Dionysius wanted to continue with his work, and therefore went off preaching in the West, accompanied by the Presbyter Rusticus and Deacon Eleutherius. They converted many to Christ at Rome, and then in Germany, and then in Spain. In Gaul, during a persecution against Christians by the pagan authorities, all three confessors were arrested and thrown into prison. By night St Dionysius celebrated the Divine Liturgy with angels of the Lord. In the morning the martyrs were beheaded. According to an old tradition, St Dionysius took up his head, proceeded with it to the church and fell down dead there. A pious woman named Catulla buried the relics of the saint.

The writings of St Dionysius the Areopagite hold great significance for the Orthodox Church. Four books of his have survived to the present day:
On the Celestial Hierarchy On the Ecclesiastical Hierarchy On the Names of God On Mystical Theology In additional, there are ten letters to various people.
The book On the Celestial Hierarchies was written actually in one of the countries of Western Europe, where St Dionysius was preaching. In it he speaks of the Christian teaching about the angelic world. The angelic (or Celestial-Heavenly) hierarchy comprises the nine angelic Ranks:
Seraphim Cherubim Thrones Dominions Powers Authorities Principalities Archangels Angels
The account of the Synaxis of the Bodiless Powers of Heaven is located under November 8.
The purpose of the divinely-established Angelic Hierarchy is the ascent towards godliness through purification, enlightenment and perfection. The highest ranks are bearers of divine light and divine life for the lower ranks. And not only are the sentient, bodiless angelic hosts included in the spiritual light-bearing hierarchy, but also the human race, created anew and sanctified in the Church of Christ.

The book of St Dionysius On the Ecclesiastical Hierarchies is a continuation of his book On the Celestial Hierarchies. The Church of Christ, like the Angelic ranks, in its universal service is set upon the foundation of priestly principles established by God.
In the earthly world, for the children of the Church, divine grace comes down indescribably in the holy Mysteries of the Church, which are spiritual in nature, though perceptible to the senses in form. Few, even among the holy ascetics, were able to behold with their earthly eyes the fiery vision of the Holy Mysteries of God. But outside of the Church's sacraments, outside of Baptism and the Eucharist, the light-bearing saving grace of God is not found, neither is divine knowledge nor theosis (deification).
The book On the Names of God expounds upon the way of divine knowledge through a progression of the Divine Names.
St Dionysius' book On Mystical Theology also sets forth the teaching about divine knowledge. The theology of the Orthodox Church is totally based upon experience of divine knowledge. In order to know God it is necessary to be in proximity to Him, to have come near to Him in some measure, so as to attain dommunion with God and deification (theosis). This condition is accomplished through prayer. This is not because prayer in itself brings us close to the incomprehensible God, but rather that the purity of heart in true prayer brings us closer to God.
The written works of St Dionysius the Areopagite are of extraordinary significance in the theology of the Orthodox Church, and also for late Medieval Western theology. For almost four centuries, until the beginning of the sixth century, the works of this holy Father of the Church were preserved in an obscure manuscript tradition, primarily by theologians of the Alexandrian Church. The concepts in these works were known and utilized by Clement of Alexandria, Origen, Dionysius the Great, pre-eminent figures of the catechetical school in Alexandria, and also by St Gregory the Theologian. St Dionysius of Alexandria wrote to St Gregory the Theologian a Commentary on the "Areopagitum." The works of St Dionysius the Areopagite received general Church recognition during the sixth-seventh centuries.

Particularly relevant are the Commentaries written by St Maximus the Confessor (January 21). (trans. note: although many scholars suggest that the "Areopagitum" was actually written by an anonymous sixth century figure who employed the common ancient device of piously borrowing an illustrious name, this in no way diminishes the profound theological significance of the works.)
In the Russian Orthodox Church the teachings of St Dionysius the Areopagite about the spiritual principles and deification were at first known through the writings of St John of Damascus (December 4). The first Slavonic translation of the "Areopagitum" was done on Mt. Athos in about the year 1371 by a monk named Isaiah. Copies of it were widely distributed in Russia. Many of them have been preserved to the present day in historic manuscript collections, among which is a parchment manuscript "Works of St Dionysius the Areopagite" belonging to St Cyprian, Metropolitan of Kiev and All Rus (September 16) in his own handwriting.
According to one tradition, he was killed at Lutetia (ancient name of Paris, France) in the year 96 during the persecution under the Roman emperor Dometian (81-96). Today most scholars and theologians believe that St Dionysius the Areopagite did not die in Gaul, and that St Dionysius (or Denys) of Paris is a different saint with the same name.
St Demetrius of Rostov says that the Hieromartyr Dionysius was beheaded in Athens, and that many miracles were worked at his grave.

265 St. Dionysius Called "the Great" by Eusebius, St. Basil, and others, was undoubtedly, after St. Cyprian, the most eminent bishop of the third century. Like St. Cyprian he was less a great theologian than a great administrator. Like St. Cyprian his writings usually took the form of letters. Both saints were converts from paganism; both were engaged in the controversies as to the restoration of those who had lapsed in the Decian persecution, about Novatian, and with regard to the iteration of heretical baptism; both corresponded with the popes of their day. Yet it is curious that neither mentions the name of the other. A single letter of Dionysius has been preserved in Greek canon law. For the rest we are dependent on the many citations by Eusebius, and, for one phase, to the works of his great successor St. Athanasius. (Bishop from 247-8 to 264-5.)

Called "the Great" by Eusebius, St. Basil, and others, was undoubtedly, after St. Cyprian, the most eminent bishop of the third century. Like St. Cyprian he was less a great theologian than a great administrator. Like St. Cyprian his writings usually took the form of letters. Both saints were converts from paganism; both were engaged in the controversies as to the restoration of those who had lapsed in the Decian persecution, about Novatian, and with regard to the iteration of heretical baptism; both corresponded with the popes of their day. Yet it is curious that neither mentions the name of the other. A single letter of Dionysius has been preserved in Greek canon law. For the rest we are dependent on the many citations by Eusebius, and, for one phase, to the works of his great successor St. Athanasius.

Dionysius was an old man when he died, so that his birth will fall about 190, or earlier. He is said to have been of distinguished parentage. He became a Christian when still young. At a later period, when he was warned by a priest of the danger he ran in studying the books of heretics, a vision–so he informs us–assured him that he was capable of proving all things, and that this faculty had in fact been the cause of his conversion. He studied under Origen. The latter was banished by Demetrius about 231, and Heraclas took his place at the head of the catechetical school. On the death of Demetrius very soon afterwards, Heraclas became bishop, and Dionysius took the headship of the famous school. It is thought that he retained this office even when he himself had succeeded Heraclas as bishop.
   In the last year of Philip, 249, although the emperor himself was reported to be a Christian, a riot at Alexandria, roused by a popular prophet and poet, had all the effect of a severe persecution. It is described by Dionysius in a letter to Fabius of Antioch. The mob first seized an old man named Metras, beat him with clubs when he would not deny his faith, pierced his eyes and face with reeds, dragged him out of the city, and stoned him. Then a woman named Quinta, who would not sacrifice, was drawn along the rough pavement by the feet, dashed against millstones, scourged, and finally stoned in the same suburb. The houses of the faithful were plundered. Not one, so far as the bishop knew, apostatized. The aged virgin, Apollonia, after her teeth had been knocked out, sprang of her own accord into the fire prepared for her rather than utter blasphemies. Serapion had all his limbs broken, and was dashed down from the upper story of his own house. It was impossible for any Christian to go into the streets, even at night, for the mob was shouting that all who would not blaspheme should be burnt.
   The riot was stopped by the civil war, but the new Emperor Decius instituted a legal persecution in January, 250. St. Cyprian describes how at Carthage the Christians rushed to sacrifice, or at least to obtain false certificates of having done so. Similarly Dionysius tells us that at Alexandria many conformed through fear, others on account of official position, or persuaded by friends; some pale and trembling at their act, others boldly asserting that they had never been Christians. Some endured imprisonment for a time; others abjured only at the sight of tortures; others held out until the tortures conquered their resolution.
   But there were noble instances of constancy. Julian and Kronion were scourged through the city on camels, and then burnt to death. A soldier, Besas, who protected them from the insults of the people, was beheaded. Macar, a Libyan, was burnt alive. Epimachus and Alexander, after long imprisonment and many tortures, were also burnt, with four women. The virgin Ammomarion also was long tortured. The aged Mercuria and Dionysia, a mother of many children, suffered by the sword. Heron, Ater, and Isidore, Egyptians, after many tortures were given to the flames. A boy of fifteen, Dioscorus, who stood firm under torture, was dismissed by the judge for very shame. Nemesion was tortured and scourged, and then burnt between two robbers. A number of soldiers, and with them an old man named Ingenuus, made indignant signs to one who was on his trial and about to apostatize. When called to order they cried out that they were Christians with such boldness that the governor and his assessors were taken aback; they suffered a glorious martyrdom. Numbers were martyred in the cities and villages. A steward named Ischyrion was pierced through the stomach by his master with a large stake because he refused to sacrifice. Many fled, wandered in the deserts and the mountains, and were cut off by hunger, thirst, cold, sickness, robbers, or wild beasts. A bishop named Chæremon escaped with his súmbios (wife?) to the Arabian mountain, and was no more heard of. Many were carried off as slaves by the Saracens and some of these were later ransomed for large sums.

Some of the lapsed had been readmitted to Christian fellowship by the martyrs. Dionysius urged upon Fabius, Bishop of Antioch, who was inclined to join Novatian, that it was right to respect this judgment delivered by blessed martyrs "now seated with Christ, and sharers in His Kingdom and assessors in His judgment". He adds the story of an old man, Serapion, who after a long and blameless life had sacrificed, and could obtain absolution from no one. On his death-bed he sent his grandson to fetch a priest. The priest was ill, but he gave a particle of the Eucharist to the child, telling him to moisten it and place it in the old man's mouth. Serapion received it with joy, and immediately expired. Sabinus, the prefect, sent a frumentarius (detective) to search for Dionysius directly after the decree was published; he looked everywhere but in Dionysius's own house, where the saint had quietly remained. On the fourth day he was inspired to depart, and he left at night, with his domestics and certain brethren. But it seems that he was soon made prisoner, for soldiers escorted the whole party to Taposiris in the Mareotis. A certain Timotheus, who had not been taken with the others, informed a passing countryman, who carried the news to a wedding-feast he was attending. All instantly rose up and rushed to release the bishop. The soldiers took to flight, leaving their prisoners on their uncushioned litters. Dionysius, believing his rescuers to be robbers, held out his clothes to them, retaining only his tunic. They urged him to rise and fly. He begged them to leave him, declaring that they might as well cut off his head at once, as the soldiers would shortly do so. He let himself down on the ground on his back; but they seized him by the hands and feet and dragged him away, carrying him out of the little town, and setting him on an ass without a saddle. With two companions, Gaius and Peter, he remained in a desert place in Libya until the persecution ceased in 251.

The whole Christian world was then thrown into confusion by the news that Novatian claimed the Bishopric of Rome in opposition to Pope Cornelius. Dionysius at once took the side of the latter, and it was largely by his influence that the whole East, after much disturbance, was brought in a few months into unity and harmony. Novatian wrote to him for support. His curt reply has been preserved entire: Novatian can easily prove the truth of his protestation that he was consecrated against his will by voluntarily retiring; he ought to have suffered martyrdom rather than divide the Church of God; indeed it would have been a particularly glorious martyrdom on behalf of the whole Church (such is the importance attached by Dionysius to a schism at Rome); if he can even now persuade his party to make peace, the past will be forgotten; if not, let him save his own soul.
St. Dionysius also wrote many letters on this question to Rome and to the East; some of these were treatises on penance. He took a somewhat milder view than Cyprian, for he gave greater weight to the "indulgences" granted by the martyrs, and refused forgiveness in the hour of death to none.

After the persecution the pestilence.
Dionysius describes it more graphically than does St. Cyprian, and he reminds us of Thucydides and Defoe. The heathen thrust away their sick, fled from their own relatives, threw bodies half dead into the streets; yet they suffered more than the Christians, whose heroic acts of mercy are recounted by their bishop. Many priests, deacons, and persons of merit died from succouring others, and this death, writes Dionysius, was in no way inferior to martyrdom.

The baptismal controversy spread from Africa throughout the East.
Dionysius was far from teaching, like Cyprian, that baptism by a heretic rather befouls than cleanses; but he was impressed by the opinion of many bishops and some councils that repetition of such a baptism was necessary, and it appears that he besought Pope Stephen not to break off communion with the Churches of Asia on this account. He also wrote on the subject to Dionysius of Rome, who was not yet pope, and to a Roman named Philemon, both of whom had written to him.
We know seven letters from him on the subject, two being addressed to Pope Sixtus II. In one of these he asks advice in the case of a man who had received baptism a long time before from heretics, and now declared that it had been improperly performed. Dionysius had refused to renew the sacrament after the man had so many years received the Holy Eucharist; he asks the pope's opinion. In this case it is clear that the difficulty was in the nature of the ceremonies used, not in the mere fact of their having been performed by heretics. We gather than Dionysius himself followed the Roman custom, either by the tradition of his Church, or else out of obedience to the decree of Stephen. In 253 Origen died; he had not been at Alexandria for many years. But Dionysius had not forgotten his old master, and wrote a letter in his praise to Theotecnus of Cæsarea.

An Egyptian bishop, Nepos, taught the Chiliastic error that there would be a reign of Christ upon earth for a thousand years, a period of corporal delights; he founded this doctrine upon the Apocalypse in a book entitled "Refutation of the Allegorizers". It was only after the death of Nepos that Dionysius found himself obliged to write two books "On the Promises" to counteract this error. He treats Nepos with great respect, but rejects his doctrine, as indeed the Church has since done, though it was taught by Papias, Justin, Irenæus, Victorinus of Pettau, and others.

The diocese proper to Alexandria was still very large (though Heraclas is said to have instituted new bishoprics), and the Arsinoite nome formed a part of it. Here the error was very prevalent, and St. Dionysius went in person to the villages, called together the priests and teachers, and for three days instructed them, refuting the arguments they drew from the book of Nepos. He was much edified by the docile spirit and love of truth which he found. At length Korakion, who had introduced the book and the doctrine, declared himself convinced. The chief interest of the incident is not in the picture it gives of ancient Church life and of the wisdom and gentleness of the bishop, but in the remarkable disquisition, which Dionysius appends, on the authenticity of the Apocalypse. It is a very striking piece of "higher criticism", and for clearness and moderation, keenness and insight, is hardly to be surpassed. Some of the brethren, he tells us, in their zeal against Chiliastic error, repudiated the Apocalypse altogether, and took it chapter by chapter to ridicule it, attributing the authorship of it to Cerinthus (as we know the Roman Gaius did some years earlier).

Dionysius treats it with reverence, and declares it to be full of hidden mysteries, and doubtless really by a man called John. (In a passage now lost, he showed that the book must be understood allegorically.) But he found it hard to believe that the writer could be the son of Zebedee, the author of the Gospel and of the Catholic Epistle, on account of the great contrast of character, style and "what is called working out".

He shows that the one writer calls himself John, whereas the other only refers to himself by some periphrasis. He adds the famous remark, that "it is said that there are two tombs in Ephesus, both of which are called that of John". He demonstrates the close likeness between the Gospel and the Epistle, and points out the wholly different vocabulary of the Apocalypse; the latter is full of solecisms and barbarisms, while the former are in good Greek. This acute criticism was unfortunate, in that it was largely the cause of the frequent rejection of the Apocalypse in the Greek-speaking Churches, even as late as the Middle Ages. Dionysius's arguments appeared unanswerable to the liberal critics of the nineteenth century. Lately the swing of the pendulum has brought many, guided by Bousset, Harnack, and others, to be impressed rather by the undeniable points of contact between the Gospel and the Apocalypse, than by the differences of style (which can be explained by a different scribe and interpreter, since the author of both books was certainly a Jew), so that even Loisy admits that the opinion of the numerous and learned conservative scholars "no longer appears impossible". But it should be noted that the modern critics have added nothing to the judicious remarks of the third-century patriarch.

The Emperor Valerian, whose accession was in 253, did not persecute until 257.
In that year St. Cyprian was banished to Curubis, and St. Dionysius to Kephro in the Mareotis, after being tried together with one priest and two deacons before Æmilianus, the prefect of Egypt. He himself relates the firm answers he made to the prefect, writing to defend himself against a certain Germanus, who had accused him of a disgraceful flight.
Cyprian suffered in 258, but Dionysius was spared, and returned to Alexandria directly when toleration was decreed by Gallienus in 260. But not to peace, for in 261-2 the city was in a state of tumult little less dangerous than a persecution. The great thoroughfare which traversed the town was impassable. The bishop had to communicate with his flock by letter, as though they were in different countries. It was easier, he writes, to pass from East to West, than from Alexandria to Alexandria.
Famine and pestilence raged anew. The inhabitants of what was still the second city of the world had decreased so that the males between fourteen and eighty were now scarcely so numerous as those between forty and seventy had been not many years before.

A controversy arose in the latter years of Dionysius of which the half-Arian Eusebius has been careful to make no mention. All we know is from St. Athanasius. Some bishops of the Pentapolis of Upper Libya fell into Sabellianism and denied the distinctness of the Three Persons of the Blessed Trinity. Dionysius wrote some four letters to condemn their error, and sent copies to Pope Sixtus II (257-8). But he himself fell, so far as words go, into the opposite error, for he said the Son is a poíema (something made) and distinct in substance, xénos kat’ oùsian, from the Father, even as is the husbandman from the vine, or a shipbuilder from a ship. These words were seized upon by the Arians of the fourth century as plain Arianism. But Athanasius defended Dionysius by telaling the sequel of the history. Certain brethren of Alexandria, being offended at the words of their bishop, betook themselves to Rome to Pope St. Dionysius (259- 268), who wrote a letter, in which he declared that to teach that the Son was made or was a creature was an impiety equal, though contrary, to that of Sabellius. He also wrote to his namesake of Alexandria informing him of the accusation brought against him.
The latter immediately composed books entitled "Refutation" and "Apology"; in these he explicitly declared that there never was a time when God was not Father, that Christ always was, being Word and Wisdom and Power, and coeternal, even as brightness is not posterior to the light from which it proceeds. He teaches the "Trinity in Unity and the Unity in Trinity"; he clearly implies the equality and eternal procession of the Holy Ghost.
In these last points he is more explicit than St. Athanasius himself is elsewhere, while in the use of the word consubstantial, ‘omooúsios, he anticipates Nicæa, for he bitterly complains of the calumny that he had rejected the expression. But however he himself and his advocate Athanasius may attempt to explain away his earlier expressions, it is clear that he had been incorrect in thought as well as in words, and that he did not at first grasp the true doctrine with the necessary distinctness. The letter of the pope was evidently explicit and must have been the cause of the Alexandrian's clearer vision. The pope, as Athanasius points out, gave a formal condemnation of Arianism long before that heresy emerged. When we consider the vagueness and incorrectness in the fourth century of even the supporters of orthodoxy in the East, the decision of the Apostolic See will seem a marvellous testimony to the doctrine of the Fathers as to the unfailing faith of Rome.

We find Dionysius issuing yearly, like the later bishops of Alexandria, festal letters announcing the date of Easter and dealing with various matters. When the heresy of Paul of Samosata, Bishop of Antioch, began to trouble the East, Dionysius wrote to the Church of Antioch on the subject, as he was obliged to decline the invitation to attend a synod there, on the score of his age and infirmities. He died soon afterwards. St. Dionysius is in the Roman Martyrology on 17 Nov., but he is also intended, with the companions of his flight in the Decian persecution, by the mistaken notice on 3 Oct.: Dionysius, Faustus, Gaius, Peter, and Paul, Martyrs (!). The same error is found in Greek menologies.

287 St. Candidus was a member of the Theban Legion
Romæ, ad Ursum pileátum, sancti Cándidi Mártyris.
At Rome, near the place called Ursus Pileatus, St. Candidus, martyr.
<For many centuries, the principal relics of Candidus and his companions were preserved in a 6th century reliquary at the Abbey founded by St. Theodore of Octodurum.

According to Alban Butler, St. Candidus was a member of the Theban Legion, a group of Christian soldiers recruited by Maximian Herculius in Upper Egypt. When Maximian ordered all his soldiers to join in offering sacrifice to the pagan gods for the success of their expedition, the members of the Theban Legion refused to take part in the rites.
Candidus, known as the senator militum, was among the leaders of the Theban Legion who led the opposition to Maximian, noting that “we are your soldiers, but we are also servants of the true God. We cannot renounce Him who is our Creator and Master, and also yours even though you reject Him.”
Maximian, seeing no hope of overcoming their constancy, ordered that the entire Legion by put to death. This all occurred near Aguanum (c. 287) and September 22nd is the day that Candidus and his companions are commemorated in the Roman Martyrology.

Eódem die sanctórum Mártyrum Dionysii, Fausti, Caji, Petri, Pauli et aliórum quátuor, qui primum, sub Décio, multa passi sunt, ac demum, sub Valeriáno, ab Æmiliáno Præside diu torméntis vexáti, martyrii palmam meruérunt.
Also, the holy martyrs Denis, Faustus, Caius, Peter, Paul, and four others who had suffered greatly under Decius. In the time of Valerian, they were long subjected to torments by the governor Aemilian, and merited the palm of martyrdom.

395 St. Menna Virgin of Lorraine France, sometimes called Manna. She was related to Sts. Eucherius and Elaptius.
Details of her life are not trustworthy .

380 St. Hesychius Hermit and disciple of St. Hilarion

In Palæstína sancti Hesychii Confessóris, qui fuit sancti Hilariónis discípulus et in peregrinatióne sócius.
In Palestine, St. Hesychius, confessor, disciple of St. Hilarion, and the companion of his travels.

ST HESYCHIUS (FOURTH CENTURY)

MENTION of this holy monk is made in the Life of St Hilarion, whose faithful disciple he was. He accompanied his master when he left Palestine for Egypt, and when Hilarion, being unwilling to return to Gaza, where he was so well known, fled secretly across the ea to Sicily; Hesychius sought him for three years. He could hear no word of him either in the desert or the ports of Egypt, so he made his way into Greece, where at last a rumour reached him that a wonder-working prophet had arrived in Sicily. He went thither, and tracked Hilarion to his retreat, where “he fell on his knees and watered his master’s feet with tears”. Continuing the vain search for complete solitude they went together to Dalmatia and then to Cyprus. After two years St Hilarion sent Hesychius to Palestine to salute the brethren there, report on their progress, and visit the old monastery near Gaza. On his return in the spring he found that Hilarion, worried by the press of people, wanted to escape to yet another country, but he was now considerably advanced in age and Hesychius persuaded him to be content with a place of retreat deeper in the island which he had found for him. Here Hilarion died. St Hesychius was again in Palestine at the time and directly he heard the news he hurried back to Cyprus to watch over the body lest it be taken away by the people of Paphos. He found that his beloved master had left a letter bequeathing to him all his worldly goods, namely a book of the gospels and some clothes. To allay the suspicions of those who jealously guarded the hermitage he pretended that he was going to live there, but after ten months he was able, with great difficulty and risk, to carry off the body of St Hilarion and convey it back to Palestine. It was met by crowds of monks and lay people who accompanied it for burial to the monastery which he had established at Majuma, and there some years later Hesychius himself died.

A sufficient account of St Hesychius is provided in the Acta Sanctorum, October, vol. ii. It is mainly derived from St Jerome; but see later under Hilarion, October 21.

Hesychius was St. Hilarion’s follower at Majuma, near Gaza, Israel. He followed St. Hilarion to Egypt and Sicily. Sent to Gaza by Hilarion, Hesychius heard of the saint's death on Cyprus. He sailed to Cyprus and brought Hilarion’s remains to Majuma.
Leaving Sicily, Hilarion went to Epidaurus in Dalmatia, where, on the occasion of a great earthquake (366), he rendered valuable assistance to the inhabitants. Finally he went to Cyprus and there, in a lonely cave in the interior of the island, he spent his last years. It was during his sojourn in Cyprus that he became acquainted with St. Epiphanius, Archbishop of Salamis. Before his death, which took place at the age of eighty, Hilarion bequeathed his only possession, his poor and scanty clothing, to his faithful disciple, Hesychius. His body was buried near the town of Paphos, but Hesychius secretly took it away and carried it to Majuma where the saint had lived so long.

404 St. Maximian Bishop of Bagae, Numidia, modern North Africa; He did not stop defending the Catholic Church until, renowned for the glory of his testimony for the faith, he died a peaceful death in the Lord
In Africa sancti Maximiáni, Epíscopi Bagajénsis, qui, a Donatístis íterum atque íterum sævíssima perpéssus, ex alta dénique turri præcipitátus est, et pro mórtuo derelíctus; sed, póstmodum a transeúntibus colléctus et pia curatióne sanátus, cathólicam fidem propugnáre non déstitit, donec, glória confessiónis clarus, quiévit in Dómino.
In Africa, St. Maximian, bishop of Bagaia. Again and again he suffered great cruelties from the Donatists, was finally cast headlong from a high tower, and left for dead. He was found by passers-by, and having been healed by their zealous care, he did not cease to defend the Catholic faith until he rested in the Lord, renowned for the glory of his witness to the faith.

He was appointed as bishop in the midst of the severe Donatist heresy which troubled Africa. Maximian resigned his see because the local Christians rebelled and won approval of his resignation by the Council of Milevis owing to the determined hostility of the heretics. This was insufficient for the heretics, who hurled him from a tower. Maximian managed to recover from this assault and went to Italy, where Emperor Honorius approved his labors.
In Africa, St. Maximian, Bishop of Bagaia. Again and again, he suffered the most merciless tortures at the hands of the Donatists, and was finally hurled from a high tower and left for dead. But afterward he was found (to be still alive) by persons who were passing by and recovered through their pious care. He did not stop defending the Catholic Church until, renowned for the glory of his testimony for the faith, he died a peaceful death in the Lord.

6th v. Saint Hesychius the Silent of Mt. Horeb; he came back to life; holy hesychasts (those who keep silence) are the spiritual descendants of St Hesychius. These ascetics devote themselves to contemplating God, and to unceasing prayer of the heart
He lived during the sixth century at one of the monasteries on Mt. Horeb, and at first he was not a very fervent monk. Hesychius died after a serious illness, but through a wondrous act of Divine Providence, he came back to life an hour later. After this, the saint secluded himself in his cell as a recluse, and for twelve years he dwelt in complete solitude. He would not converse with any of the brethren, but devoted himself to the singing of Psalms and penitential weeping. Before his death, Blessed Hesychius said to the assembled monks: "Forgive me, brethren. He who acquires the remembrance of death cannot sin."
The holy hesychasts (those who keep silence) are the spiritual descendants of St Hesychius. These ascetics devote themselves to contemplating God, and to unceasing prayer of the heart.

546 St. Cyprian Bishop of Toulon; vigorous opponent of Semipelagianism; The life is one of the most valuable biographical remains of the sixth century. Cyprian was aided in his task by the two bishops, Firminus and Viventius, friends of Caesarius, as well as by the priest Messianus and the deacon Stephen. The main part of the work up to the fortieth chapter of the first book was most probably written by Cyprian himself. Within the last few years another writing of his has become known, a letter to Bishop Maximus of Geneva, which discusses some of the disputed theological questions of that age.

Born at Marseilles in 476; died 3 October, 546. He began his career as a monk at St. Victor’s in Marseilles and was well known as an opponent of Semi-Pelagianism, a heresy of the time. Cyprian wrote a life of St. Caesarius of Arles.
Bishop of Toulon, born at Marseilles in 476; died 3 October, 546.

He was the favourite pupil of St. Caesarius of Arles by whom he was trained, and who, in 506, ordained him to the diaconate, and, in 516, consecrated him as Bishop of Toulon.
St. Cyprian appears to have been present in 524 at the synod of Arles and in the following years to have attended a number of councils. At all these assemblies he showed himself a vigorous opponent of Semipelagianism. Soon after the death of Caesarius (d. 543) Cyprian wrote a life of his great teacher in two books, being moved to the undertaking by the entreaty of the Abbess Caesaria the Younger, who had been the head of the convent at Arles since 529. The life is one of the most valuable biographical remains of the sixth century. Cyprian was aided in his task by the two bishops, Firminus and Viventius, friends of Caesarius, as well as by the priest Messianus and the deacon Stephen. The main part of the work up to the fortieth chapter of the first book was most probably written by Cyprian himself. Within the last few years another writing of his has become known, a letter to Bishop Maximus of Geneva, which discusses some of the disputed theological questions of that age. The feast of St. Cyprian falls on 3 October .

587-596 Saint John the Chozebite (between Jerusalem and Jericho), Bishop of Caesarea in Palestine; famed for his struggle against the Eutychian heresy, and for his grace-filled gifts of discernment and wonderworking. He was born in the Egyptian city of Thebes and while still a youth he spent a long time in the Thebaid desert with his uncle, who was an ascetic; performed many miracles until he fell asleep in the Lord; whenever he served the Divine Liturgy, he would see a heavenly light in the altar.

The emperor, who learned of John's holy life, decided to make him bishop of the city of Caesarea. But the saint, yearning for solitude, left his cathedra and withdrew into the Chozeba wildernesswhere he struggled in asceticism until the end of his life.

Once, while on his way to visit some of the brethren, he met a woman on the road. She entreated him to follow her to her home so that he might bless it and sanctify it by his prayers. Once they entered the house, however, the vile woman locked the door and removed all her clothing, and tried to tempt the saint into sinning with her. He opened the door and fled from the place.

After this, he performed many miracles until he fell asleep in the Lord. It is said that whenever he served the Divine Liturgy, he would see a heavenly light in the altar.

695 The Two Ewalds both priests from Northumbria went over into the country of the Old Saxons in Westphalia to preach the gospel; named in the Roman Martyrology and venerated as the patrons of Westphalia their feast is also kept by the Premonstratensian canons regular, for whom St Norbert obtained some of their relics in 1121.

Soon after St Willibrord with eleven companions in the year 690 had opened the spiritual harvest in Friesland, two brothers, both priests from Northumbria, followed their example and went over into the country of the Old Saxons in Westphalia to preach the gospel. They had previously been for some time in Ireland to improve themselves in sacred learning. Both had the same name Ewald, or Hewald for distinction the one was called the Dark, the other the Fair Ewald, from the colour of their hair. The first was more learned in the Holy Scriptures, but both were equal in fervour of devotion and zeal. The two brothers arrived in Germany about the year 694 and met a certain official, whom they desired to conduct them to his lord, because they had tidings for his advantage. The man invited them into his house and kept them there for several days. The missionaries passed the time in prayer, singing psalms and hymns, and every day offered the sacrifice of the Mass.

The barbarians observing this, and fearing lest the preachers might prevail upon their chief to forsake their gods for a new religion, resolved to murder them both. Fair Ewald they killed by the sword upon the spot, but inflicted on the Dark cruel torments before they tore him limb from limb. The lord of the territory, when he heard of what had happened, was furious that the two strangers had not been brought to him: he put the murderers to the sword and burned their village. The bodies of the martyrs, which had been thrown into the river, were discovered by a heavenly light which shone over them; an English monk, Tilmon, was warned in a vision what this column of light portended and gave the bodies honourable burial. St Bede says this river was the Rhine, but the traditional place of the Ewalds’ martyrdom is at Aplerbeke on the Embscher, a tributary, near Dortmund. The Ewalds were at once honoured as martyrs, and Pepin had their bodies taken up and enshrined in the church of St Cunibert at Cologne, where they still are. They are named in the Roman Martyrology and venerated as the patrons of Westphalia their feast is also kept by the Premonstratensian canons regular, for whom St Norbert obtained some of their relics in 1121.

In the calendar known as St Willibrord’s, which must have been written in the early years of the eighth century (probably before 710), we have under October 4 the entry, natale sanctorum martyrum Heuualdi et Heualdi. The Fulda martyrology and that preserved in Anglo-Saxon both agree with Bede’s History in naming October 3 as the proper day. See also the notes of C. Plummer’s edition of Bede, especially pp. 289—290; and H. A. Wilson in The Calendar of St Willibrord (1918), p. 41

747 St. Widradus Benedictine abbot Flavigny; France, also called Ware, responsible for reviving the monastery and for establishing the community of Saulieu, near Autun.

905 St Froilan, Bishop of Leon, And St Attilanus, Bishop of Zamora; They were promoted to the episcopate together, and consecrated to the adjoining sees of Leon and Zarnora. St Froilan was a restorer of monasticism in Spain, and the martyrology speaks of his great charity to the poor.
Legióne, in Hispánia, sancti Froiláni, ejúsdem civitátis Epíscopi, monásticæ vitæ propagándæ stúdio, beneficéntia in páuperes, ceterísque virtútibus et miráculis clari.
At Leon in Spain, St. Froylan, bishop of that city, noted for his zeal in spreading the monastic life, his generosity to the poor and other virtues, and for his miracles.

These two bishops were among the great figures of the early days of the reconquest of Spain from the Moors, and both find a place in the Roman Martyrology, Froilan today and Attilanus on the 5th. We are told that Froilan came from Lugo in Galicia and at 18 lived as a hermit in the wilderness. Among his disciples was Attilanus, who came to him when he was only 15. Together they organized their followers into a monastic community at Moreruela in Old Castile. They were promoted to the episcopate together, and consecrated to the adjoining sees of Leon and Zarnora. St Froilan was a restorer of monasticism in Spain, and the martyrology speaks of his great charity to the poor. He died probably in 905.

The account of these saints in the Acta Sanctorum, October, vol. iii (under October 5), is mainly based upon Lobera, Historia de las grandezas…de Leon y de su Obispo S. Froylan (1596) though some mild satire is aimed at that writer’s belief that when a wolf killed the donkey which carried the bishop’s luggage, St Froilan compelled the wolf to do penance by serving him for many years in the same capacity of beast of burden. A Latin life (tenth century?) is printed in Florez, España Sagrada, vol. xxxiv, pp. 422—425. See also J. Gonzalez, St Froilan de Leon (1947). It does not even seem certain that the main object of the cultus was not another Bishop Froilan who lived a century later.

959 St. Gerard of Brogne Benedictine monastic reformer

In diœcési Namurcénsi, apud Belgas, sancti Gerárdi Abbátis.
In Belgium, in the diocese of Namur, St. Gerard, abbot.

959 ST GERARD OF BROGNE, ABBOT (AD.)

THE county of Namur Belgium gave birth to this saint, towards the end of the ninth century. An engaging sweetness of temper gained him the esteem and affection of everyone, and his courtesy and beneficence gave charm to his virtue and made it shine. One day as Gerard returned from hunting, whilst the rest went to take refreshment, he stole into a retired chapel at Brogne, which was part of his own estate, and remained there a long time in prayer. He found so much sweetness therein that he rose from it with sadness and said to himself, How happy are they who have no other obligation but to praise the Lord night and day, and who live always in His presence”. To procure this happiness for others and their incessant tribute and honour to the supreme majesty of God was to be the work of his life. He is alleged told by Saint Peter , in a vision, to bring to Brogne the relics of St Eugenius, a companion of St Dionysius of Paris. Later the monks of Saint-Denis gave him what purported to be the relics of this martyr and St Gerard enshrined them at Brogne. Thereupon he was accused to the bishop of Liège of promoting the veneration of relics of doubtful authenticity. But the bishop was satisfied by the miraculous intervention of St Eugenius, and Gerard himself became a monk at Saint-Denis.

Gerard after his profession laboured every day with greater fervour to carry Christian virtues to their noblest heights, and in due course he received priestly orders, though his humility was not overcome in his promotion without difficulty. When he had lived eleven years in this monastery he was allowed in 919 to found an abbey of monks upon his estate at Brogne. This done, and finding the charge of a numerous community break in too much upon his retirement, he built himself a cell near the church and lived in it as a recluse. God some time after called him to an active life, and Gerard was obliged to undertake the reformation of the abbey of Saint-Ghislain, six miles from Mons, in which house he established the Rule of St Benedict and the most admirable discipline the religious had been in the habit of carrying the relics of their holy founder about the countryside, and exposing them for money which they put to bad uses. St Gerard carried out this difficult work with such prudence that the count of Flanders, Arnulf, whom the saint had miraculously cured of the stone and whom he had engaged to take up a better life, committed to him the general inspection and reformation of all the abbeys in Flanders. In the course of the next twenty years or so he introduced new and exact discipline in numerous monasteries, including some in Normandy, his reforms being carried out on the lines of the work of St Benedict of Aniane. But though St Gerard was widely honoured as a restorer of monastic discipline, not all monks were amenable to his efforts. Some of those of Saint-Bertin, for instance, migrated to England rather than follow a more austere life they were welcomed by King Edmund, who in 944 accommodated them at the abbey of Bath.

No fatigues made the saint abate anything of his own austerities or interrupt the communication of his soul with God. When he had spent almost twenty years in these trying labours and was broken with age, he made a general visitation of all the monasteries that were under his direction, and when he had finished shut himself up in his cell at Brogne to prepare his soul to go to receive the reward of his labours, to which he was called on October 3 in 959.

The life (compiled a century after the death of St Gerard and printed by Mabillon and in the Acta Sanctorum, October, vol. ii), which Alban Butler summarized, has been the subject of much discussion. It depends no doubt upon some earlier account, which has perished, but it is in many respects untrustworthy e.g. it is doubtful if he was ever a monk at Saint-Denis. But see Sackur, Die Cluniacenser, vol. (1892), pp. 366—368 and, more especially, U. Berlière in the Revue Bénédictine, vol. ix (1892), pp. 157—172. Cf. also the Analecta Bollandiana, vols. iii, pp. 29—57, and v, pp. 385—395 and M. Guérard, Cartulaire de l’abbaye de Saint-Bertin, p. 145.

Born in Namur, Belgium, and trained at the French court, Gerard joined the Benedictines at Saint-Denis, France. Ordained, Gerard founded a monastery on his own estate in Brogne, Belgium. He reformed monasteries in Lorraine and Champagne, France, and Flanders, Belgium, and died in Brogne on October 3.
Born at Staves in the county of Namur, towards the end of the ninth century; died at Brogne or St-Gérard, 3 Oct. 959. The son of Stance, of the family of dukes of Lower Austrasia, and of Plectrude, sister of Stephen, Bishop of Liège, the young Gérard, like most omen of his rank, followed at first the career of arms. His piety, however, was admirable amid the distractions of camp. He transformed into a large church a modest chapel situated on the estate of Brogne which belonged to his family.
About 917, the Count of Namur charged him with a mission to Robert, younger brother of Eudes, King of France. He permitted his followers to reside at Paris, but himself went to live at the Abbey of St-Denis, where he was so struck by the deifying lives of the monks that, at the conclusion of his embassy, with the consent of the Count of Namur and Bishop Stephen, his maternal uncle, he returned to St-Denis, took the religious habit, and after eleven years was ordained priest.

He then requested to be allowed to return to Brogne, where he replaced the lax clerics with monks animated by a true religious spirit. Thereupon he himself retired to a cell near the monastery for more austere mortification. From this retreat he was summoned by the Archbishop of Cambrai who confided to him the direction of the community of St-Ghislain in Hainault. Here also he established monks instead of the canons, whose conduct had ceased to be exemplary, and he enforced the strictest monastic discipline.
Gradually he became superior of eighteen other abbeys situated in the region between the Meuse, the Somme, and the sea, and through his efforts the Order of St. Benedict was soon completely restored throughout this region. Weighed down by age and infirmities, he placed vicars or abbots in his stead, in the various abbeys with which he was charged, and retired to that of Brogne. He still had courage to take a journey to Rome in order to obtain a Bull confirming the privileges of that abbey. On his return he paid a final visit to all the communities which he had reorganized, and then awaited death at Brogne. His body is still preserved at Brogne, now commonly called St-Gérard.

Belgian noblility; son of Stance and Plectrude. Raised in a military atmosphere. Courtier to the Count of Namur. Disappointed by court life, and ashamed of the many privileges he received from his family and military post, Gerard realized that he was called to the monastic life.

He found Belgian monasteries too lax in their discipline. While visiting France in 917 on a mission from the Count, Gerard decided the life of the monks of Saint Denis was right for him. He settled his worldly affairs, and took vows at the monastery. There Gerard became an example to other monks in following the Rule, and in his devotion to prayer. His life, and his encouragement of the brothers, helped Saint Denis becoming an example for monasteries throughout Europe.

Ordained, but wrestled with feelings of inadequacy as a priest. After 11 years, the abbot asked Gerard to return home to form a monastery there. Abbot of the new monastery, he soon gained renown for his strict observance of the Benedictine Rule. This led many religious and political leaders to request that he reform monasteries throughout Flanders, Lorraine, and Champagne. Near the end of his life Gerard returned to the monastery he built, and spent the rest of his life there in solitude and prayer.
Born c.895 at Staves, Namur, Belgium Died 3 October 959 at Brogne, Belgium
Additional Information Act of Charles III, granting royal protection and immunity to the monastery of Brogne, founded by Gerard

1104 St. Ebontius Bishop of Babastro; became a Benedictine and abbot before accepting the see of Babastro
Spain, after its recapture from the Moors, also listed as Ebon, Pontius, or Ponce. Born in Comminges, Haute Garonne, France, he became a Benedictine and abbot before accepting the see of Babastro.

1165 St. Adalgott Bishop comforter of the poor
Adalgott was a monk in the Benedictine Monastery of Clairvaux, where St. Bernard trained his successors. He was appointed the abbot of the Benedictines in Dissentis, where he became known for his care of the sick and poor. When Adalgott was named bishop of Chur, he conducted an apostolate for the suffering of the region, founding a hospital in 1150.

Monk at Clairvaux under the director of Saint Bernard. Abbot at Dissentis. Bishop of Chur where he founded a hospital in 1150. Known throughout his life for his concern for and ministry to the sick, and his use of position and title to help them .

1282 St Thomas Cantelupe, Bishop Of Hereford; in Oxford lectured in canon law; in 1262 chosen chancellor of the university. Thomas was always noted for his charity to poor students; he was also a strict disciplinarian; went to confession every day; buried at Orvieto; soon his relics were conveyed to Hereford, where his shrine in the cathedral became the most frequented in the west of England; Miracles were soon reported (four hundred and twenty-nine are given in the acts of canonization) and the process was begun at the request of King Edward I it was achieved in the year 1320. He is named in the Roman Martyrology on the day of his death, but his feast is kept by the Canons Regular of the Lateran and the dioceses of Birmingham (commemoration only) and Shrewsbury on this October 3, by Cardiff and Salford on the 5th, and Westminster on the 22nd.

The Cantelupes were Normans, who came over with the Conqueror and received from him great estates and honours which they exceedingly increased, becoming by marriages kin of the Strongbows and Marshals, earls of Pembroke, of the FitzWalters, earls of Hereford, and of the Braoses, lords of Abergavenny. The father of St Thomas was steward of Henry III’s household, and his mother, Millicent de Gournay, dowager Countess of Evreux and Gloucester. His parents had four other sons and three daughters, towards whom Thomas was not very friendly when he grew up. He was born about the year 1218 at Hambleden, near Great Marlow, and his education was entrusted to his uncle Walter, Bishop of Worcester, who sent Thomas to Oxford when he was nineteen; but he did not stay there long, going on to Paris with his brother Hugh.* * The University of Oxford was turned upside down about this time, which may account for Thomas’s short sojourn there. The brother of the papal legate, Cardinal Otto, had thrown soup over an Irish undergraduate who annoyed him, whereupon a Welsh undergraduate shot the legate’s brother. The university protected its student and the cardinal put it under interdict and excommunicated the chancellor.

Here the young patricians lived in considerable state, and in 1245 accompanied their father, who was one of the English envoys, to the thirteenth general council, at Lyons. Here Thomas was probably ordained, and received from Pope Innocent IV dispensation to hold a plurality of benefices, a permission of which he afterwards freely availed himself.
   After reading civil law at Orleans, Thomas returned to Paris, and after getting his licence he came back to Oxford to lecture there in canon law; in 1262 he was chosen chancellor of the university. Thomas was always noted for his charity to poor students; he was also a strict disciplinarian. There were large numbers of undergraduates in residence; they were allowed to carry arms and were divided into opposing camps of northerners and southerners. Thomas had an armory of weapons, confiscated for misuse. When Prince Edward camped near the city and the whole university was “gated”, the young gentlemen burned down the provost’s house, wounded many of the townspeople, and emptied the mayor’s cellar (he was a vintner). Unlike his grandfather, who had been a strong supporter of King John, Thomas the Chancellor was with the barons against Henry III, and was one of those sent to plead their cause before St Louis at Amiens in 1264. After the defeat of the king at Lewes, Thomas was appointed chancellor of the kingdom. His prudence, courage, scrupulous justice, and disregard of human respect and of the least bribe, which could be offered him, completed the character of an accomplished magistrate. But he did not hold office long, being dismissed after the death of Simon de Montfort at Evesham. Thomas was then about forty-seven years old, and he retired to Paris.
   Thomas came back to Oxford after some years, was perhaps re-appointed chancellor there, and took his D.D. in the church of the Dominicans: on which occasion Robert Kilwardby, then archbishop elect of Canterbury, declared in his public oration that the candidate had lived without reproach. But he continued to demonstrate that pluralism is not necessarily inconsistent with high character, for in addition to being archdeacon of Stafford and precentor of York he held four canonries and seven or eight parochial livings, especially in Herefordshire. These he administered by vicars, and he was in the habit of making unannounced visits to see how the souls and bodies of their flocks were being cared for. In 1275 he was chosen bishop of Hereford, and consecrated in Christ Church at Canterbury. On that occasion St Thomas commented on the fact that his episcopal brethren from across the Welsh border were not present; he was not pleased.
   Owing to the civil wars and the pusillanimity of his two predecessors the large and wealthy diocese of Hereford was in a bad state when St Thomas came to govern it. One after another he met, defied and overcame the lords, spiritual and temporal, who encroached on its rights and possessions Baron Corbet, Llywelyn of Wales (whom he excommunicated), Lord Clifford (who had to do public penance in Hereford cathedral), the Bishop of Saint Asaph, the Bishop of Menevia (who tried by force to prevent him from consecrating the church of Abbey Dore in the Golden Valley), each in turn experienced the firmness of this feudal prelate, baron and bishop, who “was by nature careful and prudent in things pertaining to this world, and more so in those that pertained to God”. One of them said to him, “Either the Devil is in you, or you are very familiar with God”. There was a lively struggle with Gilbert de Clare, Earl of Gloucester, who insisted on hunting in the western side of Malvern chase, which the bishop claimed. Gilbert replied to his warning by calling him a “clergiaster” and threatening to beat him. The unseemly epithet (it has a horrid sound) not unnaturally annoyed St Thomas, and he began a suit against the earl of which one result can be seen to this day, in the “Earl’s Ditch”, running along the top of the Malvern Hills. The original ditch is much older than Gilbert de Clare, but he repaired and palisaded it, to mark his boundary and to keep his deer from straying on to the episcopal lands. Among the numerous habits and traits of St Thomas recorded in the process of his canonization is that when he travelled in his diocese he asked every child he met if he had been confirmed, and if not the bishop at once supplied the omission. Public sinners he rebuked and excommunicated, equally publicly, particularly those who in high places set a bad example to those below them. Pluralism without the proper dispensation he would not permit, and among those whom he deprived of benefices in his diocese were the dean of Saint Paul’s and the archdeacons of Northampton and Salop.
   Unhappily, during the last years of his life there was dissension between St Thomas and John Peckham, Archbishop of Canterbury, first on some general questions of jurisdiction and then on particular cases arising in the diocese of Hereford. In a synod held at Reading in 1279 St Thomas was leader of the aggrieved suffragans, and in due course Rome gave them the reliefs they asked; but in his personal dispute he was excommunicated by the metropolitan. Some bishops refused to publish the sentence, and St Thomas publicly announced his appeal to Pope Martin IV, whom he set out to see in person. Some of Peckham’s letters to his procurators at Rome are extant, but in spite of their fulminations the pope at Orvieto very kindly received St Thomas. Pending the consideration of his cause he withdrew to Montefiascone, but the fatigues and heat of the journey had been too much for him and he was taken mortally sick. It is related that, seeing his condition, one of his chaplains said to him, “My lord, would you not like to go to confession?” Thomas looked at him, and only replied, “Foolish man”. Twice more he was invited, and each time he made the same reply. The chaplain was not aware that his master went to confession every day. Commending his soul to God, St Thomas died on August 25, 1292, and was buried at Orvieto; soon his relics were conveyed to Hereford, where his shrine in the cathedral became the most frequented in the west of England (Peckham had refused to allow their interment until he had seen the certificate of absolution from the papal penitentiary). Miracles were soon reported (four hundred and twenty-nine are given in the acts of canonization) and the process was begun at the request of King Edward I it was achieved in the year 1320. He is named in the Roman Martyrology on the day of his death, but his feast is kept by the Canons Regular of the Lateran and the dioceses of Birmingham (commemoration only) and Shrewsbury on this October 3, by Cardiff and Salford on the 5th, and Westminster on the 22nd.

The Bollandists, who had access to the process of canonization, have given a very full account of St Thomas in the first volume of the Acta Sanctorum for October. Father Strange, who published in 1674 his Life and Gests of St Thomas of Cantelupe, had to be content with such materials as Capgrave and Surius were able to furnish this account by Father Strange was reprinted in the Quarterly Series in 1879, but it is now quite inadequate. An immense amount of fresh material has been rendered accessible through the publication of Cantelupe’s episcopal register by the Canterbury and York Society, of Bishop Swinfield’s Household Expenses (Camden Society), of Archbishop Peckham’s correspondence (Rolls Series), etc., while nearly all the monastic chronicles of the period furnish more or less frequent references. Professor Tout’s article in the DNB., vol. viii, pp. 448—452, is not only thorough but admirable in tone. The same, however, can hardly be said of the well-informed notice in A. T. Bannister, The Cathedral Church of Hereford (1924). For the saint’s relics, see an article by Abbot E. Horne in the Clergy Review, vol. xxviii (1047) pp. 99—104. See also D. L. Dowie, Archbishop Pecham (1952).

Dionysius is mentioned in the 8th Ode of the Canon of the Kiev Caves Saints

15th v. Saint Dionysius, Hermit of the Kiev Caves, Far Caves, called Schepa
Dionysius, is mentioned briefly in the Kiev Caves Paterikon. In the year 1463 during Paschal Matins, Dionysius went around censing the relics of the God-pleasers buried in the Kiev Caves. When the monk cried out: "Holy Fathers and brethren, today is the great day! Christ is Risen!" their reply resounded like thunder: "Truly, He is Risen!"
From that very day St Dionysius lived as a recluse, and after many labors he fell asleep in the Lord. The miracle involving St Dionysius is mentioned in the 8th Ode of the Canon of the Kiev Caves Saints. He is also commemorated on August 28, and on the second Sunday of Great Lent.

1521 Bd Dominic Spadafora; Order of Preachers at Palermo; sent to the house of studies at Padua, where he took his degrees and spent some years teaching; sent for to Rome to be on the staff of the master general, Father Joachim Torriano; charge of a new foundation at the shrine of our Lady of Grace near Monte Cerignone. remained here for 28 years, undertaking long missionary journeys and winning many souls to Christ
He was born at Messina of a family which had come from somewhere in the East to Sicily in the thirteenth century. He received the habit of the Order of Preachers at Palermo and after his ordination was sent to the house of studies at Padua, where he took his degrees and spent some years teaching. He was then sent back to Palermo, where he preached with much fruit, but was sent for to Rome to be on the staff of the master general, Father Joachim Torriano, who was soon to be in trouble over the affair of Savonarola. But before this came to a head Bd Dominic had left Rome to take charge of a new foundation at the shrine of our Lady of Grace near Monte Cerignone. He remained here for the rest of his life, twenty-eight years, undertaking long missionary journeys and winning many souls to Christ. Bd Dominic died suddenly and without apparent illness. After Vespers on December 21, 1521, he summoned his friars and gave them his last instructions, asked for the last sacraments, and quietly died. His cultus was confirmed exactly four hundred years after.

The decree confirming the cultus is printed in the Acta Apostolicae Sedis, vol. xiii (1921), pp. 104—108; it contains a biographical summary. A short life was published by R. Diaccini in 1921.

1645 Saint John Masias Marvelous Dominican Gatekeeper of Lima, Peru truly a "child of God." saint of simplicity charity levitated Many miracles were attributed; saved souls in purgatory

(1585-1645) Some saints have been brilliant leaders who steered their way through complicated courses. Others have been renowned rather for their childlike simplicity. St. John Masias of Lima, Peru, a friend and fellow Dominican of St. Martin de Porres, was like Martin, truly a "child of God."
John, a native of Rivera, Plasencia, Spain, is said to have been descended from a noble family that had become impoverished. Whatever his lineage, he was orphaned at an early age, and raised by an uncle, who made him tend sheep to support himself and his brothers and sisters. With no opportunity for schooling, Juan grew up illiterate. The solitude of shepherding, however, gave him, as it has given to other saints, ample opportunity for recollection and prayer. Sometimes as he recited the rosary, he sensed the presence of Our Lady and St. John the Evangelist.
When he was 21, he felt inspired by St. John the Evangelist to migrate to South America--a popular choice of many Spaniards in those days when Spain was colonizing Latin America. The merchant who took him across the Atlantic abandoned him at Cartagena, Colombia, because he could neither read nor write. Making his way gradually to Lima, John entered the employ of a landholder who assigned him to work with his cattle and sheep. "On retreat" again among the animals, Masias resumed his old devotional schedule.
Around 1621, Juan decided to apply for entry into the Dominicans as a lay brother. Giving away what remained of his savings, he was clothed in the Dominican habit at the Lima convent of St. Mary Magdalen. During his Dominican career Brother John held only one post, that of porter of the convent, but it was in this role that he earned heaven.
The monastic life suited John to a "T". He embraced penitential practices so harsh that his prior ordered him to tone them down. Though he had lost the sheepfold as a favored place of private prayer, he found a hidden corner in the monastery garden that he called his Gethsemane.
But John became noted particularly for his works of charity. Every day the poor, the sick and the abandoned would come to the door to receive bread from him. (The convent still preserves the basket he used to hold the loaves.) If his beloved poor were too shy to come begging at the convent, he would search them out in their own homes.

Collecting the food to give was his preliminary duty.
To save himself time in begging door to door, he trained the priory's donkey to go about town alone with baskets on its back. When the people saw it coming, they would put food and clothing into its baskets for Brother Juan to distribute. Nor did John content himself with silent almsgiving. His contact with the needy gave him an opportunity to advise them and encourage them to love God and live good lives. There is no doubt that Blessed Juan copied this style of apostolate from his good friend, fellow-Dominican lay brother and fellow townsman, the holy mulatto St. Martin de Porres. Many miracles were attributed to Brother John.
Historians have often criticized the Spaniards who colonized Peru and other parts of Latin America for greed and harshness. But we must not forget the bright side, the holy side of their colonial efforts.
Thus, Lima itself could boast of two saints early canonized: St. Rose of Lima and Archbishop St. Toribio de Mogrovejo. More recent popes have added to that calendar two more, saints of simplicity and charity: St. Martin de Porres (canonized in 1962 by Pope John XXIII) and St. John Masias (canonized in 1975 by Pope Paul VI). Of such is the kingdom of heaven.
--Father Robert F. McNamara

Name/Title: Saint John Masias - Marvelous Dominican Gatekeeper of Lima, Peru
Author: Mary Fabyan Windeatt No. Pages: 156
"I'm going to see Father Prior about this!" sputtered old Father Francis, as the little group of priests and brothers peered into the chapel at Brother John. Brother John was praying ardently-several feet off the floor! "There is no need to have these... these acrobatics! And right in the sanctuary, too!"
The others did not know what to say. `Brother John is a saint," ventured one brother.
Father Francis, however, dismissed the wonder with a wave of his hand. "I'm quite sure that Brother John is a saint," he declared, "but I still see no reason for him to float about in the air! Some of our younger brothers may think they should be able to float in the air too!"
"Oh, no!" exclaimed one young priest. "That won't happen!"
"That's what you think!" came the reply. "I shall speak to Father Prior and ask him to put a stop to all such exhibitions. Brother John will have to obey him!"
What would the Prior say? Would he agree with Father Francis?
This book gives the answer. It also tells how John Masias came from Spain to the New World, how he was fired from a job because of his poor education, how he went on miraculous travels, how he fought the Devil, and how he freed over a million souls from Purgatory. All in all, this is the wonderful story of St. John Masias, the marvelous Dominican gatekeeper of Lima. Peru.

1867 Blessed Francis Xavier Seelos; Ordained 1844, assigned 6 years to St. Philomena’s Parish in Pittsburgh as assistant to St. John Neumann; Zeal as a Redemptorist preacher and confessor led Father Seelos to works of compassion as well.

Born 1819 in southern Bavaria, he studied philosophy and theology in Munich. On hearing about the work of the Redemptorists among German-speaking Catholics in the United States, he came to this country in 1843. Ordained at the end of 1844, he was assigned for six years to St. Philomena’s Parish in Pittsburgh as an assistant to St. John Neumann [whose feast is observed on January 5]. The next three years Father Seelos was superior in the same community and began his service as novice master.

Several years in parish ministry in Maryland followed, along with responsibility for training Redemptorist students. During the Civil War, he went to Washington, D.C., and appealed to President Lincoln that those students not be drafted for military service.

For several years he preached in English and in German throughout the Midwest and in the Middle Atlantic states. Assigned to St. Mary of the Assumption Church community in New Orleans, he served his Redemptorist confreres and parishioners with great zeal. In 1867 he died of yellow fever, having contracted that disease while visiting the sick. He was beatified in 2000.

Comment: Father Seelos worked in many different places but always with the same zeal: to help people know God’s saving love and compassion. He preached about the works of mercy and then engaged in them, even risking his own health.
Quote: “To the abandoned and the lost he preached the message of Jesus Christ, ‘the source of eternal salvation’ (Hebrews 5:9), and in the hours spent in the confessional he convinced many to return to God. Today, Blessed Francis Xavier Seelos invites the members of the Church to deepen their union with Christ in the Sacraments of Penance and the Eucharist” (John Paul II, beatification homily).

1856 Mother Theodore Guerin nuns who came from Europe to America Sisters of Providence heroic sanctity

(1798-1856) Mother Theodore Guerin belongs to that little cluster of nuns who came from Europe to America in our country's youth and pioneered here the Catholic faith, Catholic religious life, and Catholic education.
Anne-Therese Guerin, like several of these trail-blazing religious women, came from France. She was born in Etables, Brittany, on October 2, 1798, to parents noted for their integrity and devotion. She owed her early education and formation largely to her cousin, a seminarian who spent several years hiding in her home after the French Revolution shut down his seminary and scattered its students.
At age ten Anne-Therese decided to embrace a religious life. Her purpose was long postponed, however, because her father's death left the family impoverished, and her mother's invalidism demanded her own prolonged attention. Not until she was 25, in 1823, was she finally able to enter the Community of the Sisters of Providence at Ruille-sur-Loire. She took her first vows the following year.
Sister Theodore's instinct for the religious life and a teaching career quickly proved to have been correct. Appointed superior of the convent at Rennes as her first assignment, she developed there not only her managerial skills but also her mathematical talents, which were great. Eight years later she was transferred to Soulaines as superior. The French government was by now more friendly to religious, and it bestowed on Sister Theodore a decoration in public recognition of her educational efforts.
In the 1830s, a voice from America called Anne-Therese to Indiana. The bishop of Vincennes, Indiana, Simon Brute de Remur, himself a native of France, sought the Sisters of Providence as missionaries to Indiana. His successor, Bishop Celestin de la Hailandiere, completed the negotiations. The Sisters of Providence saw the invitation as providing growth to their community and giving them an opportunity to expand Christian education. The American foundation was to be independent of the French community. Mother Theodore was to head the undertaking.
The highly qualified foundress and her five companions arrived at St. Mary of the Woods on October 22, 1840. It had been no easy task for them to sever all ties to family and homeland. The journey itself was incredibly difficult, and Saint Mary of the Woods was more name than place. Yet despite the problems, Mother Guerin was able to open, after a few months, a boarding school for young girls, the first such school in Indiana, (out of it evolved the present College of Our Lady-of-the-Woods.) Before her death she established 10 other schools throughout Indiana.
Thanks to this impetus, the work of the Sisters of Providence later spread into other states, and in 1920 the work was carried to China. The novitiate set up by the foundress in Indiana still provides the training of the Sisters.

What prompted the Church to consider Mother Theodore a woman of heroic sanctity, deserving to be ranked as "blessed"?
I have a hunch that God picks as American saints people calculated to appeal to the American mentality. Saints allotted to other countries may be mystics, visionaries, recipients of such charismatic gifts as prophecy, miracle-working, stigmatization, etc. While these graces cannot be excluded even here, holy American persons seem to win praise more by their heroic efforts to serve God in their neighbor. This, I think, is why Mother Teresa of Calcutta, while not an American, was hailed by Americans of every belief as a saint: her total philanthropy.
Mother Theodore Guerin accepted whatever came along in the work to which she was called, and carried through, come rain, come shine, in the strength of her intimate reliance on God. There were many "rainy days" in her task as foundress. The harsh challenge of the frontier. The shortage of food and necessities for her Sisters. The endless other contradictions of everyday life. And added to these was the antagonism of non-Catholic Hoosiers in those Anti-Catholic days, when there was a constant fear that enemies would burn down their convent, perhaps with all its residents inside, as had been threatened elsewhere in the "free" but often bigoted United States. There were also problems within the religious community itself: the defection of some of its members; the death of others; misunderstandings; the defamation of the Order itself (for seven years on the point of collapsing). Most grievous of all the trials was the opposition of Bishop Hailandiere. He sought to tamper with the rule of the Order, and when the Superior withstood him, he excommunicated her! The excommunication was brief, for the Bishop himself soon retired to France, and his successor promptly lifted the ban. All along she had maintained a serenity that could have been explained only by heroic faith, hope and charity. What an example she set for her nuns!
When Pope John Paul II beatified this remarkable religious in Rome on October 25, 1998, he gave a Christian model not only to the Hoosiers (Indianans) but to all Americans who appreciate greatness of character; --Father Robert F. McNamara

Mother Theodore; Anne-Thérèse Guérin
Daughter of Laurent and Isabelle Guérin. Joined the Sisters of Providence at Ruillé-sur-Loir, France on 18 August 1823, taking the name Sister Saint Theodore, and making her final vows on 5 September 1831. Taught in Rennes and Soulaines, France.
Sent with five other sisters (Sister Olympiade Boyer, Sister Saint Vincent Ferrer Gagé, Sister Basilide Sénéschal, Sister Mary Xavier Lerée and Sister Mary Liguori Tiercin) to the diocese of Vincennes, Indiana, USA on 22 October 1840. They established the Academy of Saint Mary-of-the-Woods on 4 July 1841 at Terre Haute, Indiana, the first Catholic women's liberal-arts college in the United States. She established schools at Jasper, Saint Mary-of-the-Woods Village, Vincennes, Montgomery, Madison, Terre Haute, Fort Wayne, Evansville, North Madison, Lanesville and Columbus, all in Indiana, and Saint Francisville in Illinois. Founded an orphanage for girls and one for boys in Vincennes, Indiana. Opened pharmacies where medicines were dispensed free to the poor at Vincennes and Saint Mary-of-the-Woods, Indiana. Oversaw construction of a motherhouse for the Sisters of Providence and several additions to the Academy.
Born 2 October 1798 at Etables-sur-Mer, Brittany, France as Anne-Thérèse Guérin
Died 14 May 1856 at Saint Mary-of-the-Woods, Indiana, of natural causes; buried at Church of the Immaculate Conception, Saint Mary-of-the-Woods, Indiana, USA
Venerable 22 July 1992 by Pope John Paul II
Beatified 25 October 1998 by Pope John Paul II at Saint Peter's Square, Vatican City
Canonized 15 October 2006 by Pope Benedict XVI

October 3, 2009 St. Mother Theodore Guérin (1798-1856)

Trust in God’s Providence enabled Mother Theodore to leave her homeland, sail halfway around the world and to found a new religious congregation.

Born in Etables, France, Anne-Thérèse’s life was shattered by her father’s murder when she was 15. For several years she cared for her mother and younger sister. She entered the Sisters of Providence in 1823, taking the name Sister St. Theodore. An illness during novitiate left her with lifelong fragile health; that did not keep her from becoming an accomplished teacher.

At the invitation of the bishop of Vincennes, she and five sisters were sent to Saint Mary-of-the-Woods, Indiana, to teach and to care for the sick poor. She was to establish a motherhouse and novitiate. Only later did she learn that her French superiors had already decided the sisters in the United States should form a new religious congregation under her leadership.

She and her community persevered despite fires, crop fail ures, prejudice against Catholic women religious, misunderstandings and separation from their original religious congregation. She once told her sisters, “Have confidence in the Providence that so far has never failed us. The way is not yet clear. Grope along slowly. Do not press matters; be patient, be trustful.” Another time, she asked, “With Jesus, what shall we have to fear?” She is buried in the Church of the Immaculate Conception in Saint Mary-of-the-Woods, Indiana. She was beatified in 1998 and canonized in 2006.

Comment: God’s work gets done by people ready to take risks and to work hard—always remembering what St. Paul told the Corinthians, “I planted, Apollos watered, but God caused the growth” (1 Corinthians 3:6). Every holy person has a strong sense of God’s Providence.

Quote: During his homily at the beatification Mass, Pope John Paul II said that Blessed Mother Theodore “continues to teach Christians to abandon themselves to the providence of our heavenly Father and to be totally committed to doing what pleases him. The life of Blessed Theodore Guérin is a testimony that everything is possible with God and for God.”

1888 St. Maria Giuseppe Rossello Foundress of the Daughters of Our Lady of Mercy
Savónæ, in Ligúria, sanctæ Maríæ Joséphæ Rosséllo, Institúti Filiárum Nostræ Dóminæ a Misericórdia Fundatrícis, quam, caritátis opéribus præcláram, Pius Papa Duodécimus sanctis Virgínibus adnumerávit.
At Savona in Liguria, St. Maria Giuseppe Rossello, foundress of the Daughters of our Lady of Mercy. Renowned for her charitable works, Pope Pius XII placed her among the number of holy virgins.

Feastday: December 7

Foundress of the Daughters of Our Lady of Mercy. She was born at Albisola Marina, Liguria, Italy, in 1811, and was baptized Benedetta. At sixteen she became a Franciscan tertiary, and in 1837, she and three companions, Pauline Barla, Angela, and Domenica Pessio, found a community in Savona. The congregation was devoted to charitable works, hospitals, and educating poor young women. In 1840, Maria Giuseppe, also called Josepha, was made superior. By the time she died on December 7, 1888, she had made sixty-eight foundations. She was canonized in 1949.

1953 Blessed Bogdanffy bishop martryred in Romania Oct 3 1953
Benedict XVI Notes Witness of: Recalls All Persecuted Christians
Life story
Szilard Bogdanffy was born on Feb. 21, 1911, in the town of Feketeto/Crna Bara, in what was at that time the Hungarian Diocese of Csanad, at present the Diocese of Zrejanin in Serbia. His parents were educators, and he studied at the faculty of philosophy and theology of the Peter Pazmany University of Budapest. The Pontiff recalled: "In 1949 when he was 38 he was secretly consecrated a bishop and then arrested by the communist regime of his country, Romania, charged with conspiracy. After four years of suffering and humiliation, he died in prison."

VATICAN CITY, NOV. 5, 2010 (Zenit.org).- Benedict XVI is highlighting the example of the newly beatified Blessed Szilard Bogdanffy, who after his episcopal consecration was arrested by the communist regime and died in prison.

The Pope dedicated some words on Sunday, after praying the midday Angelus, to recall the example of the prelate who was beatified Oct. 30 in the cathedral of Oradea in Romania.

The Holy Father urged: "Let us thank God for this heroic pastor of the Church who followed the Lamb to the very end! "May his witness bring comfort to those who even today are persecuted for the sake of the Gospel."

On June 29, 1934, he was ordained a priest by Bishop Stephan Fiedler in a new parish called St. Therese of Lisieux in Oradea. Father Bogdanffy dedicated himself to teaching in Satu Mare, then in the seminary of Oradea and in several schools.
During the years of the communist dictatorship, he was clandestinely consecrated bishop on February 14, 1949 by Archbishop Gerald Patrick O'Hara, apostolic nuncio in Romania, in the chapel of the nunciature in Bucharest.
A few months later, on April 5, 1949, Bishop Bogdanffy was arrested and accused of high treason and espionage and, after a farcical trial, sentenced to 12 years of forced labor in a lead mine. He was then taken to an extermination camp in Mar Nero.

The prelate was later transferred to the prison of Nagyenyed, where he fell ill with pneumonia. Due to the hardships and torture he underwent, Bishop Bogdanffy died on Oct. 3, 1953.

Eternal happiness
Cardinal Peter Erdo, archbishop of Esztergom-Budapest and primate of Hungary, presided over the beatification. He noted that the prelate's life holds a precious teaching in particular "in this tired age of ours and, after the intoxication of a worldly liberty, which is deep down disgusted and disappointed."

The cardinal said, "If at first the great temptation was due to the harshness of the persecution, today rather the almost imperceptible complexity of life, the distractions and a certain mysterious interior tiredness are the obstacles that impede finishing with the rush of love the course toward eternal happiness of which St. Paul speaks."
"It is as though a certain melancholy oppresses our hearts," he said. "And yet, as today the testimony of martyrs resounds and shines again from the silence and the darkness of fear, so it is with us also that the force of faith can give us hope and a future."

At the end of the celebration, Cardinal-designate Angelo Amato, prefect of the Congregation for Saints' Causes, said that "whoever arrested the Servant of God was moved not by objective motives, but out of hatred of the faithful; they wanted to constrict him with every means to abjure his Catholic faith." The prelate continued: "People said that in the camp of forced labor of Capul Midia there was only one door, that of entrance. It was a real hell. Scarce food, constant mistreatment, lack of sleep (one could not sleep lying down, but only leaning on the sides of the bed), worn-out by questioning (they often lasted uninterruptedly for 82 hours), cold, filth. Everything was programmed with the intention of annihilating the detained psychologically and physically." Nonetheless, said Cardinal-designate Amato, "the witnesses affirm that, despite the inhuman situation of prison, Bishop Bogdanffy was never lacking in his very generous acts of charity to the other prisoners."

He concluded, "The sacrifice of Bishop Bogdanffy is the concrete testimony of the vitality of the Romanian Catholic Church, of its faithfulness to the unity of the Church and of its love for the Holy Father."

To Save A Life is Earthly; To Save A Soul is Eternal

THE PSALTER OF THE BLESSED VIRGIN MARY PSALM 83

Behold now, bless ye the Lady: all ye who hope in her holy name.

Rejoice with a great joy, you who exalt and glorify her:
because you will be rejoiced by the plentifulness of her consolations.

Behold now with an overflowing bounty she will come down upon you: to console and to make glad your hearts.

Bless her, all her servants: and let her memory be the desire of your soul.

Bless her, all ye angels and saints of God: praise her wonders forever.

For thy spirit is kind: thy grace fills the whole world.

Thunder, ye heavens, from above, and give praise to her: glorify her, ye earth, with all the dwellers therein.

Rejoice, ye Heavens, and be glad, O Earth: because Mary will console her servants and will have mercy on her poor.

Glory be to the Father, and to the Son and to the Holy Ghost as it was in the beginning and will always be.

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

There are over 10,000 named saints beati from history
and Roman Martyology Orthodox sources
Patron_Saints.html Widowed_Saints html Indulgences The Catholic Church in China
LINKS: Marian Shrines India Marian Shrine Lourdes of the East Lourdes 1858 China Marian shrines 1995
Kenya national Marian shrine Loreto, Italy Marian Apparitions (over 2000) Quang Tri Vietnam La Vang 1798
Links to Related MarianWebsites Angels and Archangels Saints Visions of Heaven and Hell
Widowed Saints html
Doctors_of_the_Church Acts_Of_The_Apostles Roman Catholic Popes Purgatory Uniates Chalcedon

Mary the Mother of Jesus Miracles_BC Lay Saints Miraculous_Icons Miraculous_Medal_Novena Patron Saints
Miracles by Century 100   200   300   400   500   600   700    800   900   1000    1100   1200   1300   1400 1500 1600 1700 1800 1900 2000
Miracles 100   200   300   400   500   600   700    800   900   1000
1100   1200   1300   1400 1500 1600 1700 1800   1900 Lay Saints

The great psalm of the Passion, Chapter 22, whose first verse “My God, my God, why hast thou forsaken me?”
Jesus pronounced on the cross, ended with the vision: “All the ends of the earth shall remember and turn to the Lord;
and all the families of the nations shall worship before him” For kingship belongs to the LORD, the ruler over the nations. All who sleep in the earth will bow low before God; All who have gone down into the dust will kneel in homage. And I will live for the LORD; my descendants will serve you. The generation to come will be told of the Lord, that they may proclaim to a people yet unborn the deliverance you have brought.

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

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Saint Frances Xavier Seelos Practical Guide to Holiness

1. Go to Mass with deepest devotion. 2. Spend a half hour to reflect upon your main failing & make resolutions to avoid it.
3. Do daily spiritual reading for at least 15 minutes, if a half hour is not possible. 4. Say the rosary every day.
5. Also daily, if at all possible, visit the Blessed Sacrament; toward evening, meditate on the Passion of Christ for a half hour, 6. Conclude the day with evening prayer & an examination of conscience over all the faults & sins of the day.
7. Every month make a review of the month in confession.
8. Choose a special patron every month & imitate that patron in some special virtue.
9. Precede every great feast with a novena that is nine days of devotion. 10. Try to begin & end every activity with a Hail Mary

My God, I believe, I adore, I trust and I love Thee. I beg pardon for those who do not believe, do not adore, do not

O most Holy trinity, Father, Son and Holy Spirit, I adore Thee profoundly. I offer Thee the most precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the Tabernacles of the world, in reparation for the outrages, sacrileges and indifference by which He is offended, and by the infite merits of the Sacred Heart of Jesus and the Immaculate Heart of Mary. I beg the conversion of poor sinners, Fatima Prayer, Angel of Peace

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

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 general and binds all the followers of Christ.

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

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

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

The 15 Promises of the Virgin Mary to those who recite the Rosary ) Revealed to St. Dominic and Blessed Alan)

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

His Holiness Aram I, current (2013) Catholicos of Cilicia of Armenians, whose See is located in Lebanese town of Antelias. The Catholicosate was founded in Sis, capital of Cilicia, in the year 1441 following the move of the Catholicosate of All Armenians back to its original See of Etchmiadzin in Armenia. The Catholicosate of Cilicia enjoyed local jurisdiction, though spiritually subject to the authority of Etchmiadzin. In 1921 the See was transferred to Aleppo in Syria, and in 1930 to Antelias.

Its jurisdiction currently extends to Syria, Cyprus, Iran and Greece.

Aramaic dialect of Edessa, now known as Syriac

The exact date of the introduction of Christianity into Edessa {Armenian Ourhaï in Arabic Er Roha, commonly Orfa or Urfa, its present name} is not known. It is certain, however, that the Christian community was at first made up from the Jewish population of the city. According to an ancient legend, King Abgar V, Ushana, was converted by Addai, who was one of the seventy-two disciples. In fact, however, the first King of Edessa to embrace the Christian Faith was Abgar IX (c. 206) becoming official kingdom religion.

Christian council held at Edessa early as 197 (Eusebius, Hist. Ecc7V,xxiii).

In 201 the city was devastated by a great flood, and the Christian church was destroyed (“Chronicon Edessenum”, ad. an. 201).

In 232 the relics of the Apostle St. Thomas were brought from India, on which occasion his Syriac Acts were written.

Under Roman domination martyrs suffered at Edessa: Sts. Scharbîl and Barsamya, under Decius; Sts. Gûrja, Schâmôna, Habib, and others under Diocletian.

In the meanwhile Christian priests from Edessa evangelized Eastern Mesopotamia and Persia, established the first Churches in the kingdom of the Sassanides. Atillâtiâ, Bishop of Edessa, assisted at the Council of Nicæa (325). The “Peregrinatio Silviæ” (or Etheriæ) (ed. Gamurrini, Rome, 1887, 62 sqq.) gives an account of the many sanctuaries at Edessa about 388.

Although Hebrew had been the language of the ancient Israelite kingdom, after their return from Exile the Jews turned more and more to Aramaic, using it for parts of the books of Ezra and Daniel in the Bible. By the time of Jesus, Aramaic was the main language of Palestine, and quite a number of texts from the Dead Sea Scrolls are also written in Aramaic.

Aramaic continued to be an important language for Jews, alongside Hebrew, and parts of the Talmud are written in it.

After Arab conquests of the seventh century, Arabic quickly replaced Aramaic as the main language of those who converted to Islam, although in out of the way places, Aramaic continued as a vernacular language of Muslims.

Aramaic, however, enjoyed its greatest success in Christianity. Although the New Testament wins written in Greek, Christianity had come into existence in an Aramaic-speaking milieu, and it was the Aramaic dialect of Edessa, now known as Syriac, that became the literary language of a large number of Christians living in the eastern provinces of the Roman Empire and in the Persian Empire, further east. Over the course of the centuries the influence of the Syriac Churches spread eastwards to China (in Xian, in western China, a Chinese-Syriac inscription dated 781 is still to be seen); to southern India where the state of Kerala can boast more Christians of Syriac liturgical tradition than anywhere else in the world.

680 Shiite saint Imam Hussein, grandson of Islam's Prophet Muhammad Known as Ashoura and observed by Shiites across the world, the 10th day of the lunar Muslim month of Muharram: the anniversary of the 7th century death in battle of one of Shiite Islam's most beloved saints. Imam Hussein died in the 680 A.D. battle fought on the plains outside Karbala, a city in modern Iraq that's home to the saint's shrine. The battle over a dispute about the leadership of the Muslim faith following Muhammad's death in 632 A.D. It is the defining event in Islam's split into Sunni and Shiite branches. The occasion is the source of an enduring moral lesson. "He sacrificed his blood to teach us not to give in to corruption, coercion, or use of force and to seek honor and justice." According to Shiite beliefs, Hussein and companions were denied water by enemies who controlled the nearby Euphrates. Streets get partially covered with blood from slaughter of hundreds of cows and sheep. Volunteers cook the meat and feed it to the poor. Hussein's martyrdom recounted through a rich body of prose, poetry and song remains an inspirational example of sacrifice to many Shiites, 10 percent of the world's estimated 1.3 billion Muslims.

Meeting of the Saints walis (saints of Allah)

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

So was the case with Hazrat Ali. He could have made a compromise with the evil forces of his time and, as a result, could have led a very comfortable, easy and luxurious life. But he was not a person who would succumb to such temptations. His upbringing, his education and his training in the lap of the holy Prophet made him refuse such an offer.
Rabia Al-Basri (717–801 C.E.) She was first to set forth the doctrine of mystical love and who is widely considered to be the most important of the early Sufi poets. An elderly Shia pointed out that during his pre-Partition childhood it was quite common to find pictures and portraits of Shia icons in Imambaras across the country.
Shah Abdul Latif: The Exalted Sufi Master born 1690 in a Syed family; died 1754. In ancient times, Sindh housed the exemplary Indus Valley Civilisation with Moenjo Daro as its capital, and now, it is the land of a culture which evolved from the teachings of eminent Sufi saints. Pakistan is home to the mortal remains of many Sufi saints, the exalted among them being Shah Abdul Latif Bhittai, a practitioner of the real Islam, philosopher, poet, musicologist and preacher. He presented his teaching through poetry and music - both instruments sublime - and commands a very large following, not only among Muslims but also among Hindus and Christians. Sindh culture: The Shah is synonymous with Sindh. He is the very fountainhead of Sindh's culture. His message remains as fresh as that of any present day poet, and the people of Sindh find solace from his writings. He did indeed think for Sindh. One of his prayers, in exquisite Sindhi, translates thus: “Oh God, may ever You on Sindh bestow abundance rare! Beloved! All the world let share Thy grace, and fruitful be.”
Shia Ali al-Hadi, died 868 and son Hassan al-Askari 874. These saints are the 10th and 11th of Shia's 12 most revered Imams. Baba Farid Sufi 1398 miracle, Qutbuddin Bakhtiar Kaki renowned Muslim Sufi saint scholar miracles 569 A.H. [1173 C.E.] hermit gave to poor, Khwaja Moinuddin Chishti greatest mystic of his time born 533 Hijri (1138-39 A.D.), Hazrat Ghuas-e Azam, Hazrat Bu Ali Sharif, and Hazrat Nizamuddi n Aulia Sufi Saint Hazrath Khwaja Syed Mohammed Badshah Quadri Chisty Yamani Quadeer (RA) 1236-1325 welcomed people of all faiths & all walks of life.

801 Rabi'a al-'Adawiyya Sufi One of the most famous Islamic mystics
(b. 717). This 8th century saint was an early Sufi who had a profound influence on later Sufis, who in turn deeply influenced the European mystical love and troubadour traditions. Rabi'a was a woman of Basra, a seaport in southern Iraq. She was born around 717 and died in 801 (185-186). Her biographer, the great medieval poet Attar, tells us that she was "on fire with love and longing" and that men accepted her "as a second spotless Mary" (186). She was, he continues, “an unquestioned authority to her contemporaries" (218).
Rabi'a began her ascetic life in a small desert cell near Basra, where she lost herself in prayer and went straight to God for teaching. As far as is known, she never studied under any master or spiritual director. She was one of the first of the Sufis to teach that Love alone was the guide on the mystic path (222). A later Sufi taught that there were two classes of "true believers": one class sought a master as an intermediary between them and God -- unless they could see the footsteps of the Prophet on the path before them, they would not accept the path as valid. The second class “...did not look before them for the footprint of any of God's creatures, for they had removed all thought of what He had created from their hearts, and concerned themselves solely with God. (218)
Rabi'a was of this second kind. She felt no reverence even for the House of God in Mecca: "It is the Lord of the house Whom I need; what have I to do with the house?" (219) One lovely spring morning a friend asked her to come outside to see the works of God. She replied, "Come you inside that you may behold their Maker. Contemplation of the Maker has turned me aside from what He has made" (219). During an illness, a friend asked this woman if she desired anything.
"...[H]ow can you ask me such a question as 'What do I desire?' I swear by the glory of God that for twelve years I have desired fresh dates, and you know that in Basra dates are plentiful, and I have not yet tasted them. I am a servant (of God), and what has a servant to do with desire?" (162)
When a male friend once suggested she should pray for relief from a debilitating illness, she said,
"O Sufyan, do you not know Who it is that wills this suffering for me? Is it not God Who wills it? When you know this, why do you bid me ask for what is contrary to His will? It is not well to oppose one's Beloved." (221)
She was an ascetic. It was her custom to pray all night, sleep briefly just before dawn, and then rise again just as dawn "tinged the sky with gold" (187). She lived in celibacy and poverty, having renounced the world. A friend visited her in old age and found that all she owned were a reed mat, screen, a pottery jug, and a bed of felt which doubled as her prayer-rug (186), for where she prayed all night, she also slept briefly in the pre-dawn chill. Once her friends offered to get her a servant; she replied,
"I should be ashamed to ask for the things of this world from Him to Whom the world belongs, and how should I ask for them from those to whom it does not belong?" (186-7)
A wealthy merchant once wanted to give her a purse of gold. She refused it, saying that God, who sustains even those who dishonor Him, would surely sustain her, "whose soul is overflowing with love" for Him. And she added an ethical concern as well:
"...How should I take the wealth of someone of whom I do not know whether he acquired it lawfully or not?" (187)
She taught that repentance was a gift from God because no one could repent unless God had already accepted him and given him this gift of repentance. She taught that sinners must fear the punishment they deserved for their sins, but she also offered such sinners far more hope of Paradise than most other ascetics did. For herself, she held to a higher ideal, worshipping God neither from fear of Hell nor from hope of Paradise, for she saw such self-interest as unworthy of God's servants; emotions like fear and hope were like veils -- i.e., hindrances to the vision of God Himself. The story is told that once a number of Sufis saw her hurrying on her way with water in one hand and a burning torch in the other. When they asked her to explain, she said:
"I am going to light a fire in Paradise and to pour water on to Hell, so that both veils may vanish altogether from before the pilgrims and their purpose may be sure..." (187-188)
She was once asked where she came from. "From that other world," she said. "And where are you going?" she was asked. "To that other world," she replied (219). She taught that the spirit originated with God in "that other world" and had to return to Him in the end. Yet if the soul were sufficiently purified, even on earth, it could look upon God unveiled in all His glory and unite with him in love. In this quest, logic and reason were powerless. Instead, she speaks of the "eye" of her heart which alone could apprehend Him and His mysteries (220).
Above all, she was a lover, a bhakti, like one of Krishna’s Goptis in the Hindu tradition. Her hours of prayer were not so much devoted to intercession as to communion with her Beloved. Through this communion, she could discover His will for her. Many of her prayers have come down to us:
       "I have made Thee the Companion of my heart,
        But my body is available for those who seek its company,
        And my body is friendly towards its guests,
        But the Beloved of my heart is the Guest of my soul." [224]

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Mother Angelica saving souls is this beautiful womans journey

Shrine_of_The_Most_Blessed_Sacrament

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

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

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

Monsignor Reardon Protonotarius Apostolicus
Pastor 42 years BASILICA OF SAINT MARY Minneapolis MN

America's First Basilica Largest Nave in the World

August 7, 1907-ground broke for the foundation

by Archbishop Ireland-laying cornerstone May 31, 1908

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

Index to Part I and Part II 1932

James M. Reardon Publication History of the Basilica of Saint Mary 1955 {update}

Brief History of our Beloved Holy Priest Here and his published books of Catholic History in North America
Reardon, J.M. Archbishop Ireland; Prelate, Patriot, Publicist, 1838-1918.
A Memoir (St. Paul; 1919); George Anthony Belcourt Pioneer Catholic Missionary of the Northwest 1803-1874 (1955);
The Catholic Church IN THE DIOCESE OF ST. PAUL from earliest origin to centennial achievement 1362-1950 (1952);
The Church of Saint Mary of Saint Paul 1875-1922; (1932)
The Vikings in the American Heartland;
The Catholic Total Abstinence Society in Minnesota;

James Michael Reardon Born in Nova Scotia, 1872; Priest, ordained by Bishop Ireland;

Member -- St. Paul Seminary faculty.

Affiliations and Indulgences Litany of Loretto in Stained glass windows here. Nave Sacristy and Residence Here
Sanctuary spaces between them filled with grilles of hand-forged wrought iron the life of our Blessed Lady After the crucifixon

Apostle statues Replicas of those in St John Lateran--Christendom's earliest Basilica.
Ordered by Rome's first Christian Emperor, Constantine the Great, Popes' cathedral and official residence first millennium of Christian history.

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

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

Every Christian must be a living book wherein one can read the teaching of the gospel
It Makes No Sense Not To Believe In GOD

THE BLESSED MOTHER AND ISLAM By Father John Corapi.

June 19, Trinity Sunday, 1991: Ordained Catholic Priest under Pope John Paul II;
then 2,000,000 miles delivering the Gospel to millions, and continues to do so.

By Father John Corapi
THE BLESSED MOTHER AND ISLAM By Father John Corapi.

June 19, Trinity Sunday, 1991: Ordained Catholic Priest under Pope John Paul II;
then 2,000,000 miles delivering the Gospel to millions, and continues to do so.

By Father John Corapi

Among the most important titles we have in the Catholic Church for the Blessed Virgin Mary are Our Lady of Victory and Our Lady of the Rosary. These titles can be traced back to one of the most decisive times in the history of the world and Christendom. The Battle of Lepanto took place on October 7 (date of feast of Our Lady of Rosary), 1571. This proved to be the most crucial battle for the Christian forces against the radical Muslim navy of Turkey. Pope Pius V led a procession around St. Peter’s Square in Vatican City praying the Rosary. He showed true pastoral leadership in recognizing the danger posed to Christendom by the radical Muslim forces, and in using the means necessary to defeat it. Spiritual battles require spiritual weapons, and this more than anything was a battle that had its origins in the spiritual order—a true battle between good and evil.

Today we have a similar spiritual battle in progress—a battle between the forces of good and evil, light and darkness, truth and lies, life and death. If we do not soon stop the genocide of abortion in the United States, we shall run the course of all those that prove by their actions that they are enemies of God—total collapse, economic, social, and national. The moral demise of a nation results in the ultimate demise of a nation. God is not a disinterested spectator to the affairs of man. Life begins at conception. This is an unalterable formal teaching of the Catholic Church. If you do not accept this you are a heretic in plain English. A single abortion is homicide. The more than 48,000,000 abortions since Roe v. Wade in the United States constitute genocide by definition. The group singled out for death—unwanted, unborn children.

No other issue, not all other issues taken together, can constitute a proportionate reason for voting for candidates that intend to preserve and defend this holocaust of innocent human life that is abortion.
As we watch the spectacle of the world seeming to self-destruct before our eyes, we can’t help but be saddened and even frightened by so much evil run rampant. Iraq, Lebanon, Afghanistan, Somalia, North Korea—It is all a disaster of epic proportions displayed in living color on our television screens. These are not ordinary times and this is not business as usual. We are at a crossroads in human history and the time for Catholics and all Christians to act is now. All evil can ultimately be traced to its origin, which is moral evil. All of the political action, peace talks, international peacekeeping forces, etc. will avail nothing if the underlying sickness is not addressed. This is sin. One person at a time hearts and minds must be moved from evil to good, from lies to truth, from violence to peace.
Islam, an Arabic word that has often been defined as “to make peace,” seems like a living contradiction today. Islam is a religion of peace. As we celebrate the birthday of Our Lady, I am proposing that each one of us pray the Rosary for peace. Prayer is what must precede all other activity if that activity is to have any chance of success. Pray for peace, pray the Rosary every day without fail. There is a great love for Mary among Muslim people. It is not a coincidence that a little village named Fatima is where God chose to have His Mother appear in the twentieth century. Our Lady’s name appears no less than thirty times in the Koran. No other woman’s name is mentioned, not even that of Mohammed’s daughter, Fatima. In the Koran Our Lady is described as “Virgin, ever Virgin.”

Archbishop Fulton Sheen prophetically spoke of the resurgence of Islam in our day. He said it would be through the Blessed Virgin Mary that Islam would be converted. We must pray for this to happen quickly if we are to avert a horrible time of suffering for this poor, sinful world. Turn to our Mother in this time of great peril. Pray the Rosary every day. Then, and only then will there be peace, when the hearts and minds of men are changed from the inside.

Talk is weak. Prayer is strong. Pray! God bless you, Father John Corapi

Father Corapi's Biography

Father John Corapi is what has commonly been called a late vocation. In other words, he came to the priesthood other than a young man. He was 44 years old when he was ordained. From small town boy to the Vietnam era US Army, from successful businessman in Las Vegas and Hollywood to drug addicted and homeless, to religious life and ordination to the priesthood by Pope John Paul II, to a life as a preacher of the Gospel who has reached millions with the simple message that God's Name is Mercy!

Father Corapi's academic credentials are quite extensive. He received a Bachelor of Business Administration degree from Pace University in the seventies. Then as an older man returned to the university classrooms in preparation for his life as a priest and preacher. He received all of his academic credentials for the Church with honors: a Masters degree in Sacred Scripture from Holy Apostles Seminary and Bachelor, Licentiate, and Doctorate degrees in dogmatic theology from the University of Navarre in Spain.

Father John Corapi goes to the heart of the contemporary world's many woes and wars, whether the wars in Afghanistan, Iraq, Lebanon, Somalia, or the Congo, or the natural disasters that seem to be increasing every year, the moral and spiritual war is at the basis of everything. “Our battle is not against human forces,” St. Paul asserts, “but against principalities and powers, against the world rulers of this present darkness...” (Ephesians 6:12).
The “War to end all wars” is the moral and spiritual combat that rages in the hearts and minds of human beings. The outcome of that unseen fight largely determines how the battle in the realm of the seen unfolds. The title talk, “With the Moon Under Her Feet,” is taken from the twelfth chapter of the Book of Revelation, and deals with the current threat to the world from radical Islam, and the Blessed Virgin Mary's role in the ultimate victory that will result in the conversion of Islam. Few Catholics are aware of the connection between Islam, Fatima, and Guadalupe. Presented in Father Corapi's straight-forward style, you will be both inspired and educated by him.

About Father John Corapi.

Father Corapi is a Catholic priest .

The pillars of father's preaching are basically:

Love for and a relationship with the Blessed Virgin Mary
Leading a vibrant and loving relationship with Jesus Christ
Great love and reverence for the Most Holy Eucharist from Holy Mass to adoration of the Blessed Sacrament
An uncompromising love for and obedience to the Holy Father and the teaching of the Magisterium of the Church

God Bless you on your journey Father John Corapi

Records on life of Father Flanagan, founder of Boys Town, presented at Vatican
Jul 23, 2019 - 03:01 am .- The cause for canonization of Servant of God Edward Flanagan, the priest who founded Nebraska's Boys Town community for orphans and other boys, advanced Monday with the presentation of a summary of records on his life.

Archbishop Fulton Sheen to be beatified
Jul 6, 2019 - 04:00 am .- Pope Francis approved the miracle attributed to Archbishop Fulton Sheen Friday, making possible the American television catechist's beatification.

Brooklyn diocese advances sainthood cause of local priest
Jun 25, 2019 - 03:01 am .- The Bishop of Brooklyn accepted last week the findings of a nine-year diocesan investigation into the life of Monsignor Bernard John Quinn, known for fighting bigotry and serving the African American population, as part of his cause for canonization.

Fr. Augustus Tolton, former African American slave, advances toward sainthood
Jun 12, 2019 - 05:03 am .- Fr. Augustus Tolton advanced along the path to sainthood Wednesday, making the runaway slave-turned-priest one step closer to being the first black American saint.

Pope Francis will beatify these martyred Greek-Catholic bishops in Romania
May 30, 2019 - 03:01 pm .- On Sunday in Blaj, Pope Francis will beatify seven Greek-Catholic bishops of Romania who were killed by the communist regime between 1950 and 1970.

Woman who served Brazil’s poorest to be canonized
May 14, 2019 - 06:53 am .- Pope Francis Tuesday gave his approval for eight sainthood causes to proceed, including that of Bl. Dulce Lopes Pontes, a 20th-century religious sister who served Brazil’s poor.

Seven 20th-century Romanian bishops declared martyrs
Mar 19, 2019 - 12:01 pm .- Pope Francis declared Tuesday the martyrdom of seven Greek-Catholic bishops killed by the communist regime in Romania in the mid-20th century.

Pope advances sainthood causes of 17 women
Jan 15, 2019 - 11:12 am .- Pope Francis approved Tuesday the next step in the canonization causes of 17 women from four countries, including the martyrdom of 14 religious sisters killed in Spain at the start of the Spanish Civil War.

Nineteen Algerian martyrs beatified
Dec 10, 2018 - 03:08 pm .- Bishop Pierre Claverie and his 18 companions, who were martyred in Algeria between 1994 and 1996, were beatified Saturday during a Mass in Oran.

The Algerian martyrs shed their blood for Christ, pope says
Dec 7, 2018 - 10:02 am .- Ahead of the beatification Saturday of Bishop Pierre Claverie and his 18 companions, who were martyred in Algeria between 1994 and 1996, Pope Francis said martyrs have a special place in the Church.
Algerian martyrs are models for the Church, archbishop says
Nov 16, 2018 - 03:01 am .- Archbishop Paul Desfarges of Algiers has said that Bishop Pierre Claverie and his 18 companions, who were martyred in Algeria between 1994 and 1996, are “models for our lives as disciples today and tomorrow.”

Francesco Spinelli to be canonized after healing of a newborn in DR Congo
Oct 9, 2018 - 05:01 pm .- Among those being canonized on Sunday are Fr. Franceso Spinelli, a diocesan priest through whose intercession a newborn was saved from death in the Democratic Republic of the Congo.

Algerian martyrs to be beatified in December
Sep 14, 2018 - 06:01 pm .- The Algerian bishops' conference has announced that the beatification of Bishop Pierre Claverie and his 18 companions, who were martyred in the country between 1994 and 1996, will be held Dec. 8.

Now a cardinal, Giovanni Angelo Becciu heads to congregation for saints' causes
Jun 28, 2018 - 11:41 am .- Newly-minted Cardinal Giovanni Angelo Becciu will resign from his post as substitute of the Secretariat of State tomorrow, in anticipation of his appointment as prefect of the Congregation for the Causes of Saints later this summer.

Pope Francis creates new path to beatification under ‘offering of life’
Jul 11, 2017 - 06:22 am .- On Tuesday Pope Francis declared a new category of Christian life suitable for consideration of beatification called “offering of life” – in which a person has died prematurely through an offering of their life for love of God and neighbor.

Twentieth century Polish nurse among causes advancing toward sainthood
Jul 7, 2017 - 06:14 am .- Pope Francis on Friday approved a miracle attributed to the intercession of the Venerable Hanna Chrzanowska, a Polish nurse and nursing instructor who died from cancer in 1973, paving the way for her beatification.

Sainthood causes advance, including layman who resisted fascism
Jun 17, 2017 - 09:22 am .- Pope Francis on Friday recognized the heroic virtue of six persons on the path to canonization, as well as the martyrdom of an Italian man who died from injuries of a beating he received while imprisoned in a concentration camp for resisting fascism.

Solanus Casey, Cardinal Van Thuan among those advanced toward sainthood
May 4, 2017 - 10:47 am .- Pope Francis on Thursday approved decrees of the Congregation for the Causes of Saints advancing the causes for canonization of 12 individuals, including the American-born Capuchin Solanus Casey and the Vietnamese cardinal Francis Xavier Nguen Van Thuan.

Pope clears way for canonization of Fatima visionaries
Mar 23, 2017 - 06:44 am .- On Thursday Pope Francis approved the second and final miracle needed to canonize Blessed Francisco and Jacinta Marto, two of the shepherd children who witnessed the Fatima Marian apparitions.
Surgeon and father among sainthood causes moving forward
Feb 27, 2017 - 11:03 am .- Pope Francis recognized on Monday the heroic virtue of eight persons on the path to canonization, including an Italian surgeon and father of eight who suffered from several painful diseases throughout his life.

Records on life of Father Flanagan, founder of Boys Town, presented at Vatican
Jul 23, 2019 - 03:01 am .- The cause for canonization of Servant of God Edward Flanagan, the priest who founded Nebraska's Boys Town community for orphans and other boys, advanced Monday with the presentation of a summary of records on his life.

Archbishop Fulton Sheen to be beatified
Jul 6, 2019 - 04:00 am .- Pope Francis approved the miracle attributed to Archbishop Fulton Sheen Friday, making possible the American television catechist's beatification.

Brooklyn diocese advances sainthood cause of local priest
Jun 25, 2019 - 03:01 am .- The Bishop of Brooklyn accepted last week the findings of a nine-year diocesan investigation into the life of Monsignor Bernard John Quinn, known for fighting bigotry and serving the African American population, as part of his cause for canonization.

Fr. Augustus Tolton, former African American slave, advances toward sainthood
Jun 12, 2019 - 05:03 am .- Fr. Augustus Tolton advanced along the path to sainthood Wednesday, making the runaway slave-turned-priest one step closer to being the first black American saint.

Pope Francis will beatify these martyred Greek-Catholic bishops in Romania
May 30, 2019 - 03:01 pm .- On Sunday in Blaj, Pope Francis will beatify seven Greek-Catholic bishops of Romania who were killed by the communist regime between 1950 and 1970.

Woman who served Brazil’s poorest to be canonized
May 14, 2019 - 06:53 am .- Pope Francis Tuesday gave his approval for eight sainthood causes to proceed, including that of Bl. Dulce Lopes Pontes, a 20th-century religious sister who served Brazil’s poor.

Seven 20th-century Romanian bishops declared martyrs
Mar 19, 2019 - 12:01 pm .- Pope Francis declared Tuesday the martyrdom of seven Greek-Catholic bishops killed by the communist regime in Romania in the mid-20th century.

Pope advances sainthood causes of 17 women
Jan 15, 2019 - 11:12 am .- Pope Francis approved Tuesday the next step in the canonization causes of 17 women from four countries, including the martyrdom of 14 religious sisters killed in Spain at the start of the Spanish Civil War.

Nineteen Algerian martyrs beatified
Dec 10, 2018 - 03:08 pm .- Bishop Pierre Claverie and his 18 companions, who were martyred in Algeria between 1994 and 1996, were beatified Saturday during a Mass in Oran.

The Algerian martyrs shed their blood for Christ, pope says
Dec 7, 2018 - 10:02 am .- Ahead of the beatification Saturday of Bishop Pierre Claverie and his 18 companions, who were martyred in Algeria between 1994 and 1996, Pope Francis said martyrs have a special place in the Church.
Algerian martyrs are models for the Church, archbishop says
Nov 16, 2018 - 03:01 am .- Archbishop Paul Desfarges of Algiers has said that Bishop Pierre Claverie and his 18 companions, who were martyred in Algeria between 1994 and 1996, are “models for our lives as disciples today and tomorrow.”

Francesco Spinelli to be canonized after healing of a newborn in DR Congo
Oct 9, 2018 - 05:01 pm .- Among those being canonized on Sunday are Fr. Franceso Spinelli, a diocesan priest through whose intercession a newborn was saved from death in the Democratic Republic of the Congo.

Algerian martyrs to be beatified in December
Sep 14, 2018 - 06:01 pm .- The Algerian bishops' conference has announced that the beatification of Bishop Pierre Claverie and his 18 companions, who were martyred in the country between 1994 and 1996, will be held Dec. 8.

Now a cardinal, Giovanni Angelo Becciu heads to congregation for saints' causes
Jun 28, 2018 - 11:41 am .- Newly-minted Cardinal Giovanni Angelo Becciu will resign from his post as substitute of the Secretariat of State tomorrow, in anticipation of his appointment as prefect of the Congregation for the Causes of Saints later this summer.

Pope Francis creates new path to beatification under ‘offering of life’
Jul 11, 2017 - 06:22 am .- On Tuesday Pope Francis declared a new category of Christian life suitable for consideration of beatification called “offering of life” – in which a person has died prematurely through an offering of their life for love of God and neighbor.

Twentieth century Polish nurse among causes advancing toward sainthood
Jul 7, 2017 - 06:14 am .- Pope Francis on Friday approved a miracle attributed to the intercession of the Venerable Hanna Chrzanowska, a Polish nurse and nursing instructor who died from cancer in 1973, paving the way for her beatification.

Sainthood causes advance, including layman who resisted fascism
Jun 17, 2017 - 09:22 am .- Pope Francis on Friday recognized the heroic virtue of six persons on the path to canonization, as well as the martyrdom of an Italian man who died from injuries of a beating he received while imprisoned in a concentration camp for resisting fascism.

Solanus Casey, Cardinal Van Thuan among those advanced toward sainthood
May 4, 2017 - 10:47 am .- Pope Francis on Thursday approved decrees of the Congregation for the Causes of Saints advancing the causes for canonization of 12 individuals, including the American-born Capuchin Solanus Casey and the Vietnamese cardinal Francis Xavier Nguen Van Thuan.

Pope clears way for canonization of Fatima visionaries
Mar 23, 2017 - 06:44 am .- On Thursday Pope Francis approved the second and final miracle needed to canonize Blessed Francisco and Jacinta Marto, two of the shepherd children who witnessed the Fatima Marian apparitions.
Surgeon and father among sainthood causes moving forward
Feb 27, 2017 - 11:03 am .- Pope Francis recognized on Monday the heroic virtue of eight persons on the path to canonization, including an Italian surgeon and father of eight who suffered from several painful diseases throughout his life.

8 Martyrs Move Closer to Sainthood 8 July, 2016
Posted by ZENIT Staff on 8 July, 2016

The angel appears to Saint Monica
This morning, Pope Francis received Prefect of the Congregation for the Causes of Saints, Cardinal Angelo Amato. During the audience, he authorized the promulgation of decrees concerning the following causes:

***
MIRACLES:
Miracle attributed to the intercession of the Venerable Servant of God Luis Antonio Rosa Ormières, priest and founder of the Congregation of the Sisters of the Holy Guardian Angel; born July 4, 1809 and died on Jan. 16, 1890
MARTYRDOM:
Servants of God Antonio Arribas Hortigüela and 6 Companions, Missionaries of the Sacred Heart; killed in hatred of the Faith, Sept. 29, 1936
Servant of God Josef Mayr-Nusser, a layman; killed in hatred of the Faith, Feb. 24, 1945
HEROIC VIRTUE:

Servant of God Alfonse Gallegos of the Order of Augustinian Recollects, Titular Bishop of Sasabe, auxiliary of Sacramento; born Feb. 20, 1931 and died Oct. 6, 1991
Servant of God Rafael Sánchez García, diocesan priest; born June 14, 1911 and died on Aug. 8, 1973
Servant of God Andrés García Acosta, professed layman of the Order of Friars Minor; born Jan. 10, 1800 and died Jan. 14, 1853
Servant of God Joseph Marchetti, professed priest of the Congregation of the Missionaries of St. Charles; born Oct. 3, 1869 and died Dec. 14, 1896
Servant of God Giacomo Viale, professed priest of the Order of Friars Minor, pastor of Bordighera; born Feb. 28, 1830 and died April 16, 1912
Servant of God Maria Pia of the Cross (née Maddalena Notari), foundress of the Congregation of Crucified Sisters Adorers of the Eucharist; born Dec. 2, 1847 and died on July 1, 1919

Sunday, November 23 2014 Six to Be Canonized on Feast of Christ the King.

On the List Are Lay Founder of a Hospital and Eastern Catholic Religious
VATICAN CITY, June 12, 2014 (Zenit.org) - Today, the Vatican announced that during the celebration of the feast of Christ the King on Sunday, November 23, an ordinary public consistory will be held for the canonization of the following six blesseds, who include a lay founder of a hospital for the poor, founders of religious orders, and two members of the Syro-Malabar Catholic Church, an Eastern Catholic Church in full communion with the Holy See:
-Giovanni Antonio Farina (1803-1888), an Italian bishop who founded the Institute of the Sisters Teachers of Saint Dorothy, Daughters of the Sacred Hearts
-Kuriakose Elias Chavara (1805-1871), a Syro-Malabar priest in India who founded the Carmelites of Mary Immaculate
-Ludovico of Casoria (1814-1885), an Italian Franciscan priest who founded the Gray Sisters of St. Elizabeth
-Nicola Saggio (Nicola da Longobardi, 1650-1709), an Italian oblate of the Order of Minims
-Euphrasia Eluvathingal (1877-1952), an Indian Carmelite of the Syro-Malabar Church
-Amato Ronconi (1238-1304), an Italian, Third Order Franciscan who founded a hospital for poor pilgrims

CAUSES OF SAINTS July 2015.
Pope Recognizes Heroic Virtues of Ukrainian Archbishop
Recognition Brings Metropolitan Archbishop Andrey Sheptytsky Closer to Beatification
By Junno Arocho Esteves Rome, July 17, 2015 (ZENIT.org)
Pope Francis recognized the heroic virtues of Ukrainian Greek Catholic Archbishop Andrey Sheptytsky. According to a communique released by the Holy See Press Office, the Holy Father met this morning with Cardinal Angelo Amato, Prefect of the Congregation for the Causes of Saints.

The Pope also recognized the heroic virtues of several religious/lay men and women from Italy, Spain, France & Mexico.
Metropolitan Andrey Sheptytsky is considered to be one of the most influential 20th century figures in the history of the Ukrainian Church.
Enthroned as Metropolitan of Lviv in 1901, Archbishop Sheptytsky was arrested shortly after the outbreak of World War I in 1914 by the Russians. After his imprisonment in several prisons in Russia and the Ukraine, the Archbishop was released in 1918.

The Ukrainian Greek Catholic prelate was also an ardent supporter of the Jewish community in Ukraine, going so far as to learn Hebrew to better communicate with them. He also was a vocal protestor against atrocities committed by the Nazis, evidenced in his pastoral letter, "Thou Shalt Not Kill." He was also known to harbor thousands of Jews in his residence and in Greek Catholic monasteries.
Following his death in 1944, his cause for canonization was opened in 1958.
* * *
The Holy Father authorized the Congregation to promulgate the following decrees regarding the heroic virtues of:
- Servant of God Andrey Sheptytsky, O.S.B.M., major archbishop of Leopolis of the Ukrainians, metropolitan of Halyc (1865-1944);
- Servant of God Giuseppe Carraro, Bishop of Verona, Italy (1899-1980);
- Servant of God Agustin Ramirez Barba, Mexican diocesan priest and founder of the Servants of the Lord of Mercy (1881-1967);
- Servant of God Simpliciano della Nativita (ne Aniello Francesco Saverio Maresca), Italian professed priest of the Order of Friars Minor, founder of the Franciscan Sisters of the Sacred Hearts (1827-1898);
- Servant of God Maria del Refugio Aguilar y Torres del Cancino, Mexican founder of the Mercedarian Sisters of the Blessed Sacrament (1866-1937);
- Servant of God Marie-Charlotte Dupouy Bordes (Marie-Teresa), French professed religious of the Society of the Religious of the Sacred Hearts of Jesus and Mary (1873-1953);
- Servant of God Elisa Miceli, Italian founder of the Rural Catechist Sisters of the Sacred Heart (1904-1976);
- Servant of God Isabel Mendez Herrero (Isabel of Mary Immaculate), Spanish professed nun of the Servants of St. Joseph (1924-1953)

October 01, 2015 Vatican City, Pope Authorizes following Decrees
(ZENIT.org) By Staff Reporter
Polish Layperson Recognized as Servant of God
Pope Authorizes Decrees
Pope Francis on Wednesday authorised the Congregation for Saints' Causes to promulgate the following decrees:

MARTYRDOM
- Servant of God Valentin Palencia Marquina, Spanish diocesan priest, killed in hatred of the faith in Suances, Spain in 1937;

HEROIC VIRTUES
- Servant of God Giovanni Folci, Italian diocesan priest and founder of the Opera Divin Prigioniero (1890-1963);
- Servant of God Franciszek Blachnicki, Polish diocesan priest (1921-1987);
- Servant of God Jose Rivera Ramirez, Spanish diocesan priest (1925-1991);
- Servant of God Juan Manuel Martín del Campo, Mexican diocesan priest (1917-1996);
- Servant of God Antonio Filomeno Maria Losito, Italian professed priest of the Congregation of the Most Holy Redeemer (1838-1917);
- Servant of God Maria Benedetta Giuseppa Frey (nee Ersilia Penelope), Italian professed nun of the Cistercian Order (1836-1913);
- Servant of God Hanna Chrzanowska, Polish layperson, Oblate of the Ursulines of St. Benedict (1902-1973).

March 06 2016 MIRACLES authorised the Congregation to promulgate the following decrees:
Pope Francis received in a private audience Cardinal Angelo Amato, prefect of the Congregation for the Causes of Saints, during which he authorised the Congregation to promulgate the following decrees:
MIRACLES

– Blessed Manuel González García, bishop of Palencia, Spain, founder of the Eucharistic Missionaries of Nazareth (1877-1940);
– Blessed Elisabeth of the Trinity (née Elisabeth Catez), French professed religious of the Order of Discalced Carmelites (1880-1906);
– Venerable Servant of God Marie-Eugène of the Child Jesus (né Henri Grialou), French professed priest of the Order of Discalced Carmelites, founder of the Secular Institute “Notre-Dame de Vie” (1894-1967);
– Venerable Servant of God María Antonia of St. Joseph (née María Antonio de Paz y Figueroa), Argentine founder of the Beaterio of the Spiritual Exercise of Buenos Aires (1730-1799);
HEROIC VIRTUE

– Servant of God Stefano Ferrando, Italian professed priest of the Salesians, bishop of Shillong, India, founder of the Congregation of Missionary Sisters of Mary Help of Christians (1895-1978);
– Servant of God Enrico Battista Stanislao Verjus, Italian professed priest of the Missionaries of the Sacred Heart of Jesus, coadjutor of the apostolic vicariate of New Guinea (1860-1892);
– Servant of God Giovanni Battista Quilici, Italian diocesan priest, founder of the Congregation of the Daughters of the Crucified (1791-1844);
– Servant of God Bernardo Mattio, Italian diocesan priest (1845-1914);
– Servant of God Quirico Pignalberi, Italian professed priest of the Order of Friars Minor Conventual (1891-1982);
– Servant of God Teodora Campostrini, Italian founder of the Minim Sisters of Charity of Our Lady of Sorrows (1788-1860);
– Servant of God Bianca Piccolomini Clementini, Italian founder of the Company of St. Angela Merici di Siena (1875-1959);
– Servant of God María Nieves of the Holy Family (née María Nieves Sánchez y Fernández), Spanish professed religious of the Daughters of Mary of the Pious Schools (1900-1978).

April 26 2016 MIRACLES authorised the Congregation to promulgate the following decrees:
Here is the full list of decrees approved by the Pope:

MIRACLES
– Blessed Alfonso Maria Fusco, diocesan priest and founder of the Congregation of the Sisters of St. John the Baptist (1839-1910);
– Venerable Servant of God John Sullivan, professed priest of the Society of Jesus (1861-1933);
MARTYRDOM
– Servants of God Nikolle Vinçenc Prennushi, O.F.M., archbishop of Durres, Albania, and 37 companions killed between 1945 and 1974;
– Servants of God José Antón Gómez and three companions of the Benedictines of Madrid, Spain, killed 1936;
HEROIC VIRTUES
– Servant of God Thomas Choe Yang-Eop, diocesan priest (1821-1861);
– Servant of God Sosio Del Prete (né Vincenzo), professed priest of the Order of Friars Minor, founder of the Congregation of the Little Servants of Christ the King (1885-1952);
– Servant of God Wenanty Katarzyniec (né Jósef), professed priest of the Order of Friars Minor Conventual (1889-1921);
– Servant of God Maria Consiglia of the Holy Spirity (née Emilia Paqualina Addatis), founder of the Congregation of the Sisters of the Addolorata, Servants of Mary (1845-1900);
– Servant of God Maria of the Incarnation (née Caterina Carrasco Tenorio), founder of the Congregation of the Franciscan Tertiary Sisters of the Flock of Mary (1840-1917);
– Servant of God , founder of the Congregation of the Sisters of the Family of the Sacred Heart of Jesus (1851-1923);
– Servant of God Ilia Corsaro, founder of the Congregation of the Little Missionaries of the Eucharist (1897-1977);
– Servant of God Maria Montserrat Grases García, layperson of the Personal Prelature of the Holy Cross and Opus Dei (1941-1959).

LINKS:
Marian Apparitions (over 2000) India Marian Shrine Lourdes of the East   Lourdes Feb 11- July 16, Loreto, Italy 1858
China Marian shrines May 23, 1995 Zarvintisya Ukraine Lourdes Kenya national Marian shrine    Quang Tri Vietnam La Vang 1798
Links to Related Marian Websites Angels and Archangels
Doctors_of_the_Church   Acts_Apostles Roman Catholic Popes Purgatory Uniates, 83 2022