Mary the Mother of Jesus Mary Mother of GOD 
  Thursday  Saints of this Day October  05  Tértio Nonas Octóbris  
  Et álibi aliórum plurimórum sanctórum Mártyrum et Confessórum, atque sanctárum Vírginum.
And elsewhere in divers places, many other holy martyrs, confessors, and holy virgins.
Пресвятая Богородице спаси нас! Santíssima Mãe de Deus, salva-nos!
RDeo grátias. R.  Thanks be to God.
October is the month of the Rosary since 1868;
 


For all fathers who are terrified of being fathers.

Watching abortions on ultrasound:
that's a helpless human being dying a miserable death



"In such a manner the best of our brethren have departed this life.
This generation of the dead, a deed of great piety and firm faith, is no less of a martyrdom."
Saint Dionysius
Saint Faustina 1905-1938
Say unceasingly the Divine Mercy Chaplet that I taught you.
Whoever will recite it will receive great mercy at the hour of death.



Say unceasingly the Divine Mercy Chaplet that I taught you. Whoever will recite it will receive great mercy at the hour of death.
15 Promises of the Virgin Mary to those who recite the Rosary
 Wednesday  Saints of this Day October  05  Tértio Nonas Octóbris  
 Et álibi aliórum plurimórum sanctórum Mártyrum et Confessórum, atque sanctárum Vírginum.
And elsewhere in divers places, many other holy martyrs, confessors, and holy virgins. Пресвятая Богородице спаси нас!  (Santíssima Mãe de Deus, salva-nos!)

CAUSES OF SAINTS

Six Canonized on Feast of Christ the King

Our Bartholomew Family Prayer List

Acts of the Apostles

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

How do I start the Five First Saturdays?

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


Mary Patroness of Madagascar October 5 - Our Lady of Zapopan (Mexico)
In 1971 Madagascar celebrated the 100th anniversary of the arrival of the first Catholic priest in Fianarantsoa. Archbishop Gilbert Ramanantoanina placed that centennial year under the sign of the sanctification of the family by proposing the Holy Family as a model.  In an interview given to the Catholic newspaper Lumière, the archbishop recalled the salient events of the first hundred years of Catholic life in his church district... He evoked the personality of Fr. Finaz who celebrated the first Mass at Tananarive in 1885 and lived as a clandestine priest during the persecution. With him the evangelization of Fianarantsoa had begun. Father Finaz succeeded in thwarting the hostility of Protestants and rented a modest cabin, where he set up an oratory with an altar surmounted by a statue of the Blessed Virgin.
At the first prayer gathering, he began teaching hymns to the children and showed them how to pray the Rosary.
His constant recourse to the Immaculate Virgin allowed Fr. Finaz, in spite of seemingly insurmountable difficulties, to obtain from the queen and the prime minister the concession of two lots of land to establish the Mission: the first one was granted on December 8, 1871, the second one on the very same day one year later.  Earlier on, in 1867, another missionary, Fr. Castets, had composed a hymnal introduced by these words: “O Mary, Mother without blemish, we, the Madagascan people, choose you as our Patroness and our strength.” This commitment is still valid and the Madagascans continue to faithfully pray, to the Virgin Mary in particular,  in the numerous grottos of Our Lady of Lourdes erected throughout the country.  (N.D. des T.N. 1971 # 2)
170 St. Thraseas Bishop martyr at Smyrna
265 Saint Dionysius, Bishop of Alexandria; devoted much effort to defend the Church from heresy, and he encouraged his flock in the firm confession of Orthodoxy during the persecution under the emperors Decius (249-251) fled to Alexandria; and Valerian (253-259) exiled him to Libya; had to contend with civil war, famine, plague, and other difficulties; “In such a manner the best of our brethren have departed this life. This generation of the dead, a deed of great piety and firm faith, is no less of a martyrdom.”
 287 St. Palmatius  Martyr of Trier, Germany
 287 St. Boniface Martyr of Trier, Germany
3rd cent. St. Marcellinus; The second or third Bishop of Ravenna in Italy.
 290 St. Alexander Martyred; A relic of Saint Alexander of Trier was placed in the the main Altar at The Shrine of the Most Blessed Sacrament.  Saint Alexander was a German martyr.  Alexander and companions were executed by Trier Prefect, Rictiovarus in 305 A.D.
304 St. Charitina Young virgin tortured to death Black Sea;  The young woman was very pretty, very sensible, kind and fervent in faith. She imparted to other people her love for Christ, and she converted many to the way of salvation.
 344 Saint Mamelchtha of Persia The Martyr was, before her conversion to the Christian Faith, a pagan priestess of the goddess Artemis.  The saint's sister convinced her to accept Baptism. When the pagans saw Mamelchtha in her white baptismal robe, they stoned her. The saint suffered in the year 344. Later, a church was dedicated to her on the site of the temple of Artemis.
 520 St. Apollinaris Bishop of Vienne, Gaul; renowned in life for virtues and in death for miracles and prodigies.
6th v. St. Placid Disciple of St. Benedict at Subiaco and Monte Cassino
  550 St. Galla Widowed Roman noblewoman caring for sick and poor; Her church in Rome, near the Piazza Montanara, once held a picture of Our Lady, which according to tradition represents a vision vouchsafed to St. Galla. It is considered miraculous and was carried in recession in times of pestilence, now over high altar Santa Maria in Campitelli.  The letter of St Fulgentius, Bishop of Ruspe, “Concerning the State of Widowhood, is supposed to have been addressed to St Galla; her relics are said to rest in the church of Santa Maria in Portico.
 776 St. Magdalevus Benedictine bishop of Verdun, France
 859 St. Meinuph Abbot-founder godson of Charlemagne
 861 Gregory of Khandzta Our Holy Father raised in court of the Kartlian ruler Nerse. His family part of the Meskhetian aristocracy; received education befitting his family’s noble rank; displayed special aptitude for the sciences and theology.
        St. Firmatus & Flaviana Martyrs of Auxerre, France
 965 Bl. Aymard Abbot;
succeeding St. Odo in Citiny, France, in 942. Aymard served until 948, when blindness forced him to retire. He had continued the reform of St. Odo.
1009 St. Attilanus Benedictine bishop
; Mozarabic saints, St. Attilanus, Bishop of Zamora and St. Iñigo of Calatayud; ranked among the saints by Pope Urban II.
1281 Saint Charitina, Princess of Lithuania, nun of Novgorod, pursued asceticism in a Novgorod women's monastery in honor of the holy apostles Peter and Paul, built on Sinich hill.
1347 St. Flora Patron abandoned converts single laywomen betrayal victims many miracles worked & at her tomb
1399 Bl. Raymond of Capua second founder of the Dominican Order
; made acquaintance of St. Catherine of Siena, serving as spiritual director 1376; became her closest advisor
1588 Bl. William Hartley Martyr of England
; Anglican minister before convert Catholicism; aided St. Edmund Campion
1588 Bl. Robert Sutton  English martyr
; an Anglican priest convert

1938 Saint Faustina Divine Mercy in my Soul, has become the handbook for devotion to the Divine Mercy

The celebration of a special day to honor Saints Peter, Alexis, Jonah the Metropolitans and Wonderworkers of All Russia was established by Patriarch Job on October 5, 1596.
 
2002 Tao-Klarjeti in southwestern Georgia For centuries the region of was known for its holiness, unity and spiritual strength. The cultural life and faith of Kartli were nearly extinguished by the Arab-Muslim domination from the 8th to 10th centuries. Tao-Klarjeti, however, which had been emptied by a cholera epidemic and the aftermath of the Islamic invasions, filled with new churches and monasteries, becoming a destination for many Christian ascetics.

Venerable_Fathers_Mothers_Klarjeti_Wilderness.jpg

St. Ekvtime Taqaishvili wrote that “Every monastery included a school and a seminary where the Christian Faith, philosophy, Greek and other foreign languages, chant, calligraphy, fine arts, jewelry making, and other disciplines were taught. Countless priests, translators, miniaturists, and jewelry makers developed their craft in these schools.”

October 5 - OUR LADY OF ZAPOPAN (Mexico) - Blessed Bartolo Longo
Bartolo Longo: from Spiritualism to the Apostolate of the Rosary (I)
Blessed Bartolo Longo was born on February 11, 1841, in southern Italy. His father was a well-to-do doctor and his mother had a deep devotion to the Virgin Mary. A brilliant if dissipated student, Bartolo's wish was to become a lawyer. So at 16 he enrolled himself in law school.
   At the time, the teaching faculty of the University of Naples was anticlerical and positivist. In that atmosphere, Bartolo Longo moved away from the sacraments and from prayer. Yet the question of the divinity of Christ never stopped tormenting him. One day, a close friend introduced him to spiritualism. On May 29, 1864, during a séance, Bartolo interrogated the “spirit”: “Is Jesus Christ God?” “Yes,” replied the medium. “Are the precepts of the Decalogue true?” “Yes, except for the sixth one (You shall not commit adultery).  “Which one of the two religions is the true one: the Catholic or Protestant?”  “Both are false...”
   Bartolo became a devout follower of spiritualism. He would later write: “The evil spirit that led me wanted to seize my soul formed to piety since my early years, and demanded from me worship and blind obedience. He passed himself off as the archangel Michael, bidding me to do rigorous fasts and recite psalms. He asked that his name, as a sign of power and protection, be written as a heading on all my papers, and that I carry it on my heart inscribed in red numbers on a triangular parchment.”
October 5- Mexico, Our Lady of Zapopan

– Saint Faustina Kowalska Through Her, Your Mercy Was Passed On to Us (II)
O mystery of God's mercy, O God of compassion, That You have deigned to leave the heavenly throne And to stoop down to our misery, to human weakness, For it is not the angels, but man who needs mercy. 
   To give worthy praise to the Lord's mercy, We unite ourselves with Your Immaculate Mother, For then our hymn will be more pleasing to You, Because She is chosen from among men and angels.  Through Her, as through a pure crystal, Your mercy was passed on to us. Through Her, man became pleasing to God; Through Her, streams of grace flowed down upon us.    
Saint Faustina Kowalska   Divine Mercy in My Soul, # 1746

St. Faustina (1905-1938) Divine Mercy Chaplet
St. Mary Faustina's name is forever linked to the annual feast of the Divine Mercy (celebrated on the Second Sunday of Easter), the divine mercy chaplet and the divine mercy prayer recited each day by many people at 3 p.m.

Born in what is now west-central Poland (part of Germany before World War I), Helena was the third of 10 children. After age 16 she worked as a housekeeper in three cities before joining the Congregation of the Sisters of Our Lady of Mercy in 1925. She worked as a cook, gardener and porter in three of their houses.  In addition to carrying out her work faithfully, generously serving the needs of the sisters and the local people, she also had a deep interior life. This included receiving revelations from the Lord Jesus, messages that she recorded in her diary at the request of Christ and of her confessors.

At a time when some Catholics had an image of God as such a strict judge that they might be tempted to despair about the possibility of being forgiven, Jesus chose to emphasize his mercy and forgiveness for sins acknowledged and confessed.
“I do not want to punish aching mankind,” he once told St. Mary Faustina, “but I desire to heal it, pressing it to my merciful heart” (Diary 1588). The two rays emanating from Christ's heart, she said, represent the blood and water poured out after Jesus' death (Gospel of John 19:34)

Because Sister Mary Faustina knew that the revelations she had already received did not constitute holiness itself, she wrote in her diary:
“Neither graces, nor revelations, nor raptures, nor gifts granted to a soul make it perfect, but rather the intimate union of the soul with God. These gifts are merely ornaments of the soul, but constitute neither its essence nor its perfection.
My sanctity and perfection consist in the close union of my will with the will of God” (Diary 1107).
Sister Mary Faustina died of tuberculosis in Krakow, Poland, on October 5, 1938. Pope John Paul II beatified her in 1993 and canonized her in 2000.
Comment: Devotion to God's Divine Mercy bears some resemblance to devotion to the Sacred Heart of Jesus. In both cases, sinners are encouraged not to despair, not to doubt God's willingness to forgive them if they repent. As Psalm 136 says in each of its 26 verses, “God's love [mercy] endures forever.”
Quote: Four years after Faustina's beatification, Pope John Paul II visited the Sanctuary of Divine Mercy at Lagiewniki (near Krakow) and addressed members of her congregation. He said:
“The message of divine mercy has always been very close and precious to me. It is as though history has written it in the tragic experience of World War II. In those difficult years, this message was a particular support and an inexhaustible source of hope, not only for those living in Krakow, but for the entire nation. This was also my personal experience, which I carried with me to the See of Peter and which, in a certain sense, forms the image of this pontificate. I thank divine providence because I was able to contribute personally to carrying out Christ's will, by instituting the feast of Divine Mercy. Here, close to the remains of Blessed Faustina, I thank God for the gift of her beatification. I pray unceasingly that God may have 'mercy on us and on the whole world' (chaplet of Divine Mercy).”
MARY FAUSTINA KOWALSKA  1905-1938
Sister Mary Faustina, an apostle of the Divine Mercy, belongs today to the group of the most popular and well-known saints of the Church. Through her the Lord Jesus communicates to the world the great message of God's mercy and reveals the pattern of Christian perfection based on trust in God and on the attitude of mercy toward one's neighbors.

She was born on August 25, 1905 in Glogowiec in Poland of a poor and religious family of peasants, the third of ten children. She was baptized with the name Helena in the parish Church of Ðwinice Warckie. From a very tender age she stood out because of her love of prayer, work, obedience, and also her sensitivity to the poor. At the age of nine she made her first Holy Communion living this moment very profoundly in her awareness of the presence of the Divine Guest within her soul. She attended school for three years. At the age of sixteen she left home and went to work as a housekeeper in Aleksandrów, ºódï and Ostrówek in order to find the means of supporting herself and of helping her parents.

At the age of seven she had already felt the first stirrings of a religious vocation. After finishing school, she wanted to enter the convent but her parents would not give her permission. Called during a vision of the Suffering Christ, on August 1, 1925 she entered the Congregation of the Sisters of Our Lady of Mercy and took the name Sister Mary Faustina. She lived in the Congregation for thirteen years and lived in several religious houses. She spent time at Kraków, Plock and Vilnius, where she worked as a cook, gardener and porter.

Externally nothing revealed her rich mystical interior life. She zealously performed her tasks and faithfully observed the rule of religious life. She was recollected and at the same time very natural, serene and full of kindness and disinterested love for her neighbor. Although her life was apparently insignificant, monotonous and dull, she hid within herself an extraordinary union with God.

It is the mystery of the Mercy of God which she contemplated in the word of God as well as in the everyday activities of her life that forms the basis of her spirituality. The process of contemplating and getting to know the mystery of God's mercy helped develop within Sr. Mary Faustina the attitude of child-like trust in God as well as mercy toward the neighbors. O my Jesus, each of Your saints reflects one of Your virtues; I desire to reflect Your compassionate heart, full of mercy; I want to glorify it. Let Your mercy, O Jesus, be impressed upon my heart and soul like a seal, and this will be my badge in this and the future life (Diary 1242). Sister Faustina was a faithful daughter of the Church which she loved like a Mother and a Mystic Body of Jesus Christ. Conscious of her role in the Church, she cooperated with God's mercy in the task of saving lost souls. At the specific request of and following the example of the Lord Jesus, she made a sacrifice of her own life for this very goal. In her spiritual life she also distinguished herself with a love of the Eucharist and a deep devotion to the Mother of Mercy.

The years she had spent at the convent were filled with extraordinary gifts, such as: revelations, visions, hidden stigmata, participation in the Passion of the Lord, the gift of bilocation, the reading of human souls, the gift of prophecy, or the rare gift of mystical engagement and marriage. The living relationship with God, the Blessed Mother, the Angels, the Saints, the souls in Purgatory — with the entire supernatural world — was as equally real for her as was the world she perceived with her senses. In spite of being so richly endowed with extraordinary graces, Sr. Mary Faustina knew that they do not in fact constitute sanctity. In her Diary she wrote: Neither graces, nor revelations, nor raptures, nor gifts granted to a soul make it perfect, but rather the intimate union of the soul with God. These gifts are merely ornaments of the soul, but constitute neither its essence nor its perfection. My sanctity and perfection consist in the close union of my will with the will of God (Diary 1107).

The Lord Jesus chose Sr. Mary Faustina as the Apostle and "Secretary" of His Mercy, so that she could tell the world about His great message. In the Old Covenant — He said to her —I sent prophets wielding thunderbolts to My people. Today I am sending you with My mercy to the people of the whole world. I do not want to punish aching mankind, but I desire to heal it, pressing it to My Merciful Heart (Diary 1588).

The mission of Sister Mary Faustina consists in 3 tasks:
– reminding the world of the truth of our faith revealed in the Holy Scripture about the merciful love of God toward every human being.
– Entreating God's mercy for the whole world and particularly for sinners, among others through the practice of new forms of devotion to the Divine Mercy presented by the Lord Jesus, such as: the veneration of the image of the Divine Mercy with the inscription: Jesus, I Trust in You, the feast of the Divine Mercy celebrated on the first Sunday after Easter, chaplet to the Divine Mercy and prayer at the Hour of Mercy (3 p.m.). The Lord Jesus attached great promises to the above forms of devotion, provided one entrusted one's life to God and practiced active love of one's neighbor.
– The third task in Sr. Mary Faustina's mission consists in initiating the apostolic movement of the Divine Mercy which undertakes the task of proclaiming and entreating God's mercy for the world and strives for Christian perfection, following the precepts laid down by the Blessed Sr. Mary Faustina. The precepts in question require the faithful to display an attitude of child-like trust in God which expresses itself in fulfilling His will, as well as in the attitude of mercy toward one's neighbors. Today, this movement within the Church involves millions of people throughout the world; it comprises religious congregations, lay institutes, religious, brotherhoods, associations, various communities of apostles of the Divine Mercy, as well as individual people who take up the tasks which the Lord Jesus communicated to them through Sr. Mary Faustina.

The mission of the Blessed Sr. Mary Faustina was recorded in her Diary which she kept at the specific request of the Lord Jesus and her confessors. In it, she recorded faithfully all of the Lord Jesus' wishes and also described the encounters between her soul and Him. Secretary of My most profound mystery — the Lord Jesus said toSr. Faustina — know that your task is to write down everything that I make known to you about My mercy, for the benefit of those who by reading these things will be comforted in their souls and will have the courage to approach Me (Diary 1693). In an extraordinary way, Sr. Mary Faustina's work sheds light on the mystery of the Divine Mercy. It delights not only the simple and uneducated people, but also scholars who look upon it as an additional source of theo-logical research. The Diary has been translated into many languages, among others, English, German, Italian, Spanish, French, Portuguese, Arabic, Russian, Hungarian, Czech and Slovak.

Sister Mary Faustina, consumed by tuberculosis and by innumerable sufferings which she accepted as a voluntary sacrifice for sinners, died in Krakow at the age of just thirty three on October 5, 1938 with a reputation for spiritual maturity and a mystical union with God. The reputation of the holiness of her life grew as did the cult to the Divine Mercy and the graces she obtained from God through her intercession. In the years 1965-67, the investigative Process into her life and heroic virtues was undertaken in Krakow and in the year 1968, the Beatification Process was initiated in Rome. The latter came to an end in December 1992. On April 18, 1993 our Holy Father John Paul II raised Sister Faustina to the glory of the altars. Sr. Mary Faustina's remains rest at the Sanctuary of the Divine Mercy in Kraków-ºagiewniki.

Divine Mercy chaplet devotion - Jesus I trust in Thee ! Using normal rosary beads, begin with: Our Father..., Hail Mary..., The Creed. On the five large beads: Eternal Father, I offer You the Body and Blood, Soul and Divinity of Your dearly beloved Son, Our Lord Jesus Christ in atonement for our sins and those of the whole world. On the ten small beads: For the sake of His sorrowful Passion have mercy on us and on the whole world. At the end of the Divine Mercy Chaplet say three times:   
           Holy God, Holy Mighty One, Holy Immortal One, have mercy on us and on the whole world. have mercy on us and on the whole world. Divine Mercy Chaplet excerpts from the Diary of Sister Faustina:  687
Say unceasingly the Divine Mercy Chaplet that I have taught you. Whoever will recite it will receive great mercy at the hour of death. Priests will recommend it to sinners as their last hope of salvation. Even if there were a sinner most hardened, if he were to recite this chaplet only once, he would receive grace from My infinite mercy. I desire to grant unimaginable graces to those souls who trust in My mercy.
1541 My daughter, encourage souls to say the Divine Mercy Chaplet which I have given to you. It pleases Me to grant everything they ask of Me by saying the chaplet. When hardened sinners say it, I will fill their souls with peace, and the hour of their death will be a happy one. 1541 Write that when they say this Divine Mercy Chaplet in the presence of the dying, I will stand between My Father and the dying person, not as the just Judge but as a merciful Saviour.
1731
Through the chaplet you will obtain everything, if what you ask for is compatible with My Will
Saint Faustina 1938 Divine Mercy in my Soul, has become the handbook for devotion to the Divine Mercy
was born Helena Kowalska in a small village west of Lodz, Poland on August 25, 1905. She was the third of ten children. When she was almost twenty, she entered the Congregation of the Sisters of Our Lady of Mercy, whose members devote themselves to the care and education of troubled young women. The following year she received her religious habit and was given the name Sister Maria Faustina, to which she added, “of the Most Blessed Sacrament”, as was permitted by her congregation's custom.
In the 1930's, Sister Faustina received from the Lord a message of mercy that she was told to spread throughout the world. She was asked to become the apostle and secretary of God's mercy, a model of how to be merciful to others, and an instrument for reemphasizing God's plan of mercy for the world. It was not a glamorous prospect. Her entire life, in imitation of Christ's, was to be a sacrifice - a life lived for others.
At the Divine Lord's request, she willingly offered her personal sufferings in union with Him to atone for the sins of others; in her daily life she was to become a doer of mercy, bringing joy and peace to others, and by writing about God's mercy, she was to encourage others to trust in Him and thus prepare the world for His coming again.
Her special devotion to Mary Immaculate and to the sacraments of Eucharist and Reconciliation gave her the strength to bear all her sufferings as an offering to God on behalf of the Church and those in special need, especially great sinners and the dying. She wrote and suffered in secret, with only her spiritual director and some of her superiors aware that anything special was taking place in her life. After her death from tuberculosis in 1938, even her closest associates were amazed as they began to discover what great sufferings and deep mystical experiences had been given to this Sister of theirs, who had always been so cheerful and humble. She had taken deeply into her heart, God's gospel command to ”be merciful even as your heavenly Father is merciful” as well as her confessor's directive that she should act in such a way that everyone who came in contact with her would go away joyful. The message of mercy that Sister Faustina received is now being spread throughout the world;
her diary, Divine Mercy in my Soul, has become the handbook for devotion to the Divine Mercy.
170 St. Thraseas Bishop martyr at Smyrna
Apud Smyrnam item natális beáti Thraséæ, Epíscopi Euméniæ, martyrio consummáti.
    At Smyrna, the birthday of blessed Thraseas, bishop of Eumenia, who ended his career through martyrdom.

He served as bishop of Eumenia, Phrygia, in Asia Minor (modern Turkey) and was martyred at Smyrna during the reign of Emperor Marcus Aurelius.
At Smyrna, the birthday of blessed Thraseas, bishop of Eumenia, who ended his career through martyrdom
.
265 Saint Dionysius, Bishop of Alexandria; devoted much effort to defend the Church from heresy, and he encouraged his flock in the firm confession of Orthodoxy during the persecution under the emperors Decius (249-251) fled to Alexandria; and Valerian (253-259) exiled him to Libya;  had to contend with civil war, famine, plague, and other difficulties; “In such a manner the best of our brethren have departed this life. This generation of the dead, a deed of great piety and firm faith, is no less of a martyrdom”.

Son of wealthy pagan parents. He converted to Christianity at a mature age, and became a pupil of Origen. Later, he was appointed as the head of Alexandria's Catechetical School, and then became Bishop of Alexandria in the year 247.

St Dionysius devoted much effort to defend the Church from heresy, and he encouraged his flock in the firm confession of Orthodoxy during the persecution under the emperors Decius (249-251) and Valerian (253-259).

The holy bishop endured much suffering in his lifetime. When the Decian persecution broke out, St Dionysius was forced to flee Alexandria, but returned when the Emperor died. He was later exiled to Libya during the reign of Valerian.

When he was able to resume his duties in Alexandria in 261, St Dionysius had to contend with civil war, famine, plague, and other difficulties. The saint called upon his flock to tend sick Christians and pagans alike, and to bury the dead. Concerning the death of his spiritual children he wrote, “In such a manner the best of our brethren have departed this life. This generation of the dead, a deed of great piety and firm faith, is no less of a martyrdom.”
St Dionysius illumined his flock through his preaching, and with deeds of love and charity. An illness prevented him from attending the Council of Antioch (264- 265), and he fell asleep in the Lord while it was in session.
The influence of St Dionysius extended beyond the limits of his diocese, and his writings dealt with practical as well as theological subjects (“On Nature,” “On Temptations,” “On the Promises,” etc.). He was also familiar with Greek philosophy. Only fragments of his writings survive today, most of them preserved in Eusebius, who mentions him in his CHURCH HISTORY ( Book 7) and calls him “Dionysius the Great.”
Two complete letters of St Dionysius are extant, one addressed to Novatian, and the other to Basilides.
287 St. Palmatius  Martyr of Trier, Germany
Tréviris sanctórum Mártyrum Palmátii et Sociórum; qui, in persecutióne Diocletiáni, sub Rictiováro Præside, martyrium subiérunt.
    At Treves, the holy martyrs Palmatius and his companions, who suffered martyrdom in the persecution of Diocletian, under the governor Rictiovarus.
with companions. They were reportedly martyred in the reign of Diocletian.

Palmatius and Companions Oct 5 + c 287. Martyrs in Trier in Germany under Maximian Herculeus. {From Latin Saints of the Orthodox Patriarchate of Rome} Second from left.

287 St. Boniface Martyr of Trier, Germany
with St. Palmatius and companions. They have been revered only since the eleventh century.
They were martyred in the reign of Emperor Maximian.

3rd cent. St. Marcellinus; The second or third Bishop of Ravenna in Italy.
Ravénnæ sancti Marcellíni, Epíscopi et Confessóris.
    At Ravenna, St. Marcellinus, bishop and confessor.

3rd v. 290 St. Alexander Martyred; A relic of Saint Alexander of Trier was placed in the the main Altar at The Shrine of the Most Blessed Sacrament.  Saint Alexander was a German martyr.  Alexander and companions were executed by Trier Prefect, Rictiovarus in 305 A.D.
with innumerable companions at Trier, Germany. Alexander and the other martyrs were executed by the Trier Roman Prefect, Rictiovarus, in the reign of Emperor Diocletian.
A relic of Saint Alexander of Trier was placed in the the main Altar at The Shrine of the Most Blessed Sacrament.  Saint Alexander was a German martyr.  Alexander and companions were executed by Trier Prefect, Rictiovarus in 305 A.D.
304 St. Charitina Young virgin tortured to death Black Sea
Eódem die pássio sanctæ Charitínæ Vírginis, quæ, sub Diocletiáno Imperatóre et Domítio Consulári, ígnibus est cruciáta et in mare projécta, et, cum inde incólumis evasísset, tandem, mánibus et pédibus abscíssis dentibúsque convúlsis, in oratióne spíritum emísit.
    Also, under Emperor Diocletian and the proconsul Domitius, St. Charitina, virgin.  She was exposed to the fire and thrown into the sea, but escaping uninjured, her hands and feet were cut off and her teeth torn out, and finally she yielded up her spirit in prayer.
in the persecution of Emperor Diocletian. She is believed to have been martyred at Amisus on the Black Sea.
St. Charitina of Amisus (from Asia Minor [Turkish], virgin, tortured and martyred in 304
).

The Martyr Charitina of Rome was orphaned in childhood and raised like a daughter by the pious Christian Claudius. The young woman was very pretty, very sensible, kind and fervent in faith. She imparted to other people her love for Christ, and she converted many to the way of salvation.
During a time of persecution under the emperor Diocletian (284-305), St Charitina was subjected to horrible torments for her strong confession of the Lord Jesus Christ, and she died in the year 304.

344 Mamelchtha of Persia The Martyr was, before her conversion to the Christian Faith, a pagan priestess of the goddess Artemis.  The saint's sister convinced her to accept Baptism. When the pagans saw Mamelchtha in her white baptismal robe, they stoned her. The saint suffered in the year 344. Later, a church was dedicated to her on the site of the temple of Artemis.
6th v. St. Placid Disciple of St. Benedict at Subiaco and Monte Cassino
Messánæ, in Sicília, natális sanctórum Mártyrum Plácidi Mónachi, e beáti Benedícti Abbátis discípulis, et ejus fratrum Eutychii et Victoríni, ac soróris eórum Fláviæ Vírginis, itémque Donáti, Firmáti Diáconi, Fausti et aliórum trigínta Monachórum, qui omnes a Manúcha piráta, pro Christi fide, necáti sunt.
    At Messina in Sicily, the birthday of the holy martyrs Placidus, a monk who was a disciple of the blessed Abbot Benedict, and of his brothers Eutychius and Victorinus, and the virgin Flavia, their sister; also of Donatus, Firmatus, a deacon, Faustus, and thirty other monks, who were murdered for the faith of Christ by the pirate Manuchas.

6th v.  PLACID, MARTYR
IN consequence of the reputation of the great sanctity of St Benedict whilst he lived at Subiaco, the noble families in Rome brought their children to him to be brought up in his monastery. Equitius committed to his care his son Maurus, and the patrician Tertullus his son Placid, who was a boy of tender years. In his Dialogues St Gregory relates that Placid having fallen into the lake at Subiaco as he was fetching water in a pitcher, St Benedict, who was in the monastery, immediately knew of the accident, and calling Maurus said to him, “Brother, run! Make haste! The child has fallen into the water.” Maurus ran to the lake and walked on the water a bow-shot from the bank to the place where Placid was struggling, and, taking hold of him by the hair, returned with the same speed. When he got to the shore and looked behind him he saw he had walked upon the water, which he had not noticed till then. St Benedict ascribed this miracle to the disciple's obedience, but St Maurus attributed it to the command and blessing of the abbot, which Placid confirmed. “When I was being pulled out of the water”, he said, “I saw the father's hood over my head, and I judged it was he who was getting me out.” This miraculous corporal preservation of Placid may be regarded as a symbol of the preservation of his soul by divine grace from the spiritual shipwreck of sin. He advanced daily in wisdom and virtue so that his life seemed a true copy of that of his master and guide, St Benedict. He, seeing the progress which grace made in his heart, loved Placid as one of the dearest among his children and probably took him with him to Monte Cassino. This place is said to have been given  to St Benedict by Tertullus, the father of Placid. This is all that is known of St Placid, who was venerated as a confessor till the twelfth century.
But the feast kept by the Western church today is of St Placid, “a monk and disciple of the blessed abbot Benedict, together with his brothers Eutychius and Victorinus, their sister the maiden Flavia, Donatus, Firmatus the deacon, Faustus, and thirty other monks”, who, we are told, were martyred by pirates at Messina. Of these it may be said that certain early martyrologies mention on this date the martyrdom in Sicily of SS. Placidus, Eutychius, and thirty companions. The present confusion in the liturgical books of the Benedictine Placid with a number of martyrs who died before he was born has its principal origin in a forgery of the middle twelfth century. At that time Peter the Deacon, a monk of Monte Cassino and archivist of that house, gave to the world an account of the life and passion of St Placid, whose martyrdom nobody had hitherto heard of. He claimed to have got his information from one Simeon, a priest of Constantinople, who had inherited a contemporary document. This purported to have been written by a companion of Placid called Gordian, who had escaped from the slaughter of Placid and his companions in Sicily, fled to Constantinople, and there written the account, which he gave to Simeon's ancestors. This story, like others of the same sort, gradually succeeded in imposing itself and was eventually accepted by the Benedictines and throughout the West. According to it St Placid was sent into Sicily where he founded the monastery of St John the Baptist at Messina. Some years later a fleet of Saracen pirates from Spain descended on the island, and when the abbot, his brothers and sister, and his monks would not worship the gods of the king, Abdallah, they were put to the sword. There were, of course, no Moors in Spain in the sixth century, and no Saracenic descents on Sicily from Syria or Africa are recorded before the middle of the seventh.
Additional evidence, of equally spurious sort, was duly forthcoming, including a deed of gift from Tertullus to St Benedict of lands in Italy and Sicily, but it was not till 1588 that the veneration of St Placid spread to the faithful at large. In that year the church of St John at Messina was rebuilt, and during the work a number of skeletons were found. These were hailed as the remains of St Placid and his martyred companions, and Pope Sixtus V approved their veneration as those of martyrs. The feast was given the rank of a double and inserted in the Roman Martyrology, which causes the Bollandists to question if the pope acted with sufficient prudence. Among the Benedictines the feast of St Placid and his Companions, Martyrs, is a double of the second class. When their calendar was undergoing revision in 1915 the editors proposed to suppress this feast entirely, and to join the commemoration of St Placid, as abbot and confessor, to that of St Maurus on January 15. The Congregation of Sacred Rites, however, directed that there was to be no innovation in respect of this feast until it could be brought into line with the decision of the historico-liturgical question involved which would be dealt with in the revision of the Roman Breviary (whose third lesson for the feast summarizes Peter the Deacon's story). The Benedictines accordingly retained the name and rank of the feast, but suppressed the proper office, replacing it by the common office of several martyrs, with a general collect that does not mention either St Placid or martyrs.
The whole story of this fabrication has been very carefully investigated by U. Berlière in the Revue Benedictine, vol. xxxiii (1921), pp. 19-45; an article in which the liturgical as well as the historical aspects of the case have been taken into account. The spuriousness of the narrative attributed to “Gordian” had previously been convincingly demonstrated by E. Caspar, Petrus Diaconus und die Monte Cassineser Fälschungen (1909), see especially pp. 47-72. The text of the pseudo-Gordian passio will be found in the Acta Sanctorum, October, vol. iii. Consult also CMH., and see the summary in J. McCann, Saint Benedict (1938), pp. 282-291. The names of the martyrs in Peter the Deacon's forgery are all taken from the entry for October 5 in the Hieronymian martyrology, though Firmatus and Flaviana or Flavia are there expressly stated to have suffered at Auxerre in France.
He is known mainly through the Dialogues of Pope St. Gregory I the Great and is closely associated with St. Maurus of whom little is known outside of legend and the Dialogues . The son of a patrician named Tertulus, the very young Placid was placed into the care of St. Benedict at Subiaco, supposedly being saved from drowning through the aid of the renowned saint. Placid subsequently accompanied Benedict to Monte Cassino, which was evidently given to Benedict by the obviously grateful Tertulus. The name Placid was thereafter at­tached to assorted legends, including one assigning him credit for founding St. John the Baptist Monastery at Messina, in Sicily. While there, he was said to have been martyred by Saracen raiders with two brothers, a sister, and thirty companions. It is known that he was never in Sicily, and the bones discovered in 1585 at the monastery and widely believed to be Placid’s are not, in fact, his. Among his disciples are counted Eutychius, Faustus, Donatus, and Firmatus. 

St. Placidus, disciple of St. Benedict, the son of the patrician Tertullus, was brought as a child to St. Benedict at Sublaqueum (Subiaco) and dedicated to God as provided for in chapter 69 of St. Benedict's Rule. Here too occurred the incident related by St. Gregory (Dialogues, II, vii) of his rescue from drowning when his fellow monk, Maurus, at St. Benedict's order ran across the surface of the lake below the monastery and drew Placidus safely to shore. It appears certain that he accompanied St. Benedict when, about 529, he removed to Monte Cassino, which was said to have been made over to him by the father of Placidus. Of his later life nothing is known, but in an ancient psalterium at Vallombrosa his name is found in the Litany of the Saints placed among the confessors immediately after those of St. Benedict and St. Maurus; the same occurs in Codex CLV at Subiaco, attributed to the ninth century (see Baumer, “Johannes Mabillon”, p. 199, n. 2).

There seems now to be no doubt that the “Passio S. Placidi”, purporting to be written by one Gordianus, a servant of the saint, on the strength of which he is usually described as abbot and martyr, is really the work of Peter the Deacon, a monk of Monte Cassino in the twelfth century (see Delehaye, op. cit. infra). The writer seems to have begun by confusing St. Placidus with the earlier Placitus, who, with Euticius and thirty companions, was martyred in Sicily under Diocletian, their feast occurring in the earlier martyrologies on 5 October. Having thus made St. Placidus a martyr, he proceeds to account for this by attributing his martyrdom to Saracen invaders from Spain -- an utter anachronism in the sixth century but quite a possible blunder if the “Acta” were composed after the Moslem invasions of Sicily. The whole question is discussed by the Bollandists (infra)
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520 St. Apollinaris Bishop of Vienne, Gaul; renowned in life for virtues and in death for miracles and prodigies.
Valéntiæ, in Gállia, sancti Apollináris Epíscopi, cujus vita virtútibus fuit illústris, et mors signis ac prodígiis decoráta.
    At Valence in France, St. Apollinaris, a bishop, renowned in life for virtues and in death for miracles and prodigies.
patron saint of that diocese. Apollinaris was the son of St. Hesychius and brother of St. Avitus of Vienne. He was trained by St. Marnertus and he was consecrated by his brother circa 492. He was sent into exile during the political turmoil caused by the marriage of an official of King Sigismund of Bavaria. The local bishops condemned the marriage, defended by the king. When Apollinaris' cloak was used to cure King Sigismund, he was recalled and restored to his office.
 
520 ST APOLLINARIS, BISHOP OF VALENCE
ST HESYCHIUS, Bishop of Vienne, had two sons, of whom the younger was the great St Avitus of Vienne and the elder was this Apollinaris of Valence. He was born about the year 453, educated under St Mamertus, and consecrated bishop by his brother before he was forty years old. Owing to the disorderly life of a previous prelate the see of Valence had been vacant for a number of years, and the diocese was in a deplorable state of ill-living and heresy. Soon after the year 517 a synod condemned an official of Sigismund, King of Burgundy, for having contracted an incestuous marriage. The culprit refused to yield, Sigismund supported him, and the bishops concerned were banished. St Apollinaris spent a year or more in exile. The occasion of his recall is said to have been the illness of Sigismund. The queen thought that her husband's malady was a divine punishment for his persecution of the bishops, and she sent to St Apollinaris to come to court. He refused. Then she asked for his prayers and the loan of his cloak, and this being laid upon the sick king he recovered. Thereupon, we are told, Sigismund sent a safe-conduct to the bishop and expressed contrition for his contumacy.
Some letters are extant which passed between St Apollinaris and St Avitus, which show mutual affection between the brothers and amusing touches of playfulness. In one of them Apollinaris reproves himself for having forgotten to observe the anniversary of the death of their sister Fuscina (whom Avitus praises in a poem): and in another Avitus accepts an invitation to the dedication of a church, but suggests that on this occasion too much revelry should be avoided. Being forewarned of his death, St Apollinaris went to Arles to visit his friend St Caesarius and the tomb of St Genesius. His progress down and up the Rhone was marked by marvels of dispersing storms and exorcising demons, to which the Roman Martyrology refers, but the historicalness of this journey has been questioned. On his return to Valence he died, about the year 520.
He is venerated as the principal patron of Valence, under the popular name of “Aplonay”.
The life printed in the Acta Sanctorum, October, vol, iii, is there attributed to a contemporary, but this does not seem very probable. See B. Krusch in Mélanges Julien Havet (1895), pp. 39-56, and in MGH., Scriptores merov., vol , iii, pp. 194-203, where the text is critically edited. Cf, also Duchesne, Fastes Épiscopaux, vol. i, pp. 154, 217-218,223.
The most illustrious of the Bishops of Valence, b. at Vienne, 453; d. 520. He lived in the time of the irruption of the barbarians, and unhappily Valence, which was the central see of the recently founded Kingdom of Burgundy, had been scandalized by the dissolute Bishop Maximus, and the see in consequence had been vacant for fifty years.
Apollinaris was of a family of nobles and saints. He was little over twenty when he was ordained priest. In 486, when he was thirty­three years old, he was made Bishop of the long vacant See of Valence, and under his zealous care it soon recovered its ancient glory. Abuses were corrected and morals reformed. The Bishop was so beloved that the news of his first illness filled the city with consternation. His return to health was miraculous. He was present at the conference at Lyons, between the Arians and Catholics, which was held in presence of King Gondebaud. He distinguished himself there by his eloquence and learning.

A memorable contest in defence of marriage brought Apollinaris again into special prominence. Stephen, the treasurer of the kingdom, was living in incest. The four bishops of the province commanded him to separate from his companion, but he appealed to the King, who sustained his official and exiled the four bishops to Sardinia. As they refused to yield, the King relented, and after some time permitted them to return to their sees, with the exception of Apollinaris, who had rendered himself particularly obnoxious, and was kept a close prisoner for a year. At last the King, stricken with a grievous malady, repented, and the Queen in person came to beg Apollinaris to go to the court to restore the monarch to health. On his refusal, the Queen asked for his cloak to place on the sufferer. The request was granted, the King was cured, and came to beg absolution for his sin. Apollinaris was sixty­four years old when he returned from Sardinia to Valence, and his people received him with every demonstration of joy. He died after an episcopate of thirty­four years, at the age of sixty­seven, his life ending, as it had begun, in the constant exercise of the most exalted holines
s.
550 St. Galla Widowed Roman noblewoman caring for sick and poor; Her church in Rome, near the Piazza Montanara, once held a picture of Our Lady, which according to tradition represents a vision vouchsafed to St. Galla. It is considered miraculous and was carried in recession in times of pestilence. It is now over the high altar of Santa Maria in Campitelli.
Romæ sanctæ Gallæ Víduæ, fíliæ Symmachi Cónsulis, quæ, viro suo defúncto, apud Ecclésiam beáti Petri multis annis oratióni, eleemósynis, jejúniis aliísque sanctis opéribus inténta permánsit; cujus felicíssimum tránsitum sanctus Gregórius Papa descrípsit.
    At Rome, St. Galla, widow, daughter of the consul Symmachus.  After the death of her husband, she remained for many years near the church of St. Peter, devoted to prayer, almsgiving, fasting, and other pious works.  Her most happy death has been described by Pope St. Gregory.
praised by Pope St. Gregory I the Great. The daughter of Quintus Aurelius Symmachus, she married and was widowed within a year. Galla joined a community of pious woman on Vatican Hill, Italy. She lived there, caring for the sick and poor until cancer claimed her life. Pope St. Gregory wrote about her, and St. Fulgentius of Ruspe delivered a treatise, in her honor.

550 ST GALLA, WIDOW
AMONG the victims of Theodoric the Goth in Italy was a noble patrician of Rome, Quintus Aurelius Symmachus, who had been consul in 485. He was put to death unjustly in 525 and left three daughters, Rusticiana (the wife of Boethius), Proba and Galla, who is mentioned in the Roman Martyrology today. A reference to her life and a brief account of her death are given in the Dialogues of St Gregory. Galla within a year of her marriage was left a widow and, though young and wealthy, she determined to become a bride of Christ rather than again enter into that natural matrimony which, as St Gregory says in a generalization that he would have found hard to substantiate,
always begins with joy and ends with sorrow. She was not to be turned from her resolve even by the warning of her physicians that if she did not marry again she would grow a beard. She therefore joined a community of consecrated women who lived close by the basilica of St Peter, where she lived for many years a life of devotion to God and care of the poor and needy.
           Eventually she was afflicted with cancer of the breast, and being one night unable to sleep for pain she saw standing between two candlesticks (for she disliked physical as well as spiritual darkness) the figure of St Peter. “How is it, master?
she cried to him. “Are my sins forgiven ?  St Peter inclined his head. “They are forgiven, he said. “ Come, follow me.” But Galla had a dear friend in the house named Benedicta, and she asked that she might come too. St Peter replied that Galla and another were called then, and that Benedicta should follow after thirty days. And accordingly three days later Galla and another were taken to God, and Benedicta after thirty days.
     St Gregory, writing fifty years after, says that “the nuns now in that monastery, receiving them by tradition from their predecessors, can tell every little detail as though they had been present at the time when the miracle happened
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The letter of St Fulgentius, Bishop of Ruspe, “Concerning the State of Widowhood
, is supposed to have been addressed to St Galla; her relics are said to rest in the church of Santa Maria in Portico.
Little seems to be known beyond what is recorded in the Acta Sanctorurn, October, vol. iii. It is probable that the church known as San Salvatore de Gallia in Rome really perpetuated the name of this Saint. The French had a hospice at San Salvatore in Ossibus near the Vatican ; they had to move and settled close to San Salvatore de Galla, which consequently came to be known as de Gallia instead of Galla. See P. Spezi in Bulleuino della Com. archeolog. di Rorna, 1905, pp. 62—103 and 233—263.
According to St. Gregory the Great (Dial. IV, ch. xiii) she was the daughter of the younger Symmachus, a learned and virtuous patrician of Rome, whom Theodoric had unjustly condemned to death (525). Becoming a widow before the end of the first year of her married life, she, still very young, founded a convent and hospital near St. Peter's, there spent the remainder of her days in austerities and works of mercy, and ended her life with an edifying death. The letter of St. Fulgentius of Ruspe, “De statu viduarum”, is supposed to have been addressed to her. Her church in Rome, near the Piazza Montanara, once held a picture of Our Lady, which according to tradition represents a vision vouchsafed to St. Galla. It is considered miraculous and was carried in recession in times of pestilence. It is now over the high altar of Santa Maria in Campitelli.
St. Flavia martyred by pirates at Messina.
There is nothing known about Flavia other than she was martyred. The feast kept by the Western Church today is actually of St. Placid, “a monk and disciple of the Blessed Abbot Benedict, together with his brothers Eutychius and Victorinus, their sister, the maiden Flavia, Donatus, Firmatus the deacon, Faustus, and thirty other monks”, who, we are told were martyred by pirates at Messina
.
St. Firmatus & Flaviana Martyrs of Auxerre, France
Antisiodóri deposítio sanctórum germanórum Firmáti Diáconi, et Flaviánæ Vírginis.
    At Auxerre, the death of the saintly deacon Firmatus and the virgin Flaviana, his sister.
listed in St. Jerome’s martytrology. Firmatus was a deacon and Flaviana a virgin.
776 St. Magdalevus Benedictine bishop of Verdun, France
Magdalevus (d.c.776) + . He was a monk at Saint-Vannes until 736, when he was made the bishop of his native city
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859 St. Meinuph Abbot-founder godson of Charlemagne
 also called Magenulf, Magenulpus, and Meen. A noble of Westphalia, he became a priest. Meinulf established the abbey of Bodeken in Westphalia, Germany, for nuns. His fame as a preacher and evangelist led to his being designated as one of the apostles to Westphalia
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   ST MAGENULF, OR MEINULF (c. A.D. 857)
        
         MAGENULF was born of a noble Westphalian family, and on the death of his father his mother fled to the court of Charlemagne to escape the unwelcome attentions of her brother-in-law. Local tradition has it that Magenuif was a posthumous child, born while his mother was on the way to the king at Stadberg, beneath a lime tree shown near Bodeken. Charlemagne made him his godchild and sent the boy to the cathedral school at Paderborn. A conference of the bishop Badurad on the text, “The foxes have holes and the birds of the air nests: but the Son of Man hath not where to lay His head, determined him to enter the ranks of the clergy, and on receiving minor orders he was presented to a canonry in the cathedral of Paderborn. He was ordained deacon and then made archdeacon.
           It was the desire of St Magenuif to apply his riches to the foundation of a monastery for women on his own estate, and he chose as the site a spot where the deer came to drink at a brook. His choice was confirmed, it is said, by seeing a stag which displayed a cross between its antlers, like those of St Eustace and St Hubert. The monastery was duly founded at Bödeken and peopled with nuns from Aachen, for whose life he drew up a rule and constitutions. He made the monastery a centre from which he preached the gospel over the surrounding country, and he is accounted one of the apostles of Westphalia. St Magenuif died and was buried at Bödeken. A story, perhaps invented in view of some local dispute, says that while being carried to burial he sat up on the bier and exclaimed,
  “Tell the bishop of Paderborsi not to interfere in the election of a new superior!
    Other miracles were reported at his tomb, and these, with the memory of his humbleness and generosity, caused him soon to be venerated as a saint. Magenuif is called St Méen in France, and must be distinguished from the better-known St Méen (Mevennus, June 21).
A life of this saint seems to have been written about the year 895 when his remains were first exhumed for veneration, but this has not been preserved to us. It was, however, utilized by a certain Siegward who compiled a wordy but inadequate biography, c. 1035.  Yet a third life was written from these materials and from his own acquaintance with the history of the period by Gobelinus Persona. It must have been produced, as Löffler has shown in the Historisches Jahrbuch for 1904 (pp. 190—192), between 1409 and 1416. The text of both Siegward and Gobelinus is printed in the Acta Sanctorum, October, vol. iii.
861 Gregory of Khandzta Our Holy Father was raised in the court of the Kartlian ruler Nerse. His family was part of the Meskhetian aristocracy. He received an education befitting his family’s noble rank and displayed a special aptitude for the sciences and theology.

The youth chosen by God was extraordinarily dedicated to his studies. In a short time he memorized the Psalms and familiarized himself with the doctrines of the Church. He also learned several languages and knew many theological works by heart.

While Gregory was still young, his loved ones expressed a wish to see him enter the priesthood. The wise youth had aspired to the spiritual life from early on, but he considered himself unprepared to bear such an enormous responsibility. “My pride prevents me from fulfilling your desire,” he told them.

Finally he consented to be ordained a priest, but the local princes sought to consecrate him a bishop. Frightened at the prospect, Gregory secretly fled to southwestern Georgia with three like-minded companions: his cousin Saba (a future bishop and the reviver of Ishkhani Monastery), Theodore (the builder of Nedzvi [Akhaldaba] Monastery), and Christopher (the builder of the Dviri Monastery of St. Cyricus). The four brothers were unified by faith and love of God and bound by a single desire, as though they were one soul existing in four bodies.

The brothers arrived at the Monastery of St. John the Baptist in Opiza and presented themselves before the abbot George. With his blessing they labored there for two years. Then St. Gregory visited the monk Khvedios, the righteous hermit of Khandzta. Prior to Gregory’s arrival, Khvedios had received a sign from God indicating that a monastery would be built in Khandzta by the hands of the priest Gregory. It was revealed to him that Fr. Gregory’s prayers were so holy that their sweet-smelling fragrance rose up before God like incense. The monk showed St. Gregory the environs, and he was so drawn to this area that he soon returned there with the other brothers and began to build a monastery.

The monks were forced to construct the monastery in difficult conditions, since the earth was rocky and mountainous and they were not equipped with the proper tools. First they built a wooden church, and later four cells and a dining hall.

A certain aristocrat by the name of Gabriel Dapanchuli lived nearby, and Gregory turned to him for help with construction of the monastery. With great joy he donated the stone, labor and food necessary for this worthy project to be realized. In such a way the first monastery church in Khandzta was established.

Gabriel informed Holy King Ashot Kuropalates about the brothers’ activity, and the king invited their leader, St. Gregory, to the palace.  There he received him with great honor, asked him to bless the royal family, and inquired in detail about the life and labors of the holy monks. Then he presented Gregory with a generous donation to the monastery and, having learned that the land in Khandzta could not be cultivated, bestowed upon the monastery a large plot of fertile land in Shatberdi. King Ashot’s sons, the princes Adarnerse, Bagrat, and Guaram, also donated generously to the monastery.

And so, during the bloody Arab-Muslim period of rule, when the Georgian people had sunk into deep despair, the Klarjeti Wilderness was transformed into a life-giving oasis to which the greatest sons of the nation flocked. The rules of the monastery were strict. In each monk’s cell was nothing but a short, stiff bed and a small pitcher for water. Neither fires nor candles were lit inside.

St. Gregory was known throughout all of Georgia. At the request of King Demetre II of Abkhazeti (837–872), Fr. Gregory built a monastery in the village of Ubisi in Imereti and appointed his disciple Ilarion of Jerusalem as abbot. He built this monastery on the border of western and eastern Georgia and in so doing foresaw the unification of the two kingdoms.

The Lord performed many miracles through St. Gregory. Once the church bell-ringer was approaching the abbot’s cell and saw a light issuing forth from inside. He knew that St. Gregory had lit neither a fire nor his oil lamp, and he became frightened, believing that a fire might have started in the abbot’s cell. As it turned out, others had witnessed similar wonders: when the saint stood praying, he would light up like the sun, and beams of light would emanate from his body in the shape of a cross.

Venerable Gregory stood firmly in defense of morality, and he even confronted King Ashot Kuropalates when his conduct was at odds with the values of the Georgian people. Gregory had united his companions in their love of God, but among the roses there appeared a thorn. A certain Tskir, a protégé of the Tbilisi emir Sahak, schemed to obtain the episocopal see of Anchi.

He forcibly took control of Anchi Cathedral and committed many blasphemies. The clergy, and venerable Gregory in particular, condemned his behavior, but Tskir was consumed by pride and hired a killer to eliminate St. Gregory. Like a prophet, St. Gregory foresaw the imminent danger but went out to meet it nevertheless. Approaching his victim, while still at a distance from him, the murderer saw a bright light enveloping the holy father. He froze in fear, and his hand immediately withered. Only the prayers of St. Gregory could heal him and permit him to return home.

The Church excommunicated Tskir, and he fled to the emir for refuge. With Sahak’s help he returned to the throne of Anchi and sent a military detachment to destroy Khandzta Monastery.  The monks of Khandzta and their abbot met the attackers in meekness and requested time to celebrate the Sunday Liturgy. The whole brotherhood prayed tearfully to the Lord to save the monastery.
The Liturgy had not yet been completed when a messenger arrived from Anchi to report that Tskir had died suddenly.

Near the end of his life St. Gregory spent most of his time at Shatberdi Monastery, which he himself had built. When he received a sign that his death was approaching, he distributed candles throughout all the monasteries in the Klarjeti Wilderness and requested that they be burned on the day of his death. He asked all to remember him and bade farewell to Khandzta.

On the day of his repose, holy fathers from all over Klarjeti gathered to receive a final blessing from their teacher. Gregory blessed them, admonished them for the last time, and gave up his soul to God. When he breathed his last, a voice was heard from heaven, calling him: “Do not be afraid to come, O Venerable Servant of Christ, for Christ, the King of heaven, has Himself anointed you an earthly angel and a heavenly man. Now come and approach thy Lord with great joy and prepare for exaltation, for you are blessed among the saints and your everlasting glory has been prepared!”

Abounding in blessings and perfect in wisdom, justly ruling the inhabitants of the wilderness, St. Gregory of Khandzta reposed on October 5, 861, at the age of 102. In accordance with his will, he was buried among his brothers at Khandzta Monastery.

965 Bl. Aymard Abbot succeeding St. Odo in Citiny, France, in 942. Aymard served until 948, when blindness forced him to retire. He had continued the reform of St. Odo.
1009 St. Attilanus Benedictine bishop; Mozarabic saints, St. Attilanus, Bishop of Zamora and St. Iñigo of Calatayud; ranked among the saints by Pope Urban II.
Eódem die sancti Attiláni, Epíscopi Zamorénsis, quem beátus Urbánus Papa Secúndus in Sanctórum númerum rétulit.
    Also, St. Attilanus, bishop of Zamora, who was ranked among the saints by Pope Urban II.
companion of St. Froilan. Born in Tarazona, near Saragossa, Spain, he became a Benedictine at Mareruela, under St. Froilan. He was named bishop of Zamora and was consecrated on Whitsunday in 990. St. Froilan was consecrated with him. Attilanus was canonized in 1089.
When the Moors took Tarazona they were able to hold it for a long time on account of its fortified position near the Moncaya, between the Douro and the Ebro. The names of its Mozarabic bishops have not come down to us, although it is very probable there were such; on the other hand we know of the Mozarabic saints, St. Attilanus, Bishop of Zamora and St. Iñigo of Calatayud
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1281 Saint Charitina, Princess of Lithuania, nun of Novgorod, pursued asceticism in a Novgorod women's monastery in honor of the holy apostles Peter and Paul, built on Sinich hill.

Having resolved to dedicate her life to the Lord, she became nun. For her virtuous life she was made Abbess of the monastery. Until the time of her death, she was a sister to all through her humility, purity and strict temperance. She fell asleep in the Lord in the year 1281 and was buried in the Peter and Paul monastery church.

In the Iconographers' Manual it says, “The holy and righteous Charitina, Abbess of the Peter and Paul women's monastery at Novgorod. She was born of Lithuanian royalty, yet appears as a maiden in a single garb without the mantiya.”
Saint Charitina (feminine of Chariton = grace) icon is in THE STAIRWELLS, At the summit of the northern stairwell a martyr Charitina princess of Lithuania, in THE CHURCH OF THE GREAT MARTYR ST. GEORGE THE VICTORIOUS IN EDMONTON , Canada.
1347 St. Flora Patron abandoned converts single laywomen betrayal victims many miracles worked & at her tomb.

   ST FLORA OF BEAULIEU, VIRGIN (A.D. 1347)
         THE “Hospitalières, nuns of the Order of St John of Jerusalem, had a flourishing priory known as Beaulieu, between Figeac and the shrine of Rocamadour. Here about the year 1324 entered a very devout novice of good family, who is now venerated as St Flora. If we can trust the biography in the form we have it, she had passed a most innocent childhood, had resisted all her parents’ attempts to find her a husband, but on dedicating herself to God at Beaulieu she was over-whelmed by every species of spiritual trial. At one time she was beset with misgivings that the life she was leading was too easy and comfortable, at another she had to struggle against endless temptations to go back to the world and enjoy its pleasures. She seems, in consequence, to have fallen into a state of intense depression which showed itself in her countenance and behaviour to a degree which the other sisters found intensely irritating. They gave her in consequence a very bad time. They declared that she was either a hypocrite or out of her mind. They not only treated her themselves as an object of ridicule, but they brought in outsiders to look at her and encouraged them to mimic and make fun of her as though she were crazy.
           In all this time, obtaining help occasionally from some visiting confessor who seemed to understand her state, she was growing dearer to God and in the end was privileged to enjoy many unusual mystical favours. It is alleged that one year on the feast of All Saints she fell into an ecstasy in which she continued without taking any nourishment at all until St Cecilia’s day, three weeks later. Again, we hear of a fragment of the Blessed Sacrament being brought to her by an angel from a church eight miles away. The priest who was celebrating there thought that through some carelessness of his this portion of the Host which he had broken off had slipped off the corporal and been lost. In great distress he came to ask Sister Flora about it, since her gift of spiritual discernment was widely known. But she smiled and comforted him, leaving him with the conviction that she herself had received what had disappeared from the altar. It must be confessed that this story bears a suspicious resemblance to a similar incident which occurs in the Life of St Catherine of Siena. Again, when meditating on the Holy Ghost, one Whit Sunday at Mass, Flora is said to have been raised four feet from the ground and to have hung suspended in the air for some time while all were looking on. But perhaps the most curious of her mystical experiences was her feeling that a rigid cross to which our Saviour’s body was attached was inside her. The arms of the cross seemed to pierce her ribs and caused a copious flow of blood which sometimes flowed from her mouth, sometimes escaped through a wound in her side. Many instances were apparently reported of her inexplicable or prophetic knowledge of matters of which she could not naturally have learnt anything. She died in 1347 at the age of thirty-eight, and many miracles are believed to have been worked at her tomb.
The Bollandists were at first unable to procure any detailed information regarding St Flora, but eventually a Latin version was sent them, made in 1709, of a life which existed at Beaulieu in Old French. It is printed as an appendix in the Acta Sanctorum, June, vol. ii. The Old French text was printed in Analecta Bollandiana, vol. lxiv (1946), pp. 5—49. It was made before 1482 from a lost Latin original, said to have been written by the saint’s confessor. See also C. Lacarrière, Vie de Ste Flore ou Fleur (1866); and Analecta jurispontificii. vol. xviii (1879), pp. 1—27. The cult of St Flora has received a sort of indirect confirmation in the fact that the Holy See has approved an office in her honour, used in the diocese of Cahors.
St. Flora, Virgin, Patron of the abandoned, of converts, single laywomen, and victims of betrayal.
Flora was born in France about the year 1309. She was a devout child and later resisted all attempts on the part of her parents to find a husband for her.
In 1324, she entered the Priory of Beaulieu of the Hospitaller nuns of St. John of Jerusalem. Here she was beset with many and diverse trials, fell into a depressed state, and was made sport of by some of her religious sisters. However, she never ceased to find favor with God and was granted many unusual and mystical favors.
One year on the feast of All Saints, she fell into an ecstasy and took no nourishment until three weeks later on the feast of St.
Cecelia.
On another occasion, while meditating on the Holy Spirit, she was raised four feet from the ground and hung in the air in full view of many onlookers.
She also seemed to be pierced with the arms of Our Lord's cross, causing blood to flow freely at times from her side and at others, from her mouth.
Other instances of God's favoring of his servant were also reported, concerning prophetic knowledge of matters of which she could not naturally know.
 Through it all, St. Flora remained humble and in complete communion with her Divine Master, rendering wise counsel to all who flocked to her because of her holiness and spiritual discernment. In 1347, she was called to her eternal reward and
many miracles were worked at her tomb.
1399 Bl. Raymond of Capua second founder of the Dominican Order;  made the acquaintance of St. Catherine of Siena, serving as spiritual director 1376 became her closest advisor
            BD RAYMUND OF CAPUA (A.D. 1399)
         THE family of delle Vigne was one of the noblest of Capua; Peter delle Vigne had  been chancellor to the Emperor Frederick II (his conduct in that office is defended by Dante in the Inferno), and among his descendants was Raymund, born in 1330.
         While a student at Bologna he became a Dominican, and in spite of the continual handicap of bad health made steady progress in his order. When he was thirty-seven he was prior of the Minerva at Rome, and afterwards was lector at Santa Maria Novella in Florence and then, in 1374, at Siena. Here he met St Catherine who, assisting at his Mass on St John the Baptist’s day, heard as it were a voice saying to her, “This is my beloved servant. This is he to whom I will entrust you.” Father Raymund had already been chaplain to the Preacheresses at Monte-pulciano and so had experience of religious women, but he had never before met one like this young tertiary: she was twenty-seven, sixteen years younger than himself. He was a cautious, deliberate man, and did not allow himself either to be carried away by her vehemence or put off by her unusualness; he did not at once recognize her mission, but he did recognize her goodness, and one of the first things he did on becoming her confessor was to allow her holy communion as often as she wished.
     For the six last and most important years of her life Raymund of Capua was the spiritual guide and right-hand man of Catherine of Siena, and would be remembered for that if he had done and been nothing else of note.
     Their first work in common was to care for the sufferers from the plague by which Siena was then devastated. Father Raymund became a victim and had symptoms of death: Catherine prayed by him for an hour and a half without intermission, and on the morrow he was well. Thenceforward he began to believe’ in her miraculous powers and divine mission, and when the pestilence was stayed he co-operated in her efforts to launch a new crusade to the East, preaching it at Pisa and elsewhere and personally delivering Catherine’s famous letter to that ferocious freebooter from Essex, John Hawkwood. This was interrupted by the revolt of Florence and the Tuscan League against the pope in France, and they turned their efforts to securing peace at home and working for Gregory’s return to Rome.
     When in 1378 Gregory XI died, Urban VI succeeded him, the opposition party elected Clement VII, and the Schism of the West began. St Catherine and Bd Raymund had no doubt as to which was the legitimate pope, and Urban sent him to France to preach against Clement and to win over King Charles V.  Catherine was in Rome and had a long farewell talk with this faithful friar who had been active in all her missions for God’s glory and had sometimes sat from dawn till dark hearing the confessions of those whom she had brought to repentance; “We shall never again talk like that
, she said on the quayside, and fell on her knees in tears.
           At the frontier Bd Raymund was stopped by Clementine soldiers and his life threatened. He returned to Genoa, where he received a letter from St Catherine, disappointed at his failure. Pope Urban wrote telling him to try and reach France through Spain, but this also was useless; Catherine sent him another letter of stinging reproach for what she considered his faint-heartedness. But Raymund remained at Genoa, preaching against Clement and studying for his mastership in theology.
      While in Pisa, on April 28, 1380, he “heard a voice, which was not in the air, speaking words which reached my mind and not my ears
, and those words were, “ Tell him never to lose courage. I will be with him in every danger if he fails, I will help him up again.” A few days later he heard that St Catherine was dead and that she had spoken those words of him to those who stood by. He succeeded to the charge of her famiglia, the little group of clerics and lay-people who had helped and hindered her in all her undertakings, and he continued all his life her labours for the ending of the schism.
     But for the next nineteen years Bd Raymund was conspicuous also in a new sphere of activity. At the time of St Catherine’s death he was elected master general of the Urbanist part of the Order of Preachers, and he set himself to restore its fervour, grievously impaired by the schism, the Black Death, and general debility. He particularly sought to revive the more specifically monastic side of the order, and established a number of houses of strict observance in several provinces, whose influence was intended to permeate the whole. The reform was not completely successful, and it has been made a reproach to Raymund that his provisions tended to modify and lessen the studies of the friars; on the other hand they also formed many holy men, and it is not for nothing that the twenty-third master general has been popularly called the second founder of his order. To spread the third order in the world was also part of his scheme, in which he was particularly supported by Father Thomas Caffarini, to whose relentless urging-on we owe the fact that Raymund persevered with and completed his Life of St Catherine. He also wrote in his earlier and less burdened years a Life of St Agnes of Montepulciano.
     Bd Raymund of Capua died on October 5, 1399, at Nuremberg, while working for Dominican reform in Germany. He was beatified in 1899.
No formal biography of Bd Raymund is preserved to us from early times, but the sources for the life of St Catherine of Siena necessarily tell us a great deal about him (see April 30). There are also his writings, collected in the volume Opuscula et Litterae (1899) and the, unfortunately incomplete, Registrum Litterarum of the Dominican masters general edited by Fr Reichert. These official documents are of great importance for their bearing on the reform movement in the order which Raymund initiated. There is a good modern biography by H. Cormier, Le bx Raymond de Capoue (1899), and he occupies a conspicuous place in the third volume of Mortier’s Histoire des Maîtres Généraux O.P. See further the article by Bliemetzrieder in the Historisches Yahrbuch, vol. xxx (1909), pp. 23 1—273.
   Born at Capua, Italy, in 1330, Raymond delle Vigne entered the Dominicans while attending the University of Bologna and subsequently held several posts, including prior of the Dominican house in Rome and lector in Florence and Siena. While at Siena, he made the acquaintance of St. Catherine of Siena, serving as her spiritual director from 1376 and becoming her closest advisor. Through the years he was connected with most of Catherine’s important undertakings, including the call for a Crusade against the Turks, the negotiation of peace between the papacy and Florence, and the plea made to Pope Gregory XI to depart Avignon and return to Rome.
   Raymond also worked to bring aid and comfort to the victims of a plague which struck Siena, and when he fell sick with the disease, Catherine nursed him back to health. Upon the start of the Great Western Schism in 1378, both Raymond and Catherine gave their support to Pope Urban VI against antipope Clement VII. Raymond traveled to France in an unsuccessful bid to win the support of that kingdom; during the sojourn he was nearly killed by overzealous partisans of Clement VII. He continued to strive for a peaceful settlement of the crisis in the Church, even after Catherine’s death in 1380, and was elected master general of the Dominicans.
As head of the order until his death at Nuremnberg, he brought reforms to its houses and demanded the strict adherence to the rules laid down by St. Dominic. He also wrote biographies of Catherine of Siena and St. Agnes of Montepulciano.

God gave to man and woman complementary roles. This is true not only in marriage, but wherever male and female are called by their vocations to collaborate. Particularly in the lives of saints do we see holy women accomplishing great deeds and achieving great sanctity with the assistance and advice of holy men.
 St. Catherine of Siena one of the most notable women of the fourteenth century. Blessed Raymond Delle Vigne, a Dominican friar, could not match her in wits; yet as spiritual director and coworker he helped her wisely to channel her great gifts. Raymond was himself gifted in mind and soul. He was a native of Capua, Italy, and the descendant of its noblest family. While studying Scripture and Patrology at Bologna, he entered the Order of Preachers (the Dominican Friars). Despite chronic poor health, he rose to prominence in that Order as a teacher and religious superior. In 1363 he was designated spiritual director of the Dominican nuns at Montepulciano. In this assignment he became experienced in the spiritual counseling of women. In 1374 he was appointed “lector” or teacher of the Dominican friary at Siena.
  Catherine, a member of the third order of the Dominicans, was then in her late twenties, some 16 years younger than Friar Raymond. She was obviously a good person, but unusual in character and strong in feeling. What she most needed at that point in her life was guidance. Fr. Raymond first met Catherine in Siena on feast of St. John the Baptist. As she assisted at his Mass, she heard an inner voice saying, “This is my beloved servant. This is he to whom I will entrust you.” He was shortly appointed her spiritual director. Raymond was not an enthusiast, but a cautious, deliberate man, ideally equipped to advise and assist this remarkable penitent during the last six years of her life. Theirs was a warm and appreciative spiritual friendship. Bl. Raymond would eventually write the Saint's first important biography.
   Once their association began, they worked as a team on all of the Saint's important projects. They first collaborated in taking care of the victims of the Black Death that was epidemic in Siena. Raymond himself became infected with the plague, but after Catherine had prayed over him for an hour and a half, he recovered fully, convinced now of her charismatic holiness. After the epidemic was over, the Saint undertook to launch a new crusade to save Christianity in the Mideast. Raymond preached the crusade at Pisa. He also personally delivered Catherine's famous letter to Sir John Hawkwood, an Englishman who had become one of the most notorious brigands in Italy.
  The crusade campaign was cut short by outbreak of a revolt by Florence and the Tuscan League against Pope Gregory XI. During Gregory's residence in Avignon, France, Italy had fallen into turmoil. Catherine and Raymond agreed that the pope had to return to Rome, so they began to work for peace in Italy as a preliminary. Gregory at length came back to the Eternal City, although he died shortly afterward. It was then that the French party of cardinals, who first voted in the new pope, Urban VI, suddenly declared that Urban's election was void, and elected a French cardinal, “Clement VI”, thus initiating the Great Schism of the West. Fr. Raymond and St. Catherine stood firm for the Roman pope, and Urban VI sent Raymond to France to win its king away from the “pope” of Avignon. Unfortunately, the friar was refused admission at the French border.
  While at Pisa on April 28, 1380, Raymond heard a disembodied voice say, “Tell him never to lose courage. I will be with him in every danger; if he fails, I will help him up again.” He later learned that Catherine had died that day, and before dying had spoken those very words to the people around her.
  Bl. Raymond fell heir to the “family” of clerics and laypeople who had assisted the dead saint. Elected that same year to head the Dominicans of the Roman obedience, he worked to reform the order. While engaged in this work he died at Nuremberg, Germany. St. Catherine learned much from Raymond, he also learned much from her.  --Father Robert F. McNamara

1588 Bl. William Hartley Martyr of England; Anglican minister before his conversion to Catholicism; aided St. Edmund Campion
 Born at WiIne, Derbyshire, he studied at Oxford and was an Anglican minister before his conversion to Catholicism. Going to Reims, France, he received ordination in 1580 and went back to the English mission to aid St. Edmund Campion. He was arrested in 1582 and deported from England. He returned and was captured again at Holborn. William was hanged at Shoreditch and beatified in 1929
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1588 Bl. Robert Sutton  English martyr; an Anglican priest convert
 Born at Kegwell, Leicestershire, he became an Anglican priest convert, studying at Oxford. In 1575, he converted and went to Douai, France. He returned to England and was arrested in London and hanged at Clerkenwell
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The celebration of a special day to honor Saints Peter, Alexis, Jonah the Metropolitans and Wonderworkers of All Russia was established by Patriarch Job on October 5, 1596. In 1875, St Innocent, Metropolitan of Moscow (March 31 and October 6) proposed that St Philip be included with the others. St Hermogenes was added only in the year 1913. In 2005 the Church of Russia added St Innocent (March 31 and October 6), St Macarius (December 30), St Job (April 5 and June 19), St Tikhon (April 7 and October 9), St Philaret (November 19), St Peter (September 27), and St Macarius (February 16).

By celebrating these hierarchs on a common day, the Church offers each of them equal honor, as heavenly protectors of the city of Moscow and prayerful intercessors for Russia.

Information about the Lives of these holy Hierarchs is found under the dates of their commemoration: St Peter (December 21 and August 24), St Alexis (February 12 and May 20), St Jonah (March 31, May 27, and June 15), St Philip (January 9 and July 3 ), St Hermogenes (February 17 and May 12 ).

2002 For centuries the region of Tao-Klarjeti in southwestern Georgia was known for its holiness, unity and spiritual strength. The cultural life and faith of Kartli were nearly extinguished by the Arab-Muslim domination from the 8th to 10th centuries. Tao-Klarjeti, however, which had been emptied by a cholera epidemic and the aftermath of the Islamic invasions, filled with new churches and monasteries, becoming a destination for many Christian ascetics. St. Ekvtime Taqaishvili wrote that “Every monastery included a school and a seminary where the Christian Faith, philosophy, Greek and other foreign languages, chant, calligraphy, fine arts, jewelry making, and other disciplines were taught. Countless priests, translators, miniaturists, and jewelry makers developed their craft in these schools.”
On October 17, 2002, the Georgian Apostolic Church nominally restored the dioceses of Klarjeti and Lazeti to its own jurisdiction and declared the incumbent bishop of Akhaltsikhe to be their spiritual leader. On the same day, the Georgian Church canonized the holy and venerable fathers and mothers who labored in those regions under the leadership of St. Gregory of Khandzta. Only a few of the God-fearing laborers, among them Holy Catholicos Nerse II, were Armenian by descent, but they had converted to Orthodoxy and preached the true Faith in the wilderness with the Georgian fathers.

The prayers of the Tao-Klarjeti monastics multiplied and were lifted up to the heavens like holy incense. Hagiographical works were written, original hymns composed, and theological texts translated.  The literature of this period was thoroughly infused with the spirit of the Georgian people. Tao-Klarjeti reinvigorated the soul of the Georgian people and redirected the lost back to the true path.
St. Gregory of Khandzta, a priest of great virtue and wisdom, spearheaded this spiritual revival. He was a good shepherd to his flock and the builder of many churches. The Lives of St. Gregory of Khandzta and the other holy fathers and mothers of Tao-Klarjeti are recounted in St. George Merchule’s work The Life of St. Gregory of Khandzta. George Merchule labored in the Khandzta wilderness in the 10th century. His epithet, “Merchule,” means “the theologian” or literally “the knower of the law.”
George Merchule also provided the Church with the Life of Holy Catholicos Nerse III, an Armenian by descent. Nerse confessed the Orthodox Faith and labored in Tao-Klarjeti with the Georgian fathers. (At that time many Orthodox Armenians fled to Tao-Klarjeti after being exiled from their homeland.) In the first half of the 7th century St. Nerse laid the foundations of Ishkhani Church and labored there in holiness.
Holy Catholicos Hilarion was the founder and abbot of Tsqarostavi Church and a disciple of Gregory of Khandzta. He arrived at Khandzta Monastery with his spiritual father, St. David, Abbot of Midznadzori Monastery, and St. Zachariah, the builder of Beretelta Church. Those who witnessed the fathers’ unity and piety abandoned the world to join them in offering their lives to God. In the middle of the 9th century St. Hilarion was enthroned as Catholicos of Kartli in recognition of his wisdom and holiness. He followed Gabriel II (ca. 830–850) and was succeeded by Arsenius I “the Great” (ca. 860–887) in this most honorable role.
St. Stephen of Tbeti was the first bishop of Tbeti. He was a major writer and hagiographer in the Church of his time and a brilliant figure of the Tao-Klarjeti literary school. St. Stephen is credited with authoring the narrative The Martyrdom of St. Gobron.
From his childhood St. Zachariah of Anchi was filled with love and fear of God. Strict in his discipline but free from every constraint of this world, he led the life of a shepherd like St.David the Psalmist. As a child, St. Zachariah would gather his friends and relate with precision the words and scenes he had witnessed in churches and monasteries. Once the bishop of Anchi observed this unusual pastime and reported seeing a pillar of light descend fromthe heavens and alight atop St.Zachariah’s head.  When he reached a mature age, St. Zachariah became the spiritual leader of his brothers. Through his prayers many miracles were performed: he stopped the stone wall of a collapsing building from crashing to the ground, eliminated the troublesome birds and grasshoppers from the monastery’s vineyard, and killed two venomous snakes that were keeping his frightened brothers from the vineyard. Filled with good faith and virtue, St. Zachariah was later consecrated bishop of Anchi.
St. Macarius of Anchi served as bishop of Anchi following the repose of St. Gregory of Khandzta in 861.
St. Ezra of Anchi, of the noble Dapanchuli family, labored in holiness during the 10th century.
St. Sava of Ishkhani was a cousin and one of the closest companions of St.Gregory of Khandzta. Along with two other friends, Christopher and Theodore, the young Sava accompanied Gregory of Khandzta to Klarjeti on a quest for the ascetic life. At first the young monks settled at Opiza Monastery and labored there with great zeal, and afterwards they moved to Khandzta.
Once St. Sava made a pilgrimage with St. Gregory to Byzantium, and there he learned the typica of the local monasteries. On the way back to Tao-Klarjeti, God revealed to them His will for Sava to restore Ishkhani Church, which had been destroyed by Arab-Muslim invaders. St. Sava desired to begin this holy task at once, but he continued on the way with St. Gregory at the latter’s insistence.  Later, Gregory assigned two monks to help Sava restore the church and sent the three of them to Ishkhani. By God’s grace, the brothers restored the church and monastery and the number of monks who labored there multiplied. Before long their abbot, St. Sava, was consecrated bishop of Ishkhani.
St. John the New Martyr for Christ labored at Khandzta Monastery. While he was journeying to Jerusalem on a pilgrimage, the Saracens captured him in Baghdad and attempted to torture him into a denial of the Christian Faith. But by shedding his blood St. John demonstrated his immutable fidelity to the Faith of our Savior.
St. Theodore, Founder of Nedzvi Monastery, and St. Christopher, Founder of the Dviri Monastery of St. Cyricus, were spiritual sons of St. Gregory of Khandzta and the first men to join him in his holy labors.  With St. Gregory they labored first at Opiza and later at Khandzta Monastery. These holy fathers journeyed to Abkhazeti to increase the fullness of the Faith in that region, and on their way, in Samtskhe, an aristocrat named Mirian entrusted them with the care and upbringing of his son, the six-year-old Arsenius (later Holy Catholicos Arsenius the Great). Eventually St. Gregory of Khandzta desired the return of Theodore and Christopher, and he traveled to Abkhazeti to find them. St. Gregory took with him his young disciple Ephraim (later the bishop and wonderworker of Atsquri). When he met the brothers in Abkhazeti, St. Gregory entrusted them with Ephraim’s upbringing and made them vow not to leave Khandzta Monastery until Ephraim and Arsenius had reached maturity. When Ephraim and Arsenius reached manhood they were “perfected in wisdom,” and Theodore and Christopher left Khandzta to establish the Nedzvi and Dviri Monasteries. There each father labored until the day of his repose.
Holy Fathers George, Amona, Peter, and Macarius labored in the wilderness of Opiza. Abba George was abbot of Opiza’s St. John the Baptist Monastery during the two years St. Gregory of Khandzta and his companions labored there. Fr. George was the third abbot of the monastery (he was succeeded by St. Andria and St. Samuel). Through God’s grace Abba George recognized the pilgrims’ faith and received them, not as pupils, but as honorable and wise elders. Witnessing the ascetic feats of the venerable fathers of Opiza, St. Gregory increased in virtue and humility, and acquired inner peace. (History has preserved a Holy Gospel from the Opiza Wilderness that has been dated to the year 913, around the time that Abba George was laboring there.)
In the second part of the 9th century St. Serapion of Zarzma founded Zarzma Monastery in Samtskhe. St. Serapion’s nephew, St. Basil, later performed great ascetic feats and worked miracles at that monastery. St. Basil authored The Life of Serapion of Zarzma and recounted the lives of the other venerable fathers of Zarzma as well.
St. George, “a brilliant and kindhearted man of great virtue,” succeeded St. Serapion as abbot of Zarzma Monastery. After St. George, the Venerable Abbot Michael began building a second church in Zarzma, in fulfillment of St. Serapion’s prophecy. St. Paul, who followed Michael as abbot of the monastery, completed construction of this second church.
The holy and righteous St. Khvedios labored as a hermit in the caves of the Khandzta Wilderness. God revealed to him the news of St. Gregory’s arrival, and he received Gregory and his brothers with great joy. He blessed them, while receiving a blessing himself from St. Gregory of Khandzta. Then, rather than journeying on with St. Gregory and the other brothers, St. Khvedios retired to his secluded cave, since he had taken a vow before God to live his whole life in solitude. After the holy father reposed, his dwelling place filled with a sweet fragrance.
St. Epiphanius was a wonderworker and a spiritual son of St. Gregory of Khandzta. This venerable father was truly clad in the armor of righteousness, and he was an inspiration to many. According to St. Gregory’s instructions, he became an example of obedience for the other brothers of the monastery. St. Epiphanius’s prayers healed many who were afflicted by terminal illnesses.
St. Matthew labored in the Khandzta Wilderness. After the abbess of Mere Monastery reposed, he took upon himself leadership of the women’s monastery and for forty years set an example of life lived in the fullness of the Faith. He was so strict in his asceticism that, for those forty years, he never once shared a meal with the mothers, nor did he receive a single object from any of their hands. When St. Matthew reached an advanced age, he became diseased in the flesh, but he declined the nuns’ offers to care for him. Instead he asked his relative, also a monk, to attend to him in his time of need.
St. Zenon was born in Samtskhe to a family of aristocrats. He was raised in the fear of God, and he desired from his youth to enter the monastic life. Before this desire was fulfilled, however, his sister was kidnapped by a certain godless man. Zenon set off to pursue the abductor on horseback, but while he was riding the devil began to assault him with anxieties. “I am a respectable man,” he thought, “but the one whom I am following is dishonorable. If I catch and kill him, I will destroy my soul, but if I turn back, shame will come upon me.”  And so, at that very moment, St. Zenon turned back to fulfill his lifelong desire. He was tonsured a monk and later became a disciple of St. Gregory of Khandzta.  St. Zenon, the “Treasure of Virtue, Holy Model of Asceticism and Gate of the Klarjeti Wilderness,” reposed at an advanced age.
St. John, Abbot of Khandzta, is celebrated for having completed construction of the new church at Khandzta that was begun by his predecessor, St. Arsenius. Both holy fathers reposed in the Khandzta Wilderness.
St. Theodore the Abbot and his brother St. John both labored at Khandzta Monastery. St. George Merchule recognizes the brothers as co-authors, with him, of the work The Life of St. Gregory of Khandzta; historians, however, believe that they were contributors, rather than coauthors, of this work.
The monk St. Gabriel ministered to the infirm and elderly monks of Khandzta Monastery. St. Gabriel verbally recounted the Lives of the great Church Fathers and admonished his brothers to follow the same strict disciplines as the fathers who had gone before them.
St. Demetrius was raised by the blessed St. Febronia and later became one of St. Gregory of Khandzta’s first disciples. He is commemorated among the holy fathers for having attaining the heights of the monastic struggle and for working wonders, both in this life and after he had been received into the bosom of Abraham.
SS. Arsenius and Macarius, “good monks full of wisdom and the gift of wonder-working,” were relatives of St. Ephraim of Atsquri. They labored together at St. Sabbas Monastery in Jerusalem and corresponded regularly with the monks of Khandzta. Sts. Arsenius and Macarius possessed a profound love for Christ and a longing to serve their motherland and mother Church.
St. Shio the Wonderworker “shone upon the land of Kartli like the North Star in the morning sky.” According to Basil of Zarzma, St. Shio was the spiritual father of St. Michael of Parekhi.
SS. Basil and Markelus, “abounding and brilliant in virtue,” were disciples of St. Michael of Parekhi. St. Basil was buried in Parekhi next to his spiritual father. Both fathers worked miracles from their graves and healed the infirmities of the faithful who came to seek their blessings.
Venerable Father David, “an image of the angels” and builder of many monasteries, labored as abbot of Midznadzori Monastery. He was the spiritual father of the holy catholicos Hilarion.
Endowed with many gifts of grace, St. Jacob was a prominent figure in the tenth-century Georgian Church. He labored first in Shatberdi, and later near Midznadzori Gorge, where he shone forth as the brightest of stars.
Venerable Sophronius the Great was the restorer of the Shatberdi Church and a famous writer, but his literary works have not been preserved.
St. George Merchule numbers him among the wise and holy fathers whose stories are worthy to be told. St. Gregory of Shatberdi labored at the same monastery. Several of the tenth-century manuscripts copied by him at Shatberdi Monastery have been preserved, including the Notebooks of the Shatberdi Wilderness and the Gospels of Hadishi, Jruchi, and Parekhi.
St. Zachariah built the famous Beretelta Monastery and set an example of wisdom and holiness for the fathers who labored there after him.
St. George Merchule honors the venerable and God-fearing St. Hilarion of Parekhi as one of the greatest writers and figures in the Church of his time.
St. Hilarion, Abbot of Ubisi, labored for many years at the Lavra of St. Sabbas in Jerusalem, where the Georgians had their own chapel for many centuries (See Archimandrite Gregory Peradze, “An Account of the Georgian Monks and Monasteries in Palestine,” Georgica, Autumn 1937, nos. 4–5, pp. 181–246.). After he had reached an advanced age, the venerable father moved to Georgia and settled at Khandzta Monastery. Later this clever and learned father began construction of Ubisi Church in Imereti, where he labored until his death.
St. Febronia labored at Mere Monastery in Samtskhe. She was a close friend of St. Gregory of Khandzta. He sent to her a certain woman whom King Ashot Kuropalates (later the holy martyr) had taken as his mistress, to instruct her in the Christian Faith. St. Febronia denied the king’s pleas to return the woman to the royal palace.  Angels often visited St. Febronia to inform her of God’s holy will. St. Temestia labored with St. Febronia at Mere Monastery. For forty years she ministered to St. Matthew, the spiritual father of the monastery. St. Temestia herself remarked that her relationship with Father Matthew was so chaste and innocent that the holy father would not even permit himself to receive the holy incense directly from her hands.
St. Anatole (also called Antonios) labored in seclusion at Mere Monastery. Angels often appeared to the holy mother, who herself led a life equal to that of the bodiless powers. Both venerable Temestia and Anatole were informed by angels of the repose of their abbot, St.Matthew.
St. Anastasia labored among the holy mothers in remarkable sanctity and humility. She descended from an Abkhaz family and was known as Bevreli in the world. As queen (the wife of King Adarnerse) she was often called upon to protect the interests of Mere Monastery. King Adarnerse later grew cold towards Bevreli, so she left the world and was tonsured a nun with the name Anastasia. St. Anastasia bore the most difficult labor at the monastery: she gathered the firewood and carried it from the forest. She wore only rags and prayed constantly. Once King Adarnerse suddenly fell ill, and he sent messengers to Persati Monastery, where Anastasia was laboring, asking forgiveness on his behalf. St. Anastasia prayed for the sick king: “May Christ forgive all his sins and heal him in soul and body.” King Adarnerse was soon healed of his infirmity.  Abounding in holiness and humility, St. Anastasia labored at Persati Monastery to the end of her days on earth. God granted her the gift of wonder-working both during her life on earth and after her repose.  St. Anastasia’s own sons, Gurgen and Sumbat, were cured of their diseases at her grave, and afterwards many more who came with faith received healing from the holy mother.

The historical region of Tao-Klarjeti has throughout history, and even up to the present day, been inhabited by ethnic Georgians. However, since 1921, when the Communists annulled the independence of the Georgian Republic, Tao-Klarjeti has been a Turkish possession.
God endowed this region with abundant sunshine and clear air, free from cruel heat and bitter frost.
The local climate heightens the beauty of this wondrous region.
But Tao-Klarjeti has been transformed into a battlefield countless times throughout history: it has witnessed victory and defeat, destruction and restoration, treason and selfless loyalty. Through all these trials it has remained an inseparable part of the unified Georgian nation. In spite of the fact that, today, Tao-Klarjeti is located within the borders of a foreign government and its Georgian dioceses are often referred to as belonging to the Armenian Church, the historical truth must be upheld.

Mary's Divine Motherhood

Pope Francis  PRAYER INTENTIONS FOR SEPTEMBER
Parishes. That our parishes, animated by a missionary spirit,
may be places where faith is communicated and charity is seen.


ABORTION IS A MORAL OUTRAGE
Marian spirituality: all are invited.
God Bless Mother Angelica 1923-2016
ewtnmissionaries.com

On Death and Life
"Man Needs Eternity -- and Every Other Hope, for Him, Is All Too Brief"
Пресвятая Богородице спаси нас!    (Santíssima Mãe de Deus, salva-nos!)
                                                                                     
     
We are the defenders of true freedom.
  May our witness unveil the deception of the "pro-choice" slogan.
  Campaign saves lives Shawn Carney Campaign Director www.40daysforlife.com
Please help save the unborn they are the future for the world

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

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

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

  Month by Month of Saintly Dedications


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

May 9 – Our Lady of the Wood (Italy, 1607) 
Months of Dedication
January is the month of the Holy Name of Jesus since 1902;

March is the month of Saint Joseph since 1855;

May, the month of Mary, is the oldest and most well-known Marian month, officially since 1724;
June is the month of the Sacred Heart since 1873;
July is the month of the Precious Blood since 1850;
August is the month of the Immaculate Heart of Mary;
September is the month of Our Lady of Sorrows since 1857;
October is the month of the Rosary since 1868;
November is the month of the Holy Souls in Purgatory since 1888;
December is the month of the Immaculate Conception.

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


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

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


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

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

How do I start the Five First Saturdays? 
Called in the Gospel “the Mother of Jesus,” Mary is acclaimed by Elizabeth, at the prompting of the Spirit and even before the birth of her son, as “the Mother of my Lord” (Lk 1:43; Jn 2:1; 19:25; cf. Mt 13:55; et al.). In fact, the One whom she conceived as man by the Holy Spirit, who truly became her Son according to the flesh, was none other than the Father's eternal Son, the second person of the Holy Trinity. Hence the Church confesses that Mary is truly Mother of God (Theotokos). 
Catechism of the Catholic Church 495, quoting the Council of Ephesus (431): DS 251.
“The Blessed Virgin was eternally predestined, in conjunction with the incarnation of the divine Word, to be the Mother of God. By decree of divine Providence, she served on earth as the loving mother of the divine Redeemer, an associate of unique nobility, and the Lord's humble handmaid. She conceived, brought forth, and nourished Christ.”
The voice of the Father is heard, the Son enters the water, and the Holy Spirit appears in the form of a dove.
   THE spirit and example of the world imperceptibly instil the error into the minds of many that there is a kind of middle way of going to Heaven; and so, because the world does not live up to the gospel, they bring the gospel down to the level of the world. It is not by this example that we are to measure the Christian rule, but words and life of Christ. All His followers are commanded to labour to become perfect even as our heavenly Father is perfect, and to bear His image in our hearts that we may be His children. We are obliged by the gospel to die to ourselves by fighting self-love in our hearts, by the mastery of our passions, by taking on the spirit of our Lord.
   These are the conditions under which Christ makes His promises and numbers us among His children, as is manifest from His words which the apostles have left us in their inspired writings. Here is no distinction made or foreseen between the apostles or clergy or religious and secular persons. The former, indeed, take upon themselves certain stricter obligations, as a means of accomplishing these ends more perfectly; but the law of holiness and of disengagement of the heart from the world is general and binds all the followers of Christ.
Join Mary of Nazareth Project help us build the International Marian Center of Nazareth
http://www.worldpriest.com/
THE EUCHARIST, A MYSTERY TO BE BELIEVED POST-SYNODAL APOSTOLIC EXHORTATION
SACRAMENTUM CARITATIS OF THE HOLY FATHER BENEDICT XVI
There are over 10,000 named saints beati  from history
 and Roman Martyology Orthodox sources

Miracles by Century 100   200   300   400   500   600   700    800   900   1000    1100   1200   1300   1400  1500  1600  1700  1800   1900  Miracles_BLay Saints
Morning Prayer and Hymn    Meditation of the Day    Prayer for Priests    Our Bartholomew Family Prayer List  Here
We are called upon with the whole Church militant on earth to join in praising and thanking God for the grace and glory he has bestowed on his saints. At the same time we earnestly implore Him to exert His almighty power and mercy in raising us from our miseries and sins, healing the disorders of our souls and leading us by the path of repentance to the company of His saints, to which He has called us.
   They were once what we are now, travellers on earth they had the same weaknesses, which we have. We have difficulties to encounter so had the saints, and many of them far greater than we can meet with; obstacles from kings and whole nations, sometimes from the prisons, racks and swords of persecutors. Yet they surmounted these difficulties, which they made the very means of their virtue and victories. It was by the strength they received from above, not by their own, that they triumphed. But the blood of Christ was shed for us as it was for them and the grace of our Redeemer is not wanting to us; if we fail, the failure is in ourselves.
   THE saints and just, from the beginning of time and throughout the world, who have been made perfect, everlasting monuments of God’s infinite power and clemency, praise His goodness without ceasing; casting their crowns before His throne they give to Him all the glory of their triumphs: “His gifts alone in us He crowns.”