DAY 14: One story — a must-read October 10th,
2011 by admin
Prayer, persistence and the power of pregnancy
centers are the theme of today’s message.
After speaking at a pregnancy center banquet
in Michigan, I was sent this story from Grand Rapids. This amazing
story shows what can happen when a 40 Days for Life vigil works with a pregnancy
center to save lives that would otherwise become statistics.
“This is the day the Lord has made,” we read in Psalm 118. “Let
us rejoice in it and be glad!”
GRAND RAPIDS, MICHIGAN
A visibly upset young woman and her mother had just walked out
of the abortion center where the 40 Days for Life vigil is going on – and
walked right up to one of the prayer volunteers. She had been advised
to have an abortion because she had difficulties in her life. After
a short discussion, the two women seemed interested in the offer of a free
ultrasound at a local pregnancy care center. But there were two challenges.
First of all, it was 8:30 in the morning – and the pregnancy center
wouldn’t open til 9:00. The volunteers decided to take the young woman
and her mom to breakfast; that would help them settle down a bit, and it
would let them wait until the doors were open at the pregnancy center. The
second challenge seemed a bit more formidable. While an ultrasound MACHINE
was available, there might not be an ultrasound TECHNICIAN available. So
they all went to the pregnancy center to wait – and pray.
Within the hour, another couple arrived at
the abortion center. They had been told to abort their baby because of possible
disabilities. They had doubts about going through with it – so they, too,
were offered a free ultrasound. “Can you get us that ultrasound right
now?” the couple asked. About the same time, yet another couple arrived
for an appointment. They had significant financial challenges – and they,
too, had been encouraged to abort. “And yes,” said the volunteer, “couple
number three also wanted a free ultrasound.”
Meanwhile, back at the pregnancy center, a car had entered the
parking lot. None of the volunteers recognized the car. A woman got out.
They didn’t recognize her, either. She walked over and introduced herself.
“I’m an ultrasound tech and I have nothing to do today,” she said. “Do you
know of anyone that could use my skills?” “Seriously!” said the volunteer.
“Just like that!”Three young women saw ultrasound images of their babies
that day. And despite all the reasons each had been encouraged to abort –
they each chose life for their children.
Each of these mothers has a long road ahead and many challenges
to overcome. But they’ve taken a wonderful first step. Please keep them in
your prayers, and ask Christ to guide them on their way. “Before I
knew the difficulties of this day, God had planned for our needs to be met,”
said the 40 Days for Life vigil participant. “Three couples who had planned
on ending their babies’ lives today are still pregnant tonight. Praise God!”
She added that the overwhelming feeling “is one of both personal humility
and awe for our God who did so much today. What a blessing! We praise and
honor the Creator tonight. He has done marvelous things!”
Here’s the link to today’s devotional:
http://40daysforlife.com/docs/fall2011day14print.pdf
For Life,
Shawn Carney Campaign Director 40 Days for Life
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The Motherhood of Our Lady
Festum Maternitátis beátæ
Maríæ Vírginis.
The Motherhood
of the Blessed Virgin Mary.
The Motherhood
Of Our Lady
Pope Pius XI enjoined the celebration on this day throughout the Western
church of a feast in honour of the Motherhood of the Blessed Virgin Mary,
Mother of God, in the encyclical “Lux veritatis”, published on December 25,
1931, in view of the fifteenth centenary of the Council of Ephesus.
In the third lesson of the second nocturne of the office of the new feast
mention is made of the arch in the basilica of St Mary Major, which Pope
St Sixtus III (432-440) decorated with mosaics shortly after the council,
and which has been restored in modern times by the care of Pius XI himself.
This, we are taught, remains as a striking monument of the proclamation of
our Lady’s incomparable honour as Mother of God. But in the institution of
the present festival, the pope, as his encyclical explains, had also other
objects in view.
“One thing
in particular”, he says, “and that indeed one of great importance, we specially
desire that all should pray for, under the auspices of our heavenly Queen.
That is, that she, who is loved and venerated with such ardent piety by the
separated Christians of the East, would not suffer them to wander and be
unhappily led further away from the unity of the Church, and therefore
from her Son, whose vicar on earth We are. May they return to the common
Father, whose judgement all the fathers of the synod of Ephesus most dutifully
received, and whom they all saluted with concordant acclamations as the guardian
of the faith may they all return to Us, who have indeed a fatherly affection
for them all, and who gladly make our own those most loving words which Cyril
used, when he earnestly exhorted Nestorius that ‘the peace of the churches
may be preserved, and that the bond of love and of concord among the priests
of God may remain indissoluble ‘.”
The text of
the encyclical, Lux veritatis, is printed
in the Acta Apostolicae Sedis, vol. xxiii (1931), pp. 493—557.
Celebrations in honour of the motherhood of the Blessed Virgin were observed
locally in many countries long before the present century, but there was
no general usage and the dates selected for this commemoration differed widely.
The earliest records of such a feast seem to be connected with Portugal and
with the Portuguese overseas dominions. It was conceded to Portugal
in 1751 but rapidly spread to other countries, e.g. to Venice and to Poland.
See F. 0. Holweck, Calendarium festorum Dei et Del Matrix (1925),
pp. 368, 148, etc.
When Mary of Nazareth conceived in Her womb
the Word of God, that conception was the effect of the fullness of Her grace,
and of an action of the Holy Spirit which occurred in Her soul first of all,
thereby making of Her flesh a tabernacle and a sanctuary. The dignity of
the Mother of God is Her great sanctity, it is the incomparable grace that
raises Her above all the Angels, the grace in which She was predestined and
created for this glorious purpose. By the acts of Her blessed Maternity,
She bordered on divinity while remaining entirely human. In this way She
seems to exhaust, as it were, the power of God - the fullness of the grace
accorded Her cannot be surpassed. It is easier for us to conceive of the
greatness of Mary, however, when we consider Her maternity of the Mystical
Body, the Church, which like Herself is entirely human, and composed of persons
who are very far indeed from being what our Saviour was, a Divine Person
incarnate.
We understand better what Mary is for the
Church by listening to Saint Louis Mary de Montfort, Apostle of the Cross-and
of the Rosary of Our Lady. As Mary was necessary for God in the Incarnation
of the Word, so She is necessary for Him to sanctify souls and bring about
their likeness to Christ, and She is much needed by us, in our great infirmity:
“The Holy Ghost gives no heavenly gift to
men which He does not have pass through Her virginal hands...; such is the
sentiment of the Church and its holy Fathers. Mary, being altogether transformed
into God by grace and by the glory, which transforms all the Saints into
Him, asks nothing, wishes nothing, and does nothing contrary to the eternal
and immutable Will of God. When we read then in the writings of Saints Bernard,
Bernardine, Bonaventure and others, that in heaven and on earth everything,
even God Himself, is subject to the Blessed Virgin, they mean that the authority
which God has been well pleased to give Her is so great that it seems as
if She had the same power as God; and that Her prayers and petitions are
so powerful with God that they always pass for commandments with His Majesty,
who never resists the prayer of His dear Mother, because She is always humble
and conformed to His Will. If Moses, by the force of his prayer, stayed the
anger of God against the Israelites in a manner so powerful that the most
high and infinitely merciful Lord, being unable to resist him, told him to
let Him alone that He might be angry with and punish that rebellious people,
what must we not, with much greater reason, think of the prayer of the humble
Mary, the worthy Mother of God, which is more powerful with His Majesty than
the prayers and intercessions of all the Angels and Saints both in heaven
and on earth?”
“The sin of our first father has spoiled
us all, soured us, puffed us up and corrupted us... The actual sins which
we have committed, whether mortal or venial, pardoned though they may be,
have nevertheless increased our concupiscence, our weakness, our inconstancy
and our corruption, and have left evil remains in our souls... We have nothing
for our portion but pride and blindness of spirit, hardness of heart, weakness
and inconstancy of soul, revolted passions, and sicknesses in the body...
Let us say boldly with Saint Bernard that we have need of a mediator with
the Mediator Himself, and that it is the divine Mary who is most capable
of filling that charitable office. It was through Her that Jesus Christ came
to us, and it is through Her that we must go to Him. If we fear to go directly
to Jesus Christ, our God, whether because of His infinite greatness or because
of our vileness, or because of our sins, let us boldly implore the aid and
intercession of Mary, our Mother. She is good, She is tender, She has nothing
in Her that is austere and forbidding, nothing too sublime and too brilliant...
She is so charitable that She repels none of those who ask Her intercession,
no matter how great sinners they have been; for, as the Saints say, never
has it been heard, since the world was the world, that anyone has confidently
and perseveringly had recourse to our Blessed Lady and yet been repelled.”
(True Devotion to Mary)
Sources: True Devotion to Mary, by Saint
Louis Mary de Montfort (Montfort Publications: Bay Shore, 1960); Les Petits
Bollandistes: Vies des Saints, by Msgr. Paul Guérin (Bloud et Barral:
Paris, 1882), Vol. 12.
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1st v. Zenais (Zenaida)
and Philonilla cure children and those possessed by demons sisters relatives
of Saint Paul MM (RM)
Tarsi, in Cilícia, sanctárum mulíerum Zenáidis
et Philoníllæ sorórum, quæ beáti Pauli Apóstoli
consanguíneæ et in fide fuérunt discípulæ.
At Tarsus in Cilicia, the holy women Zenaides and Philonilla,
sisters, who were relatives of the blessed apostle Paul and his disciples
in the faith.
1st century. Two women of Tarsus, probably sisters,
who were related to Saint Paul. Zenaida lived as a recluse and had a special
power to cure children and those possessed by demons (Benedictines, Encyclopedia).
Zenais is painted as a woman with a thorn in her foot. Generally, she is
shown with her sister Philonilla and Saint Paul, to whom they were related
(Roeder).
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St. Anastasius
"bright" priest Martyr with St. Placi Genesius
Item pássio sanctórum Anastásii Presbyteri, Plácidi,
Genésii et Sociórum.
Also, the martyrdom of the Saints Anastasius, a priest,
Placidus, Genesius, and their companions.
and others. Meaning: Latin "bright"
Nothing is known about the martyrs except that Anastasius was a priest.
Anastasius, Placid, Genesius and Companions MM (RM)
Date unknown. In fact, little is known about this group of martyrs, except
what the Roman Martyrology tells us: Their names and that Anastasius was
a priest (Benedictines). |
285
Nicasius, Quirinus, Scubiculus (Egobille), and Pientia MM (RM)
In pago Vilcassíno, in Gállia, pássio sanctórum
Mártyrum Nicásii, qui erat Rotomagénsis Epíscopus,
Quiríni Presbyteri, Scubículi Diáconi, et Piéntiæ
Vírginis, sub Præside Fescénnio.
In the neighbourhood of Vexin in France, in the time of
the governor Fescennius, the passion of the holy martyrs Nicasius, bishop
of Rouen, the priest Quirinus, the deacon Scubiculus, and Pientia, a virgin.
Legend relates that Saint Nicasius was one of the
first missionaries sent from Rome to evangelize Gaul in the first century.
While this legend has been denounced, it is believed that he was a regionary
bishop who was killed for the faith during a journey from Paris to Rouen.
Among his companions martyred with him were his priest, Quirinus, and his
deacon, Scubiculus. Others have suggested that Saint Nicasius is a duplicate
of Saint Nicasius of Rheims (Benedictines).
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304 St. Tharacus Roman
officer martyr with Andronicus (patrician) and Probus (plebeian) and Andronicus
Tarsi, in Cilícia, natális
sanctórum Mártyrum Tháraci, Probi et Andrónici;
qui, in persecutióne Diocletiáni, longo témpore cárceris
squalóre afflícti, et tértio divérsis torméntis
et supplíciis examináti, tandem, in confessióne Christi,
abscíssis cervícibus, triúmphum glóriæ
sunt adépti.
At Tarsus
in Cilicia, the birthday of the holy martyrs Tharacus, Probus, and Andronicus,
who endured a long and painful imprisonment during the persecution of Diocletian.
They were three times subjected to diverse punishments and tortures, and finally
obtained a glorious triumph for the confession of Christ by having their
heads struck off.
Also called
Taracus, during the persecutions of Emperor Diocletian (r. 284-305). Tharachus
was born about 239 and was a one-time officer in the Roman army, Probus was
a Roman citizen from Pamphilia (modern Turkey), and Andronicus was a young
man. They were tried by Numerian Maximus (r. 283-284) and cruelly tortured.
Thrown to wild beasts but unharmed, the martyrs were slain by sword in Anazarbus
or Tarsus, Cilicia
Andronicus, Tarachus (Tharacus), and Probus MM (RM)
These three martyrs were considerably different from one another,
except in their love for Jesus and willingness to put sell everything to
purchase the pearl of great price. Tarachus (c. 239- 304) was a Roman born
at Claudiopolis, Isauria. He became a soldier in the Roman army but left
he army when he became a Christian, because he feared he might be required
to act contrary to the law of God. When he was 65, Tarachus was arrested
with Andronicus, a patrician from one of the leading families of Ephesus,
and Probus, a plebeian born at Side in Pamphylia of a Thracian father who
gave up a considerable fortune to follow Christ, at Pompeiopolis in Cilicia
during the persecutions of Diocletian and Maximian.
They were tried before Numerian Maximus, the governor, subjected
to three interrogations (at Tarsus, Mopsuestia, and Anazarbus), and cruelly
tortured. They remained steadfast in their faith and were ordered thrown
to wild beasts in the arena near Anazarbus in Cilicia; when the beasts did
not harm them, gladiators killed them by sword.
Their authentic acta come from the proconsular register, which
some Christians purchased from the public notaries for 200 denarii. (Though
this is disputed.) An epilogue was added by three eyewitnesses of the martyrdom:
Marcian, Felix, and Verus. These
same witnesses later retrieved the bodies from the guards, interred them,
and kept watch over them the rest of their lives. They also asked that they
be buried in the same vault as the martyrs.
The acta begin at Tarsus with Maximus addressing himself to the
elderly Tarachus and asking his name.
Tarachus: I am Christian. Maximus:
Speak not of your impiety, but tell me your name. Tarachus: I am a Christian.
Maximus: Strike him upon the mouth, and bid him not answer one thing for
another. Tarachus was buffeted on his jaws. Tarachus: I tell
you my true name. If you would know that which my parents gave me, it is
Tarachus; when I bore arms I went by the name of Victor.
Maximus: What is your profession, and from what country do you
come? Tarachus: I am of a Roman family, and was born at Claudiopolis,
in Isauria. I am by profession a soldier, but quit the service because of
my religion. Maximus: Your impiety rendered you unworthy to bear arms;
but how did you procure your discharge?" Tarachus: I asked it of my
captain, Publio, and he gave it to me. Maximus: In consideration
of your gray hairs, I will procure you the favor and friendship of the emperors,
if you will obey their orders. Draw near, and sacrifice to the gods, as the
emperors themselves do all the world over.
Tarachus: They are deceived by the devil in so doing. Maximus:
Break his jaws for saying the emperors are deceived. Tarachus: I repeat it,
as men they are deluded. Maximus: Sacrifice our gods, and renounce your folly.
Tarachus: I cannot renounce the law of God. Maximus: Is there any law,
wretch, but that which we obey? Tarachus: There is, and you transgress
it by adoring stocks and stones, the works of men's hands. Maximus:
Strike him on the face, saying, 'Abandon your folly.' Tarachus: What
you call folly is the salvation of my soul, and I will never leave it.
Maximus: But I will make you leave it, and force you to be wise.
Tarachus: Do with my body what you please, it is entirely in your power.
Maximus: Strip him, and beat him with rods. And the old man was beaten.
Tarachus: You have now made me truly wise. I am strengthened by your blows,
and my confidence in God and in Jesus Christ is increased. Maximus:
Wretch, how can you deny a plurality of gods, when, according to your own
confession, you serve two gods? Did you not give the name of God to a certain
person, named Christ? Tarachus: Right; for this is the Son of the living
God; he is the hope of the Christians, and the author of salvation to such
as suffer for his sake.
Maximus: Forbear this idle talk; draw near, and sacrifice. Tarachus:
I am no idle talker; I am sixty-five years old; thus have I been brought up,
and I cannot forsake the truth. Demetrius, the centurion, said: "Poor
man, I pity you; be advised by me, sacrifice; and save yourself. Tarachus:
"Away, you minister of Satan, and keep your advice for your own use.
Maximus: Let him be loaded with large chains, and carried back to prison.
Bring forth he next in years.
Demetrius: He is here, my lord. Maximus: What is your name?
Probus: MY chief and most honorable name is Christian; but the name I go
by in the world is Probus. Maximus: From what country do you come, and of
what family? Probus: My father was of Thrace: I am a plebeian, born
a Sida, in Pamphylia, and profess Christianity. Maximus: That will
do you no service. Be advised by me, sacrifice the gods, that you may be
honored by the emperors, and enjoy my friendship. Probus: I want nothing
of that kind. Formerly, I was possessed of a considerable estate; but I relinquished
it to serve the living God through Jesus Christ. Maximus: Take off his garments,
gird him, lay him at his full length, and lash him with ox's sinews.
Demetrius, the centurion, said to him, while they were beating him: "Spare
thyself, my friend; see how your blood runs in streams on the ground." Probus:
Do what you will with my body, your torments are sweet perfumes to me.
Maximus: Is this your obstinate
folly incurable? What can you hope for? Probus: I am wiser than you are,
because I do not worship devils. Maximus: Turn him, and strike him on the
belly. Probus: My Lord, assist your servant. Maximus: Ask him, at every stripe,
Where is your helper? Probus: He helps me, and will help me; for I
take so little notice of your torments, that I do not obey you. Maximus:
Look, wretch, upon your mangled body; the ground is covered with your blood.
Probus: The more my body suffers for Jesus Christ, the more is my soul refreshed.
Maximus: Put fetters on his hands and feet, with his legs distended
in the stocks to the fourth hole, and let nobody come to dress his wounds.
Bring the third to the bar.
Demetrius: Here he stands, my lord. Maximus: What is your name?
Andronicus: My true name is Christian, and the name by which I am commonly
known among men, is Andronicus. Maximus: What is your family?
Andronicus: My father is one of the first rank in Ephesus. Maximus:
Adore the gods, and obey the emperors, who are our fathers and masters.
Andronicus: The devil is your father while you do his works. Maximus:
Youth makes you insolent; I have torments ready. Andronicus: I am prepared
for whatever may happen. Maximus: Strip him naked, gird him, and stretch
him on the rack.
Demetrius: Obey, my friend, before your body is torn and mangled.
Andronicus: It is better for me to have my body tormented, than to lose my
soul. Maximus: Sacrifice before I put you to the most cruel death.
Andronicus: I have never sacrificed to demons from my infancy, and I will
not now begin. Athanasius, the cornicularius, or clerk to the army,
said to him: "I am old enough to be your father, and therefore take the liberty
to advise you: obey the governor." Andronicus: You give me admirable
advice, indeed, to sacrifice to devils. Maximus: Wretch, are you insensible
to torments? You don't yet know what it is to suffer fire and razors When
you has felt them, you wilt perhaps, give over your folly.
Andronicus: This folly is expedient for us who hope in Jesus Christ.
Earthly wisdom leads to eternal death. Maximus: Tear his limbs with the utmost
violence. Andronicus: I have done no evil, like a murderer. I contend
for that piety which is due. Maximus: If you had but the least sense
of piety, you would sacrifice to the gods whom the emperors so religiously
worship. Andronicus: That is not piety, but impiety to abandon the
true God, and worship marble. Maximus: Execrable villain, are then
the emperors guilty of impieties? Hoist him again, and gore his sides.
Andronicus: I am in your hands; do with my body what you please. Maximus:
Lay salt upon his wounds, and rub his sides with broken tiles. Andronicus:
Your torments have refreshed my body.
Maximus: I will cause you to die gradually.
Andronicus: Your menaces do not terrify me; my courage is above
all that your malice can invent. Maximus: Put heavy chain about his
neck, and another upon his legs, and keep him in close prison.
Thus ended the first examination;
the second was held at Mopsuestia, where Flavius Clemens Numerianus Maximus
sat before his tribunal and issued a command to his centurion Demetrius.
Maximus: Bring forth the impious wretches who follow the religion of the
Christians. Demetrius: Here they are, my lord.
Maximus: Old age is respected in many, on account of the good
sense and prudence that generally attend it; wherefore, if you have made
a proper use of the time allowed you for reflection, I presume your own discretion
has wrought in you a change of sentiments; as a proof of which, it is required
that you sacrifice to the gods, which cannot fail of recommending you to
the esteem of your superiors.
Tarachus: I am a Christian, and I wish you and the emperors would
leave your blindness, and embrace the truth which leads to life. Maximus:
Break his jaws with a stone, and bid him leave off his folly. Tarachus:
This folly is true wisdom. Maximus: Now they have loosened all your
teeth, wretch, take pity on yourself, come to the altar, and sacrifice to
the gods, to prevent severer treatment. Tarachus: Though you cut my
body into a thousand pieces, you will not be able to shake my resolution;
because it is Christ who gives me strength to stand my ground. Maximus:
Wretch, accursed by the gods, I will find means to drive out your folly.
Bring in a pan of burning coals, and hold his hands in the fire till they
are burnt.
Tarachus: I fear not your temporal fire, which soon passes; but
I dread eternal flames. Maximus: See, your hands are well baked, they
are consumed by the fire; is it not time for you to grow wise? Sacrifice.
Tarachus: If you have any other torments in store for me, employ them; I
hope I shall be able to withstand all your attacks. Maximus: Hang him
by the feet, with his head over a great smoke. Tarachus: "After having
proved an overmatch for your fire, I am not afraid of your smoke.
Maximus: Bring vinegar and salt, and force them up his nostrils. Tarachus:
Your vinegar is sweet to me, and your salt insipid. Maximus: Put mustard
into the vinegar, and thrust it up his nose. Tarachus: Your ministers
impose upon you; they have given me honey instead of mustard. Maximus:
Enough for the present; I will make it my business to invent fresh tortures
to bring you to your senses; I will not be baffled.
Tarachus: You will find me prepared for the attack.
Maximus: Away with him to the dungeon. Bring in another. Demetrius:
My lord, here is Probus. Maximus: Well, Probus, have you considered
the matter; and are you disposed to sacrifice to the gods, after the example
of the emperors? Probus: I appear here again with fresh vigor. The
torments I have endured have hardened my body; and my soul is strengthened
in her courage, and proof against all you can inflict. I have a living God
in heaven: him I serve and adore, and no other.
Maximus: What! villain, are not ours living gods? Probus: Can
stones and wood, the workmanship of a statuary be living gods? You know not
what you do when you sacrifice to them. Maximus: What insolence! At
least sacrifice to the great god Jupiter. I will excuse you as to the rest.
Probus: Do not you blush to call him god who was guilty of adulteries, incests,
and other most enormous crimes? Maximus: Beat his mouth with a stone,
and bid him not blaspheme. Probus: Why this evil treatment? I have
spoken no worse of Jupiter than they do who serve him. I utter no lie; I
speak the truth, as you yourself well know. Maximus: Heat bars of iron,
and apply then to his foot. Probus: This fire is without heat; at least,
I feel none.
Maximus: Hoist him on the rack,
and let him be scourged with thongs of raw leather till his shoulders are
flayed. Probus: All this does me no harm: invent something new, and you will
see the power of God who is in me and strengthens me. Maximus: Shave
his head, and lay burning coals upon it. Probus: You have burnt my
head and my feet. You see, notwithstanding, that I still continue God's servant,
and disregard your torments. He will save me; your gods can only destroy.
Maximus: Do you not see all those that worship them standing about
my tribunal, honored by the gods and the emperors? They look upon you and
your companions with contempt. Probus: Believe me, unless they repent
and serve the living God, they will all perish, because against the voice
of their own conscience they adore idols. Maximus: Beat his face, that
he may learn to say the gods, and not God. Probus: You unjustly destroy
my mouth, and disfigure my face because I speak the truth. Maximus:
I will also cause your blasphemous tongue to be plucked out to make you comply.
Probus: Besides the tongue which serves me for utterance, I have an internal,
an immortal tongue, which is out of your reach.
Maximus: Take him to prison. Let the third come in.
Demetrius: He is here.
Maximus: Your companions, Andronicus, were at first obstinate;
but gained nothing thereby but torments and disgrace, and have been at last
compelled to obey. They shall receive considerable recompenses. Therefore,
to escape the like torments, sacrifice to the gods, and you shall be honored
accordingly. But if you refuse, I swear by the immortal gods, and by the
invincible emperors that you shall not escape out of my hands with your life.
Andronicus: Why do you endeavor to deceive me with lies? They
have not renounced the true God. And had that been so, you should never find
me guilty of such an impiety. God, whom I adore, has clothed me with the arms
of faith; and Jesus Christ, my Savior, is my strength; so that I either fear
your power, nor that of your masters, nor of your gods. For a trial, cause
all your engines and instruments to be displayed before my eyes, and employed
on my body.
Maximus: Bind him to the stakes, and scourge him with raw thongs.
Andronicus: There is nothing new or extraordinary in this torment.
Athanasius: Your whole body is but one wound from head to foot, and cost
you count this nothing? Andronicus: They who love the living God, make
very small account of all this. Maximus: Rub his back with salt.
Andronicus: Give orders, I pray you, that they do not spare me, that being
well seasoned I may be in no danger of putrefaction, and may be the better
able to withstand your torments. Maximus: Turn him, and beat him upon
the belly, to open afresh his first wounds. Andronicus: You saw when
I was brought last before your tribunal, how I was perfectly cured of the
wounds I received by the first day's tortures: he that cured me then, can
cure me a second time. Maximus, addressing himself to the guards of
the prison: "Villains and traitors," said he, "did I not strictly forbid
you to suffer any one to see them, or dress their wounds? Yet, see here!"
Pegasus, the jailer, said, "I
swear by your greatness that no one has applied anything whatever to his
wounds, or had admittance to him; and he has been kept in chains in the most
retired part of the prison on purpose. If you catch me in a lie I'll forfeit
my head."
Maximus: How comes it, then, that there is nothing to be seen
of his wounds? Pegasus: I swear by your high birth that I know not
how they have been healed. Andronicus: Senseless man, the physician
that has healed me is no less powerful than he is tender and charitable.
You know him not. He cures not by the application of medicines, but by his
word alone. Though he dwells in heaven, he is present everywhere, but you
know him not.
Maximus: Your idle prattling will do you no service; sacrifice,
or you art a lost man. Andronicus: I do not change my answers. I am
not a child, to be wheedled or frightened. Maximus: Do not flatter yourself
that you shall get the better of me. Andronicus: Nor shall you ever
make us yield to your threats. Maximus: My authority shall not be baffled
by you. Andronicus: Nor shall it ever be said that the cause of Jesus
Christ is vanquished by your authority. Maximus: Let me have several
kinds of tortures in readiness against my next sitting. Put this man in prison
loaded with chains, and let no one be admitted to visit them in the dungeon.
The third examination was held at Anazarbus.
In it Tarachus answered first with his usual constancy, saying
to all threats that a speedy death would finish his victory and complete
his happiness; and that long torments would procure him the greater recompense.
Then Maximus had him bound and stretched on the rack.
Tarachus: I could allege the rescript of Diocletian, which forbids
judges to put military men to the rack. But waive my privilege, lest you
should suspect me of cowardice. Maximus: You flatter yourself with
the hopes of having your body embalmed by Christian women, and wrapped up
in perfumes after you art dead, but I will take care to dispose of your remains.
Tarachus: Do what you please with my body, not only while it is living, but
also after my death. Maximus ordered his lips, cheeks, and whole face,
to be slashed and cut. Tarachus: You have disfigured my face, but have
added new beauty to my soul. I don't fear any of your inventions, for I am
clothed with the divine armor. The tyrant ordered spits to be heated
and applied red hot to his armpits, then his ears to be cut off.
Tarachus: My heart will not be less attentive to the word of God. Maximus:
Tear the skin off his head, then cover it with burning coals. Tarachus:
Though you should order my whole body to be flayed, you will not be able
to separate me from my God. Maximus: Apply the red-hot spits once more
to his armpits and sides. Tarachus: O God of heaven, look down upon
me, and be my judge.
The governor then sent him back to prison to be reserved for the
public shows the day following, and called for the next.
Probus being brought forth,
Maximus again exhorted him to sacrifice; but after many words ordered him
to be bound and hung up by the feet: then red-hot spits to be applied to
his sides and back. Probus: My body is in your power. May the Lord
of heaven and earth vouchsafe to consider my patience, and the humility of
my heart. Maximus: The God whom you implore has delivered you into
my hands. Probus: He loves men. Maximus: Open his mouth, and
pour in some of the wine which has been offered upon the altars, and thrust
some of the sanctified meat into his mouth. Probus: See, O Lord, the
violence they offer me, and judge my cause. Maximus: Now you see that
after suffering a thousand torments rather than to sacrifice, you have nevertheless
partaken of a sacrifice. Probus: You have done no great feat in making
me taste these abominable offerings against my will. Maximus: No matter;
it is now done: promise now to do it voluntarily and you shall be released.
Probus: God forbid that I should yield; but know that if you should
force into me all the abominable offerings of your whole altars, I should
be no ways defiled: for God sees the violence which I suffer. Maximus:
Heat the spits again, and burn the calves of his legs with them. To
Probus: There is not a sound part in your whole body, and still you persistent
in your folly. Wretch, what can you hope for? Probus: I have handed
my body over to you that my soul may remain whole and sound. Maximus:
Make some sharp nails red hot, and pierce his hands with them. Probus:
O my Savior, I return you most hearty thanks that you have been pleased to
make me share in your own sufferings.
Maximus: The great number of your torments make you more foolish.
Probus: Would to God your soul was not blind, and in darkness. Maximus:
Now that you have lost the use of all your members, you complain to me for
not having deprived you of your sight. Prick him in the eyes, but by little
and little, till you have bored out the organs of his sight.
Probus: Behold I am now blind. you have destroyed the eyes of
my body, but cannot take away those of my soul. Maximus: You continue
still to argue, but you are condemned to eternal darkness. Probus:
If you knew the darkness in which your soul is plunged, you would see yourself
much more miserable than I am. Maximus: You have no more use of your
body than a dead man, yet you continue to talk. Probus: So long as
any vital heat continues to animate the remains which you have left me of
this body, I will never cease to speak of my God, to praise and to thank
him.
Maximus: What! Do you hope to survive these torments? Can you
flatter yourself that I shall allow you one moment's respite? Probus:
I expect nothing from you but a cruel death, and I ask of God only the grace
to persevere in the confession of his holy name to the end. Maximus:
I will leave you to languish, as such an impious wretch deserves. Take him
hence. Let the prisoners be closely guarded that none of their friends who
would congratulate with them, may find access. I desire them for the shows.
Let Andronicus be brought in. He is the most resolute of the three.
The answers and behavior of these saints were usually respectful
towards their judges; this is a duty, and the spirit of the Gospel. Nevertheless,
by an extraordinary impulse of the Holy Spirit, some on certain occasions
have deviated from this rule, e.g., Saint Paul called his judge a "whited
wall" and threatened him with the angel of God. Like him, Andronicus answers
harshly. The governor pressed Andronicus again to comply, adding, that his
two companions had at length sacrificed to the gods, and to the emperors
themselves.
Andronicus: This is truly the
part of an adorer of the god of lies; and by this imposture I know that the
men are like the gods whom they serve. May God judge you, O worker of iniquity.
Maximus ordered rolls of paper to be made, and set on fire upon
the belly of the martyr; then bodkins to be heated, and laid red hot between
his fingers. Even after all this, Andronicus was still unshaken. Maximus:
Do not expect to die at once. I will keep you alive till the time of the
shows, that you may see your limbs devoured one after another by cruel beasts.
Andronicus: You are more inhuman than the tigers, and more insatiable with
blood than the most barbarous murderers.
Maximus: Open his mouth, and put some of the sanctified meat into
it, and pour some of the wine into it which has been offered to the gods.
Andronicus: Behold, O Lord, the violence which is offered me. Maximus:
What will you do now? You have tasted the offerings taken from the altar.
You are now initiated in the mysteries of the gods. Andronicus: Know,
tyrant, that the soul is not defiled when she suffers involuntarily what
she condemns. God, who sees the secrets of hearts, knows that mine has not
consented to this abomination. Maximus: How long will this frenzy delude
your imagination? It will not deliver you out of my hands. Andronicus:
God will deliver me when he pleases. Maximus: This is a fresh extravagance:
I will cause that your tongue to be cut out to put an end to your prating.
Andronicus: I ask it as a favor that those lips and tongue with which you
imagine I have concurred in partaking of the meats and wine offered to idols,
may be cut off.
Maximus: Pluck out his teeth, and cut out his blasphemous tongue
to the very root; burn them, and then scatter the ashes in the air, that
none of his impious companions or of the women may be able to gather them
up to keep as something precious or holy. Let him be carried to his dungeon
to serve for food to the wild beasts in the amphitheater.
Thus, the trial of the three martyrs concluded.
Maximus sent for the pontiff and the first magistrate of Cilicia,
and ordered that public games be produced the following day. Crowds flocked
to the amphitheater near the town of Anazarbus. The governor arrived there
about noon. The three eyewitnesses who wrote this epilogue watched from the
hillside, afraid to enter the amphitheater. The governor had the tortured
bodies of the three brought into the arena. Their bodies were so mangled
that they had to be carried in on the backs of porters and thrown in the
pit before the governor.
“We advanced,” say the authors, “as
near as we could on an eminence behind, and concealed ourselves by piling
stones before us as high as our breasts, that we might not be known or observed.
The sight of our brethren in so dismal a condition, made us shed abundance
of tears: even many of the infidel spectators could not contain themselves.
For no sooner were the martyrs laid down, but an almost universal deep silence
followed at the sight of such dismal objects, and the people began openly
to murmur against the governor for his barbarous cruelty.
“Many even left the
shows, and returned to the city: which provoked the governor, and he ordered
more soldiers to guard all the avenues to stop any from departing, and to
take notice of all who attempted it, that they might be afterwards called
to their trial by him. At the same time, he commanded a great number of beasts
to be let loose out of their dens into the pit. These fierce creatures rushed
out, but all stopped near the doors of their lodges, and would not advance
to hurt the martyrs.
“Maximus, in a fury, called for the keepers, and caused
one hundred strokes with cudgels to be given them, making them responsible
for the tameness of their lions and tigers, because they were less cruel
than himself. He threatened even to crucify them unless they let out the most
ravenous of their beasts.
“They turned out a great bear which that very day had
killed three men. He walked up slowly towards the martyrs, and began to lick
the wounds of Andronicus. That martyr leaned his head on the bear, and endeavored
to provoke him, but in vain. Maximus possessed himself no longer, but ordered
the beast to be immediately killed. The bear received the strokes, and fell
quietly before the feet of Andronicus.
“The pontiff Terentianus seeing the rage of the governor,
and trembling for himself, immediately ordered a most furious lioness to
be let out. At the sight of her, all the spectators turned pale, and her
terrible roarings made the bravest men tremble on their safe seats. Yet when
she came up to the saints, who lay stretched on the sand, she laid her self
down at the feet of Saint Tarachus, and licked them, quite forgetting her
natural ferocity. Maximus, foaming with rage, commanded her to be pricked
with goads. She then arose, and raged about in a furious manner, roaring
terribly, and frightening all the spectators; who, seeing that she had broke
down part of the door of her lodge, which the governor had ordered to be
shut, cried out earnestly that she might be again driven into her lodge.
“The governor, therefore, called for the confectors
or gladiators to dispatch the martyrs with their swords; which they did.
Maximus commanded the bodies to be intermixed with those of the gladiators
who had been slain, and also to be guarded that night by six soldiers, lest
the Christians should carry them off. The night was very dark, and a violent
storm of thunder and rain dispersed the guards. The faithful distinguished
the three bodies by a miraculous star or ray of light which streamed on each
of them. They carried off the precious treasures on their backs, and hid
them in a hollow cave in the neighboring mountains, where the governor was
not able, by any search he could make, to find them. He severely chastised
the guards.” Thus, the three witnesses pledged to guard
the precious relics for the balance of their days (Benedictines, Delaney,
Husenbeth).
The Acta Sanctorum, October, vol. v, with Ruinart, furnish Latin
and Greek texts of the passio. Other recensions exist, and
Bedjan has edited a Syriac version. There is also a panegyric by Severus
of Antioch printed in the Patrologia Orientali, vol.
n, pp. 277—295. Harnack (Die Chronologie der altchrist. Litteratur,
vol. ii, 1904, pp. 479—480) in noticing these acta,
gives reason for thinking that they cannot be regarded as a transcript
of any official document, but he seems to form a slightly better opinion
of them than Delehaye expresses in Les légendes hagiographiques
(1927), p. 514.
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Saint Emilian of Rennes
{may be Bishop Melanius} Hermit (RM)
Apud Rhédones, in Gállia, sancti
Æmiliáni Confessóris.
At Rennes
in France, St. Emilian, confessor.
The Roman Martyrology states that Saint Emilian was a recluse
at Rennes in Brittany; however, no saint of this name is recorded locally.
It is suggested there may be some confusion and the saint may be Bishop Melanius
of Rennes (Benedictines).
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357 St. Sarmata
Martyr of Egypt disciple of St. Anthony
In Thebáide sancti Sarmátæ, qui fuit discípulus
beáti Antónii Abbátis, et a Saracénis pro Christo
necátus est.
In Thebais, St. Sarmata, disciple of the blessed abbot
Anthony, who was put to death for Christ by the Saracens.
in the deserts of Egypt, murdered by
a band of Bedouins. A monastic pioneer, he was follower of the Desert Fathers.
Sarmata the Hermit M (RM) This disciple of the Saint Antony was martyred
in his monastery by a band of marauding Bedouins. He is venerated as an Egyptian
saint (Benedictines).
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390 Germanus of Besançon
successor to Saint Desideratus in the see of Besançon,
BM (RM)
Vesontióne,
in Gálliis, sancti Germáni, Epíscopi et Mártyris.
At Besançon in France, St. Germanus, bishop and
martyr.
Saint Germanus,
successor to Saint Desideratus in the see of Besançon, may have been
martyred by the Arians (Benedictines).
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397 St.
Nectarius Bishop of Constantinople modern Istanbul from 381 succeeded Saint
Gregory Nazianzen and preceded Saint John Chrysostom
He was born in Tarsus, in Cilicia,
the son of a senator of Constantinople. Nectarius succeeded St. Gregory Nazianzus upon the latter’s resignation.
His elevation came about after his name found its way onto a list submitted
to the emperor, who picked Nectarius, despite the fact that Nectarius was
married and had not yet even been baptized. Nevertheless, once installed
properly, he proved a most able prelate, struggling against the Arians and prohibiting
public penance. He was bishop for sixteen years.
Nectarius of Constantinople B (AC). The eminence of Saint Nectarius pales
because of his placement in history between two of the greatest saints of
the East. He succeeded Saint Gregory Nazianzen and preceded Saint John Chrysostom
as bishop of Constantinople from 381 until his death (Benedictines).
397 ST NECTARIUS, ARCHBISHOP OF CONSTANTINOPLE
WHEN St Gregory Nazianzen resigned the see of Constantinople almost
as soon as he was appointed in the year 381 he was succeeded by this Nectarius,
a native of Tarsus in Cilicia and praetor of the imperial city. The peculiar
and perhaps doubtful story of his election is as follows. While the second
oecumenical council was in progress at Constantinople Nectarius, who was
about to visit his home, called on Diodorus, Bishop of Tarsus, to ask if
he could carry any letters for him. Greatly impressed by his looks and manner,
Diodorus recommended him to the archbishop of Antioch as successor to St
Gregory. Meletius laughed at the idea, but the name of Nectarius was nevertheless
added to the list of candidates presented to the emperor. Theodosius chose
Nectarius, much to everybody’s astonishment, for he was not yet even baptized
(he is also said to have been married, with one son). However, the council
ratified the choice and Nectarius was duly baptized and ordained.
On leaving Constantinople St
Gregory Nazianzen wrote to the bishops: “You may have a throne and a lordly
place then since you think that is the important thing. Rejoice, lift yourselves
up, claim the title of patriarch, let broad lands be subject to you”, and
the council gave some justification for the rebuke: for soon after the appointment
of Nectarius it passed a canon giving Constantinople rank next after Rome.
For this reason St Nectarius is often called the first patriarch of the city,
though it was long before the Holy See recognized the precedence accorded
against its judgement.
His episcopate lasted for sixteen
years, but little is known of it or him. He consistently opposed the Arian
heretics, with the result that, when in 388 there was a rumour that the emperor
died in Italy, they burnt his house over his head. St Nectarius is principally
remembered for having abolished in his diocese the office of priest-penitentiary
and the discipline of public penance, on account of an open scandal that
had occurred. He died on September 27, 397, and was followed in his see by
St John Chrysostom. St Nectarius figures in the Greek Menaion
but not in the Roman Martyrology.
The more important passages of the church historians which bear upon
the life and activities of Nectarius have been brought together in the Acta Sanctorum, October, vol. v. Regarding the abolition of
the office of priest-penitentiary a convenient summary will be found in DTC.,
vol. xii, cc. 796-198.
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460 St. Placidia
Virgin vow of perpetual virginity
Verónæ sanctæ Placídiæ
Vírginis. At Verona, St. Placidia, virgin.
Placidia lived in Verona and was renowned for her sanctity and
her vow of perpetual virginity. She should not be confused with the contemporary
Placidia, the daughter of Roman Emperor Valentinian III.
Placida of Verona V (RM). Little is known about this virgin who is venerated
at Verona and often confused with the daughter of Emperor Valentinian III
(Benedictines, Encyclopedia).
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506 Gratus of Oloron
episcopacy in the ancient see of Oloron B (AC)
Saint Gratus was the first to hold the episcopacy in the ancient see of Oloron
in southern France. The diocese was suppressed long ago (Benedictines).
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553 St. Firminus of Uzes Bishop of Uzes, France
Ucétiæ,
in Gállia Narbonénsi, sancti Firmíni, Epíscopi
et Confessóris.
At Uzea in
France, St. Firmin, bishop and confessor.
He was born
in Narbonne, France, and educated by an uncle whom he succeeded in Uzes.
Firminus became bishop at twenty-two and died fifteen years later.
Firminus of Uzès B (RM) Born in Narbonne, France. Saint Firminus succeeded
his uncle as bishop of Uzès at the tender age of 22 and governed the
see until his death fifteen years later. He was a friend of Saint Caesarius
(Benedictines, Encyclopedia).
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600 St. Canice
also written Kenny and Kenneth; pupil of Saint Finnian monk under St. Cadoc
at Llancarfan, Wales
In monastério Achadh-boénsi,
in Hibérnia, sancti Cánici, Presbyteri et Abbátis.
In the monastery of Aghaboe in Ireland, St. Kenny, priest and abbot.
599 St Canice, Or Kenneth, Abbot
Cainnech, also written Canice, Kenny and Kenneth, is a famous saint both
in Ireland and Scotland, but in the traditions about him there is little
upon which much reliance can be placed. He was an Irishman by birth, the
son of a bard, born at Glengiven in Derry. It is said that when a youth he
went over into Wales and became a monk under St Cadoc at Llancarfan, where
he was ordained. His master’s particular affection and the favour that he
showed him earned for Canice the jealousy of some of his brethren. After
an alleged visit to Rome St Canice went back to Ireland and came to study
at the school of St Finnian at Clonard, whence he went with St Kieran, St
Comgall and St Columba to St Mobhi at Glasnevin. For some time he preached
in Ireland and made several monastic foundations, and then made his first
visit to Scotland. There are many traces of him in place-name and legend
in that country, notably at Cambuskenneth below
Stirling and at Kilchainnech on Iona itself. He went with St Columba on his
mission to the Pictish King Brude at Inverness, and with the sign of the
cross paralysed Brude’s hand when he threatened the monks with his sword.
He converted numerous pagans and was bound in close friendship with St Columba,
who on one occasion when he was in great danger at sea said to his companions,
“Don’t be afraid! God will
listen to Kenneth, who is running to church with only one shoe on to pray
for us.” At the same time Canice in Ireland was aware of his friend’s peril
and jumped up from a meal to go to the church.
The best known of St Canice’s foundations in Ireland
was the monastery at Aghaboe in Ossory, but he probably also had an establishment
at Kilkenny, whose old cathedral was dedicated in his honour. His zeal in
preaching the gospel and practising Christian perfection have ranked him
amongst the most glorious saints whose virtue has enlightened both Ireland
and Scotland, and his feast is observed in both countries; throughout the
land in one and in the dioceses of Saint Andrews and of Argyll in the other.
There is a Latin
biography which has been edited by C. Plummer in his VSH., vol. i, pp. 152—169, from a text
in the Marsh Library in Dublin. Another text, from the Codex
Salmanticensis, was printed by FE. De Smedt and De Backer. Consult also KSS., pp. 295—297. St Cainnech’s
intercourse with other Irish saints is noted in Kenney, Sources
for the Early History of Ireland, vol. i, pp. 409, etc., and see the
gloss on the Félire of Oengus, p. 323. The name Kenny usually corresponds, not with Cainnech,
but with the old name contained in the patronymic Cinnéide
(Kennedy).
All we know about St. Canice is from unreliable legend, according to which
he was born at Glengiven Ireland. He became a monk under St. Cadoc at Llancarfan,
Wales, and was ordained there. After a trip to Rome, he studied under St.
Finnian at Clonard, Ireland, accompanied by Ss. Kieran, Columba, and Comgall
to St. Mobhi at Glasnevin. He preached for a time in Ireland, and then went
to Scotland. A close friend of Columba's whom he accompanied on a visit to
King Brude of the Picts. He was a most successful missionary, building a
monastery at Aghaboe, Ireland, and probably one at Kilkenny. He is known
as Kenneth and Cainnech.
Canice, of Kilkenny, Abbot (RM) (also known as Caimnech, Cainnic,
Canicus, Cainnech, Kenneth, Kenny)
Born at Glengiven (Derry), Ireland, c. 515-527; died at Aghaboe (the ox's field) in Laois,
c. 599. All we know about Canice is from unreliable legend, according to
which he was the son of a scholar-poet, who became a pupil of Saint Finnian at Clonard. He may have
gone with Saints Kieran, Columba, Comgall
on mission to Saint Mobhi at Glasnevin, preached for a time
in Ireland. When plague scattered the community, Canice became a monk under
Saint Cadoc at Llancarfan, Wales, where he was ordained.
Canice was a close friend of Saint Columba whom he accompanied
on a visit to King Brude of the Picts at Inverness, because he was of the
Pictish race and spoke the language. Thus, he assisted Columba in establishing
his base at Iona, where there was once a Killchainnech. He served similarly
in introducing Comgall at Lismore.
For a time Canice worked in the Western Isles and on the mainland
of Scotland, where he is known as Kenneth. A number of place names and old
dedications confirm his presence in Scotland, notably the islet called Inch
Kenneth in Mull. He founded churches on Tiree, South Uist, Coll, and Kintyre.
He was the first person to build a church at Saint Andrews, then known as
Rigmond. As Aengus records, "Aghaboe was his principal church and he has
a Recles (monastery) at Kill-Rigmonaig in Alba." At the Reformation, the
Irish abbot of Rigmond, Riaghail or Regulus, was transformed by a fanciful
legend into a 4th-century Greek monk named Rule, who carried the relics of
the apostle Saint Andrew to Rigmond. But the relics were not acquired until
736, at which time the name was changed to Saint Andrews.
When he returned to Ireland he founded the monastery of Aghaboe
in Ossory, c. 577. Other foundations included Drumahose in Derry and Cluain
Bronig in Offaly. Saint Canice is said also to have had a foundation at Kilkenny.
That city is named after Canice, who was the titular patron of the Brethren
of Saint Kenneth.
Canice copied a manuscript of
the four Gospels. He was known as an effective preachers, when, according
to the saint, he was divinely illuminated by God.
Until the Reformation, the society maintained the abbey at Maiden
Castle. Canice is one of the Twelve Apostles of Ireland and patron of Kennoway
in Fife (Attwater, Benedictines, D'Arcy, Delaney, Encyclopedia, Farmer, Husenbeth,
Montague, Montalembert, Mould, Moran, Ryan, Skene).
Like other Irish monastics saints, Canice periodically lived as
a hermit and enjoyed the close communion such a life afforded with nature.
These three short tales tell us a little about the legends of Saint Canice,
called Cainnic by Plummer: “One Sunday Saint
Cainnic was lodged on the island of Inish Ubdain; but the mice of that place
gnawed his shoes and nibbled them and ate them. And the holy man, when he
was aware of their naughtiness, cursed the mice, and cast them out of that
island forever. For all the mice, assembling in a body, according to the
word of Saint Cainnic, precipitated themselves into the depths of the sea,
and mice on that island have not been seen unto this day”
(Plummer). “Another time Saint Cainnic was lodged
one Sunday on another island, called En inish, the Isle of Birds. but the
birds on it were garrulous and extremely loquacious, and gave annoyance to
the saint of God. So he rebuked their loquacity, and they obeyed his command,
for all the birds got together and set their breasts against the ground,
and held their peace, and until the hour of Matins on Monday morning they
stayed without a movement, and without a sound, until the Saint released
them by his word” (Plummer). “Another
time when Saint Cainnic was in hidden retreat in solitude, a stag came to
him, and would hold the book steady on his antlers as the Saint read on.
But one day, startled by a sudden fear, he dashed into flight without the
abbot's leave, carrying the book still open on his antlers; but thereafter,
like a fugitive monk to his abbot, the book safe and unharmed still open
on his antlers, he returned” (Plummer).
St. Kenneth monk
under St. Cadoc at Llancarfan
Kenneth is a derivative of Canice. All we know about Canice is from unreliable
legend, according to which he was born at Glengiven, Ireland. He became a monk under St. Cadoc
at Llancarfan, Wales, and was ordained there. After a trip to Rome, he studied
under St. Finnian at Clonard, Ireland, accompanied Ss. Kieran, Columba, and
Comgall to St. Mobhi at Glasnevin. He preached for a time in Ireland, and
then went to Scotland. A close friend of Columba's whom he accompanied on
a visit to King Brude of the Picts, he was a most successful missionary.
He built a monastery at Aghaboe, Ireland, and probably one at Kilkenny. He
is also known as Kenneth and Cainnech.
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7th v. Eufridus of Alba monk OSB (AC); local cultus at Albi in the Piedmont, monk of
Asti (Benedictines).
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7th v. St. Ansillo monk life is obscure. His relics
are in the Benedictine abbey of Lagny, near Meaux, France.
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685 Agilbert (Aglibert)
of Paris nephew Eleutherius active missionary ordained Saint Wilfrid replaced
Celtic customs with Roman at Synod of Whitby OSB B (PC)
685 St Agilbert, Bishop Of Paris
When Coenwalh, King of the West Saxons, had received the Christian faith
and baptism at the court of Anna, King of the East Angles, and been restored
to his dominions, there came into Wessex a certain bishop called Agilbert.
He was a Frank, but had been living in Ireland engaged in study. Coenwalh,
impressed by his learning and zeal, asked him to stay there as bishop. To
this St Agilbert agreed, and he showed himself an indefatigable pastor and
missionary.
When in Northumbria he ordained St Wilfrid priest; and when
it was decided to hold a council to decide the controversy between Roman
and Celtic customs, he stayed on to assist at the Synod of Whitby. At this
assembly he was looked on as leader of the “Roman” party and was called on
by King Oswy to be the first to reply to St Colman of Lindisfarne. St Agilbert
asked to be excused and named St Wilfrid to answer, because “he can explain
our opinion better in English than I can by an interpreter”. This language
difficulty had already been a cause of serious trouble to Agilbert. After
he had been bishop of the West Saxons for some years, King Coenwalh, “who”,
says St Bede, “understood no tongue but that of the Saxons, grew weary of
that bishop’s barbarous speech”. He therefore divided his kingdom into two
dioceses, and appointed to that which included the royal city of Winchester
an English bishop named Wine. Agilbert was very vexed that the king should
have done this without first consulting him (as he well might be) and, resigning
his see, he eventually retuned to France. In 668 he was made bishop of Paris.
Wine in the meantime had become bishop of London by simony, Wessex was without
a bishop again, and so Coenwalh asked St Agilbert to come back. He replied
that he could not leave the see and flock of his own city, but sent instead
his nephew Eleutherius, “whom he thought worthy to be made a bishop”; he
was consecrated by St Theodore of Canterbury. During St Agilbert’s French
episcopate he consecrated St Wilfrid bishop, as is narrated when treating
of that saint. St Agilbert died before the year 691.
Here again Bede
(see Plummer’s text and notes) is our main authority, but we hear of Agilbert
also in the Liber Historiae Francorum and in the continuation
of Fredegarius.
Saint Agilbert, a Frank, studied under abbot Ado at Jouarre monastery
in Ireland. He studied scripture in France and then crossed over to England
and preached in Wessex.
King Coenwalh (Coinwalch) of the West Saxons invited him to remain in Wessex
as bishop. He was active in missionary activities, ordained Saint Wilfrid,
and with him led the group seeking to replace the Celtic customs with Roman
at the Synod of Whitby.
He resigned his see when Coenwalh, growing impatient with a foreign prelate,
divided his diocese. Agilbert returned to France, where he was consecrated
bishop of Paris in 668. Coenwalh later invited him back but he refused and
sent his nephew Eleutherius in his place. Agilbert is buried at Jouarre (Benedictines,
Delaney) .
|
750 St. Juliana
of Pavilly Benedictine abbess
also called “the Little Sister of Jesus.” A servant girl, she entered
the Benedictines at Pavilly, France, under St. Benedicta.
Juliana of Pavilly, OSB Abbess (AC)
Saint Juliana entered the convent of Pavilly, Normandy, during the abbacy
of Saint Benedicta. This former servant girl became abbess of the same convent,
and earned the title "the Little Sister of Jesus" (Benedictines).
|
774 St.
Gummarus son of lord Emblem, near Lierre
in Brabant.
Lyræ, in Bélgio,
deposítio sancti Gummári Confessóris,
At Lier in Belgium, the death of St. Gummarus, confessor.
774 St Gummarus, or Gommaire
Gummarus was a son of the lord of Emblem, near Lierre in Brabant. He grew
up without learning to read or write, but served at the court of Pepin, where
from a spirit of religion he was faithful in every duty and liberal in works
of mercy. Pepin raised him to a high post, and proposed a match between
him and a lady of good birth named Gummarus, and the marriage was solemnized
with their mutual consent. This marriage, which seemed unhappy in the eyes
of the world, was directed by God to perfect the virtue of His servant and
exalt him to the glory of the saints: for Gummarus was extravagant and perverse
in her ways, cruel, capricious and altogether unteachable. Life became from
that time a train of continual trials for Gummarus.
St Gummarus for several years endeavoured by all means which prudence
and charity could suggest to encourage his wife to ways more agreeable to
reason and religion. Then he was called upon by King Pepin to attend him
in his wars, and he was absent eight years. Returning home, he found his
wife had thrown all things into disorder, and that few among his servants,
vassals or tenants had escaped her oppression. She was so mean that she even
refused beer to the reapers at harvest. Gummarus made to every one of them
full restitution and satisfaction; and Gummarus was so far overcome by his
patience and kindness as to be ashamed of her past conduct, and to seem penitent.
This change, however, was only exterior, and her willfulness broke out again
worse than ever. Gummarus tried to reclaim her but at length he gave up the
attempt and lived a retired life. With St Rumold he is said to have founded
the abbey at Lierre, which afterwards bore his name.
There is both
a prose Latin Life of Gummarus and a metrical synopsis, for which see the Acta Sanctorum, October. vol. v. A very
full discussion of the subject has also been printed in Flemish by P. G.
Deckers, Leven en eerdienst van den h. ridder Gummarus (1872); and see T. Paaps, De hl. Gummarus,...
critische studie (1944).
He grew up without learning to read or write, but served at the
court of Pepin, where from a spirit of religion he was faithful in every
duty and liberal in owrks of mercy. Pepin raised hinm to a high post, and
proposed a match between him and a lady of good birth named Guinimaria, and
the marriage was solemnized with their mutual consent. This marriage, which
seemed unhappy in the eyes of the world, was directed by God to perfect the
virtue of His servant and exalt him to the glory of saints: for Guinimaria
was extravagant and perverse in her ways, cruel, capricious and altogether
unteachable. Life became from that time a train of continual trials for Gummarus.
St. Gummarus for several years endeavoured by all means which prudence and
charity could suggest to encourage his wife to ways more agreeable to reason
and religion. Then he was called upon by King Pepin to attend him in his wars,
and he was absent eight years. Returning home, he found his wife had thrown
all things into disorder, and that few among his servants, vassals or tenants
had escaped her oppression. She was so mean that she even refused beer to
the reapers at harvest. Gummarus made to every one of them full restitution
and satisfaction; and Guinimaria was so far overcome by his patience and
kindness as to be ashamed of her past conduct, and to seem penitent. This
change, however, was only exterior, and her wilfulness broke out again worse
than ever. Gummarus tried to reclaim her: but at length he gave up the attempt
and lived a retired life. With St. Romuold he is said to have founded the
abbey at Lierre which afterwards bore his name.
Gummarus (Gomer, Gommaire) of
Lier, Hermit (RM) Born at Emblehem (diocese of Malines), Brabant, c.
717; died October 11, c. 774. Like Saint Gengou, Saint Gomer served under
Pepin the Short in his wars, and on his return home had to face the same
domestic troubles. Though their stories end differently, Gomer and Gengou,
are the patrons of those who married badly.
Gomer was born into a rich and influential family. Before long
Gomer had an important position at the court of Pepin the Short. The young
man had all the virtues--gentility, piety, innocence, and simplicity. He
preferred religious devotions to court socials, and spent his time with wise
old men instead of pretty young girls.
Eventually he married a woman called Gwinmarie. She was rich,
beautiful, and was personally recommended by Pepin the Short. At first it
was a blissful marriage. Gwinmarie, who had thought that men were rough and
crude creatures, was charmed by Gomer's delicate manners. But she had barely
unpacked her trousseau, when Gomer was called off to the wars.
She dried her tears and busied herself with running their estate.
She did it very well, so well in fact that when Gomer came home on leave
he found everything just a little too neat and well-ordered. Gwinmarie had
got used to the exercise of authority and made no secret of it. Gomer put
on his slippers, scratched his head and realized that he was no longer master
in his own house. So he went back to the wars.
For the next eight years he was fighting away in Lombardy, Saxony,
and Aquitaine, and since he saw his wife only very rarely the wall between
them grew steadily higher. Knowing and understanding each other less and
less, they both remained on their separate sides and became set in their
ways. Gwinmarie became harsh, severe, and doubtless because she was afraid
of not being obeyed, made her farmers and laborers feel the full weight of
her privileges. She threatened, punished, and scrutinized them closely.
By the time Gomer came home for good he had seen enough chaos
and injustice in the wars, and had no intention of letting his wife continue
to run things in her autocratic way. In next to no time he had redressed
all the wrongs she had committed, restored the people she had dispossessed
from their property, and given generously to the poor.
Gwinmarie cried, scratched,
sulked, threatened, but it was no good: Gomer was not the man to set his
wife above the honor of God. However, since there was no peace at home, Gomer
gathered a few friends together and set off on a pilgrimage to Rome until
the storm had blown over.
He didn't get very far. A miracle (a tree fell down and he set
it up again) and a revelation (from an angel) obliged him to build a monastery
and a church on his own estate. And so he became half- husband, half-monk.
(The town of Lierre (Lier) has arisen around his hermitage.)
But he continued to visit Gwinmarie. She was becoming more and
more sour-tempered, but although she didn't want to listen to Gomer's lectures
and homilies she had to do as he told her, for he was always putting her
in her place with a convenient miracle.
However the story has a happy ending: Old, sick, and lonely, Gwinmarie
was afraid of dying and called Gomer to her. He came at once, calmed and
comforted her, and treated her with such gentleness that all her sourness
disappeared. She died peacefully, and Gomer followed her. Before they died
a large number of children were miraculously born to them, according to legend.
In art, Gomer is sometimes represented carrying in his hand a
stick which is covered with flowers. This is in memory of the stick that
he planted to mark the site of his meeting with another saint-- Rumold, the
Irish monk who was evangelizing the Low Countries. So much ivy grew there
that the name of Lierre (French for 'ivy') was given to the town that was
later built there (Benedictines, Encyclopedia). Usually he is depicted as
a richly dressed pilgrim with water springing where he strikes with his staff.
There is an axe at the root of the tree behind him and he holds a glove.
Gomer is venerated at Lierre, Flanders. He is the patron of cabinet-makers,
glovers, printers, and woodsmen. He is invoked against bad wives and rupture
(Roeder) .
|
965 ST BRUNO THE GREAT,
ARCHBISHOP OF Cologne; he set a high example of personal goodness and devotion,
and kept clergy and laity on their mettle by frequent visitations. Sound
learning and the monastic spirit were the means by which a high standard
of pastoral care and spiritual life were to be maintained; his cathedral-school
was staffed by the best professors he could find, and he founded the abbey
of St Pantaleon at Cologne. Nor was St Bruno’s solicitude confined to his
own diocese: he used his influence and authority to spread his reforms throughout
the kingdom, and at the same time as he became archbishop this authority was
further notably extended by the action of the emperor.
Of the saints bearing the name of Bruno the founder of the Carthusians would
seem most to deserve the epithet “the Great”, but traditionally it is given
to the powerful prince-bishop who, eighty years before his namesake was born
in his episcopal city of Cologne, co-operated so conspicuously with his own
brother, the Emperor Otto I (also called “the Great”), in the religious and
social building-up of Germany and the Empire.
This Bruno was the youngest son of the Emperor Henry the Fowler
and his wife St Matilda; he was born in 925 and from early years showed that
he shared the good dispositions of his parents. When only four he was sent
to the cathedral-school at Utrecht, where he acquired a keen love of learning.
Prudentius was said to be his favourite bedside book, and later on he learned
Greek from some Byzantines at the imperial court. He was called thither
by his brother Otto when he was fourteen, and in spite of his extreme youth
he was given rapid preferment. In 940 he was made the emperor’s confidential
secretary, and soon after was ordained deacon and given the abbeys of Lorsch
and Corvey. This irregular proceeding had a happy result in that he restored
a stricter observance in both of them.
Bruno was ordained priest when he was twenty-five, and went
with Otto into Italy as chancellor, in which office he used all his power
to bring about the emperor’s ideal of a close union between church and state.
The time was at hand when he would be in an even more favourable position
to forward this unity. In the year 953 the archbishopric of Cologne became
vacant, and Bruno was appointed to it.
Throughout the twelve years of his episcopate St Bruno played
a leading part in imperial politics, in which ecclesiastical affairs were
inextricably mixed up, but not for a moment did he slacken his attention
to the spiritual requirements of the people and the purely religious responsibilities
of his office. In the first place he set a high example of personal goodness
and devotion, and kept clergy and laity on their mettle by frequent visitations.
Sound learning and the monastic spirit were the means by which a high standard
of pastoral care and spiritual life were to be maintained; his cathedral-school
was staffed by the best professors he could find, and he founded the abbey
of St Pantaleon at Cologne. Nor was St Bruno’s solicitude confined to his
own diocese: he used his influence and authority to spread his reforms throughout
the kingdom, and at the same time as he became archbishop this authority
was further notably extended by the action of the emperor. While Otto was
absent in Italy the duke of Lorraine, his son-in-law Conrad the Red, had
risen in rebellion; whereupon Otto deposed Conrad and put St Bruno in his
place. The duchy was not made appurtenant to the bishopric, but this appointment
of Bruno was the beginning of the temporal power formerly exercised by the
archbishops of Cologne; they were princes of the Holy Roman Empire. St Bruno
was as capable a statesman as he was a good man. He had peculiar aptitude
in settling the numerous political disputes of the Lorrainers, and he made
German influence supreme over them. In this unifying task his highly trained
and apostolic clergy played a large part, and such was the number and quality
of the bishops that he appointed that St Bruno was called “the bishop-maker”.
The recognition of his worth and ability reached its climax in 961 when,
the emperor going to Rome to be crowned, Bruno was appointed with his half-brother
William, archbishop of Mainz, co-regent of the empire and guardian of their
nephew, the infant king of the Romans, during his father’s absence.
Four years later, on October 11, 965, Bruno the Great died at Rheims; he
was only forty years old. His cultus in the diocese of Cologne was confirmed
in 1870.
The Life of
St Bruno by his devoted disciple Ruotger is reckoned one of the most reliable
and satisfactory of medieval biographies. It may be read in the Acta Sanctorum, October, vol. v, or in MGH., Scriptores, new series, ed. Irene Ott
(1951); there was a previous edition in vol. iv, pp. 224—275. It was written within three or four years of Bruno’s death.
For a careful study of this work see H. Schörs’s series of papers in
the Annalen d. histor. Vereins f. d. Niederrhein, 1910, 1911,
1917. Cf. also Hauck, Kirchengeschichte Deutschlands,
vol. iii, pp. 45 seq.
|
1379 John of Bridlington
(John Thwing), OSA (AC)
Born at Thwing, Yorkshire, England, in 1319; died October 10, 1379; canonized
by Pope Boniface IX in 1401 or 1403. At the age of 19, while still a student
at Oxford, John joined the community of Augustinian canons at Bridlington
near his hometown. He filled various offices until he was elected its prior
and held that position for 17 years--until his death. Saint John is the patron
of women in difficult labor (Benedictines, Delaney).
1379 St. John of Bridlington
Augustinian prior and
patron of women who face difficult labors. He was born John Thwing in Bridlington,
Yorkshire, England, in 1319, and became a student at Oxford. Joining the
Augustinians at Bridlington, he served as prior for seventeen years until
his death. He was canonized in 1401. |
1491 Blessed James
Griesinger soldier turned Dominican, OP (AC)
Born at Ulm, Swabia, Germany, in 1407; beatified in 1825. James Griesinger
was a soldier until he donned the Dominican habit as a lay brother at Bologna,
Italy, in 1441. For the rest of his life he praised God through his craft
at which he excelled: painting on glass (Benedictines).
1491 BD JAMES OF ULM
THE Griesingers were a respectable family of Ulm in Germany, where Bd James
was born in the year 1407. He left home when he was twenty-five and went
to Italy. He was first a soldier at Naples, but the licence of military
life shocked and frightened him, and when he found that his comrades took
no notice of his better example and words he left the army and became secretary
to a lawyer at Capua. He did his work so well that when, at the end of five
years, he wanted to leave his master refused to let him go. So James slipped
away and made for Germany, but when he got so far as Bologna he was induced
again to enlist as a soldier. In that city he used often to go to the shrine
of St Dominic, and presently he was moved to offer himself as a lay brother
to the friars there. He was accepted, and for fifty years he was a model
of regular observance and virtue. His prior on one occasion wished to display
the lay brother’s prompt obedience for the edification of a visiting prelate.
He called for Brother James and gave him a letter, saying it was to be taken
to Paris at once. The journey ordered was a long, toilsome and dangerous
one, but James just pocketed the letter and asked permission first to go
to his cell to get his hat and stick.
The works of the Friars Preachers hold a remarkable place in the history
of Christian art, and Bd James, like his fellow Dominican William of Marcillat,
was a master of the art of painting on glass. On such work he was principally
engaged, and he prepared himself for it by assiduous prayer, whereat he was
often rapt in ecstasy; a number of miracles were attributed to him both before
and after death. Bd James died on October 11 1491, being eighty-four years
old to a day, and was beatified in 1825.
A biographical memoir
written by Fr Ambrosino of Saracino, a contemporary, has been translated from
Italian into Latin in the Acta Sanctorum, October, vol. v.
See also H Wilma, Jakob Griesinger (1922) in German, and
Procter, Dominican I, pp. 287—291.
|
1592
St. Alexander Sauli The Apostle of Corsica bishop performed miracles
of prophecy, healing, and calming of storms both during his life and after
his death The order the congregation
of Clerks Regular of Saint Paul became known as the Barnabites
Calótii, in diœcési Asténsi,
olim Papiénsi, sancti Alexándri Sauli, e Clericórum
Regulárium sancti Pauli Congregatióne, Epíscopi et Confessóris;
quem, génere, virtútibus, doctrína et miráculis
clarum, Pius Décimus, Póntifex Máximus, Sanctórum
fastis adscrípsit.
At Calozzo, in the diocese of Asti, formerly that of Pavia, St. Alexander
Sauli, bishop and confessor of the Clerics Regular of St. Paul. He
was of noble birth and renowned for virtues, learning, and miracles.
Pope Pius X placed him in the canon of the saints.
He came from
a prominent family of Lombard, Italy, born in Milan in 1533. At an early
age he entered the Barnabite Congregation {Anthony Mary Zaccaria, Priest Born in
Cremona, Italy, 1502; died there, July 15, 1539; canonized by Pope Leo XIII
in 1897.
“That which God commands
seems difficult and a burden...The way is rough;
you draw back;
you have no desire to follow it. Yet do so and you will attain glory.”
1592 St Alexander Sauli, Bishop of Pavia
It is recorded of Alexander Sauli that when he was a youth he one day burst
into a crowd of people who were watching the antics of some acrobats and
tumblers, and, waving a crucifix before the astonished eyes of audience and
performers, he warned them solemnly against the dangers of frivolous amusements
and pleasure-seeking. After allowance due to youth for the lack of proportion,
this incident may be seen as prophetic of Alexander’s career, of which the
chief business was the restoration to order of Christians who had grown slack,
feeble and worse in the enervating atmosphere of the mid-sixteenth century.
He was born at Milan of a Genoese family in 1534, and after
a good education became a Barnabite clerk regular at the age of seventeen.
He was sent for his studies to their college at Pavia, to which he presented
a library and for the enlargement of which he paid out of his own pocket.
After his ordination to the priesthood in 1556 he taught philosophy and theology
at the university, and was soon made theologian to the bishop, at the same
time rapidly making a reputation as a preacher.
He was so successful at Pavia that St Charles Borromeo invited
him to preach in the cathedral of Milan, and St Charles and Cardinal Sfondrati
(afterwards Pope Gregory XIV) were present. The burning words of the young
Barnabite moved them to tears, and both became his penitents, Father Sauli
continuing to direct and advise the archbishop for many years. In 1567 he
was elected provost general of his congregation and, though only thirty-three
years old, was sufficiently self-confident to withstand both Pope St Pius
V and St Charles. Cardinal Borromeo was the protector of the small remnant
of Humiliati friars and had a commission to reform them, for they had become
both wealthy and, in some individual cases, wicked. It seemed to him, and
the pope agreed, that it would be a good thing if these friars were united
to the newly founded and zealous Barnabite congregation. But St Alexander,
though willing to do all he might for the improvement of the Humiliati, did
not feel called on to agree to any proceeding that might have a detrimental
effect on his own spiritual children, and St Charles had to withdraw his
proposal.
St Alexander had now shown himself unmistakably to be the firm
and zealous sort of priest required by St Pius’s reforming activities, and
in 1570 he was appointed bishop of Aleria in Corsica. He protested, in vain
this time, was consecrated by St Charles, and proceeded to his diocese. It
presented a formidable task. The clergy were ignorant and debased, the people
barbarous and with hardly the rudiments of religion; the island was overrun
with brigands and family vendette were continual and ruthless. He took three
clerks regular to help him and, when he had established himself at Tallona
(his see city was a ruin), he summoned a synod at which he announced the
reforms he proposed to carry out. He then proceeded to a visitation of the
diocese, during which the new ways were inaugurated with considerable and
necessary severity. He governed the unruly diocese for twenty years, and
brought it to such a flourishing state that he was called the apostle of
Corsica. In his third synod he promulgated the decrees of the Council of
Trent, and his insistence on the observance of these did more than anything
else for the restoration of religion. He had to cope not only with sullen
opposition from within but with violence from without, from the raids of
corsairs from the Barbary coast: three times on their account he had to move
his residence and seminary, but eventually established his cathedral and
chapter at Cervione.
During his episcopate Alexander Sauli had frequent occasion
to visit Rome, where he became a close friend of St Philip Neri, who held
him up as an example of a model bishop. He wrote a number of pastoral and
catechetical works, and was a capable canonist. His success in Corsica caused
him to be offered the sees of Tortona and Genoa, but he refused all preferment
until Gregory XIV insisted on transferring him to Pavia. This was in 1591,
but he died in the following year while on a visitation at Calozza in that
diocese.
During his life St Alexander had displayed the gift of prophecy,
the calming of storms and other miracles were attributed to his intercession.
These were continued after his death, and his canonization took place in
1904.
A Latin life
by J. A. Gabutius, who was a contemporary, is printed in the Acta Sanctorum, October, vol. v. The
canonization gave rise to the publication of much important material in the
Rivista di Scienze Storiche for 1905
1907 And 1908; Fr 0. Premoli was responsible for the more valuable part of
these contributions, and he is also the author of an excellent work on the
Barnabites, Storia dei Barnabiti (2 vols., 1914, 1922). Another full but less well documented
account of St Alexander Sauli is that of F. T. Moltedo (1904), and there is a French life by A.
Dubois (1904). On the saint’s writings consult G. Boffito, Scrittori
Barnabiti (1933—34).
Antony studied
medicine at the University of Padua. In 1524, at the age of 25, he set up
his practice in his hometown. As a medical man he found himself ministering
not only to the sick but also to the dying and the bereaved. He found man
and women sick not only in the body but spiritually, and so he turned to
the study of theology to learn more about the comfort and ways of God. By
1528, it seemed natural that the young doctor should be ordained as a secular
priest who pursued a spiritual and corporeal ministry. Soon he moved to work
in Metan near Milan. His zeal, molded on that of Saint Paul, knew no bounds.
In 1530, he and a few other priests, including Venerable Bartholomew Ferrari
and Venerable James Morigia, founded the congregation of Clerks Regular of
Saint Paul, the members of which were neither monks nor friars but lived
under a rule “to revive the love of divine
worship and a true Christian way of life by continual preaching and faithfully
administering the sacraments.”
They worked among the plague-stricken Milanese, in the midst of wars, and
during Luther's reforms. The group so invigorated the city's spiritual life
that it was approved by Pope Clement VI in 1533 with Antony as its first
provost general. The order became known as the Barnabites when, in the last
year of Antony's life, the church of Saint Barnabas in Milan became the order's
headquarters. Antony resigned in 1536, helped spread the community, and worked
ceaselessly to reform the Church. Under his direction, Louisa Torelli founded
the congregation of women called Angelicals, who protected and rescued girls
who had fallen into disreputable lives. Antony was only 37 when he died as
a result of his unceasing apostolic toil (Attwater, Benedictines, Bentley,
Delaney, Encyclopedia, White).}, and became a teacher
at the University of Pavia and superior general of the congregation. In 1571
he was appointed by Pope Pius V to Aleria on Corsica.
Taking three companions, Alexander
rebuilt churches, founded seminaries and colleges, and stood off the pirate
raids in the area. He became the bishop of Pavia after refusing
other sees, serving only a year before his death. Alexander was a noted miracle
worker. He was also spiritual advisor to St. Charles Borromeo and to Cardinal Sfondrato,
who became Pope Gregory XIV. He was
canonized in 1904 by Pope St. Pius X.
Alexander Sauli, Barnabite B (RM)
Born at Milan, Italy, in 1534; died at Colozza (near Pavia) on
October 11, 1593; beatified in 1741 or 1742; canonized by Pope Saint Pius
X in 1904. At the age of 17, Saint Alexander, son of an important Genoese
family, joined the Barnabites, which had been recently founded by Saint Antony
Zaccharia, studied at the order's college at Pavia, endowed the college with
a library, and was ordained in 1556. He was the confessor of Saint Charles
Borromeo and Cardinal Sfondrati (later Pope Gregory XIV). Alexander earned
the reputation as a zealous preacher during the time he was teaching at the
university in Pavia.
In 1567, he was elected general of his congregation. About this
time, Borromeo was given the mandate to reform the Humiliati. With the support
of Pope Saint Pius V, Borromeo favored merging the group into the lively
Barnabites. As provost general Sauli resisted Borromeo's efforts to incorporate
the Humiliati friars into the Barnabites because he feared that they would
reduce the discipline of his congregation. The assassination attempt on the
life of Charles Borromeo in 1571, led to the complete suppression of the
order soon afterwards.
Later (1570) he began his 20 years of service to the Church as
a bishop of the Corsican diocese of Aleria. There he carried out religious
reforms that were as unwelcome as they were necessary and overdue. The saint
found that the clergy were ignorant and the people irreligious, engaging
in frequent vendettas and brigandage. The bishop moved his cathedral from
Aleria to Cervione and began a systematic visitation. He promulgated the
decrees of the Council of Trent assiduously.
Sauli refused translation to the see of Tortona and then Genoa,
but just before his death in 1592, Bishop Sauli was transferred to the Italian
see of Pavia at the command of Pope Gregory XIV. His friend, Saint Philip
Neri, considered that Sauli's reforms had transformed the disreputable Corsican
diocese into a model for others. He died during a visitation of his new diocese.
The bishop was reputed to have performed miracles of prophecy,
healing, and calming of storms both during his life and after his death.
He was a learned man with a special aptitude for canon law, preaching, and
catechesis. Although he is not as charismatic as some of the saints of the
Counter-Reformation, Saint Alexander Sauli was an exemplary pastor in an
age of abuse and corruption (Attwater, Benedictines, Delaney, Farmer, Orsenigo,
Yeo).
|
1833 St. Peter
Tuy Vietnamese martyr native priest
he was beheaded by Vietnamese authorities. Peter was canonized in 1988 by
Pope John Paul II.
Blessed Peter Tuy M (AC) beatified in 1900. At the age of 70, Blessed Peter
Tuy, a native priest, was beheaded for the faith by King Minh-Menh of Tonkin
(Benedictines).
|
1867
St Francis Xavier Seelos No. mission preaching
was born in Fussen, Germany, in 1819. Expressing his desire for the priesthood
since an early age, he entered the diocesan seminary of Augsburg after completing
his studies in philosophy. Upon learning of the charism and missionary activity
of the Congregation of the Most Holy Redeemer, he decided to join and go
to North America. He arrived in the United States on April 20, 1843, entered
the Redemptorist novitiate and completed his theological studies, being ordained
a priest on December 22, 1844. He began his pastoral ministry in Pittsburgh,
Pennsylvania, where he remained nine years, working closely as assistant
pastor of his confrere St. John Neumann,
while at the same time serving as Master of Novices and dedicating himself
to mission preaching. In 1854, he returned to Baltimore, later being transferred
to Cumberland and then Annapolis, where he served in parochial ministry and
in the formation of the Redemptorist seminarians. He was considered an expert
confessor, a watchful and prudent spiritual director and a pastor always
joyfully available and attentive to the needs of the poor and the abandoned.
In 1860, he was a candidate for the office of Bishop of Pittsburgh. Having
been excused from this responsibility by Pope Pius IX, from 1863 until 1866
he became a full-time itinerant missionary preacher. He preached in English
and German in the states of Connecticut, Illinois, Michigan, Missouri, New
Jersey, New York, Ohio, Pennsylvania, Rhode Island, and Wisconsin. He was
named pastor of the Church of St. Mary of the Assumption in New Orleans,
Louisiana, where he died of the yellow fever epidemic caring for the sick
and the poor of New Orleans on October 4, 1867, at the age of 48 years and
nine months. The enduring renown for his holiness which the Servant of God
enjoyed occasioned his Cause for Canonization to be introduced in 1900 with
the initiation of the Processo Informativo . On January 27, Your Holiness
declared him Venerable, decreeing the heroism of his virtues.
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1887 Maria- Desolata
(Emmanuela) Torres Acosta Handmaids of Mary V (RM) Miracle worker
(also known as Mary Soledad)
Born at Madrid, Spain, in 1826; died there in 1887; beatified
in 1950; canonized in 1970. Emmanuela, a truly great woman who overcame many
obstacles, was the daughter of Francis Torres and Antonia Acosta, who earned
their living by running a little business in Madrid. Born into poverty, she
tried unsuccessfully to become a Dominican in the convent she frequented.
But she did not despair. Instead she waited patiently for God to demonstrate
his will for her.
His will became apparent in 1848, and she responded to the call of a Servite
tertiary priest, Michael Martinez y Sanz, to found an institute for the care
of the neglected sick of his parish in their own homes. In 1851, he gathered
together seven women for agreed to devote themselves to service in a religious
community. Among them was the 25-year-old Emmanuela, who took the name Maria-Desolata
(after Our Lady of Sorrows) together with the religious habit. In 1856, Father
Martinez took half the members with him to found a new house in Fernando
Po, while leaving Maria-Desolata as superioress in Madrid.
The subsequent priest-director of the young institute
(Handmaids of Mary) removed her and appointed another as superior. The substitution
nearly spelled the death of the organization and was threatened by the bishop
with dissolution. After an examination by the bishop, Maria-Desolata was
reappointed, and with the help of the Augustinian Father Gabino Sanchez,
the new director, they struggled on. Mother Maria was able to enlist the
financial and moral support of the queen and the local authorities.
In 1861, the rule of the Handmaids of Mary received diocesan
approval, and another Augustinian, Father Angelo Barra, was appointed as
its director. The mission of the Handmaids expanded to encompass care for
the young delinquents of Madrid. The work of the community was invaluable
during the cholera epidemic in 1865. Although some of her nuns migrated to
another congregation acrimoniously, the Handmaids continued to expand--this
time overseas in Santiago de Cuba (1875). From that time the congregation
infiltrated every part of Spain, including, in 1878, the ancient hospital
of Saint Charles in the Escorial. Before her happy death 46 houses were founded
(Benedictines, Walsh) .
1887 Bd Mary Soledad, Virgin, Foundress Of
The Handmaids Of Mary Serving The Sick
Bd Mary Soledad Torres-Acosta belongs to
the company of St Mary Michaela Desmaisières, Bd Joachima de Mas and
Bd Vincentia Lopez, nineteenth-century Spanish women who attained heroic
sanctity in the service of their sick, suffering and
needy neighbours. The parents of Mary Soledad were Francis Torres and Antonia
Acosta, an exemplary couple living obscurely by a little business in Madrid;
she was the second of five children, born in 1826, and was christened Emanuela.
She was a quiet child, who would hide food to give to her hungry playmates,
and would rather teach them their prayers than play games. For a time it
looked as if she would join the Dominican nuns, whose convent she frequented,
but she was content to wait for a more clear indication of what was required
of her.
This eventually came from the Chamberi quarter of Madrid, where
the vicar was a Servite tertiary named Michael Martinez y Sanz, who had long
been worried by the neglected state of so many of the sick in his parish.
In 1851 he gathered together seven women, young and not so young, to devote
themselves to their service in a religious community. The last of them was
twenty-five-year-old Emanuela Torres-Acosta, who in the event was to become
the real foundress of the new congregation. She took at her clothing the
name Mary Soledad, Spanish for Desolata, “alone and grief-stricken”, a token of her love for our Lady of
Sorrows.
The enterprise was beset with difficulties within and without-but
not, it would seem, overwhelming difficulties; nevertheless its early growth
was very slow. Five years after the foundation Don Michael took half of the
members with him to make a separate foundation in Fernando Po; six were left
in Madrid, with Sister Mary Soledad as superioress. For a moment the little
group was threatened with dissolution by episcopal authority. But with the
help of a new director, Father Gabino Sanchez, an Augustinian friar, it was
able to struggle on; and through the enterprise of Mother Mary support was
obtained from the queen and from the local authorities.
The turning point came in
1861, when the rule of the Handmaids of Mary received diocesan approval and
another Augustinian, Father Angelo Barra, was appointed director. Beginning
with the taking-over of an institution for young delinquents in Madrid, several
new foundations were made, and in the cholera epidemic of 1865 all eyes were
turned to the selfless work of Mother Mary Soledad and her nuns. A few years
later there was a secession of some members to another congregation, with
the usual complaints and accusations from which mother foundresses have
to suffer-as one of her nuns said, Mary Soledad was an anvil, something that
was being continually hit. Heaven's reply to this was to bring about, in 1875,
the first foundation overseas, at Santiago in Cuba. From that time on there
was an accelerated spreading of the houses and hospitals of the congregation
in every province of Spain, culminating in 1878 in the taking-over of the
ancient hospital of St Charles in the Escorial itself.
The work involved and the increasing commitments continued to
the end of Mother Mary's life, the last ten years of which were happily serene.
Towards the end of September 1887 she was taken ill, and by October 8 the
end was at hand. “Mother”, said her daughters
“bless us, like St Francis did.” She shook her
head. But one lifted her up in bed, and she raised her hand, saying slowly,
“Children, live together in peace and unity”. She died tranquilly on October
11. For thirty-five years Mary
Soledad had been the leader, the guide, the human inspiration of the Handmaids
of Mary, fostering them from half-a-dozen aspirants to a flourishing, well-ordered,
technically efficient body of devoted religious; and since her death she
has seen them spread to Italy, France, England, Portugal, the Americas. How
much humbleness, how much charity, how much prudence and self-effacement
is required for such a work of love it is given to few to know. But the Church
knows: and in 1950 Mother Mary Soledad was declared Blessed.
The apostolic
letter of beatification, with a biographical note, is in Acta Apostolicae
Sedis, vol. xlii
(1950),
pp. 182-197. There is a
life of the beata
in
Italian, by E. Federici (1950),
reliable but
very “long-winded”; and at least one in Spanish, by. J. A. Zugasti.
|
1899 Blessed Angela
Truszkowska the Felician Sisters
Today we honor a woman who submitted to God's will throughout her life—a
life filled with pain and suffering.
Born in 1825 in central Poland and
baptized Sophia, she contracted tuberculosis as a young girl. The forced
period of convalescence gave her ample time for reflection. Sophia felt called
to serve God by working with the poor, including street children and the
elderly homeless in Warsaw's slums. In time, her cousin joined her in the
work.
In 1855, the two women made private vows and consecrated themselves to the
Blessed Mother. New followers joined them. Within two years they formed a
new congregation, which came to be known as the Felician Sisters. As their
numbers grew, so did their work, and so did the pressures on Mother Angela
(the new name Sophia took in religious life).
Mother Angela served as superior for many years until ill health forced her
to resign at the age of 44. She watched the order grow and expand, including
missions to the United States among the sons and daughters of Polish immigrants.
Pope John Paul II beatified her in 1993
Blessed Angela Truszkowska (1825-1899)
Today we honor a woman who submitted to God's will throughout her life—a
life filled with pain and suffering.
Born in 1825 in central Poland and baptized Sophia, she contracted tuberculosis
as a young girl. The forced period of convalescence gave her ample time for
reflection. Sophia felt called to serve God by working with the poor, including
street children and the elderly homeless in Warsaw's slums. In time, her
cousin joined her in the work.
In 1855, the two women made private vows and consecrated themselves to the
Blessed Mother. New followers joined them. Within two years they formed a
new congregation, which came to be known as the Felician Sisters. As their
numbers grew, so did their work, and so did the pressures on Mother Angela
(the new name Sophia took in religious life).
Mother Angela served as superior for many years until ill health forced her
to resign at the age of 44. She watched the order grow and expand, including
missions to the United States among the sons and daughters of Polish immigrants.
Pope John Paul II beatified her in 1993.
|
Mary
the Mother of Jesus 
Saints of this Day October 11 Quinto Idus Octóbris
Quote:
Pope Paul VI’s 1969 
Benedict
XVI met with Aram I Catholicos of
Cilicia, the highest authority of the Orthodox
Church. The
Pope remembered the martyrs of the Armenian
Church and the Armenian genocide, without
explicitly mentioning it, and denounced the persecution
of Christians in modern times.
Benedict XVI
As
we watch the spectacle of the world
seeming to self-destruct before our eyes,
we can’t help but be saddened and even frightened
by so much evil run rampant. Iraq, Lebanon, Afghanistan,
Somalia, North Korea—It is all a disaster
of epic proportions displayed in living color on
our television screens.