Mary the Mother of Jesus Mary Mother of GOD

We pray for a renewal of our zeal to offer generous help to the unborn and their families.
May those who hold life as trivial realize that we live because God wills it so.

  15 Promises of the Virgin Mary to those who recite the Rosary
  Et álibi aliórum plurimórum sanctórum Mártyrum et Confessórum, atque sanctárum Vírginum.
And elsewhere in divers places, many other holy martyrs, confessors, and holy virgins.
Пресвятая Богородице спаси нас! Santíssima Mãe de Deus, salva-nos!
RDeo grátias. R.  Thanks be to God.
October is the month of the Rosary since 1868; 

Six Canonized on Feast of Christ the King


Our Bartholomew Family Prayer List

Acts of the Apostles

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

How do I start the Five First Saturdays?

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

Some People believe that this is the day Saint Peter was crucified in 64 A.D. on this day

October 13 - Our Lady of Fatima (Portugal, 1917) 7th Apparition in Fatima:
the Miracle of the Sun 70,000 witness the miracle of sun (I)
October 13 - Seventh Apparition in Fatima: The Miracle of the Sun (Portugal, 1917)

  The Doves of Fatima
In 1946, Portugal celebrated the third centenary of its consecration to Our Lady of the Immaculate Conception by King Juan IV, and Our Lady of Fatima was crowned on May 13 by the cardinal legate Aloisi-Masella in front of 800,000 believers for the closure of the Marian Congress of Evora, where a vow had been made 300 years earlier.
There was a great solemn procession with the Pilgrim Virgin.

This triumphal journey which lasted from November 22 to December 24 and attracted immense crowds was marked on November 29th by the release of 5 doves by Terezinha Campos in Bombarral. These doves flew high in the sky and returned, landing one after the other at the foot of the statue.
They had an astonishing attitude as if they were prostrating themselves in front of it.

From that day, many doves have been released and many more have come to take refuge at the foot of the statue. They would stay for days, both day and night, without seeking food, or pecking at the statue or the flowers, without being disturbed by the crowds, turning towards the speakers or Blessed Sacrament or the crucifix when they were put on the altar. They even followed the statue as it was taken away in cars or airplanes when it left on a journey to the 5 continents, or else they awaited the statue at the place where it was going to be placed.

The episode of the doves largely impressed the spirit of the Portuguese people: the Cardinal of Lisbon expressed his amazement in his radio-message of Christmas 1946 and the newspapers of the country reflected this excitement.
Father Miguel de Oliveira wrote an article in the December 7th issue of Novidades, almost entirely devoted to the doves of Our Lady. “In a few centuries, there will be of course terribly intelligent people who will laugh at our naïveté and will wonder how it was possible create such an antiquated legend in the middle of the 20th century.
But it is not a legend, O people of the future! It really happened and our eyes saw this reality.
This is authentic history, which is testified by hundreds and hundreds and thousands of people.”
Excerpt from the book “The Doves of Our Lady” (Les colombes de Notre-Dame)
Resiac - Fatima Edition - February 1985

We need not fear to be puffed with the knowledge of what God has done for us,
 if we keep well before us the truth that whatever good there may be in us, is not of us.
Though a mule is laden with the precious treasures of a prince, is it not still a clumsy, filthy beast? St. Francis de Sales

October 13 – 7th Apparition of Fatima: The miracle of the sun (Portugal, 1917) 
 On October 13, 1917, the Cova da Iria received a downpour of rain
 On October 13, 1917, it rained very heavily on the Cova da Iria, while a crowd of about 50,000 people recited the Rosary. At the exact time of solar noon, the apparition introduced herself to Lucy as Our Lady of the Rosary and asked to have a chapel built in her honor. She announced the approaching end of the war, and also asked for the conversion of sinners.
While Our ​​Lady of the Rosary rose into the sky, the rain stopped and the sun returned to a bright blue sky. Witnesses were able to look directly at the sun as it started spinning, casting beams of light of different colors. It seemed to even approach the earth, sending shivers of fear in the crowd. After ten minutes, everything returned to normal.
"... The sun stood still, and then it began to dance—it stopped again, and again started to dance, until it seemed to detach from the sky, and travel toward us. It was a frightening moment!"
There were eye-witnesses as far as three miles away, and yet the Astronomical Observatory detected nothing unusual during that time.

1st v. St. Carpus bishop St. Paul  left his cloak with him
 181 St.
Theophilus Bishop of Antioch (in modern Turkey) early apologist Triad doctrine of the Logos (Word)
           St. Florentius was a native of Thessalonica
3rd v. Carpus, Papylus known for gift of curing the sick, Agathodorus and Agathonike Martyrs suffered at Pergamun
 304 St. Faustus, Januarius and Martial “the Three Crowns of Cordoba
5th v. Benjamin the Deacon of Persia Martyr converted many pagan Persians to Christianity
5th v. St. Venantius abbot of St. Martin at Tours monastery; He spurred scholastic and cultural programs there
641 St. Romulus  Bishop of Genoa Italy; San Remo bears his name; he died at Matuziano, on the Riviera.
7th v. St. Berthoald  fifth bishop of Cambrai Arras, France. His time as bishop came during a period of severe upheaval in France, and he labored to protect his people.
        St. Agilbert Frank bishop;  sought to replace Celtic customs with Roman at the synod of Whitby
        St. Fyncana Martyr with St. Fyndoca; they are recorded in the Aberdeen Breviary.
8th v.St. Comgan Abbot, founder;  brother of St. Kentigern; settled in Lochaise, near Skye; buried on Iona.
 838 Saint Nicetas the Confessor of Paphlagonia patrician imperial court during reigns of empress Irene @ Constantine
  909 St. Gerald of Aurillac Confessor gave much time to meditation, study, and prayer piety generosity to the poor a layman who devoted himself to his neighbors and dependents founded the monastery at Aurillac
1012 St. Colman of Stockerau  Irish or Scottish pilgrim martyred uncorrupt miracles
1039 St. Regimbald Benedictine monk at Augsburg, Germany, and Edersbergabbot; abbot of Lorsch; bishop of Speyer.
1066 St. Edward the Confessor built St. Peter's Abbey at Westminster; son of King Ethelred III
1152 St. Chelidonia Benedictine hermitess; remains in church of St. Scholastica Subiaco; patron of that city
1191 St. Maurice of Carnoët Sistercian abbot and reformer
14th v. Saint Benjamin of the Kiev Caves, Far Caves
1503 Bd Magdalen Panattieri, Virgin; she seems to have been spared all external contradiction and persecution, soon becoming a force in her town of Trino. Her care for the poor and young children (in whose favour she seems several times to have acted miraculously) paved the way for her work for the conversion of sinners; she prayed and suffered for them and supplemented her austerities with exhortation and reprimands, especially against the sin of usury; She seems to have foreseen the calamities that overtook northern Italy during the invasions of the sixteenth century and made several covert references to them; it was afterwards noticed and attributed to her prayers that, when all around was rapine and desolation, Trino was for no obvious reason spared
1690 St. Margaret Mary Alacoque revelations love of God symbolized by the heart of Jesus
1795 Zlata (Chryse) This "golden vessel of virginity and undefiled bride of Christ,"New Martyr border of Bulgaria and Serbia, while Bulgaria was under the Turkish Yoke; they barbarously murdered her.
1815 Saint Anthony of Chqondidi  bishop of Tsageri (in lower Svaneti); thirst for learning would not give the young monk any rest. To deepen his knowledge, St. Anthony traveled to Tbilisi, opposed immoral activity slave traders, 1792 to 1794 he convened a series of Church councils to publicly condemn them;
October 13 - Our Lady of Fatima (Portugal, 1917) 7th Apparition in Fatima:
the Miracle of the Sun 70,000 witness the miracle of sun (I)
   From the road, where the vehicles were parked and where hundreds of people who had not dared to brave mud were congregated, one could see the immense multitude turn toward the sun, which appeared free from clouds and in its zenith. It looked like a plaque of dull silver, and it was possible to look at it without the least discomfort. It might have been an eclipse which was taking place. But at that moment a great shout went up, and one could hear the spectators nearest at hand shouting: A miracle! A miracle!”
   Before the astonished eyes of the crowd, whose aspect was biblical as they stood bareheaded, eagerly searching the sky, the sun trembled, made sudden incredible movements outside all cosmic laws---the sun danced according to the typical expression of the people. Standing at the step of an omnibus was an old man. With his face turned to the sun, he recited the Credo in a loud voice. I asked who he was and was told Senhor Joao da Cunha Vasconcelos. I saw him afterwards going up to those around him who still had their hats on, and vehemently imploring them to uncover their heads before such an extraordinary demonstration of the existence of God. 
Excerpt from O Seculo (a pro-government, anti-clerical, Lisbon paper)
October 13 - Seventh Apparition in Fatima: The Miracle of the Sun (Portugal, 1917)

October 13 - Our Lady of Fatima (Portugal, 1917) - 7th Apparition in Fatima: the Miracle of the Sun
The Simplicity of the Rosary
It may seem a little strange that a prayer as simple as the Rosary should be particularly associated with Dominicans.  Dominicans are not often thought of as very simple people. (...) But why is this simple prayer so dear to Dominicans? Perhaps it is because at the center of our theological tradition is a longing for simplicity. St Thomas Aquinas said that we cannot understand God because God is utterly simple - simple beyond all our conceptions.  There is a false simplicity, which we must leave behind. (...) And there is the true simplicity, the simplicity of heart, the simplicity of the clear eye. And that, we can only arrive at slowly, with God's grace, as we draw near to God's blinding simplicity. The Rosary is indeed simple, very simple. But it has the deep and wise simplicity for which we hunger, and in which we will find peace. Fr. Timothy Radcliffe, OP  Excerpt from an address given at Lourdes, in October 1998

The Miracle of the Sun (I) - 7th APPARITION IN FATIMA (Portugal, 1917)
On October 13, when the crowds saw the ball of fire leave its orbit and race down towards them, their reaction was immediate. They didn't go into a subtle exegesis to convince themselves that this « sign in the sky» was purely symbolic. Instead, they realized that this fire, if it approached only a second longer, would annihilate them. Just as the people of Israel had seen the fire from heaven race down over Elijah as its holocaust and consume him in the blink of an eye, these people fell on their knees and cried out: « My God, I believe in you! »
And they asked for forgiveness, pity and mercy.
In their own way they were saying anew: « It is Yahveh who is God! It is Yahveh who is God! » (1 Kings 18: 39). Through their conversion and their supplication, they obtained that the chastisement be averted: the sun resumed its place in the sky. And they found, along with faith, the peace and the joy of being reconciled with God.
The Virgin of Mount Carmel, by Joseph de Sainte Marie, Lethielleux, 1985

1st v. St. Carpus bishop St. Paul  left his cloak with him
Apud Tróadem, Asiæ minóris urbem, natális sancti Carpi, qui fuit discípulus beáti Pauli Apóstoli.
    At Troas in Asia Minor, the birthday of St. Carpus, a disciple of the blessed apostle Paul.
Confessor mentioned by St. Paul in his Second letter to Timothy "Latest News 139" {4, 9}. St. Paul stated that he had left his cloak with Carpus. Greek tradition makes him a bishop

The Martyr Florentius was a native of Thessalonica
Thessalonícæ sancti Floréntii Mártyris, qui, post vária torménta, igne combústus est.
    At Thessalonica, St. Florentius, a martyr, who, after enduring various torments, was burned alive.
Zealous for the glory of God, he fearlessly unmasked the darkness of idolatry and led many to the light of true knowledge of God. He taught faith in Christ and fulfilled the will of God. For this the pagans subjected him to cruel tortures, and then burned him.

181 Theophilus Bishop of Antioch (in modern Turkey) early apologist Triad doctrine of the Logos (Word)
Antiochíæ sancti Theóphili Epíscopi, qui, sextus post beátum Petrum Apóstolum, ejúsdem Ecclésiæ Pontificátum ténuit.
    At Antioch, St. Theophilus, the bishop who held the pontificate in that church, the sixth after the blessed apostle Peter.
 Originally a philosopher in the eastern Roman Empire, he began to study Scriptures with the intention of attacking the Christian faith but was soon converted. A gifted apologist, he was the author of an Apology in three books and addressed to Autolycus (the only work of his writings to survive). It seeks to demonstrate the superiority of Christianity over the immoral myths of pagan religion. It is also noted for its development of the doctrine of the Logos (Word) as first enunciated in the Gospel of John and to express the word Triad when describing the relationship of the Father, the Son, and the Holy Spirit.

The Amillennialism of Theophilus [A.D. 115-180]

The eschatology of Theophilus, bishop of Antioch, can be best gleaned from his writings concerning the resurrection and the final judgment (Apologia ad Autolycum). It is clear that he believed in one resurrection consisting of both believers and unbelievers.
“But you do not believe that the dead are raised. When the resurrection shall take place, then you will believe, whether you will or no; and your faith shall be reckoned for unbelief, unless you believe now. And why do you not believe? Do you not know that faith is the leading principle in all matters?” (To Autolycus. Book I, Chapter VIII, Faith Required in All Matters.)

Theophilus places the judgment directly after the resurrection, while making no mention of a millennium in between.
“Wherefore also, when man had been formed in this world, it is mystically written in Genesis, as if he had been twice placed in Paradise; so that the one was fulfilled when he was placed there, and the second will be fulfilled after the resurrection and judgment” (To Autolycus. Book II, Chap. XXVI. — God’s Goodness in Expelling Man from Paradise).
He goes to great efforts in his letter to defend the resurrection by using examples from the creation account, yet makes no mention of a millennium. 
3rd v. Carpus, Papylus ( known for his gift of curing the sick), Agathodorus and Agathonike Martyrs suffered at Pergamun during the persecution of Decius 

The governor of the district where the saints lived discovered that Carpus and Papylus did not celebrate the pagan festivals. He ordered that the transgressors be arrested and persuaded to accept the Roman pagan religion. The saints replied that they would never worship false gods. The judge then ordered them to be bound in iron chains and led through the city, and then to be tied to horses and dragged to the nearby city of Sardis.
Agathodorus and Agathonike voluntarily followed after Carpus and Papylus. St Agathonike was choked to death with ox sinews and Sts Carpus, Papylus and Agathodorus were beheaded in Sardis.
During his life St Papylus was known for his gift of curing the sick.
Since his martyrdom, he has granted healing to all who pray to him with faith.
150 or 170 or 250 St. Carpus martyred in Pergamos with others bishop of Gurdos, Lydia
Papylus, Agathonica, Agathodorus. Carpus was the bishop of Gurdos, Lydia. Papylus was a deacon. Agathonica was a mother and Papylus’ sister, and Agathodorus was their servant They were martyred in Pergamos.Agathonica, Papylus (Pamfilus), Carpus & Companions MM (RM)
Died at Pergamum c. 170 or 250. Eusebius (History of the Church, iv, 15) records that during the Decian persecution, Carpus, bishop of Gordus in Asia Minor; Papylus, deacon of Thyatira; Agathonica, the sister of Papylus; and Agathodorus, their servant, were arrested. They were brought before Valerius, the Roman governor at Pergamos in Asia Minor, examined three times, and required to sacrifice to the gods. The third time, Agathodorus, was scourged to death in front of his masters.
Still the Christians remained resolute. Carpus answered the proconsul Optimus:
I am a Christian, I worship Christ, the Son of God, who came in these latter times for our salvation and delivered us from the snares of the devil. I will not sacrifice to such idols. The living do not sacrifice to the dead . . . (the gods) look like men, but they are unfeeling. Deprive them of your veneration . . . and they will be defiled by dogs and crows.
When the proconsul insisted, Carpus said:
I have never before sacrificed to images that have no feeling or understanding . . . I have pity on myself, choosing as I do the better part.
Carpus was hung up to be tortured with iron claws that flayed the skin from his sides. He continued to answer steadfastly until the pain overcame his voice.
The attention of the judges turned next to Papylus, a wealthy father of many children according to his testimony. A bystander interpreted his words as
He means he has children in virtue of the faith of the Christians. Papylus agreed that this was correct. Like Carpus, he continued to refuse and was treated in the same fashion as the bishop. After a time of silent endurance, he said:
I feel no pain because I have someone to comfort me: one whom you do not see suffers within me.
The last words of Carpus were:
Blessed are You, Lord Jesus Christ, Son of God, because You judged me, a sinner, worthy to have this part in You!
They refused to offer the oblations, and no arguments or ill treatment could overcome their resistance. They were therefore burnt alive in the amphitheater.
Saint Agathonica, a married woman, was admired by the crowd for her physical beauty. When they urged not to make her children motherless by her obstinacy, she replied,
God will look after them, but I will not obey your commands nor will I sacrifice to demons. She, too, went to the stake to be burnt to death. As the flames consumed her, she cried out: Lord, Lord, Lord, help me, for I fly to You. The Christian witnesses came and took away the remains of the martyrs to cherish them.
Another version of the story relates that Agathonica was simply a woman in the crowd at the death of Carpus and Papylus, who was moved to share in their martyrdom, rather than the sister of the latter (Attwater, Attwater2, Benedictines, Coulson, Farmer, Husenbeth).
304 Ss. Faustus, Januarius and Martial, Martyrs; “the Three Crowns of Cordoba
Córdubæ, in Hispánia, item natális sanctórum Mártyrum Fausti, Januárii et Martiális; qui, primo equúlei pœna cruciáti, deínde, supercíliis rasis, déntibus evúlsis, áuribus quoque et náribus præcísis, ignis passióne martyrium consummárunt.
    At Cordova in Spain, the birthday of the holy martyrs Faustus, Januarius, and Martial.  They were first tortured on the rack, their eyebrows were then shaven, their teeth torn out, their ears and noses cut off, and the martyrdom was completed by fire.

with Januarius and Martial. These martyrs of Cordoba, Spain, were so named by Prudentius. They were tortured cruelly and then burned to death.
304 Ss. Faustus, Januarius And Martial, Martyrs
These saints are called by Prudentius “the Three Crowns of Cordova”, in which city they with undaunted constancy confessed Jesus Christ.  First Faustus, then Januarius, and lastly Martial, who was the youngest, was hoisted on to the instrument of torture called the “little horse”, and the judge charged the executioners to keep on increasing their pains till they should sacrifice to the gods. Faustus cried out, “There is one only God, who created us all”. The judge commanded his nose, ears, eye-lids and under-lip to be cut off. At the cutting of each part, the martyr gave thanks to God. Januarius was then treated in the same manner, and all the while Martial prayed earnestly for constancy as he lay on the rack. The judge pressed him to comply with the imperial edicts, but he resolutely answered, “Jesus Christ is my comfort. There is one only God, Father, Son and Holy Ghost, to whom homage and praise are due.” The three martyrs were condemned to be burnt alive and cheerfully finished their martyrdom by fire at Cordon in Spain.
Here again, as so frequently happens, we have a passio which is historically worthless, though the fact of the martyrdom and the locality where it occurred cannot be doubted the names of the martyrs are perpetuated in inscriptions of the fifth or sixth century, and also by an entry on this day in the Hieronymianum see CMH., pp. 530, 554. The passio has been printed by Ruinart as well as in the Acta Sanctorum, October, vol. vi, but its details are quite untrustworthy.
5th v. St. Venantius abbot of the monastery of St. Martin at Tours France; He spurred scholastic and cultural programs of this great abbey
Turónis, in Gállia, sancti Venántii, Abbátis et Confessóris.    At Tours in France, St. Venantius, abbot and confessor.
5th v. Benjamin the Deacon of Persia Martyr converted many pagan Persians to Christianity
For his zeal and evangelic preaching he suffered in Persia during the fifth century.

641 St. Romulus  Bishop of Genoa Italy. San Remo bears his name, and it is known that he died at Matuziano, on the Riviera.
St. Agilbert Frank bishop;  sought to replace Celtic customs with Roman at the synod of Whitby
Agilbert studied under abbot Ado at Jouarre monastery in Ireland. He was invited by King Coenwalh of the West Saxons to remain in Wessex as bishop. He was active in missionary activities, ordained St. Wilfrid, and with him was a leader among those seeking to replace the Celtic customs with Roman at the synod of Whitby. He resigned his See when Coenwalh divided his diocese. He returned to France, where he became bishop of Paris in 668.
Coenwalh later invited him back but he refused and sent his nephew Eleutherius in his place.
7th v. St. Berthoald  fifth bishop of Cambrai Arras, France. His time as bishop came during a period of severe upheaval in France, and he labored to protect his people.
St. Fyncana Martyr with St. Fyndoca; they are recorded in the Aberdeen Breviary.
8th v.St. Comgan Abbot, founder;  brother of St. Kentigern; settled in Lochaise, near Skye; buried on Iona.
He was the son of a prince of Leinster, Ireland, and the brother of St. Kentigern. Wounded by neighboring chieftains in a battle, Comgan fled with his sister and her children to Scotland. He settled in Lochaise, near Skye. There he built a monastery. He was buried on Iona.

8th V. St Comgan, Abbot
The diocese of Aberdeen today keeps the feast of the holy abbot Comgan. He was, it is said, son of Kelly, Prince of Leinster. Comgan succeeded to the authority of his father, which he wielded wisely until neighbouring rulers attacked him, defeated in battle, and wounded. He was forced to fly and, taking with him his sister and her children (of whom one became the abbot St Fillan), he crossed over to Scotland. He settled in Lochalsh, opposite Skye, and with seven men who had accompanied him made a monastic settlement there. St Comgan lived an austere life for many years, and after his death was buried on Iona by his nephew Fillan, who also built a church in his honour. This was the first of several, which, in various forms, Cowan, Coan, etc., testify to the veneration in which the memory of St Comgan was formerly held in Scotland.
The lessons in the Aberdeen Breviary are reprinted in the Acta Sanctorum, October, vol. vi, in default of better material. A. P. Forbes in his KSS. (pp. 310—311) finds little to add, but he supplies a list of churches believed to have been dedicated in honour of St Comgan.
838 Saint Nicetas the Confessor of Paphlagonia patrician at imperial court during reigns of empress Irene and her son Constantine During his life and after his death he worked many miracles.
He represented the empress Irene at the Seventh Ecumenical Council in 787, though his name does not appear in the Acts of the Council. He also assisted at the transfer of the relics of St Euphemia (September 16).

Renouncing all positions and honors, Nicetas decided to become a monk. At the request of the emperor, he did not go into the wilderness, but rather remained in a monastery in the capital. When the Iconoclast Theophilus occupied the imperial throne, the venerable Nicetas was banished from the monastery by the heretics for opposing the heresy. He wandered for a long time throughout the country.

St Nicetas died at the age of seventy-five about the year 838. During his life and after his death he worked many miracles.

909 Gerald of Aurillac Confessor gave much time to meditation, study, and prayer piety generosity to the poor; a layman who devoted himself to his neighbors and dependents; founded Aurillac monastery

909 St Gerald Of Aurillac
This nobleman was born in 855; and a lingering illness kept him a tong time at home, during which he took so much delight in studies, prayer and meditation that he could never be drawn into the tumult of secular life. He became count of Aurillac after the death of his parents, and he gave a great part of the revenue of his estate to the poor; he went modestly clad, in a manner suitable to the austere life he led, and kept always a very frugal table. He got up every morning at two o’clock, even on journeys, said the first part of the Divine Office, and then assisted at Mass; he divided the whole day according to a rule, devoting a great part of it to prayer and reading. St Gerald made a pilgrimage to Rome, and after his return founded at Aurillac a church under the invocation of St Peter, in the place of that of St Clement, which his father had built there, together with an abbey that he peopled with monks from Vabres. The monastery afterwards attained considerable fame. St Gerald had some thoughts of himself taking the monastic habit, but was dissuaded by St Gausbert, Bishop of Cahors, who assured him that he would be much more useful in the world, where he devoted himself to the welfare of his dependants and neighbours. For the last seven years of his life he was afflicted with blindness; he died at Cézenac in Quercy in 909 and was buried at the abbey of Aurillac.
Although Butler has dealt rather summarily with the story of St Gerald, his life in the longer recension, printed in the Acta Sanctorum, October, vol. vi, is one of the freshest and most attractive character-sketches which have survived from the period in which he lived. He was the contemporary of another great layman, our own King Alfred, and he was more fortunate than the Anglo-Saxon monarch, in that he had for his biographer the famous St Odo of Cluny. The question of the authorship of the life and its relation to the shorter recension has been convincingly treated by A. Poncelet in the Analecta Bollandiana, vol. xiv (1895), pp. 88—107. See also E. Sackur, Die Cluniacenser, who shares Poncelet’s views, though perhaps upon inadequate data. There is a detailed summary of the life by St Odo in Baudot and Chaussin, Vies des saints… vol. x (1952), pp. 413—426.
   Born 855 at Saint-Cirgues. He was of noble birth and suffered lengthy illness in his youth. For this reason, he gave much time to meditation, study, and prayer instead of the martial pursuits that ordinarily would have been expected.  When he succeeded his father as count of Aurillac in Auvergne, and owner of considerable estates, he continued his life of devotion and became noted for his piety and generosity to the poor. He was distinguished for the justice and efficiency with which he discharged the duties of a wealthy nobleman.
   His personal life was no less virtuous, and markedly well-ordered and religious. He dressed modestly, ate little, rose every morning at 2:00 a.m.--even when travelling--to say the first part of the Divine Office, and then he assisted at Mass.  But it is possible that he would not have become well-known had he not founded the monastery at Aurillac. After a pilgrimage to Rome, he built a church under the invocation of Saint Peter, and, c. 890, a Benedictine abbey at Aurillac, which was to become famous when it was taken over by the Cluniac order.

He led a life of great goodness for someone of his rank during this rather immoral period in history. He considered becoming a monk at his monastery but was persuaded against it by Gausbert, the bishop of Cahors, who counseled that he would be more useful acting as a layman who devoted himself to his neighbors and dependents. He gave a great part of his revenue to the poor and endowed the monastery generously.

He was blind for the last seven years of his life. He died at Cezenac, Quercy, and was buried at his abbey. He is the patron saint of Upper Auvergne.

Saint Odo of Cluny wrote a Life of Saint Gerald that made him celebrated in medieval France. A later member of Saint Gerald of Aurillac's family was Saint Robert of Chaise-Dieu (d. 1087; canonized c. 1095) who founded the great abbey of that name in Auvergne (Attwater, Encyclopedia, Sitwell, White)
1012 St. Colman of Stockerau  Irish or Scottish pilgrim martyred uncorrupt miracles
Apud Stokeráviam, in Austria, sancti Colmánni Mártyris.    At Stockerau in Austria, St. Colman, martyr.
in Austria while on the way to the Holy Land. Tortured and hanged as a spy, he edified everyone with his courage. His body remained preserved, and miracles were reported at his grave. The Austrians realized that Colman was a holy man, put to death by mistake. He became a patron saint of Austria.

1012 St Coloman, Martyr
In the beginning of the eleventh century the neighbouring nations of Austria, Moravia and Bohemia were engaged against each other in dissensions and wars. Coloman, a Scot or Irishman who was going on a pilgrimage to Jerusalem, arrived by the Danube from the enemy’s country at Stockerau, a town six miles above Vienna. The inhabitants, persuading themselves that he was a spy because, not knowing their language, he could not give a satisfactory account of himself, hanged him, on July 13 in 1012. His patience under unjust sufferings was taken as a proof of the sanctity of Coloman, and it was esteemed to be confirmed by the incorruption of his body, which was said to be the occasion of many miracles.
   Three years after his death his body was translated to the abbey of Melk. After a time St Coloman came to be venerated as a minor patron of Austria, and a quite imaginary royal ancestry was invented for him. He is the titular of many churches in Austria, Hungary and Bavaria, and is invoked for the help and healing of horses and horned cattle. On his feast the blessing of these animals takes place at Hohenschwangau, near Füssen.
The vita, attributed to Erchenfried, Abbot of Melk, has been printed in the Acta Sanctorum, October, vol. vi, and has also been edited for Pertz, MGH., Scriptores, vol. iv, pp. 675—677.  See further Gougaud, Gaelic Pioneers (1923), pp. 143—145 and the Lexikon für Theologie und Kirche, vol. vi, c. 95. There is no evidence that St Coloman was in a strict sense martyred, and there has never been any formal canonization. On the folklore aspects of the case see Bächtold-Stäubli, Handwörterbuch des deutschen Aberglaubens, vol. ii, pp. 95-99.
1039 St. Regimbald Benedictine monk at Augsburg, Germany, and Edersbergabbot; abbot of Lorsch and bishop of Speyer.
also called Regimbaut and Reginbald. He was a monk at a monastery in Augsburg, Germany, and then at Edersberg. In 1022 he was elected abbot of Lorsch and in 1032 was named bishop of Speyer.

1066 St. Edward the Confessor (His piety gained him the surname "the Confessor".) built St. Peter's Abbey at Westminster; son of King Ethelred III
Sancti Eduárdi, Regis Anglórum et Confessóris, qui Nonis Januárii obdormívit in Dómino, sed hac die, ob Translatiónem córporis ejus, potíssimum cólitur.
    St. Edward, king of England and confessor, who died on the 5th day of January.  He is specially honoured on this day because of the translation of his body.

Son of King Ethelred III and his Norman wife, Emma, daughter of Duke Richard I of Normandy; born at Islip, England, and sent to Normandy with his mother in the year 1013 when Danes under Sweyn and his son Canute invaded England.
   Canute remained in England and the year after Ethelred's death in 1016, married Emma, who had returned to England, and became King of England.

EDWARD(US) REX. Edward the Confessor enthroned , opening scene of the Bayeux Tapestry King of England

   Edward remained in Normandy, was brought up a Norman, and in 1042, on the death of his half-brother, Hardicanute, son of Canute and Emma, and largely through the support of the powerful Earl Godwin, was acclaimed king of England.
   In 1044, he married Godwin's daughter Edith.
His reign was a peaceful one characterized by his good rule and remission of odious taxes, but also by struggle, partly caused by his natural inclination to favor Normans, between Godwin and his Saxon supporters and the Norman barons, including Robert of Jumieges, whom Edward had brought with him when he returned to England and whom he named Archbishop of Canterbury in 1051.
  In the same year, Edward banished Godwin, who took refuge in Flanders but returned the following year with a fleet ready to lead a rebellion. Armed revolt was avoided when the two men met and settled their differences; among them was the Archbishop of Canterbury, which was resolved when Edward replaced Robert with Stigand, and Robert returned to Normandy. Edward's difficulties continued after Godwin's death in 1053 with Godwin's two sons: Harold who had his eye on the throne since Edward was childless, and Tostig, Earl of Northumbria. Tostig was driven from Northumbria by a revolt in 1065 and banished to Europe by Edward, who named Harold his successor.
   After this Edward became more interested in religious affairs and built St. Peter's Abbey at Westminster, site of the present Abbey, where he is buried. His piety gained him the surname "the Confessor". He died in London on January 5, and he was canonized in 1161 by Pope Alexander III

St Edward The Confessor
After the neglect, quarrelling and oppression of the reigns of the two Danish sovereigns Harold Harefoot and Harthacanute, the people of England gladly welcomed the representative of the old English line of kings, known in history as Edward the Confessor. “All men took him as was his right”, and for the peace and relief that prevailed during his reign, he was undoubtedly one of the most popular of English sovereigns, though his significance was much exaggerated later by the Normans, whose friend he had been. And the noble qualities for which Edward is venerated as a saint belonged to him rather as a man than as a king; he was devout, gentle and peace-loving but with hardly sufficient force to stand up to some of the strong characters by whom he was surrounded.
On the other hand he was not feeble and pietistic, as is now sometimes alleged: he was handicapped by lack of physical strength, but had a quiet determination that enabled him to cope successfully with opposing influences. Edward was the son of Ethelred the Redeless by his Norman wife Emma, and during the Danish supremacy was sent to Normandy for safety, with his brother Alfred, when he was ten years old.
   Alfred came to England in 1036 but was seized and mutilated, and died by the brutality of Earl Godwin. Thus Edward did not set foot again in his native land until he was called to be king in 1042: he was then forty years old. Two years later he married Edith, the daughter of Godwin: a beautiful and religious girl, “whose mind was a school of all the liberal arts”. It is traditionally claimed as an aspect of Edward’s sanctity that, for love of God and greater perfection, he lived with his wife in absolute continence. The fact is not certain, nor, if it were so, is his motive certain either. William of Malmesbury, eighty years later, says that the continency of the king and his wife was notorious, but adds, “I have not been able to discover whether he acted thus from dislike of her family or out of pure regard for chastity”. The chronicler Roger of Wendover says the same thing, but thinks that Edward was certainly unwilling “to beget successors of a traitor stock”, which seems rather far-fetched. However, the difficulty common to these cases—Why did they marry at all ?—perhaps does not arise in this one: Edward knew that his security was threatened by Earl Godwin more than by any other power.
   Godwin for his part was the chief opponent of a certain Norman influence, which had its centre at the royal court and made itself felt in appointments to bishoprics and offices as well as in lesser matters. After a series of “incidents”, things came to a crisis and Godwin and his family were banished; even his daughter, Edward’s queen, was confined to a convent for a time. In the same year, 1051, William of Normandy visited the English court, and it can hardly be doubted that Edward then offered him the succession to the crown: the Norman conquest began, not at the battle of Hastings, but at the accession of St Edward. It was not many months before Godwin returned, and as both sides were averse from a civil war the king restored him, and the council “outlawed all Frenchmen that aforetime disregarded the law, gave unjust judgements, and counselled ill counsel in the land”. The Norman archbishop of Canterbury and another bishop fled overseas “in a crazy ship”.
   Nothing is more praised at this time than the “laws and customs of good King Edward” and the realm’s freedom from war. The only serious fighting was between Harold of Wessex (Godwin’s son) and Gruffydd ap Llywelyn in the Welsh Marches, and the expeditions under Earl Siward to assist Malcolm III of Scotland against the usurper Macbeth. The king’s religious and just administration caused him to reign in the hearts of his people. The love, harmony and agreement seen in retrospect between him and the great council of the nation became the traditional measure of the people’s desires in all succeeding reigns, the law and government of King Edward being petitioned and strenuously contended for by English commons and Norman barons. Not the least popular of his acts was the remission of the heregeld or army-tax; the amount of the tax in hand collected in his reign was handed over by Edward to the poor.
   William of Malmesbury gives a personal picture of St Edward, in which he says that he was “a man by choice devoted to God, living the life of an angel in the administration of his kingdom, and therefore directed by Him…He was so gentle that he would not say a word of reproach to the meanest person.” He was generous to the poor and strangers, especially if they were from abroad, and a great encourager of monks. His favourite diversions were hunting and hawking, at which he would go out for days on end, but even then never omitted to be present at Mass every morning. In appearance he was tall and well built, with a ruddy face and white hair and beard.
   St Edward during exile in Normandy had made a vow to go on pilgrimage to St Peter’s tomb at Rome if God should be pleased to put an end to the misfortunes of his family. When he was settled on the throne he held a council, in which he declared the obligation he lay under. The assembly commended his devotion, but represented that the kingdom would be left exposed to domestic divisions and to foreign enemies. The king was moved by their reasons, and consented that the matter should be referred to Pope St Leo IX. He, considering the impossibility of the king’s leaving his dominions, dispensed his vow upon condition that by way of commutation he should give to the poor the sum he would have expended in his journey and should build or repair and endow a monastery in honour of St Peter. King Edward selected for his benefaction an abbey already existing close to London, in a spot called Thorney. He rebuilt and endowed it in a magnificent manner out of his own patrimony, and obtained of Pope Nicholas II ample exemptions and privileges for it. From its situation it had come to be called West Minster in distinction from the church of St Paul in the east of the city. The new monastery was designed to house seventy monks, and, though the abbey was finally dissolved and its church made collegiate and a “royal peculiar” by Queen Elizabeth, the ancient community is now juridically represented by the monks of St Laurence’s Abbey at Ampleforth. The present church called Westminster Abbey, on the site of St Edward’s building, was built in the thirteenth century and later.
   Last year of St Edward’s life was disturbed by troubles between the Northumbrians and their earl, Tostig Godwinsson, whom eventually the king was constrained to banish. At the end of the year, when the nobles of the realm were gathered at the court for Christmas, the new choir of Westminster abbey-church was consecrated with great solemnity, on Holy Innocents’ Day, 1065. St Edward was too ill to be present; he died a week later, * and was buried in his abbey.

Alban Butler refers to his giving a ring to the abbot of Westminster, with the legend relating thereto and the fanciful derivation of the name of Havering-atte-Bower in Essex. At the time that the church of Havering was about to be consecrated, Edward, riding that way, alighted, to be present at the consecration. During the procession a fair old man came to the king and begged alms of him, in the name of God and St John the Evangelist. The king having nothing else to give, as his almoner was not at hand, took a ring from his finger and gave it to the poor man.
   Some years afterwards two English pilgrims, having lost their way as they were travelling in the Holy Land, “were succoured and put in the right way by an old man
, who at parting told them he was John the Evangelist, adding, as the legend proceeds, “Say ye unto Edwarde your Kying that I grete hym well by the token that he gaaf to me this Ryng wyth his own handes at the halowyng of my Chirche, whych Rynge ye shall deliver to hym agayn: and say ye to hym, that he dyspose his goodes, for wythin six monethes he shall be in the joye of Heven wyth me, where he shall have his rewarde for his chastitie and his good lyvinge. At their return home, the two pilgrims waited upon the king, who was then at this Bower, and delivered to him the message and the ring; from which circumstance this place is said to have received the name of Have-Ring. Havering is really Haefer’s people”.
In 1161 he was canonized, and two years later his incorrupt body was translated to a shrine in the choir by St Thomas Becket, on October 13, the day now fixed for his feast; the day of his death, January 5, is also mentioned in the Roman Martyrology. There was a further translation, in the thirteenth century, to a shrine behind the high altar, and there the body of the Confessor still lies, the only relics of a saint (except those of the unidentified St With at Whitchurch Canonicorum in Dorsetshire) remaining in situ after the violence and impiety of Henry VIII and those who followed him.
   To St Edward the Confessor was attributed the first exercise of the power of “touching for the King’s Evil” (scrofula and allied affections), as was done subsequently by many others, and cures apparently obtained. Alban Butler states that, “Since the revolution [of 1688] only Queen Anne has touched for this distemper”, but Cardinal Henry Stuart (de jure King Henry IX; died 1807) also did so. St Edward is the principal patron of the city of Westminster and a lesser patron of the archdiocese; his feast is not only kept all over Great Britain but throughout the Western church since 1689.

A collection of Lives of St Edward the Confessor was edited for the Rolls Series by H. R. Luard in 1858. This, besides a Norman-French poem and a Latin poem both of late date, includes an anonymous Vita Aeduardi Regis which is generally believed to have been written shortly after the king’s death. Another life, by Osbert of Clare, was compiled about 1141, and has been edited in the Analecta Bollandiana (vol. xli, 1923, pp. 5—131) by M. Bloch, who argues at length that the anonymous vita is not older than the twelfth century, between 1103 and 1120. On this see H. Thurston in The Month, May 1923, pp. 448—451 ; and R. W. Southern in Eng. Hid. Rev., vol. lviii (1943), pp. 385 seq. Yet another biography is an adaptation of Osbert’s by St Aelred, and it has been more than once printed among his works. Besides this we have many briefer notices, e.g. in the Anglo-Saxon Chronicle, and in such writers as William of Malmesbury and Henry of Huntingdon. The reign of Edward the Confessor is also, of course, discussed in numberless modern histories (notably in E. A. Freeman’s Norman Conquest, vol. ii), often in a tone the reverse of sympathetic. On the king’s connection with Westminster, see Flete’s History of Westminster Abbey, edited by Dean Armitage Robinson (1909). As for the Confessor’s reputation as a lawgiver, it must be remembered, as F. Liebermann has shown in his Gesetze der Angelsachen, that the code which at a later time was current under his name was not formulated until fifty years after the Conquest and cannot be traced to any enactments for which he was personally responsible. For “touching”, see M. Bloch, Les rois thaumaturges (1924).
1191 St. Maurice of Carnoët Sistercian abbot and reformer; 1176 governed Carnoët Abbey,
He was born in Brittany but studied in Paris, where he entered the Cistercians at Langonette Monastery in 1144. He was elected abbot there in 1147 and in 1176 governed
Carnoët Abbey, which had been built for him by Duke Conan IV of Brittany.

1191 St Maurice of Carnoët, Abbot
This holy monk, who is venerated in the Cistercian Order and throughout Cornouailles, was brought up in the district of Loudéac in Brittany, and though his parents were of a modest state they contrived to get him well educated. He showed considerable ability and a distinguished career was open to him, but he was keenly conscious of the special dangers of life in the world to one of learning and sensibility, and he became a monk at the Cistercian abbey of Langonnet in his own country. He was then about twenty-five, the Cistercian reform was in its first fervour, and so wholeheartedly did he throw himself into the life that he surpassed all his fellows and was elected abbot, it is said, only three years after profession.
   His reputation for prudence and wisdom was not confined to his own monastery. It was with the encouragement of St Maurice that Duke Conan IV undertook to found a new Cistercian monastery and chose the forest of Carnoët for its site, which in accordance with monastic tradition was one that required to be broken into cultivation. Maurice was appointed the first abbot and had governed Carnoët for nearly fifteen years when he died, on September 29, 1191. St Maurice has always had a cultus in his order and in the dioceses of Quimper, Vannes and Saint-Brieuc, and Pope Clement XI permitted the Cistercians to observe his feast liturgically, as is done in those dioceses.
There is a longer Latin life which has been printed by Dom Plaine in the Studien und Mittheilungen Ben. u Cist. Ord., vol. vii (1886). Pt1, pp. 380—393, and another more contracted in part 2 ibid., pp.157—164. A popular account was published by L. La Cam, St Maurice, abbé de Langonnet (1924), and another by A. David (1936).
1152 St. Chelidonia Benedictine hermitess; remains in church of St. Scholastica Subiaco; patron of that city
Apud Sublácum, in Látio, sanctæ Chelidóniæ Vírginis.    At Subiaco in Italy, St. Chelidonia, virgin.
She was born in Ciculum in the Abruzzi region of Italy, and became a recluse in the mountains near Subiaco, in a cave now called Marra Ferogna. Chelidonia received her habit from Cardinal Cuno of Frascati.
Her remains are in the church of St. Scholastica in Subiaco, and she is patron of that city.
14th v. Saint Benjamin of the Kiev Caves, Far Caves
He lived during the fourteenth century and before accepting monasticism was “an important merchant.
Once at the time of divine services St Benjamin felt deeply in his heart the words of the Savior: a rich man shall hardly enter into the Kingdom of God (Mt. 19:23). After distributing his wealth to the needy, St Benjamin became a monk, pleasing the Lord by fasting and prayers even unto death. He was buried in the Caves of St Theodosius. His memory is also celebrated on August 28 and the second Sunday of Great Lent.
1503 Bd Magdalen Panattieri, Virgin; she seems to have been spared all external contradiction and persecution, soon becoming a force in her town of Trino. Her care for the poor and young children (in whose favour she seems several times to have acted miraculously) paved the way for her work for the conversion of sinners; she prayed and suffered for them and supplemented her austerities with exhortation and reprimands, especially against the sin of usury; She seems to have foreseen the calamities that overtook northern Italy during the invasions of the sixteenth century and made several covert references to them; it was afterwards noticed and attributed to her prayers that, when all around was rapine and desolation, Trino was for no obvious reason spared

Many have seen in the dress of the Order of Preachers the emblem par excellence of loving-kindness and devotion to one’s neighbour, and, in the days when such a course of action was common, many assumed the habit of the Dominican third order and lived in their homes a life of usefulness and charity in accordance with that dress.
St Catherine of Siena is the outstanding example; Bd Magdalen Panattieri is another.

   She was born and spent all her life in the little town of Trino-Vercellese in the marquisate of Montferrat, between Piedmont and Lombardy, and before she was twenty bound herself by a vow of celibacy and became a Dominican tertiary in a local chapter of widows and maidens who engaged themselves in works of devotion and benevolence. The life of Bd Magdalen was notably lacking in eventfulness, and she seems to have been spared all external contradiction and persecution, soon becoming a force in her town of Trino. Her care for the poor and young children (in whose favour she seems several times to have acted miraculously) paved the way for her work for the conversion of sinners; she prayed and suffered for them and supplemented her austerities with exhortation and reprimands, especially against the sin of usury.
   She was a veritable Preacheress and was appointed to give conferences to women and children in a building called the chapel of the Marquis, adjoining the Dominican church; soon the men also, and priests and religious as well, attended and the young novices were taken to hear and profit by her words.
   By her efforts the Dominicans were inspired to undertake a more strict observance, and in 1490 Bd Sebastian Maggi came from Milan to inaugurate it at her suggestion. These same friars were involved in a lawsuit with a Milanese councillor, who used his power so oppressively that he was excommunicated from Rome. In the resulting disorder a young man named Bartholomew Perduto publicly slapped Magdalen in the face, and she turned her other cheek and invited him to smack that also, which made him yet angrier. The people of Trino did not fail to attach significance to the fact that Bartholomew came to a violent end before the year was out, and that the Milanese was stricken with disease and died miserably:  but to the gentle and forgiving Magdalen these unhappy deaths were an occasion only of sorrow. She seems to have foreseen the calamities that overtook northern Italy during the invasions of the sixteenth century and made several covert references to them; it was afterwards noticed and attributed to her prayers that, when all around was rapine and desolation, Trino was for no obvious reason spared but not always, for in 1639 the town was bombarded by the Spaniards and Neapolitans and the relics of Bd Magdalen destroyed.
   When she knew that she was dying she sent for all her tertiary sisters, and many others pressed into her room. She made her last loving exhortation to them, promising to intercede for them all in eternity, adding, “I could not be happy in
Heaven if you were not there too”. Then she peacefully made an end, while the bystanders were singing the thirtieth psalm. From before the day of her death, October 13, 1503, the grateful people of Trino had venerated Bd Magdalen Panattieri as a saint, a cultus that was confirmed by Pope Leo XII.
1690 St. Margaret Mary Alacoque; revelations love of God symbolized by the heart of Jesus
born 1647 see October 17 HERE 
Margaret Mary was chosen by Christ to arouse the Church to a realization of the love of God symbolized by the heart of Jesus.

Her early years were marked by sickness and a painful home situation. The heaviest of my crosses was that I could do nothing to lighten the cross my mother was suffering. After considering marriage for some time, Margaret entered the Order of Visitation nuns at the age of 24.

A Visitation nun was not to be extraordinary except by being ordinary, but the young nun was not to enjoy this anonymity. A fellow novice (shrewdest of critics) termed Margaret humble, simple and frank, but above all kind and patient under sharp criticism and correction. She could not meditate in the formal way expected, though she tried her best to give up her prayer of simplicity. Slow, quiet and clumsy, she was assigned to help an infirmarian who was a bundle of energy.

On December 21, 1674, three years a nun, she received the first of her revelations. She felt invested with the presence of God, though always afraid of deceiving herself in such matters. The request of Christ was that his love for humankind be made evident through her. During the next 13 months he appeared to her at intervals. His human heart was to be the symbol of his divine-human love.
By her own love she was to make up for the coldness and ingratitude of the world—by frequent and loving Holy Communion, especially on the first Friday of each month, and by an hour's vigil of prayer every Thursday night in memory of his agony and isolation in Gethsemane. He also asked that a feast of reparation be instituted.
Like all saints, Margaret had to pay for her gift of holiness. Some of her own sisters were hostile. Theologians who were called in declared her visions delusions and suggested that she eat more heartily. Later, parents of children she taught called her an impostor, an unorthodox innovator.
   A new confessor, Blessed Claude de la Colombiere, a Jesuit, recognized her genuineness and supported her. Against her great resistance, Christ called her to be a sacrificial victim for the shortcomings of her own sisters, and to make this known.

After serving as novice mistress and assistant superior, she died at the age of 43 while being anointed.
I need nothing but God, and to lose myself in the heart of Jesus.
Comment: Our scientific-materialistic age cannot prove private revelations. Theologians, if pressed, admit that we do not have to believe in them. But it is impossible to deny the message Margaret Mary heralded: that God loves us with a passionate love. Her insistence on reparation and prayer and the reminder of final judgment should be sufficient to ward off superstition and superficiality in devotion to the Sacred Heart while preserving its deep Christian meaning.
Quote: Christ speaks to St. Margaret Mary: Behold this Heart which has so loved men that it has spared nothing, even to exhausting and consuming itself, in order to testify its love. In return, I receive from the greater part only ingratitude, by their irreverence and sacrileges, and by the coldness and contempt they have for me in this sacrament of love... I come into the heart I have given you in order that through your fervor you may atone for the offenses which I have received from lukewarm and slothful hearts that dishonor me in the Blessed Sacrament.” (Third apparition).
1795 Zlata (Chryse) This golden vessel of virginity and undefiled bride of Christ,New Martyr border of Bulgaria and Serbia, while Bulgaria was under the Turkish Yoke; they barbarously murdered her.
She was born in the village of Slatena, Meglena diocese.
From her youth Zlata displayed an unusually strong character, a firm faith in Christ, and was both chaste and beautiful. A certain Turk was obsessed with her, and seized her one day as she was gathering wood. He carried her off to his house, and repeatedly tried to seduce the maiden and force her to accept Islam. Since persuasion did not work, he began to threaten her with grievous tortures.

The glorious martyr was not frightened by these threats, but said she would never deny Christ no matter what they did to her. For six months the impious Hagarenes tried to make Zlata accept their religion, but she remained steadfast. Then they ordered the saint's parents and sisters to convince her to become a Moslem. Otherwise, they said, they would kill Zlata and torture them.

The parents and sisters of the saint wept and urged her to deny Christ
just for the sake of appearances, so that they all might be spared torments and death. St Zlata was unmoved by their pleas, and replied, You who incite me to deny Christ are no longer my parents and sisters. Instead, I have the Lord Jesus Christ as my father, the Theotokos as my mother, and the saints as my brothers and sisters!

When the Moslems saw that they could not weaken the resolve of the saint, they tormented her for three months, beating her with clubs. Later, they peeled strips of skin from her body so that the earth was reddened by her blood. Then they heated a skewer and passed it through her ears.

Nearby was her spiritual Father, the hieromonk Timothy of Stavronikita Monastery on Mt. Athos. She sent word to him to pray that she would successfully complete the course of martyrdom. It was he who recorded her martyrdom.

Finally, the Moslems fell into a fury at having been conquered by a woman, so they tied her to a tree and cut her to pieces with their knives. Her pure soul was received by Christ, Who bestowed on her the double crowns of virginity and martyrdom. Certain Christians gathered her relics secretly and buried them with reverence. St Zlata suffered for Christ in the year 1795.

1815 Saint Anthony of Chqondidi; thirst for learning would not give the young monk any rest. To deepen his knowledge, St. Anthony traveled to Tbilisi, opposed immoral activity slave traders, 1792 to 1794 he convened a series of Church councils to publicly condemn them;
He was born to the family of Otia Dadiani, the prince of Egrisi (now Samegrelo). Anthony’s mother, Gulkan, was the daughter of the prince Shoshita III of Racha. There were six children in the family: five boys and one girl. Anthony’s sister, Mariam, later married King Solomon the Great of Imereti.  The children received their primary education from their mother, who was raised in the Christian Faith and transmitted the Faith to her children. Her vibrant faith and valorous labors were an example for all who surrounded her. After his father’s death, young Anthony was raised by his older brother Katsia. His family was preparing Anthony for a diplomatic career, and therefore they devoted special attention to his study of philosophy, literature, the fundamentals of poetry and art, and foreign languages (particularly Turkish and Persian).

From the beginning of the 17th century, the rulers of Egrisi appointed only their own relatives to the Chqondidi diocese. Nicholas, one of Anthony’s older brothers, was prepared for the bishopric, but he was too attached to the world to commit to the heavy yoke of asceticism. The young Anthony, however, was zealous for the monastic life, and soon he was tonsured.

The new monk Anthony sensed the imperfection of his spiritual education and asked the monks of Martvili Monastery in Egrisi to help him make up for his insufficient knowledge. A group of French missionaries arrived to instruct him in the foundations of Scholastic philosophy, which was very fashionable in Europe at that time. Anthony, however, recognized that his foreign tutors had tainted Orthodox doctrine with the poison of heresy. Once, during a meal, Anthony turned to a certain Frenchman and asked, “Can you pour wine into this water-filled cup and keep it from mixing with the water?”

The Catholic priest answered that it was impossible, and Anthony replied, “As it is impossible to pour water and wine into a single vessel and keep them from mixing, so it is impossible to accommodate both Orthodox doctrine and heresy!” From that day Anthony parted with the French missionaries.
The thirst for learning would not give the young monk any rest. To deepen his knowledge, St. Anthony traveled to Tbilisi, to the court of King Erekle II. The king’s wife, Queen Darejan, was Anthony’s cousin—a child of his uncle, Katsia Dadiani.

In 1761 St. Anthony was consecrated bishop of Tsageri (in lower Svaneti). He soon became famous for his eloquent sermons, which inspired even the Catholicos of Georgia himself.  Grown weary from fasting, St. Anthony’s face began to resemble that of an angel. In accordance with his orders, a daily meal was prepared for the poor at the Chqondidi residence. Every subsequent bishop of Chqondidi has continued this practice.

In the 18th century many feudal lords in western Georgia (in Egrisi especially) began to trade slaves for profit. Bishop Anthony boldly opposed this immoral activity, and in the years 1792 to 1794 he convened a series of Church councils to publicly condemn the slave traders.  In 1788 Anthony approved vast land grants to the monasteries of Martvili, Nakharebou, and Sairme. He persuaded the Dadianis to exempt these lands from taxation.  In 1789 Anthony, now a metropolitan, left Chqondidi for Nakharebou Monastery, which he had built. He enriched the monastery with sacred objects, ancient icons and lands. There he spent the remainder of his days.

St. Anthony of Chqondidi reposed in 1815 at a very old age and was buried at Nakharebou Monastery. St. Anthony’s spiritual son, devoted friend, and helper, Hieromonk Jacob, also dwelt as a saint in this world and was received into the Heavenly Kingdom.

Mary's Divine Motherhood

Parishes. That our parishes, animated by a missionary spirit,
may be places where faith is communicated and charity is seen.

Marian spirituality: all are invited.
God Bless Mother Angelica 1923-2016

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

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

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

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

  Month by Month of Saintly Dedications

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

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

March is the month of Saint Joseph since 1855;

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

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

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

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

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

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

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

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