250
St. Maximus of Aquila Martyred deacon of Aquila
In Aviénsi civitáte, prope Aquilam, in Vestínis, natális
beáti Máximi, Levítæ et Mártyris; qui, patiéndi
desidério, inquiréntibus se persecutóribus palam osténdit,
et, post responsiónis constántiam, equúleo suspénsus
ac tortus, deínde fústibus cæsus, ad últimum,
e sublími loco præcipitátus, occúbuit.
At Abia, near Aquila in Abruzzo, the birthday of blessed
Maximus, deacon and martyr. Because of his desire to suffer he shewed
himself to the persecutors of his own accord. After answering with great
constancy, he was racked and tortured, then beaten with rods, and he finally
died by being cast headlong from a high place.
Italy. He was thrown over a cliff by the
Roman authorities for refusing to deny the faith. Maximus is patron saint
of Aquila.
Maximus of Aquila M (RM) Born in Aquila, Italy. Deacon
Maximus was conspicuous for his zeal. Martyred by being thrown over a cliff
near his native city during the persecutions of Decius, Maximus is now venerated
as its patron saint (Benedictines).
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254 ST FELICIAN,
Bishop OF FOLIGNO, MARTYR is also regarded as the
original apostle of Umbria; the earliest
trace of the use of the pallium
is met with in the account of the episcopal consecration of this saint
Apud Mindam, in Germánia, Translátio sancti Feliciáni,
Epíscopi Fulginátis et Mártyris; cujus ibi depósita
fuit sacrárum pars reliquiárum, quæ in Germániam
advéctæ sunt ex Umbriæ civitáte Fulgíneo,
ubi ipse nono Kaléndas Februárii passus quondam fúerat.
At Minden in Germany, the translation of St. Felician,
bishop of Foligno and martyr. From his holy relics a portion was placed
in an urn and brought to Germany from the city of Foligno
in Umbria, where he had died on the 24th of January.
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3rd v. St. Caprasius
Martyr inspired by death of St. Faith; This story is entirely fictitious,
but there was a church at Agen dedicated in honour of St Caprasius in the
sixth century and he was doubtless a real person.
Agénni, in Gállia, sancti Caprásii Mártyris,
qui, cum rábiem persecutiónis declínans láteret
in spelúnca, tandem, áudiens quáliter beáta Fides
Virgo pro Christo agonizáret, índeque animátus ad tolerántiam
passiónum, orávit ad Dóminum, ut, si eum glória
martyrii dignum judicáret, ex lápide spelúncæ limpidíssima
aqua manáret; quod cum Dóminum præstitísset, secúrus
ad áream certáminis properávit, et palmam martyrii,
sub Maximiáno Imperatóre, fórtiter dimicándo proméruit.
At Agen in France, St. Caprasius, martyr. He was
hiding in a cavern to avoid the violence of the persecution when the report
of the blessed virgin Faith's courage in suffering for Christ roused him to
endure the torments. He prayed to God that, if he were deemed worthy
of the glory of martyrdom, clear water might flow from the rock of his cave.
God granted his prayer, and he went with confidence to the scene of the trial,
where, after a valiant struggle, he merited the palm of martyrdom under Maximian.
3rd v. St Caprasius, Martyr
According to the legend of the church of Agen St Caprasius was the first
bishop of that city, and when his flock dispersed and fled before persecution
he followed them in their hiding-places to minister to them. But from his
place of refuge on Mont-Saint-Vincent he was a witness of the passion of St
Faith (October 6), and when he saw the marvels with which God surrounded her
martyrdom he went down to the place where her body still lay and confronted
the prefect, Dacian. When asked his name he replied that he was a Christian
and a bishop, and was called Caprasius. Dacian remarked on his good looks
and youth and offered him rewards and imperial favour if he would apostatize.
Caprasius replied that he wanted to live in no other palace than that of
Him whom he worshipped or to have any other riches than those that were imperishable.
He was handed over to the torturers, and his constancy so
impressed the bystanders that the prefect ordered him to prison. The next
day Caprasius was sentenced to death and on his way to execution met his
mother, who encouraged him to remain firm. Then he was joined by Alberta,
sister of Faith, and by two young brothers called Primus and Felician, nor
was the governor able to turn them from their determination to suffer with
Caprasius. So they were all led to the temple of Diana, to give them a last
opportunity to sacrifice, and when they refused were beheaded.
Then followed a wholesale massacre, for many pagans professed Christianity
on the spot and were cut down by the soldiers or stoned by their neighbours.
This story is entirely fictitious, but there was a church at Agen dedicated
in honour of St Caprasius in the sixth century and he was doubtless a real
person. Alberta, Primus and Felician, on the other hand, probably never existed,
though the feasts of all of them are kept at Agen; the two last must be distinguished
from the Roman martyrs of the same names on June 9. The Roman Martyrology
gives a long entry to St Caprasius, but does not call him a bishop and makes
no mention of his companions.
In the Acta Sanctorum, October, vol. viii, two or three variants are
printed of that form of the passio in which the story of St
Caprasius and St Faith are fused into one. See above under October 6. Mgr
Duchesne, Faster Episcopaux, vol. ii, pp. 544—146, is inclined
to date this amalgamation of the legends as late as the ninth century. See
also Saltet, Étude critique sur la Passion de Ste Foy
et de St Caprais (1899).
In some traditions, Caprasius was the first bishop of Agen,
France. During Emperor Diocletian’s persecution,
he went into hiding with local Christians. The death of St. Faith prompted
Caprasius to declare openly his Christianity. He was joined by his mother,
Alberta, his brothers Primus and Felician, and by companions. They were put
to death when they refused to deny the faith.
Caprasius M (RM) Born in Agen, France. During the fearful persecution
of southern France by Diocletian, Caprisius concealed himself. Ashamed of
his cowardice upon hearing of the courage of Saint Faith at the stake, he
came forth, boldly confessed his religion, and was immediately beheaded. Another
unreliable version conjectures that, perhaps, Caprisius was one of the spectators
who objected to the torture of Faith and Saint Alberta under Dacian (Benedictines,
Delaney) .
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363 St. Artemius;
The special interest of this alleged martyr lies in the miracles wrought at
his shrine, the detailed record of which has been edited by A. Papadopoulos-Kerameus
in his Varia Graeca Sacra (1909), pp. 1—79. In these cures something analogous
to the incubation, practised by the votaries of Aesculapius at Epidaurus and
described by Aristides, seems to have been observed. See Delehaye, La recueils
antiques des miracles des saints in Analecta Bollandiana, vol. xliii (1925),
pp. 32—38; and M. P. Maas; “Artemioskult in Konstantinopel”, in Byzantinisch-Neugriochische
Yahrbücher vol. (1920), pp. 377 seq. The Greek life is in the Acta Sanctorum,
October, vol. viii. Cf. P. Allard, Julien l’Apostat, vol. iii (1903), pp.
21-32.
Antiochíæ sancti Artémii, Ducis Augustális,
qui, sub Constantíno Magno præcláris milítiæ
honóribus functus, a Juliáno Apóstata, quem sævítiæ
in Christiános argúerat, fústibus cædi, aliísque
torméntis afflígi, ac demum cápite truncári
jubétur.
At Antioch, St. Artemius, an imperial officer who had
filled high positions in the army under Constantine the Great. Julian
the Apostate, however, whom he rebuked for his cruelty towards Christians,
ordered him to be beaten with rods, subjected to other torments, and finally
beheaded.
St Artemius, Martyr (A.D. 363)
Holy Great Martyr Artemius of Antioch was a prominent military leader during
the reigns of the emperor Constantine the Great (May 21), and his son and
successor Constantius (337-361). Artemius received many awards for distinguished
service and courage. He was appointed viceroy of Egypt. In this official position
he did much for the spreading and strengthening Christianity in Egypt.
St Artemius was sent by the emperor Constantius to bring the relics of
the holy Apostle Andrew from Patras, and the relics of the holy Apostle Luke
from Thebes of Boeotia, to Constantinople. The holy relics were placed in
the Church of the Holy Apostles beneath the table of oblation. The emperor
rewarded him by making him ruler of Egypt.
The emperor Constantius was succeeded on the throne by Julian the Apostate
(361-363). Julian in his desire to restore paganism was extremely antagonistic
towards Christians, sending hundreds to their death. At Antioch he ordered
the torture of two bishops unwilling to forsake the Christian Faith.
During this time, St Artemius arrived in Antioch and publicly denounced
Julian for his impiety. The enraged Julian subjected the saint to terrible
tortures and threw the Great Martyr Artemius into prison. While Artemius
was praying, Christ, surrounded by angels, appeared to him and said, “Take courage, Artemius!
I am with you and will preserve you from every hurt which is inflicted upon
you, and I already have prepared your crown of glory. Since you have confessed
Me before the people on earth, so shall I confess you before My Heavenly Father.
Therefore, take courage and rejoice, you shall be with Me in My Kingdom.” Hearing this, Artemius
rejoiced and offered up glory and thanksgiving to Him.
On the following day, Julian demanded that St Artemius honor the pagan
gods. Meeting with steadfast refusal, the emperor resorted to further tortures.
The saint endured all without a single moan. The saint told Julian that he
would be justly recompensed for his persecution of Christians. Julian became
furious and resorted to even more savage tortures, but they did not break
the will of the saint. Finally the Great Martyr Artemius was beheaded.
His relics were buried by Christians. After the death of St Artemius, his
prophecy about Julian the Apostate's impending death came true.
Julian left Antioch for a war with the Persians. Near the Persian city
of Ctesiphon, Julian came upon an elderly Persian, who agreed to betray his
countrymen and guide Julian's army. The old man deceived Julian and led his
army into the Karmanite wilderness, where there was neither food nor water.
Tired from hunger and thirst, Julian's army battled against fresh Persian
forces.
Divine retribution caught up with Julian the Apostate. During the battle
he was mortally wounded by an unseen hand and an unseen weapon. Julian groaned
deeply said, "You have conquered, Galilean!" After the death of the apostate
emperor, the relics of the Great Martyr Artemius were transferred with honor
from Antioch to Constantinople.
St Artemius is invoked by those
suffering from hernias.
Cardinal Baronius inserted the name of St Artemius in the Roman
Martyrology, following the example of the Eastern Church, which had venerated
him in spite of the fact that he was a supporter of the Arians.
We are told that he was a veteran of the army of Constantine
the Great who was made imperial prefect of Egypt, and in discharging this
office he had to be a persecutor as well as a heretic. George the Cappadocian
had been intruded upon the episcopal throne of Alexandria by the Arian emperor,
Constantius, St Athanasius had fled, and it was the duty of Artemius to find
him, which he endeavoured to do with great zeal among the monasteries and
hermitages of the Egyptian desert; he also persecuted the orthodox in general.
Artemius was no less zealous against paganism, destroying
temples and images, so that when Julian the Apostate became emperor the persecutor
was in turn persecuted. Many accusations against Artemius were made to the
emperor, among others, that of breaking up idols; he was accordingly deprived
of his property and beheaded.
Whether the Artemius whose healing shrine was a great centre of devotion
at Constantinople was identical with this Artemius, the prefect of Alexandria
put to death by Julian the Apostate, does not seem to be entirely clear. But
the Greek life printed in the Acta Sanctorum, which is based ultimately upon
the Arian chronicler Philostorgius, quite definitely assumes this. It also
states that the Emperor Constantius II commissioned Artemius to convey the
reputed relics of St Andrew the Apostle and St Luke the Evangelist from Achaia
to Constantinople.
The special
interest of this alleged martyr lies in the miracles wrought at his shrine,
the detailed record of which has been edited by A. Papadopoulos-Kerameus in
his Varia Graeca Sacra (1909), pp. 1—79. In these cures something
analogous to the incubation, practised by the votaries of Aesculapius at
Epidaurus and described by Aristides, seems to have been observed. See Delehaye,
La recueils antiques des miracles des saints in
Analecta Bollandiana, vol. xliii (1925), pp. 32—38; and
M. P. Maas; “Artemioskult in Konstantinopel”, in Byzantinisch-Neugriochische
Yahrbücher vol. (1920), pp. 377 seq. The Greek life
is in the Acta Sanctorum, October, vol. viii. Cf. P. Allard, Julien l’Apostat, vol.
iii (1903), pp. 21-32.
We are told that he was a veteran of the army of Constantine
the Great who was made imperial prefect of Egypt. In discharging this office
he had to be a persecutor as well as a heretic. George the Cappadocian had
been intruded upon the episcopal throne of Alexandria by the Arian emperor
Constantius, St. Athanasius had fled, and it was the duty of Artemius to find
him, which he endeavored to do with great zeal among the monasteries and
hermitages of the Egyptian desert; he also persecuted the orthodox in general.
Artemius was no less zealous against paganism, destroying temples and images,
so that when Julian the Apostate became emperor the persecutor was in turn,
persecuted. Many accusations against Artemius were made to the emperor,
among others, that of breaking up idols; he was accordingly deprived of
his property, and beheaded. Whether the Artemius whose healing shrine was
a great center of devotion at Constantinople, was identical with this Artemius,
the prefect of Alexandria put to death by Julian the Apostate, does not seem
to be entirely clear. But the Greek life printed in the Acta Sanctorum, which
is based ultimately upon the Arian chronicler Philostorgius, quite definitely
assumes this.
It also states that the emperor Constantius II commissioned Artemius to
convey the refuted relics of St. Andrew the Apostle and St. Luke the Evangelist,
from Achaia to Constantinople.
Artemius M (RM). Artemius is one of those very interesting entries in the
Roman Martyrology: A heretic and yet a saint! Artemius was a high-ranking
officer under Constantine the Great and a professed Arian. Constantius, believing
it imprudent to appoint a senator as proconsul of Egypt, which supplied grain
to Rome, named Artemius as its prefect. In that position, Artemius persecuted
Saint Athanasius and harassed the Catholics. There is no record of his having
renounced Arianism.
Theodoret in the Paschal chronicle records that Artemius was accused of
demolishing temples and destroying idols. For this reason he was brought
before Julian the Apostate at Antioch, condemned, and beheaded as a Christian;
therefore, Artemius is counted among the saints in light. The Greeks call
him the Megalo- martyr (Benedictines, Husenbeth) .
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341
St. Usthazanes martyr abbot in Persia
see St. Barsabas, martyr. An, tortured and beheaded with his twele monks
at Ishtar during the persecution
of Sapor, he probably is identical with the leader of a group slain
at Persepolis c. 342 and honored on October 20th or with St. Simon Barsabae.
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342 St.
Barsabas Persian abbot martyred
w/11 others
An abbot who died with eleven of his monks during the persecution conducted
by the Sassanid King Shapur II.
Tortured and beheaded near the ruins of Persepolis, in modern Iran, these
martyrs brought about the conversion of a pagan Persian who joined them in
death.
Barsabas and Companions MM (AC). Barsabas was a Persian abbot, who was
martyred together with 11 of his monks near the ruins of Persepolis under
King Shapur (Sapor) II. According to the Roman Martyrology there is another
Persian monk of the same name martyred under similar circumstances, who is
honored on December 11. Historians, however, believe the story to be an unfounded,
pious fiction, which adds that passing Mazdean, impressed by their fortitude
and constancy under torture, joined them and was executed with them (Benedictines,
Delaney) .
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461 St. Rusticus
of Narbonne letter from Ravennius, Bishop of Arles, sent to Rusticus, proves
the high esteem in which he was held. His letters are lost, with the exception
of the one to St. Jerome and two others to St. Leo,
Catholic Encyclopedia
Born either at Marseilles or at Narbonnaise, Gaul; died 26 Oct., 461. According
to biographers, Rusticus is the one to whom St. Jerome (about 411) addressed
a letter, commending him to imitate the virtues of St. Exuperius of Toulouse
and to follow the advice of Procule, then Bishop of Marseilles. When he had
completed his education in Gaul, Rusticus went to Rome, where he soon gained
a reputation as a public speaker, but he wished to embrace the contemplative
life. He wrote to St. Jerome, who advised him to continue his studies. Thus
Rusticus entered the monastery of St. Vincent of Lérins. He was ordained
at Marseilles, and on 3 Oct., 430 (or 427) was consecrated Bishop of Narbonne.
With all his zeal, he could not prevent the progress of the Arian heresy which
the Goths were spreading abroad. The siege of Narbonne by the Goths and dissensions
among the Catholics so disheartened him that he wrote to St. Leo, renouncing
the bishoporic, but St. Leo dissuaded him. He then endeavoured to consolidate
the Catholics. In 444-448, he built the church in Narbonne; in 451, he assisted
at the convocation of forty-four bishops of Gaul and approved St. Leo's letter
to Flavian, concerning Nestorianism; he was present also at the Council
of Arles, with thirteen bishops, to decide the debate between Theodore, Bishop
of Fréjus, and the Abbey of Lérins. A letter from Ravennius,
Bishop of Arles, sent to Rusticus, proves the high esteem in which he was
held. His letters are lost, with the exception of the one to St. Jerome and
two others to St. Leo, written either in 452 or 458. His feast is celebrated
on 20 October .
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653 Irene VM (RM)
Apud Nabántiam, in Lusitánia, sanctæ Irénes,
Vírginis et Mártyris; cujus corpus honorífice sepúltum
fuit in óppido Scálabi, quod ipsíus Sanctæ nómine
insígnitum inde permánsit.
In Portugal, St. Irene, virgin and martyr. Her
body was honourably buried in the town of Scalabris. Since that time
the town has been named Santarem, which is derived from her name.
Irene, a beautiful and chaste
Portuguese girl, was murdered before she reached the age of 20.
Her noble, pious parents, wishing to protect and prepare her to take her rightful
position in society, sent her to a convent school and then arranged for a
monk to tutor her privately at home.
“An assiduous
pupil and a devout believer, the only times she ever left her house was to
attend mass or to pray in the sanctuary dedicated to Saint Peter on his feast-day.
A young nobleman named Britald happened to see her on one of these rare outings
and fell desperately in love with her. Every time that she went out he waited
to catch a glimpse of her, followed her to church, and eventually made his
suit known to her; however, Irene gave him to understand that she would never
marry him.
“Thus rejected,
Britald fell into a deep depression and became so ill that the doctors who
were called in to tend him gave him up for lost. Hearing of this, Irene visited
him and told him that she had refused him because she was no longer free,
having already taken a vow of virginity.
“Britald
at once accepted her decision and gradually recovered his health. Before
Irene left him he had sworn that he would respect, and make others respect,
her vocation as a holy virgin, and the two had parted like brother and sister,
promising each other that they would meet again in Paradise.
“Irene
returned home and resumed the life of seclusion and study, intending to
make her entrance into a convent before long. But the monk who was giving
her private lessons proved to be a lecherous scoundrel, and behaved towards
he in a manner as dishonorable as Britald's was honorable.
“Irene repulsed
him and had him dismissed at once; but his lust turning to a desire for revenge,
the monk then began to spread slanderous rumors about her. To those who asked
him why he was no longer giving the girl her private lessons, he replied that
he had left on learning that she was about to become a mother.
“This rumor
quickly circulated throughout the town and at length reached Britald who,
being frank and trusting and unused to lies, believed what he was told. In
a passion of rage and jealousy, he hired a mercenary soldier to kill her.
Soon afterwards, as she was returning home from visiting an old man who was
crippled, the assassin approached him from behind and killed her with a single
stroke of his sword.
“Her body,
which was thrown into the river, was later retrieved by some Benedictines
on the banks of the Tagus, near the town of Scalabris. They gave her a proper
burial, made known her story, and not long afterwards, so great was the veneration
in which she was held, the name of the town of Scalabis was changed to Santarem
(Saint Irene)”
(verbatim from Encyclopedia) .
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660
Sindulphus of Rheims, Hermit renowned for knowledge of Sacred Scripture
and wise counsel (RM)
Alsóntiæ, in território Rheménsi, sancti Sindúlphi,
Presbyteri et Confessóris.
At Aussonce, in the diocese of Rheims, St. Sindulphus,
priest and confessor.
(also known as Sendou) Born in Gascony. Sindulphus was a priest who lived
as a hermit at Aussonce near Rheims, France. There he joined assiduous prayer
with great austerities. Sindulphus was renowned for his knowledge of Sacred
Scripture and the wise counsel his provider those who sought it. He was buried
at Aussone, but his relics were translated in the 9th century to Hautevilliers
Abbey (Benedictines, Encyclopedia, Husenbeth).
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742 St. Acca Bishop
and Benedictine scholar companion of early English saints and missionaries
SAINTS ACCA AND ALCMUND OF HEXHAM
Our holy Father
Acca as a young man joined the household of Bosa, bishop of York, and later
became a disciple of the great St. Wilfrid, bishop of York and later of Hexham.
For thirteen years he accompanied his teacher on his journeys through England
and on the continent, and was a witness at his holy repose. And when Wilfrid
died, in 709, he became his successor as abbot and bishop of Hexham in Northumbria.
The Venerable
Bede called Acca “the
dearest and best loved of all bishops on this earth.” Bede also
praised his theological library and dedicated several of his works to him.
On becoming bishop of Hexham Acca completed three of Wilfrid's smaller churches
and splendidly adorned his cathedral at Hexham, providing it with ornaments
of gold, silver and precious stones, and decorating the altars with purple
and silk. Moreover, he invited an excellent singer called Maban who had been
taught church harmony at Canterbury to teach himself and the people. He himself
was a chanter of great skill.
In 732 Acca
either retired or was expelled from his see, and later became bishop of Whithorn
in Southern Scotland. He died on October 20, 740, and was buried near the
east wall of his cathedral in Hexham. Parts of two stone crosses which were
placed at his tomb still survive.
In about 1030,
Alfred Westow, a Hexham priest and a sacrist at Durham, translated the relics
of St. Acca, following a Divine revelation, to a place of more fitting honor
in the church. At that time the saint's vestments were found in all their
pristine freshness and strength, and were displayed by the brethren of the
church for the veneration of the faithful. Above his chest was found a portable
altar with the inscription Almae Trinitati, agiae Sophiae, sanctae Mariae.
This also was the object of great veneration. Many miracles were wrought through
this saint. Those attempting to infringe the sanctuary of his church were
driven off in a wondrous and terrible manner, and those who tried to steal
relics were prevented from doing so.
A brother of the church
by the name of Aldred related the following story. When he was an adolescent
and was living in the house of his brother, a priest, he was once asked by
his brother to keep an eye on some relics of St. Acca which he had wrapped
in a cloth and laid on the altar of St. Michael in the southern porch of the
church. Then it came into the mind of Aldred that a certain church (we may
guess that it was Durham) would be greatly enriched by the bones of St. Acca.
So, after prostrating himself on the ground and praying the seven penitential
psalms, he entered the porch with the intention of taking them away. Suddenly
he felt heat as of fire which thrust him back in great trepidation. Thinking
that he had approached with insufficient reverence and preparation, he again
prostrated himself and poured forth still more ardent prayers to the Lord.
But on approaching a second time he felt a still fiercer heat opposing him.
Realizing that his intention was not in accordance with the will of God, he
withdrew.
Our holy Father Alcmund was bishop of Hexham from
767 to 781, reposed on September 7, 781, and was buried next to St. Acca.
In 1032, he appeared by night to a certain very pious man by the name of Dregmo
who lived near the church at Hexham. Wearing pontifical vestments and holding
a pastoral staff in his hand, he nudged Dregmo with it and said
“Rise,
go to Alfred, son of Westow, a priest of the Church of Durham, and tell
him to transfer my body from this place to a more honorable one within the
church. For it is fitting that those whom the King of kings has vested with
a stole of glory and immortality in the heavens should be venerated by those
on earth.”
Dregmo asked: “Lord, who
are you?”
He replied: “I am Alcmund,
bishop of the Church of Hexham, who was, by the grace of God, the fourth
after blessed Wilfrid to be in charge of this place. My body is next to that
of my predecessor, the holy bishop Acca of venerable memory. You also be
present at its translation with the priest.”
After
saying this, he disappeared. The next morning, Dregmo went to the priest
Alfred and related everything in order. He joyfully assembled the people,
told them what had happened, and fixed a day for the translation. On the appointed
day they lifted the bones from the tomb, wrapped them in linen and placed
them on a bier; but since the hour for celebrating the Divine Liturgy had
passed, they placed the holy relics in the porch of St. Peter at the western
end of the church, intending to transfer them the following day with psalms
and hymns and the celebration of the Divine Liturgy.
But that night, the priest Alfred, was keeping
vigil with his clerics around the holy body, rose when the others were sleeping
and took a part of the finger of the saint, intending to give it to the Church
of Durham. The next morning a great multitude came to the translation. But
when the priest and those with him came to lift the body, it was immovable.
Thinking themselves unworthy, they retired, and others came up. But they,
too, were unable to lift it. When no one was found who could lift it, the
people looked at each other in consternation, while the priest, still ignorant
that he was the cause, exhorted them to pray to God to reveal who was to blame
for this. That night, St. Alcmund appeared a second time to Dregmo, who had
suddenly been overwhelmed with sleep, and with a stern face said to him
“What is this
that you have wanted to do? Did you think to bring me back into the church
mutilated, when I served God and St. Andrew here in wholeness of body and
spirit? Go, therefore, and witness in the presence of all the people that
what has unwisely been taken away from my body should be restored, or else
you will never be able to remove me from this place in which I now am.”
And when he had said this, he showed him his hand with part of the finger
missing. The next day, Dregmo stood in the middle of the people and told them
all that had been revealed to him in the night, vehemently urging that the
person who had presumed to do this should be punished. Then the priest, perceiving
that he was at fault, prostrated himself in the midst of the people and revealed
to them the motives for which he had committed the crime. Begging for forgiveness,
he restored that which he had taken away. Then the clerics who were present
came up and without any effort lifted the holy body and transferred it into
the church on August 6.
Later, Alfred translated a portion of the relics
of Saints Acca and Alcmund, together with portions of the relics of the other
Northumbrian saints: the hermits Baldred and Bilfrid, the Martyr-King Oswin,
St. Boisil of Melrose, St. Ebba of Coldingham and the Venerable Bede, to
his church of Durham.
Holy Fathers Acca and Alcmund, pray to God for us!
by Vladimir Moss. Posted with permission.
(Sources:
The Venerable Bede, Ecclesiastical History; Eddius
Stephanus, Life of St. Wilfrid;
Simeon of Durham Opera Omnia, ed. T. Arnold,
Rolls Series, 1882-85,
vol. II, pp. 36-37, 51-52;
History of the Church of Durham, ch. 42; David Farmer, The Oxford Dictionary of Saints, Oxford:
Clarendon, 1978)
Acca was born in Northumbria,
England, and was educated in
the company of St. Bosa, a Benedictine
apostle of great courage. He also met St. Wilfrid, who appointed him the abbot of
St. Andrew's Monastery in Hexham, England.
Acca joined St. Wilfrid as early as 678 and accompanied him
to Rome in 692. When Wilfred died in 709, Acca succeeded him as the bishop
of Hexham. He spent his monastic and episcopal years erecting parish churches
in the area. He also introduced Christian arts and promoted learning. Acca
brought a famous cantor, a man named Maban, to Hexham, and with him introduced
the Roman Chants.
St. Bede dedicated several
of his works to Acca, who also promoted other Christian writers. For reasons
undocumented, Acca was driven out of Hexham in 732. He retired to a hermitage
in Withern, in Galloway. Just before his death in 742 he returned to Hexham
and was unanimously revered. When he was buried, two Celtic crosses were
recreated at his gravesite. One still stands in Hexham. When his body was
moved sometime later, his vestments were found intact. The accounts of Acca's
miracles were drawn up by St. Aelred and by the historian Simeon of Durham.
Acca of Hexham, OSB
B (AC) Born in Northumbria, England, c. 660; feast day formerly October
19; feast of translation is February 19. From his
youth Acca had been close to other saints of the time. He was raised in the
household of Saint Bosa of York and
became a disciple and constant companion of Saint Wilfrid, whom he accompanied for
13 years to England, Frisia, and Rome (and in the last, says Bede, 'learning
many valuable things about the organization of the church which he could
not have found out in his own country'). When Wilfrid was ill at Meaux in
705, he told Acca the story of his vision. Later, on his deathbed, Wilfrid
named Acca abbot of Saint Andrew's in Hexham. Acca was also
a friend of the Venerable Bede, who
described him as "great in the sight of God and man" and who dedicated several
works in his honor. For his part, Acca urged
Bede to write a simple commentary on Luke because that completed by Saint
Ambrose was too long and diffuse. He also supplied material to Bede for the
Ecclesiastical history and to Eddius for his life of Saint Wilfrid.
Saint Wilfrid was the first English prelate to appeal to Rome
in a dispute. Acca, who succeeded Wilfrid in the see of Hexham in 709, also
believed that the English Church needed to be brought into line with Roman
customs--liturgically rather than legally. Bede writes, "He invited a famous
singer named Maban, who had been trained by the followers of Pope Gregory's
disciples in Kent, to come and teach him and his clergy." Maban, a monk of
Canterbury, taught church music for 12 years--reviving old forgotten chants
as well as bringing new ones. Acca also sang beautifully, according to Bede,
and encouraged this revival by his own example.
Acca loved the Scriptures and
studied them diligently. He refurbished the churches with sacred vessels and
lights. Above all he enlarged and beautified the cathedral of Saint Andrew
in Hexham, and adorned it with altars, relics, and sacred vessels. He also
finished three of Wilfrid's smaller churches. He also established a fine library
to which scholars and students were drawn, all of whom received the patronage
of Bishop Acca, one of the most learned Anglo-Saxon prelates of his day.
Bede considered this library one of the finest collections available.
For some reason Acca was forced out of his diocese in 732. He
was exiled to Withern (Whithorn), Galloway (and may have been its bishop);
but he returned before his death and was buried at Hexham. Two stone crosses
decorated with grape vines adorned his tomb in the cathedral's east wall.
The relics were translated in the late 11th century, at which time a portable
altar inscribed "Almae Trinitati, agiae Sophiae, sanctae Mariae" was found
in his coffin. They were again translated in 1154 and 1240 (Benedictines,
Bentley, Encyclopedia, Farmer).
He is generally depicted in art
as an abbot or bishop in a library with monks, sometimes with the Venerable
Bede (Roeder).
St. Acca Catholic Encyclopedia Bishop of Hexham, and patron
of learning (c. 660-742).
Acca was a Northumbrian by birth
and began life in the household of a certain Bosa, who afterwards became Bishop
of York. After a few years, however, Acca attached himself to St. Wilfrid
and remained his devoted disciple and companion in all his troubles. He may
have joined Wilfrid as early as 678, and he certainly was with him at the
time of his second journey to Rome in 692. On their return to England, when
Wilfrid was reinstated at Hexham, he made Acca abbot of St. Andrew's monastery
there; and after Wilfrid's death (709) Acca succeeded him as bishop. The
work of completing and adorning the churches left unfinished by St. Wilfrid
was energetically carried on by his successor. In ruling the diocese and in
conducting the services of the Church, Acca was equally zealous. He brought
to the North a famous cantor named Maban, who had learned in Kent the Roman
traditions of psalmody handed down from St. Gregory the Great through St.
Augustine. He was famed also for his theological learning, and for his encouragement
of students by every means in his power. It was at Acca's instigation that
Eddius undertook the Life of St. Wilfrid, and above all, it was to the same
kind friend and patron that Bede dedicated several of his most important works,
especially those dealing with Holy Scripture. For some unexplained reason
Acca was driven from his diocese in 732. He is believed to have retired to
Withern in Galloway, but he returned to Hexham before his death in 742, when
he was at once revered as a Saint. Two crosses of exquisite workmanship, one
of which is still preserved in a fragmentary state, were erected at the head
and foot of his grave. When the body of the Saint was translated, the vestments
were found entire, and the accounts of his miracles were drawn up by St.
AElred and by Simeon of Durham. Of any true liturgical cultus there is little
trace, but his feast is said to have been kept on 20 October. There is also
mention of 19 February, which may have been the date of some translation of
his relics.
740 St Acca, Bishop of Hexham
In the household of St Bosa, who afterwards was bishop of Deira (York),
was brought up a young Northumbrian named Acca, who profited greatly from
the instruction and example of his master. After a time he attached himself
to St Wilfrid, whom he served faithfully throughout his troubled life and
accompanied on his last journey to Rome, where, says Bede, Acca “learned
many useful things about the government of Holy Church which he could not
have learned in his own country”. Wilfrid, when he was restored to the see
of Hexham, made Acca abbot of the monastery of St Andrew there. St Wilfrid
died in 709 and Acca succeeded to his bishopric. St Bede speaks highly of
him: “He was a most active person and great in the sight of God and man .
. most orthodox in the profession of the Catholic faith and observant in
the rules of ecclesiastical institution; nor did he ever cease to be so till
he received the reward of his religious devotion.”
St Acca’s activity was very varied. He decorated and enlarged his cathedral
church. He was learned in the Scriptures and formed a library in which he
deposited the histories of the confessors whose deeds as well as whose relics
he was diligent in gathering, and he was a munificent patron of scholars and
students. He obtained from Kent the services of a celebrated cantor, Maban
or Mafa, who had been taught church chant according to the Roman manner by
the successors of the monks sent to England by St Gregory. Both St Acca himself,
who was a good singer, and his clergy profited by the tuition of Maban, learning
many new chants and correcting those that were corrupt. In his encouragement
of learning Acca caused Eddius to write the life of his beloved master St
Wilfrid, and also assisted St Bede, who dedicated some of his works to him.
In the year 732, for some reason now unknown, St Acca had to leave his
diocese, and is said to have lived in exile at Withern in Galloway. He died
in 740 and was buried at Hexham.
For original
sources we have Bede’s Ecclesiastical History, and Richard
of Hexham’s Brevis annotatio, but this last is little more
than a careful compilation from Eddius and other earlier authorities. Raine’s
Memorials of Hexham, vol. i, pp. xxx—xxxv and 31—36,
supplies nearly all the information obtainable, but consult also the Acta Sanctorum, October, vol. viii and A. S. Cook in Transactions of the Connecticut Academy of Arts and Sciences, vol.
xxvi (1924), pp. 245—332. A letter
of St Acca to Bede has been printed in Bede’s works and elsewhere.
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745 St. Vitalis Abbot
of St. Peter's Abbey at Salzburg
Austria, as the successor
to St. Rupert. He later served as archbishop of Salzburg from 717.
Vitalis of Salzburg OSB B (AC). Vitalis succeeded Saint Rupert as abbot
of Saint Peter's and as archbishop of Salzburg, Austria, from 717-745 (Benedictines).
He is represented by a lily springing from his breast and the words Presul
Vitalis cubat hic egrisque medetur. Often he holds a model of Saint Peter's
Church. Vitalis, perhaps because of his name alone, is invoked in childbirth
(Roeder) .
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St. Martha Virgin martyr
with Saula and companions in Germany. They are now assigned to the traditional
cycle of St. Ursula.
Colóniæ Agrippínæ
pássio sanctárum Vírginum Marthæ et Saulæ,
cum áliis plúribus.
At Cologne, the martyrdom of the holy virgins Martha
and Saula, with many others.
Martha, Saula, and Companions VV MM (RM)
Dates unknown. The entry in the Roman Martyrology (RM) reads: “At Cologne the passion
of the holy virgins Martha and Saula with many others.” Scholars now assign them
to the mythical cycle of Saint Ursula and her 11,000 virgins. It is now believed
that these martyrs formed the first nucleus of the Ursuline legend. Indeed,
it seems that the name Ursula derives from Sa-ula (Benedictines).
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766 Andrew
of Crete openly denounce Emperor Constantine Copronymus's heretical edict
against the veneration of images M (RM)
Constantinópoli sancti Andréæ
Creténsis Mónachi, qui ob cultum sacrárum Imáginum,
sub Constantíno Coprónymo, sæpius verberátus, tandem,
amputáto áltero pede, réddidit spíritum.
At Constantinople, St. Andrew of Crete, a monk
who had often been scourged by Constantine Copronymus for his veneration of
holy images. After one of his feet had been cut off he rendered up
his soul.
(also known as Andrew the Calybite)
766 ST ANDREW OF CRETE, MARTYR
This martyr is sometimes distinguished as “the Calybite” or “in Krisi”
from the other St Andrew of Crete (July 4), who died some twenty-five years
earlier. During the aggravated campaign under the Emperor Constantine V against
the veneration of holy images he made his way to Constantinople to take part
in the struggle. He was present when the emperor himself was watching the
torture of some orthodox Christians, and uttered a public and impassioned
protest. He was dragged before the imperial throne, and when he had explained
his action Constantine told him he was an idolater. St Andrew retorted by
accusing the emperor of heresy. He was set on and beaten by the bystanders
and was carried, bruised and bleeding, to prison, calling out to Constantine,
“See how powerless you are against faith!” The next day he repeated his defence
of images before the emperor, who ordered him to be again scourged and then
led through the streets as an example to the people. As he was being thus
dragged along a fanatical iconoclast stabbed him with a fishing-spear, and
at the Place of the Ox St Andrew fell dead from ill usage and loss of blood.
His body was thrown into a cesspit, but was retrieved and buried at a near-by
place called Krisis, where the monastery of St Andrew was afterwards built.
The statement
made by Theophanes (Confessor) that Andrew was at one time an anchorite seems
to be erroneous. There are two apparently independent versions of the passio, both printed in the Acta Sanctorum, October,
vol. viii. See also J. Pargoire in Échos d’Orient, vol.
xiii (2910), pp. 84—86.
Born in Crete; died in Constantinople. There are two saints
named Andrew of Crete. One was the bishop of Crete, who is also known as
Andrew of Jerusalem. Making it more complicated, both lived during the same
period.
Andrew the Calybite was a monk of Crete. He travelled to Constantinople
in order to openly denounce Emperor Constantine Copronymus's heretical edict
against the veneration of images. The emperor ordered the brave monk to be
tortured. Finally Andrew was abandoned to the mob, who led him through the
streets in derision and stabbed him to death (Attwater, Benedictines).
This Saint Andrew's story is pictorially displayed as a man who is seized
while painting pious pictures and stabbed to death by a mob. He is venerated
in Crete (Roeder) .
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768
Aidan of Mayo B (AC)
Aidan was an Irish bishop in Mayo of whom nothing more is known (Benedictines,
Husenbeth).
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800 St. Bernard
of Bagnorea bishop of Vulcia
The bishop of Vulcia in the Tuscany region
of Italy, who moved his see to Ischia di Castro. He was a native of Bagnorea.
Bernard of Bagnorea B (AC) (also known as Bernard of Castro) Born at Bagnorea,
Italy. Bernard was chosen to be bishop of Vulcia in Tuscany. Thereafter he
transferred to the see of Ischia di Castro (Benedictines) .
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852 George the Deacon and Aurelius from Cordova
translation of their relics on this day feast
day here July 27:
Lutétiæ Parisiórum item Translátio sanctórum
Mártyrum Geórgii Diáconi, et Aurélii, ex urbe
Hispániæ Córduba, in qua olim, una cum áliis tribus
Sóciis, ambo martyrium compléverant sexto Kaléndas Augústi.
At Paris, the translation of the holy martyrs George,
a deacon, and Aurelius from Cordova, a city of Spain, where they had died
with three companions on the 27th of July.
852 deacon George,
Aurelius, Natalia, Felix & Liliosa had converted to Islam for a time,
married the Christian Liliosa and returned to the faith. Both couples openly
professed their Christianity MM (RM)
These martyrs suffered at Córdova,
Spain, under the Caliph Abderrahman II. Aurelius, son of a Moor and a Spanish
woman, was a secret Christian as was his half-Moorish wife, Natalia. Aurelius's
relative Felix, who had converted to Islam for a time, married the Christian
Liliosa and returned to the faith. Both couples openly professed their Christianity,
perhaps because the women went about the city unveiled. They were arrested
as apostates from Islam and beheaded. The deacon George, however, was a monk
of Palestine. He was arrested for having openly spoken against the Prophet.
Although he was offered pardon because he was a foreigner,
he preferred to suffer with the others (Attwater, Benedictines, Encyclopedia)
.
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1004
St. Aderald Archdeacon and confessor relic hunter
Aderald was archdeacon at Troyes when he led a pilgrimage to the Holy Land.
He brought back a considerable number of holy relics. In order to house them,
Aderald built the Benedictine Abbey of St.
Sepulchre at Samblières.
Aderald of Troyes, Confessor (AC)
Archdeacon Aderald led a pilgrimage to Palestine. Upon his return he built
the Benedictine abbey of Saint Sepulchre at Samblières in order to
house his "booty in the shape of holy relics" (Benedictines).
|
1122 Blessed William
of Savigny, OSB Monk (AC)
William was a novice at Savigny under Blessed Vitalis (Benedictines).
|
1125 St. Adelina
abbess granddaughter of William the Conqueror
An abbess, the sister of St. Vitalis, and a noblewoman of Normandy. She
was a granddaughter of William the Conqueror and a dame of that Norman family.
Adelina became the abbess of the Benedictine Convent of La Blanche in Normandy,
a religious community founded by her brother.
Adelina of Moriton, OSB V (AC). The Benedictines state "granddaughter of
William the Conqueror and sister of Saint Vitalis of Savigny." However, in
cross-checking, it appears that Vitalis is a beatus and was chaplain to the
William's half-brother. I have no other information available to verify Adelina's
pedigree. She became abbess of La Blanche at Moriton (les Dames Blanches de
Mortain) in Normandy, which was founded by her brother (Benedictines)
.
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1125 Bl.
Adeline first Abbess of the monastery founded at Mortain
Adeline was the sister of Blessed Vitale, Abbot of Savigny and was
introduced to the religious life by him or her. She rose to become the first
Abbess of the monastery founded at Mortain in 1105 or 1115 by Count William
of Mortain. The Rule followed by this religious house was that of St. Benedict
together with a few observances drawn from the Cistercian tradition.
Because of the color of their habit the religious came to be called the
“White
Ladies.” After
a life dedicated to prayer, mortification, and charitable works, Blessed Adeline
was called to her reward in 1125. Such was her reputation for sanctity that
shortly afterward she began to be honored as one of the Blessed and her remains
were solemnly transferred (together with those of her brother and other religious)
to Savigny.
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1291
Bradan and Orora (Crora) (AC)
Dates unknown. Bradan and Orora are venerated in the Isle of Man, but their
story has been lost. Bishop Mark of Sodor held a synod in the church of Saint
Bradan (Kirk-Braddan), near Douglas, in 1291.
A 16th-century map references the churches of SS Patrick and Crora (Benedictines).
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1380 St Demetrius
Memorial Saturday was established for the churchwide remembrance of the
soldiers who fell in the Battle of Kulidovo. This memorial service was held
for the first time at the Trinity-St Sergius monastery on October 20, 1380
by St Sergius of Radonezh, in the presence of Great Prince Demetrius of the
Don . It is an annual remembrance of the heroes of the Battle of Kulikovo,
among whom are the schemamonks Alexander (Peresvet) and Andrew (Oslyab).
St Demetrius of the Don smashed the military might of
the Golden Horde at the Battle of Kulikovo Field on September 8, 1380 (the
Feast of the Nativity of the Most Holy Theotokos), set between the Rivers
Don and Nepryadva. The Battle of Kulikovo, for which the nation calls him
Demetrius of the Don, became the first Russian national deed, rallying the
spiritual power of the Russian nation around Moscow. The "Zadonschina," an
inspiring historic poem written by the priest Sophronius of Ryazem (1381),
is devoted to this event.
In the spiritual experience of the Russian Church, veneration
of the holy Great Martyr Demetrius of Thessalonica is closely linked with
the memory of the defense of the nation and Church by the Great Prince of
Moscow, Demetrius of the Don (May 19).
Prince Demetrius of the Don was greatly devoted to the holy Great Martyr
Demetrius. In 1380, on the eve of the Battle of Kulikovo, he solemnly transferred
from Vladimir to Moscow the most holy object in the Dimitriev cathedral of
Vladimir: the icon of the Great Martyr Demetrius of Thessalonica, painted
on a piece of wood from the saint's grave. A chapel in honor of the Great
Martyr Demetrius was built at Moscow's Dormition Cathedral.
|
15th v. Saint Matrona; she founded a small monastery for women. Soon
other nuns joined her in her ascetical struggles; worked many miracles both during her life and
after her death, and was revered throughout Chios for her virtuous life and
holiness. She showed charity to the poor, and was able to heal the sick.
Born in the village of Volissos on Chios of wealthy and pious
parents, Leon and Anna sometime in the fourteenth century. From her youth
she showed an inclination for monasticism. One day she left her parents and
went to live in an unpopulated area, where she founded a small monastery for
women. Soon other nuns joined her in her ascetical struggles.
St Matrona worked many miracles both during her life and after her death,
and was revered throughout Chios for her virtuous life and holiness. She showed
charity to the poor, and was able to heal the sick.
The service to St Matrona was composed by Metropolitan Niketas of Rhodes.
It was found in a codex from 1455, which would indicate that she died sometime
before this date. St Matrona is also commemorated on July 15 (the finding
of her head).
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1473 St John Of Kanti; he persevered for some
years, and by the time he was recalled to
Cracow had so far won his people’s hearts that they accompanied him on
part of the road with such grief that he said to them, “This sadness does
not please God. If I have done any good for you in all these years, sing
a song of joy.” “Fight all false opinions, but let your weapons be patience,
sweetness and love. Roughness is bad for your own soul and spoils the best
cause.” Miracles attributed
Sancti Joánnis Cántii, Presbyteri et Confessóris,
qui nono Kaléndas Januárii obdormívit in Dómino.
St. John Cantius, priest and confessor, who fell asleep
in the Lord on the 24th of December.
Lived: 1403 - 1473 Canonized: 1767
Memorial: October 20
John Cantius
receives his name from his birthplace, Kanti, near Oswiecim in Poland. His
parents were country folk of respectable position and, seeing that their son
was as quick and intelligent as he was good, they sent him in due course to
the University of Cracow. He took good degrees, was ordained priest, and appointed
to a lectureship or chair in the university. He was known to lead a very
strict life, and when he was warned to look after his health he replied by
pointing out that the fathers of the desert were notably long-lived. There
is a story told that once he was dining in hall, when a famished-looking beggar
passed the door. John jumped up and carried out all his commons to the man;
when he returned to his seat he found his plate again full—miraculously. This,
it is said, was long commemorated in the university by setting aside a special
meal for a poor man every day; when dinner was ready the vice-president would
cry out in Latin, “A poor man is coming”, to which the president replied,
“Jesus Christ is coming”, and the man was then served. But while he was yet
alive John’s success as a preacher and teacher raised up envy against him,
and his rivals managed to get him removed and sent as parish priest to Olkusz.
St John turned to his new work with single-hearted energy, but his parishioners
did not like him and he himself was afraid of the responsibilities of his
position. Nevertheless he persevered for some years, and by the time he was
recalled to Cracow had so far won his people’s hearts that they accompanied
him on part of the road with such grief that he said to them, “This sadness
does not please God. If I have done any good for you in all these years, sing
a song of joy.”
St John’s second appointment at the university was as professor
of Sacred Scripture, and he held it to the end of his life. He left such a
reputation that his doctoral gown was for long used to vest each candidate
at the conferring of degrees, but his fame was not at all confined to academic
circles. He was a welcome guest at the tables of the nobility (once his shabby
cassock caused the servants to refuse him admission, so he went away and changed
it. During the meal a dish was upset over the new one. “No matter,” he said,
“my clothes deserve some dinner because to them I owe the pleasure of being
here at all”). All the poor in Cracow knew him. His goods and money
were always at their disposition, and time and again they literally “cleared
him out”. But his own needs were few he slept on the floor, never ate meat,
and when he went to Rome he walked all the way and carried his luggage on
his back. He was never weary of telling his pupils to “fight all false opinions,
but let your weapons be patience, sweetness and love. Roughness is bad for
your own soul and spoils the best cause.” Several miracles were reported
of St John, and when news got round the city that he was dying there was
an outburst of sorrow. “Never mind about this prison which is decaying”, he
said to those who were looking after him, “but think of the soul that is
going to leave it.” He died on Christmas Eve, 1473, at the age of eighty-three.
St John Cantius was canonized in 1767, and his feast extended to the whole
Western church. He is the only confessor not a bishop who has different hymns
for Matins, Lauds and Vespers in the Roman Breviary.
The Bollandists
in the Acta Sanctorum, October, vol. viii, were unable to
discover any satisfactory medieval account of St John Cantius, and they reproduced
a biography published in 1628 by Adam of Opatow. This writer claims to have
had access to materials preserved at Cracow, and in particular to have used
notes compiled by a contemporary, Matthias of Miechow, who certainly drew
up a record of miracles attributed to St John after his death. The latter
document is also printed by the Bollandists. A note upon the place and date
of birth of St John will be found in the Analecta Bollandiana,
vol. viii (1889), pp. 382—388. A French life by E. Benoit was published
in 1862. Lives in Polish are numerous.
Priest Saint John was
born at Kenty in Poland in 1403. He studied philosophy and theology at the
University of Cracow with great intelligence, industry, and success, while
his modesty and virtue drew all hearts to him. After earning his degrees,
he was appointed to the Chair of Theology at the university. He inflamed his
hearers with the desire of every kind of piety, no less by his deeds than
by his words. He was ordained a priest and was for a short time in charge
of a parish, where he manifested great concern for the poor, at his own expense.
At the University's request, he resumed the professor's Chair and taught there
until his holy death.
He found a poor man on the snow one day, dying of hunger and cold; he clothed
him in his own frock and took him to the rectory, to eat at his table. Afterwards,
for many years, every professor of the College of Varsovie was obliged, once
every year, to invite a poor man to dine with him.
He made a pilgrimage to Jerusalem, preaching along the way
to the Turks, and hoping for the grace of martyrdom. He went four times to
Rome to visit the tombs of the Apostles and pay honor to the Holy See, desiring
thereby to be spared the pains of purgatory. He always traveled on foot, carrying
his own effects.
Robbed one day by bandits, he forgot he had a few gold pieces
sewn into his cloak; he soon remembered and called them back to give them
to his benefactors. They were so astonished they refused to accept the offering,
and even returned to him what they had taken.
Saint John Cantius wrote on the walls of his residence some
verses which showed the horror he had for the vice of backbiting or detraction,
talking without cause of our neighbor's faults. He slept very little and often
spent entire nights praying before a crucifix. After his classes he went
to pray before the Blessed Sacrament in a church.
Before his death, he gave absolutely everything he still had to
the poor. He died in 1473, at the age of seventy-six years. The purple robe
which he had worn as a Doctor was religiously conserved and always given
to the venerable Head of the School of Philosophy on the day of his reception;
and a promise was required of the teachers there, to imitate the virtues
of this beloved Saint.
He is a patron of both Poland and Lithuania; Clement XIII canonized
him in 1767.
Reflection: He who orders all his doings according to the Will of God may
often be spoken of by the world as simple, even stupid; but in the end he
wins the esteem and confidence even of the world itself.
Source: Les Petits Bollandistes: Vies des Saints, by Msgr. Paul Guérin
(Bloud et Barral: Paris, 1882), Vol. 12.
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1545 Holy Righteous Artemius of Verkola a light over
the place where the incorrupt body of the Righteous Artemius lay. Taken to
the church of St Nicholas in 1577, the holy relics were shown to be a source
of numerous healings. In this village a monastery was later built, called
the Verkola
born in the village of Dvina Verkola around the year 1532. The son of pious
parents, Artemius was a child who was courageous, meek and diligent for every
good deed. On June 23, 1545 the twelve-year-old Artemius and his father were
taken by surprise in a field by a thunderstorm. A clap of thunder broke right
over their heads, and the child Artemius fell dead. People thought that this
was a sign of God's judgment, therefore they left the body in a pine forest
without a funeral, and without burial.
Some years later, the village reader beheld a light over the place where
the incorrupt body of the Righteous Artemius lay. Taken to the church of St
Nicholas in 1577, the holy relics were shown to be a source of numerous healings.
In this village a monastery was later built, called the Verkola. In 1918,
the impious Soviets chopped the holy relics into pieces and threw them into
a well. The memory of St Artemius is also celebrated on October 20.
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1579 Saint Gerasimus the New Ascetic of Cephalonia;
uncovering of his holy relics
in 1581; studied with the ascetics
of Mt Athos; For his exalted life he
was granted a miraculous gift: the ability to heal the sick and cast out unclean
spirits;
Born in the village of Trikkala in the Peloponessos. As a young
adult, he became a monk on the island of Zakynthos. On the Holy Mountain he
became a schemamonk and studied with the ascetics of Mt Athos. Receiving a
blessing from the Elders, the monk went to Jerusalem to worship at the Life-bearing
Tomb of the Savior. After visiting many holy places in Jerusalem, Mount Sinai,
Antioch, Damascus, Alexandria and Egypt, he returned to Jerusalem where he
became a lamp-lighter at the Sepulchre of the Lord.
The monk was ordained a deacon and then a priest by the Patriarch of Jerusalem,
Germanus (1534-1579). St Gerasimus maintained the discipline of an ascetic.
For solitude he withdrew to the Jordan, where he spent forty days without
respite. Having received the Patriarch's blessing for a life of silence, St
Gerasimus withdrew to Zakynthos in solitude, eating only vegetation.
After five years he was inspired to go the island of Cephalonia, where
he lived in a cave. He restored a church at Omala, and he founded a women's
monastery where he lived in constant toil and vigil for thirty years. He prayed
on bent knees stretched out on the ground. For his exalted life he was granted
a miraculous gift: the ability to heal the sick and cast out unclean spirits.
At 71 years of age, the venerable Gerasimus knew that he would soon die.
He gave his blessing to the nuns and peacefully fell asleep in the Lord on
August 15, 1579. Two years later, his grave was opened and his holy relics
were found fragrant and incorrupt with a healing power.
Since the Feast of the Dormition falls on August 15, St Gerasimus is commemorated
on August 16th. Today's Feast celebrates the uncovering of his holy relics
in 1581.
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1748 Bl. Francis Serrano
Dominican martyr of China A Spaniard & Francis Diaz OP MM (AC)
Francis entered the Dominicans and was sent to Fukien, China. Arrested
with Blessed Peter Sanze in 1746, Francis was elected titular bishop of Tipasa
while in prison. He and his Dominican companions, including Francis Diaz,
were strangled. He was beatified in 1893.
Blessed Francis Serrano & Francis Diaz OP MM (AC) Born in Spain; beatified
by Leo XIII in 1893. These Spanish born, Dominican missionaries were sent
to Fo-Kien, China. After 20 years of work in China (now Vietnam), Serrano
had been arrested with Blessed Bishop Peter Sanz in 1646. While in prison
he was elected titular bishop of Tipasa after the beheading of Sanz on May
25, 1747. Serrano was a resourceful, careful person, which one would have
to be to survive in such harsh conditions. He became adept at scaling walls
and hiding in unlikely places.
Father Diaz was born in Ecija in 1713. He always claimed that he owed his
vocation to having skipped school one day. A white-robed religious appeared
to him--a Dominican. The curious boy continued to ask questions about the
order, until he convinced himself that he must join. Even though his father
tried to persuade his to accept a family benefice instead of entering the
austere life of the Order of Preachers, he persisted. He was determined to
serve God as a Dominican and to die in China. He preached the Gospel in Tonkin
for eight years before his death.
Fathers Alcober, Serrano, and Diaz were captured and tortured to reveal
the whereabouts of Bishop Sanz. Despite horrendous punishment, they refused
to say anything. Father Joachim Royo and Bishop Sanz, wishing to spare his
brothers further suffering, surrendered themselves to the authorities.
The five Dominican, as well as a native catechist named Ambrose Kou, were
dragged before the emperor in chains. Again they were tortured, then sentenced
to death in December 1746. After the bishop's death, the other four priests
were branded on their faces with the words ta dao (“false religion”) and left for six months
to languish in prison.
Serrano, Diaz, and the two other Dominican priests were strangled at night
in prison at Futsheu in order to end their evangelizing of the guards and
soldiers. When the executioners returned the following morning to dispose
of the bodies, they were terrified to see the beatific faces that shone with
an unearthly radiance-- especially miraculous considering that they died of
strangulation. The relics were preserved and treasured by the Christians (Benedictines,
Dorcy) .
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1775
St. Paul of the Cross founded Passionists greatest gifts in the supernatural order
1775 April 28 Sancti
Pauli a Cruce, Presbyteri et Confessóris; qui Congregatiónis
a Cruce et Passióne Dómini nostri Jesu Christi
Cross was endowed with extraordinary
gifts. He prophesied future events, healed the sick, and even during his
lifetime appeared on various occasions in vision
to persons far away
Born at Ovada in the Republic
of Genoa, January 3, 1694. His infancy and youth were spent in great
innocence and piety. He was inspired from on high to found a congregation;
in an ecstacy he beheld the habit
which he and his companions were to wear. After consulting his director, Bishop
Gastinara of Alexandria in Piedmont, he reached the conclusion that God wished
him to establish a congregation in honor of the Passion of Jesus Christ. On November 22,
1720, the bishop vested him with the habit that had been shown to him in
a vision, the same that the Passionists
wear at the present time. From that moment the saint applied himself
to repair the Rules of his institute; and in 1721 he went to Rome to obtain
the approbation of the Holy See. At first he failed, but
finally succeeded when Benedict
XIV approved the Rules in 1741 and 1746. Meanwhile St. Paul built
his first monastery near Obitello. Sometime later he established a larger
community at the Church of St. John and Paul in Rome. For fifty years St.
Paul remained the indefatigable missionary of Italy. God lavished upon him the greatest gifts in the
supernatural order, but he treated himself with the greatest rigor,
and believed that he was a useless servant and a great sinner. His saintly
death occurred at Rome in the year 1775, at the age of eighty-one. He was
canonized by Pope Pius IX in 1867.
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1889 Bl. Mary Teresa
de Soubiran care of working girls orphans; Eucharistic adoration; enjoyed
mystical gifts of a high order (Benedictines).
(1835-1889)
1889 Bd Mary Teresa De Soubiran, Virgin, Foundress Of The Society Of Mary
Auxiliatrix
The family of Soubiran is a very ancient and honourable one: its direct
line has been traced so far back as the earliest years of the thirteenth
century and is related, lineally or collaterally, to St Louis of France,
St Elzear de Sabran and his wife Bd Delphina, Bd Rosaline of Villeneuve,
St Elizabeth of Hungary, and half the royal families of Europe.
In the second quarter of the nineteenth century the head of the family
was Joseph de Soubiran la Louvière, who lived at Castelnaudary, near
Carcassone. He married Noemi de Gélis de l’Isle d’Albi; their second
child was born on May 16, 1835, and was christened Sophia Teresa Augustina
Mary.
The Soubirans worthily maintained the religious traditions of their family,
if in a way that marked the sternness rather than the joy of Christianity.
And Sophie, under the direction of her uncle, Canon Louis de Soubiran, early
heard a call to the religious life in an order or congregation.
There were others with like leanings in the Sodality of our
Lady which the canon directed, and when Sophie was nineteen he decided to
form them into a community of béguines, that is, laywomen living in
community under temporary vows of obedience and chastity. This was not at
all what Sophie was looking for béguines live a life of considerable
freedom and ease, and can return entirely to the world at any time, whereas
she felt drawn to the austerity and hiddenness of the Carmelites. However,
after a period of considerable spiritual perturbation and after taking prudent
advice, she decided to fall in with her uncle’s wishes and went to the béguinage
at Ghent to learn its rule and way of life. On her return the béguine
house was opened at Castelnaudary, and she was appointed its superioress.
This was in 1854-55.
During the years that followed the new foundation grew and
made considerable progress, developing on rather different lines from those
of the Belgian béguinages: the sisters gave up the free use
of their own property, an orphanage was established and, after a disastrous
fire, the practice of night-adoration of the Blessed Sacrament was instituted.
Nevertheless it was a difficult time, both for the community and its superioress,
and in the langue d’oc the Castelnaudary béguinage has been called
the coubent del patiment, “convent of suffering”. In 1863 Mother Mary Teresa,
as we may now call her, again consulted the superioress of the convent of
our Lady of Charity at Toulouse and other trusted friends, and they advised
her to make a retreat according to the Exercises of St Ignatius. This she
did, under the direction of the famous Father Paul Ginhac, and during the
retreat it was made clear to her that it was God’s will that she should persevere
with what was in her mind, which was to lead to the foundation of a new congregation,
“de Marie Auxiliatrice”, our Lady of Help. Its aim was to be the following
of the religious life in its fullness and work for “the most divine of all
human objects, the saving of souls”; no undertaking was to be too small or
lowly for its members, especially if others were unwilling or unable to do
it.
In due course Canon de Soubiran agreed to these developments. The béguinage
at Castelnaudary was not to be dissolved; but in September 1864 Mother Mary
Teresa with some of the sisters was to migrate to a convent in the Rue des
Büchers at Toulouse, which was to be the home of the new community. It
is from the following year that the extant writings of Mother Mary Teresa
date, which enables her inner life to be closely followed until her death
a quarter of a century later.
At Toulouse the care of orphans and teaching of poor children
was continued, but the great work inaugurated there was a hostel for working
girls, the first of its kind. It was called the maison de famille, “home”,
a home for those who had none or were separated from it. The night-adoration
also was continued, but from being monthly soon became daily. In drawing up
the broad outlines of the constitutions of her society, Mother Mary Teresa
based herself on the spirit of the rule of the Society of Jesus, and the final
revision was made with the help of Father Ginhac, who associated himself closely
with the new enterprise. It was approved in 1867 by the archbishop of Toulouse,
at the end of 1868 the Holy See issued a brief of praise, and in the following
year a second and a third house were opened, at Amiens and at Lyons. In these
large cities, as at Toulouse, the sisters were principally engaged in the
care of working girls. Then came the Franco-Prussian war, and the members
of the three houses took refuge for a time in Southwark and then Brompton,
where they were befriended by the fathers of the Oratory; later they established
a hostel in Kennington. When they returned to France a community was left
in the last-named convent, the beginning of the congregation in England.
In 1868 there had been admitted to the Society of Mary Auxiliatrix
a novice who by 1871 was elected counsellor and assistant mother general by
an almost unanimous vote of the chapter. She was known as Mother Mary Frances,
a very capable and intelligent woman, five years older than the mother general,
Mary Teresa de Soubiran. After the exile in England, Mother Mary Frances
produced an ambitious scheme for the development of the society, and done
“the brilliance of her explanations, the force and clarity of her arguments,
the justness of her estimates, her shrewdness, tact and skill in affairs...
and the lively and warm faith that animated her accept it”. Those are the
words of Mother Mary Teresa, and they are a measure of the domination that
the assistant general had over her; she did not see for a long time, as was
to become only too clear, that Mother Mary Frances was also “domineering,
unstable and ambitious”. The result was that developments were allowed to
go ahead far too quickly, new houses were opened without sufficient resources,
and by the beginning of 1874 Mother Mary Frances announced (inaccurately,
it now appears) that the financial position of the society was desperate.
At first Mother Mary Frances blamed herself: but soon she turned and reproached
Mother Mary Teresa for what she alleged to be blundering, pride, weak hesitation
and lack of religious spirit. The cry was taken up elsewhere, that the Society
of Mary Auxiliatrix was in a bad way and that it was all the fault of the
foundress. And Mother Mary Teresa remembered how a little time before our
Lord had seemed to say to her, “Your mission is ended. There will soon be
no place for you in the society. But I will do all with power and gentleness.”
She had replied, “So be it” then, and she replied “So be it now”; but first
Father Ginhac must be consulted. He, good man, was puzzled, and very properly
sent for Mother Mary Frances too. She persuaded him of her view of the situation;
and he advised Mother Mary Teresa to resign. She did so; and her counsellor
took her place.
The motherhouse of the society was then at Bourges and the
new mother general was anxious that her predecessor should return neither
there nor to any other house of the society. So Mother Mary Teresa went to
the Sisters of Charity at Clermont, ostensibly for a few weeks’ rest; in
the event she was there for seven months, “seven months of anguish”, during which it was
decided what should be done about her. There is no need to go into the painful
details of how Mother Mary Frances sought to prevent any revival of the influence
and authority of Mother Mary Teresa; they were all steps leading to what eventually
took place—the irrevocable dismissal of the foundress from the society she
had founded. In September she had to leave the convent at Clermont, and she
had now to discard her religious habit. By the end of 1874 Mother Mary Teresa,
foundress of the Society of Mary Auxiliatrix, was again simply Sophie de
Soubiran la Louvière.
She had to begin life all over again—an ordeal common among persons living
“in the world” but rare after twenty years of Conventual life. She applied
for admission to the Visitation order, but they could not see their way to
accept her; nor would her “first love”, the Carmelites. So she turned to her
old friends at the convent of our Lady of Charity in Toulouse, who were engaged
in what is nowadays called rescue-work. These did not turn her away, and
moreover agreed with her request that she should be received in their Paris
house. After further delays due to canonical difficulties, and an illness
that nearly cost her life, Bd Mary Teresa made her profession in 1877, when
she was forty-two years old. It is clear from her journal that she now entered
upon a period of spiritual serenity, that our Lord was indeed doing all
things with power and gentleness in her regard. “Mother de Soubiran carried
self-abnegation so far”, wrote her director, Father Hamon, “that she was
able to banish her first religious family from her mind and to leave it entirely
to the will of divine Providence, thus as it were forcing the Good Shepherd
to look after the poor orphans. The generosity with which she made this sacrifice
seemed to me to partake of heroism.”
In any case Mother Mary Frances allowed no contact, by correspondence
or otherwise, between the Mary Auxiliatrix nuns and their foundress. Then,
after eight years, contact was re-established in a dramatic and distressing
way: Bd Mary Teresa’s sister, Mother Mary Xavier, who had been one of the
first to join the society, also was dismissed by the mother general, lest
she should keep the memory of the foundress too much alive. She, too, found
refuge in the Paris convent of our Lady of Charity, and the report she brought
of the state of the Society of Mary Auxiliatrix was a sad one. “Now I am sure”,
wrote Mother Mary Teresa, “that this little society, which God loves so much,
which He has watched over so lovingly, in which there are so many fervent
and deeply virtuous souls, I am sure, I say, that it is morally dead—that
is, that its aims, its form, its methods have ceased to exist. That is and
always will be a very deep and very bitter grief to me. I love God’s plans,
and I am as nothing before His holy and incomprehensible will.”
Tuberculosis had got its hold on Bd Mary Teresa, and her last
sickness was prolonged, the last seven months being passed in the infirmary.
With the coming of June 1889 the end was clearly at hand, and on the 7th she
died, with an unfinished sign of the cross, and the words “Come, Lord Jesus”
on her lips. Her body was first buried in the convent vault in Montparnasse
cemetery; it is now enshrined in the chapel of the motherhouse of Mary Auxiliatrix
in Paris.
Bd Mary Teresa de Soubiran was beatified in 1946, and the
spirit of her life is summed up in this passage from a letter written after
her dismissal from the Society of Mary Auxiliatrix: “As you may imagine,
all this did not happen without extreme suffering. Only God can measure its
depth and intensity, as only He knows the graces of faith, hope and love
that flow from it: the great truth that God is all, and the rest nothing,
becomes the life of the soul, and upon it one can lean securely amid the
incomprehensible mysteries of this world. And this is a good above all other
good on earth, for it is on almighty love that we rely for time and eternity.
And should I have learned this without such cruel anguish? I do not think
so. Time passes, and it passes quickly: we shall soon know the reason of
so many things that surprise and shock our feeble, short-sighted reason.”
Her feast is celebrated on October 20.
The foundation is part of its founder, and a word must be added about the
subsequent history of the society that Bd Mary Teresa de Soubiran founded.
She had foretold that within a year of her own death everything would be changed
in Mary Auxiliatrix. This came true. There was much discontent with the administration
of Mother Mary Frances, several houses had to be closed, and from 1884 her
arbitrary mismanagement became intolerable: for example, the seat of the
novitiate was changed seven times in less than five years. The crisis came
when the general chapter of 1889 refused to ratify yet more changes; and
on February 13, 1890, sixteen years to the day from the expulsion of Bd Mary
Teresa, Mother Mary Frances herself not only resigned her office but also
left the society.
The archbishop of Paris, Cardinal Richard, nominated Mother
Mary Elizabeth de Luppé to take her place. Under this nun the true
story of Mother Mary Teresa came to light; her sister, Mother Mary Xavier,
was recalled; and the Society of Mary Auxiliatrix picked up the threads of
its true life and began again to move towards the honoured place that it has
in the Catholic Church today.
These few pages are sufficient to show that the story of Ed Mary Teresa
de Soubiran is a remarkable one. But so, too, is the story of Mother Mary
Frances— though it can have no place in the lives of the saints. It need
simply be recorded that, after her death in 1921 (and so after the cause
of Mary Teresa had been introduced) it was discovered that at the time she
joined the Society of Mary Auxiliatrix, Mary Frances was a married woman
who had deserted her husband; and he was then still alive and she knew it.
She was therefore never validly a nun, much less a mother general, and accordingly
all her actions in those capacities were invalid also and Mother Mary Teresa
had canonically never ceased to be a member of the religious congregation
that she founded. Nothing is known of the last thirty years of Mary Frances’s
life; she had private means and apparently lived alone in Paris.
The first life
of Bd Mary Teresa de Soubiran, by Canon Théloz, was published in 1894,
and in 1946 an admirable new one appeared by T. Delmas. La Mére
Marie-Thérèse de Soubiran d’après ses: notes intimes,
in two volumes, by Father Monier-Vinard, consists mainly of the
beata’s own writings and notes on the spiritual life.
Somewhat abridged, it was translated into English by Dom Theodore Baily in
1947 under the title A Study in Failure. See also the
biography by Fr Wm. Lawson (1952) and Fr C. Hoare’s excellent sketch in pamphlet
form, Life out of Death (1946). Father Grivet’s Vie de La Mere Mane-Elisabeth de Luppé
may also be consulted. More. et Vivante (1933) is
an account of Bd Mary Teresa when at the convent of our lady of Charity, and
is said to be not entirely reliable.
Blessed Mary-Teresa de Soubiran (AC) Born in Castelnaudary, Carcassonne,
France, in 1834; died in 1889; beatified in 1946. Though she was born into
nobility, Mary-Teresa wished to become a Carmelite. Her uncle, who was a priest,
convinced her to found a béguinage instead in 1855. At that time she
took the name Mary-Teresa. In order to attain her apostolic ends more fully,
she transformed the béguinage into the Institute of Mary Auxiliatrix
with the approval of her bishop. The jealousy of a manipulative sister led
to Mary-Teresa being driven from her congregation and deprived of her property.
Instead of giving up, in 1868, Mary-Teresa sought refuge in the Institute
of Our Lady of Charity in which she was permitted to take vows and in which
she persisted until her death. Only then was the truth of her situation revealed.
Mary-Teresa also enjoyed mystical gifts of a high order (Benedictines).
Most women saints have been foundresses
of religious orders. Their lives were not without drama, but it was not usually
the sort of drama that would hit the headlines of the daily papers. The case
of Blessed Mary Teresa de Soubiran was an exception. She was the victim of
a melodrama that rivaled some of our soap operas. Mary Teresa de Soubiran
was born into an old noble family of southern France in 1835. Her family
upbringing was rather strictly religious; but that didn't matter to her,
for she felt called anyway to the "hidden life" of a contemplative nun.
A priest-uncle, Canon Louis de Soubiran, ignored her preference
for the cloistered life, and induced her instead to found a convent of Beguines.
Beguines were almost more a pious society than a religious order. Their very
liberal rule of life allowed each member to retain her own property, and even
the vows of chastity and obedience were temporary rather than once-and-for-all.
Mary Teresa accepted this assignment, but during the nine years it lasted
she succeeded in making the rule stricter. The members eventually gave up
their property, opened an orphanage, and began to devote themselves to nighttime
adoration of the Blessed Sacrament. In 1863 Mother Soubiran worked these
ideas into a new rule, and in 1864 she and some of her sisters opened a new
convent in Toulouse, where they could follow the new lifestyle. By now they
had extended their program to include the care of working girls as well as
orphans; and Eucharistic adoration was scheduled not just once a month but
every night. Mother Teresa called the order the "Society of Mary Auxiliatrix."
By 1868 Pope Pius IX had granted it the initial approval.
Soon afterward, the troubles
began. In 1868 Mother Teresa received a novice known as Mother Mary
Frances. A capable woman, Mary Frances was chosen assistant mother-general
in 1871. Five years older than the foundress, she now argued persuasively
in favor of a vast program of expansion. As a result, the community spent
beyond its means, and Mother Mary Frances announced that their financial position
was close to bankruptcy, and she blamed it on the foundress. The upshot of
it was that the sisters voted to expel Mary Teresa from the sisterhood she
had established.
Cast out but still desirous of remaining a religious, Mother
Mary Teresa asked for admission into another order. The Visitation nuns
refused her, as did the Carmelites. Finally she was allowed to take her vows
in 1877 as a member of the Sisters of Our Lady of Charity of the Good Shepherd.
They engaged in rescue work in Parish. Thus the exiled nun banished from
her thoughts - though not from her prayers - the religious community that
she had originated.
Meanwhile, Mother Mary Frances had done everything possible
to efface the memory of the foundress from the Society of Mary Auxiliatrix.
Mary Teresa did not live to see the reaction that set in. She died of tuberculosis
on June 7, 1889, completely resigned to her situation, yet foretelling that
there would be a change within a year. By 1890 the Society was so weakened
and Mother Frances had proved so domineering and unstable that, faced by the
opposition of her nuns, she resigned her office and left the order. After
her death in 1921, it was learned that when she entered the community, Mother
Frances concealed the fact that she was a married woman and that her husband
was still living. That meant that she had never really been a nun, much less
a Mother superior, for her vows would have been invalid. Consequently, her
actions as superior had also been invalid - including her expulsion of Mother
Teresa. And by the same token, Mother Teresa's membership in the order she
founded had continued without interruption until her death, since her exclusion
had been illegal!
We know that God is just, but it helps every now and then to
see Him come to the rescue of those who have patiently suffered injustices.
Meanwhile, in Blessed Mary Teresa's case, what a scenario!--Father Robert
F. McNamara
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1922 St. Maria Bertilla Boscardin nursing
very ill and disturbed children; miracles of healing were attributed to her
intercession
1922 St Bertilla Boscardin, Virgin
St Bertilla was a follower of the “little way” of St Teresa of Lisieux:
ailing in health, of slight intellectual capacity, lacking in initiative,
but with a balanced practical judgement and firm will, she was sanctified
in the unobtrusive carrying-out of daily duties, whatever they might be.
She was born into a poor peasant family in 1888 at Brendola, between Vicenza
and Verona, was christened Anne Frances, and was called Annetta. Her biographer,
Don Emidio Federici, says of her childhood that it was “uneventful, hard-working
and quiet”. The last epithet seems ill chosen, for her father, Angelo Boscardin,
a jealous man, was given to drink and accordingly there were rows and violence
in the home—as Boscardin confessed in giving evidence for his daughter’s beatification.
Annetta went spasmodically to the village school, but had also from an early
age to work in the house and as a domestic servant near by.
Indeed, in its fullness it appears to be unique in the annals of
religious congregations; but cf. St Alphonsus Liguori (August 2), St Joseph
Calasanctius (August 27) and Bd Teresa Couderc (September 26). Not the least
remarkable thing is that such men as Mgr de la Tour d’Auvergne, the archbishop
of Bourges and Father Ginhac should have allowed to happen what did happen.
In their anxiety to avoid a public scandal they contributed towards a worse
one.
She was dubbed “the goose”, and the nickname does not seem to have been
playful, so that when a local priest, Don Capovilla, recognized in her a
religious vocation, her pastor, the Archpriest Gresele, laughed at the idea.
Nevertheless, since, as he said, the girl could at any rate peel potatoes,
Don Gresele proposed her to a convent, which refused to receive her. However,
when she was sixteen Annetta was accepted by the Sisters of St Dorothy at
Vicenza, and given the name Bertilla, after the abbess of Chelles. “I can’t
do anything”, she said to the novice-mistress, “I’m a poor thing, a goose!
Teach me. I want to become a saint.’’
For a year Sister Bertilla worked in the scullery, the bakehouse
and the laundry, and then was sent to learn nursing at Treviso, where the
Sisters of St Dorothy had charge of the municipal hospital. But the local
superioress used her as a kitchen maid, and she remained among the pots and
pans till after her profession in 1907, when she was promoted to help in
the children’s diphtheria ward. From then on Bertilla was the devoted servant
of the sick; but she soon became sick herself, and for the last twelve years
of her life was in constant and severe pain from an internal malady that
surgery failed to cure and which eventually killed her.
Early in 1915 the Treviso hospital was taken over for troops, and
when two years later the disaster of Caporetto drove the Italians back to
the Piave it was in the front line. When during air-raids some of the sisters
were helpless with fear, Bertilla—no less frightened—saying her rosary, busied
herself taking coffee and marsala to the patients who could not be moved to
the basement. She was among those soon evacuated to a military hospital at
Viggiu, near Como, and here it was that she came under the admiring notice
of the chaplain Peter Savoldelli and of the officer Mario Lamed. The superioress,
however, like other local superiors before her, failed to understand and
appreciate Sister Bertilla: she thought she was overworking herself and getting
too attached to her patients. And so Bertilla was banished to the laundry:
here she remained uncomplainingly for four months, till she was rescued by
the mother general, a remarkable woman named Azelia Farinea, who withdrew
her from Viggiu. After the armistice she returned to the hospital at Treviso
and was put in charge of the children’s isolation ward.
Sister Bertilla’s health had been getting worse and worse,
and three years later a serious surgical operation was indicated. It was
done; but after three days, on October 20, 1922, Sister Bertilla died. On
the first anniversary of her death a memorial plaque was put up in the hospital
at Treviso, “To Sister Bertilla Boscardin, a chosen soul of heroic goodness,
who for several years was a truly angelic alleviator of human suffering in
this place. Crowds flocked to her first grave at Treviso and to her
tomb at Vicenza; miracles of healing were attributed to her intercession in
Heaven; and in 1952 Bd Bertilla was beatified, in the presence of members
of her family and patients whom she had nursed.
See F. Talvacchia,
Suor Bertilla Boscardin (1923); P. Savoldelli, Soavi rimembranze (1939) and E. Federici, La b.
M. Bertha Boscardin (1952). The last-named work makes full use of the
documents of the beatification process.
For information about St Bertilla, Don Federici refers his readers to the
“Vite dei Padri ecc., dell’ Abate Albano Butler”, quoting
from an Italian translation published at Venice in 1825.
+
The word used is the dialect oco, which seems actually to
mean a gander.
If anyone knew rejection, ridicule and disappointment, it was today’s saint.
But such trials only brought Maria Bertilla Boscardin closer to God and more
determined to serve him.
Born in Italy in 1888, the young girl lived in fear of her father,
a violent man prone to jealousy and drunkenness. Her schooling was limited
so that she could spend more time helping at home and working in the fields.
She showed few talents and was often the butt of jokes.
In 1904 she joined the Sisters of St. Dorothy and was assigned
to work in the kitchen, bakery and laundry. After some time Maria received
nurses’ training and began working in a hospital with children suffering
from diphtheria. There the young nun seemed to find her true vocation: nursing
very ill and disturbed children. Later, when the hospital was taken over by
the military in World War I, Sister Maria Bertilla fearlessly cared for patients
amidst the threat of constant air raids and bombings.
She died in 1922 after suffering for many years from a painful
tumor.
Some of the patients she had nursed many years before were present
at her canonization in 1961.
1922 St. Bertilla Boscardin Virgin, also called
Mary Bertilla
She was born in Brendola, in northern Italy. A member of the Congregation of
Teachers of St. Dorothy, Daughters of the Sacred hearts, she spent her life
caring for children and the sick. She was canonized in 1961.
Maria Bertilla (Ann Francis Boscardin) V (RM)
Born at Brendola near Vicenza; Italy, in 1888; died at Treviso,
October 20, 1922; beatified in 1952; canonized in 1961.
Anna Francesca Boscardin was a dull peasant girl, who was raised
in a very dysfunctional family. She went primary school only intermittently
because her father, Angelo Boscardin, was jealous, violent, and often drunk
(according to his own testimony in the beatification process). While attending
classes, she also worked as a domestic servant in a nearby home.
Although a local clergyman, the archpriest Gresele, called her
a "goose" because of her slowness and she was turned down by one convent,
in 1904, Annetta was accepted as a sister in the congregation at Vicenza
known as the Teachers of Saint Dorothy, Daughters of the Sacred Heart. The
new Bertilla (her name in religion) told her novice-mistress, "I can't do
anything. I'm a poor thing, a goose. Teach me. I want to become a saint."
She worked for three years as a kitchen maid and laundress.
After the first year she was sent to Treviso to learn nursing at the municipal
hospital under the charge of the order, but the local superioress again put
her to work in the kitchen. In 1907, Bertilla was promoted to help in the
children's diphtheria ward at Treviso.
During the air-raid after the disaster of Caporetto in 1917,
Sister Bertilla was imperturbably careful of her patients, especially those
who were too ill to be moved to safety. She attracted the admiring notice
of the authorities of a military hospital, especially the chaplain Peter
Savoldelli and the officer Mario Lameri, at Viggiú near Como when
the sisters were evacuated to that site to tend to the wounded soldiers.
But the local superioress, who did not appreciate her work, assigned her
to the laundry, from where she was rescued four months later by a more perceptive
mother-general, Azelia Farinea.
In 1919, she was put in charge of the children's isolation ward
at Treviso. In 1922, her health, which had been frail for 12 years from a
painful internal malady, failed entirely, necessitating a serious operation
that she did not survive.
Saint Bertilla's life was a simple record of devoted hard work.
Her industry and loving care had made a deep impression. A memorial plaque
described the saint as "a chosen soul of heroic goodness . . . an angelic
alleviator of human suffering in this place."
Crowds flocked to her first grave
at Treviso. After her tomb at Vincenza became the site of pilgrimage and
miracles of healing were attributed to her intercession. This led to her
canonization in 1961 in the presence of crowds that included members of her
family and patients whom she had nursed (Attwater, Benedictines, Farmer, Walsh).
|
Make a Novena
and pray the Rosary to Our Lady of Victory 
First Reading:
1758-1769 Pope
Clement
XIII; Oct 20; the Jansenist Abbé
Clément, a grudging witness, tells us that "he was called the saint
(by his people), and was an exemplary man who, notwithstanding the immense
revenues of his diocese and his private estate, was always without money owing
to the lavishness of his alms-deeds, and would give away even his linen"
1740-1758 Pope
Benedict XIV is best known to
history as a student and a scholar. Though by no means a genius, his enormous
application coupled with more than ordinary cleverness of mind made him one
of the most erudite men of his time and gave him the distinction of being
perhaps the greatest scholar among the popes. His character was many-sided,
and his range of interests large. His devotion to science and the serious
investigation of historical problems did not interfere with his purely literary
studies. “I have been reproached”, he once said, “because of my familiarity with Tasso and Dante
and Ariosto, but they are a necessity to me in order to give energy to my
thought and life to my style.” This devotion to the arts and sciences brought
Lambertini throughout his whole life into close and friendly contact with
the most famous authors and scholars of his time. Montfaucon, whom he knew
in Rome, said of him, “Young as he is, he has two souls: one for science,
the other for society.” This last characterization did not interfere
with his restless activity in any of the many important positions which he
was called on to fill, nor did it diminish his marvellous capacity for the
most arduous work. (PROSPERO
LORENZO LAMBERTINI.)
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.