Mary Mother of GOD
Et álibi aliórum plurimórum sanctórum Mártyrum et Confessórum, atque sanctárum Vírginum.
And elsewhere in divers places, many other holy martyrs, confessors, and holy virgins.
Пресвятая Богородице спаси нас! Santíssima Mãe de Deus, salva-nos!
RDeo grátias. R.  Thanks be to God.

Narrative: The Holy Virgin gestures to her Divine Son, directing our attention and adoration to Him. This classic pose of the Mother of God is known as the Hodigitria, that is the “Guide” or “Indicator of the way.” The icon combines a dignified and restrained realism with the traditional symbolism of iconography, reminiscent of the Moscow school of iconography in the nineteenth century.
The three stars on the Virgin’s mantle represent her virginity before, during and after the birth of Jesus. Although a child, Jesus is dressed as an adult, holds a scroll and blesses the beholder. The Greek letters “IC XC” are the abbreviation for “Jesus Christ” and “MP ØY” are the abbreviation for “Mother of God.”

Six Canonized on Feast of Christ the King Nov 23 2014


Our Bartholomew Family Prayer List  Here

Acts of the Apostles

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

How do I start the Five First Saturdays?

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

Acts of the Apostles

“Fatima is for Russia what Lipa is for China”
With the approval of the Congregation for Divine Worship and the Discipline of the Sacraments, Archbishop Ramon Cabrera Arguelles, Bishop of Lipa (Philippines) proclaimed on September 12, 2015, the authenticity of the apparitions of Lipa, which occurred in 1948. This is the first Marian apparition recognized in the Philippines.

From September 12th to November 12, 1948, the Virgin appeared a dozen times to Teresita Castillo, a 21-year-old Carmelite novice, under the name of "Mary Mediatrix of all Graces." Since then, this devotion has become widely popular in the Philippines, the country with the highest percentage of Catholics in the world.

Bishop Arguelles attributed to the "Most Holy Virgin Mother," under the title "Mediatrix of all Graces," the leadership of "the Philippines, a Catholic and Marian country, in its resolute fight for the defense of life, the sanctity of marriage, the integrity of the family, and the importance of the natural and supernatural union between husband and wife."

In an interior locution to the seer, Mary Mediatrix revealed to her that there was a link between Lipa and China, saying that "Fatima is for Russia what Lipa is for China."

Pope Benedict XVI to The Catholic Church In China {whole article here }

Once the eye of the soul has been purified by such considerations we no longer abide within our own spirit in a sense of sorrow, but abide rather in the Spirit of God with great delight. No longer do we consider what is the will God for us,
but rather what it is in itself. For our life is in his will.
-- St Bernard

September 17, 2010
The Sacred Stigmata of Saint Francis of Assisi (Feast)

The saints are a “cloud of witnesses over our head”, showing us life of Christian perfection is possible.
15 Promises of the Virgin Mary to those who recite the Rosary
130 St. Ariadne slave Martyr of Phrygia; miraculously  her tomb provided, a chasm in a ridge
2nd v. Saint Sophia and her Daughters Faith, Hope and Love born in Italy. Mother a pious Christian widow named her daughters for 3 Christian virtues. Faith was 12, Hope 10, and Love 9. St Sophia raised them in the love of the Lord Jesus Christ. St Sophia and her daughters did not hide their faith in Christ, but openly confessed it before everyone.
2nd v. St. Flocellus a boy Martyr of Autun, France
3rd v. Holy Martyr Theodota, native of Cappadocia; through the prayer of the saint, the idols fell and were shattered
 230 St Agathocleia The Holy martyr according to Tradition she was a virgin Christian slave owned by two people who converted to paganism from Christianity, named Nicolas and Paulina. They subjected Agathoclia to regular physical abuse, including whipping and other violence, to get Agathoclia to renounce her faith. She repeatedly refused to do so.
For eight years Agathocleia underwent abuse from her mistress because of her faith. Paulina fiercely beat the servant, and made her walk barefoot over sharp stones, then murdered her.
 259 St. Justin; Martyred priest; condemned for burying the remains of Pontiff Sixtus II, of Lawrence, Hippolytus, and many other saints Christian martyrs
 305 St. Theodora Roman martyr ease the suffering of the Christians
4th v. Ss. Peleus and Nilus, Bishops of Egypt, Presbyter Zeno, Patermuthius, Elias and another 151 The Holy Martyrs suffered during the reign of the emperor Maximian Galerius (305-311). The majority of them were Egyptians, but there were also some Palestinians among them. Firmilian, the governor of Palestine, arrested 156 Christians.
 376 St. Satyrus Confessor and brother of Sts. Ambrose and Marcellina
4th v. Ss Socrates and Stephen, MM. perhaps in Wales
       St. Narcissus and Crescentio Roman martyrs
7th. v. St. Brogan Abbot author of a hymn to St. Brigid
7th v. St. Rodingus Benedictine abbot;  successful preacher converting local pagans; founded Beaulieu community
 709 St. Lambert of Maastricht Bishop, martyr, and patron of St. Willibrord’s missions
 853 St. Columba Spanish virgin martyr of Cordoba
; nun at Tabanos; refused to deny the faith and was beheaded.
 936 St. Uni Bishop and missionary
; evangelized Denmark and Sweden, enjoying considerable success in his efforts.
         St. Valerian, Niacrinus, & Gordian martyrs
1179 St. Hildegarde visions and prophecies works written called Scivias; the first of the great German mystics a poet, a physician, and a prophetess.
1224 St. Francis imprinting of the holy Stigmata
1442 The Makariev "Directress" Icon of the Mother of God On September 17, 1442 at about the third hour of the morning, when St Macarius was finishing his usual morning Akathist to the Most Holy Theotokos, his cell was illumined suddenly by an unknown light. The monk became confused in spirit and fervently began to pray.
1485 St. Peter Arbues; Augustinian inquisitor; a master of Canon Law at the University of Bologna
1621 St. Robert Bellarmine; important writings works of devotion and instruction; spiritual father of St. Aloysius Gonzaga, helped St. Francis de Sales obtain formal approval of the Visitation Order, and in his prudence opposed severe action in the case of Galileo; Pope Pius XI bestowed honours of the Saints, declared him Doctor of the Universal Church, and appointed May 13 as his festival day.
1798 St. Emmanuel Trieu Vietnam Martyr;
native ordained priest
1866 ST FRANCIS CAMPOROSSO laybrother  the best-known and most welcome questor in Genoa (Transferred to September 25)  He was beatified in 1929 and canonized in 1962.
 She Didn't Experience Corruption September 17 - Our Lady of the Candles (15th Century) - St Robert Bellarmine
Who, may I ask, could ever believe that the Holy Ark, the dwelling place of the Verb, the Temple of the Holy Spirit, would have crumbled away? My mind rebels against the very thought that that virgin flesh who conceived God, gave birth to him, nourished him, carried him, would have been reduced to dust or left to feed the worms.
St Robert Bellarmine - De Assumptione BMV

"Christianity is not a moral code or a philosophy, but an encounter with a person" -- Benedict XVI

September 17 - Our Lady of Virtue (France)   She is More a Mother than a Queen (II)
For a sermon about Mary to bear fruit, I believe that we need to talk about her real life, such as we can discover in the Gospel and not just what we merely imagine her life was like. It is easy to imagine that her real life, in Nazareth and later, was very ordinary…“He lived under their authority...” (Lk 2:51). How simple that sounds! We often depict Mary as inaccessible, but wouldn’t it be better to show her as imitable, practising hidden virtue, living from her faith, just like we do? We could give examples of her behavior taken from the Gospel,They did not understand what he meant” (Lk 2:50), or, “The child’s father and mother were wondering at the things that were being said about Him” (Lk 2:33).
Their wondering could perhaps imply a certain amount of astonishment, don’t you agree, my Mother?
Saint Therese of the Child Jesus (1873-1897) Last Talks (Derniers entretiens)

The Richest of the People will Seek Your Smile (IV) - OUR LADY OF CANDLES (Canary Islands, 1400)
"How true was the insight of that great French spiritual writer, Dom John Baptist Chautard, who in L'âme de tout apostolat, proposed to the devout Christian to gaze frequently "into the eyes of the Virgin Mary!"
Yes, to seek the smile of the Virgin Mary is not a pious infantilism, it is the aspiration, as Psalm 44 says, and of those who are "the richest of the people" verse 13. "The richest", that is to say, in the order of faith, those who have attained the highest degree of spiritual maturity and know precisely how to acknowledge their weakness and their poverty before God. (...)
Mary's smile is a spring of living water. "He who believes in me," says Jesus, "out of his heart shall flow rivers of living water" (Jn 7:38). Mary is the one who believed and, from her womb, rivers of living water have flowed forth to irrigate human history. The spring that Mary pointed out to Bernadette here in Lourdes is the humble sign of this spiritual reality. From her believing heart, from her maternal heart, flows living water which purifies and heals. By immersing themselves in the baths at Lourdes, so many people have discovered and experienced the gentle maternal love of the Virgin Mary, becoming attached to her in order to bind themselves more closely to the Lord! In the liturgical sequence of this feast of Our Lady of Sorrows, Mary is honored with the title of Fons amoris, "fount of love." From Mary's heart, there springs up a gratuitous love which calls forth a response of filial love, called to ever greater refinement. Like every mother, and better than every m other, Mary is the teacher of love. That is why so many sick people come here to Lourdes, to quench their thirst at the "spring of love"
and to let themselves be led to the sole source of salvation, her son Jesus the Savior. (...)
The service of charity that you offer is a Marian service. Mary entrusts her smile to you, so that you yourselves may become, in faithfulness to her son, springs of living water. Whatever you do, you do in the name of the Church, of which Mary is the purest image. May you carry her smile to everyone!"
Homily of His Holiness Benedict XVI, Eucharistic Celebration for the Sick,
Esplanade in front of the Basilica of Notre-Dame du Rosaire, Lourdes  September 15, 2008

The great psalm of the Passion, Chapter 22, whose first verse "My God, my God, why hast thou forsaken me?"
Jesus pronounced on the cross, ended with the vision: "All the ends of the earth shall remember and turn to the Lord;
and all the families of the nations shall worship before him"
For kingship belongs to the LORD, the ruler over the nations.  All who sleep in the earth will bow low before God; All who have gone down into the dust will kneel in homage.  And I will live for the LORD; my descendants will serve you.  The generation to come will be told of the Lord, that they may proclaim to a people yet unborn the deliverance you have brought.
1145-1153 Bd Eugenius III, Pope Cistercian monk at Clairvaux; he took in religion the name of Bernard, his great namesake being his superior at Clairvaux
1145-1153 EUGENIUS III. (Bernardo Paganelli), pope from the 15th of February 1145 to the 8th of July 1153, a native of Pisa, was abbot of the Cistercian monastery of St Anastasius at Rome when suddenly elected to succeed Lucius II.
   St Hildegards visions recorded in the Scivias received the guarded approbation of Pope Eugenius III, but this and similar approvals of private revelations impose no obligation of belief. The Church receives them only as probable, and even those most worthy of faith may be prudently rejected by individuals.

His friend and instructor, Bernard of Clairvaux, the most influential ecclesiastic of the time, remonstrated against his election on account of his "innocence and simplicity," but Bernard soon acquiesced and continued to be the mainstay of the papacy throughout Eugenius's pontificate.
Eugene is said to have gained the affection of the people by his affability and generosity. He died at Tivoli, whither he had gone to avoid the summer heats, and was buried in front of the high altar in St. Peters, Rome. St. Bernard followed him to the grave (20 Aug.). "The unassuming but astute pupil of St. Bernard", says Gregorovius, "had always continued to wear the coarse habit of Clairvaux beneath the purple; the stoic virtues of monasticism accompanied him through his stormy career, and invested him with that power of passive resistance which has always remained the most effectual weapon of the popes."

St. Antoninus pronounces Eugene III "one of the greatest and most afflicted of the popes". Pius IX by a decreed of 28 Dec., 1872, approved the cult which from time immemorial the Pisans have rendered to their countryman, and ordered him to be honoured with Mass and Office ritu duplici on the anniversary of his death

“The saints must be honored as friends of Christ and children and heirs of God, as John the theologian and evangelist says: ‘But as many as received him, he gave them the power to be made the sons of God....’ Let us carefully observe the manner of life of all the apostles, martyrs, ascetics and just men who announced the coming of the Lord. And let us emulate their faith, charity, hope, zeal, life, patience under suffering, and perseverance unto death, so that we may also share their crowns of glory” Exposition of the Orthodox Faith

2nd v. Saint Sophia and her Daughters Faith, Hope and Love The Holy Martyrs were born in Italy. Their mother was a pious Christian widow who named her daughters for the three Christian virtues. Faith was twelve, Hope was ten, and Love was nine. St Sophia raised them in the love of the Lord Jesus Christ. St Sophia and her daughters did not hide their faith in Christ, but openly confessed it before everyone.

An official named Antiochus denounced them to the emperor Hadrian (117-138), who ordered that they be brought to Rome. Realizing that they would be taken before the emperor, the holy virgins prayed fervently to the Lord Jesus Christ, asking that He give them the strength not to fear torture and death. When the holy virgins and their mother came before the emperor, everyone present was amazed at their composure. They looked as though they had been brought to some happy festival, rather than to torture. Summoning each of the sisters in turn, Hadrian urged them to offer sacrifice to the goddess Artemis. The young girls remained unyielding.

Then the emperor ordered them to be tortured. They burned the holy virgins over an iron grating, then threw them into a red-hot oven, and finally into a cauldron with boiling tar, but the Lord preserved them.

The youngest child, Love, was tied to a wheel and they beat her with rods until her body was covered all over with bloody welts. After undergoing unspeakable torments, the holy virgins glorified their Heavenly Bridegroom and remained steadfast in the Faith.

They subjected St Sophia to another grievous torture: the mother was forced to watch the suffering of her daughters. She displayed adamant courage, and urged her daughters to endure their torments for the sake of the Heavenly Bridegroom. All three maidens were beheaded, and joyfully bent their necks beneath the sword.

In order to intensify St Sophia's inner suffering, the emperor permitted her to take the bodies of her daughters. She placed their remains in coffins and loaded them on a wagon. She drove beyond the city limits and reverently buried them on a high hill. St Sophia sat there by the graves of her daughters for three days, and finally she gave up her soul to the Lord. Even though she did not suffer for Christ in the flesh, she was not deprived of a martyr's crown. Instead, she suffered in her heart. Believers buried her body there beside her daughters.
The relics of the holy martyrs have rested at El'zasa, in the church of Esho since the year 777.
130 St. Ariadne slave Martyr of Phrygia miracle her tomb provided, a chasm in a ridge
In Phrygia sanctæ Ariádne Mártyris, sub Hadriáno Imperatóre.
    In Phrygia, St. Ariadne, martyr, under Emperor Hadrian.
Ariadne was a slave in the household of a Phrygian prince. When pagan rites were performed in honor of the prince's birthday, she refused to take part. Hunted by the authorities, she entered a chasm in a ridge. The chasm opened miraculously before her and closed behind her, providing her with a tomb.

Ariadne The Holy Martyr was a servant of Tertillos, a city official of Promyssia (Phrygia) during the reign of the emperor Hadrian (117-161). Once, when on the occasion of the birth of a son, the master made a sacrificial offering to the pagan gods, the Christian Ariadne refused to participate in the impious ceremony.

They subjected her to beatings and lacerated her body with sharp iron hooks. Then they threw the martyr into prison and for a long while they exhausted her with hunger, demanding that she worship their gods.  When they released the saint from prison, she left the city, but Tertillos sent pursuers after her. Seeing that they were chasing her, she ran, calling out to God to defend her from her enemies. Suddenly, through her prayers, a fissure opened in the mountain, and St Ariadne hid in it. This miracles brought the pursuers into confusion and fear. In their depravity of mind they began to strike one another with spears.

2nd v. St. Flocellus a boy Martyr of Autun, France
Augustodúni sancti Flocélli púeri, qui, sub Antoníno Imperatóre et Valeriáno Præside, multa passus, demum, a feris discérptus, martyrii corónam adéptus est.
    At Autun, under Emperor Antoninus and the governor Valerian, St. Flocellus, a boy, who, after many sufferings, was torn to pieces by wild beasts, and thus won the crown of martyrs.
in the reign of Marcus Aurelius {
161-180}. While a young man, Flocellus was tortured almost to the point of death and thrown to wild beasts.
3rd v. The Holy Martyr Theodota, a native of Cappadocia; through the prayer of the saint, the idols fell and were shattered
She suffered in the city of Nicea during the reign of the emperor Alexander Severus (222-235). At this time the governor of Cappadocia was a certain Symblicius. They told him that a rich woman named Theodota was confessing Christ. The governor summoned Theodota and for a long time urged her to turn from the true Faith.  Seeing the futility of his attempts, he gave Theodota over to torture. They suspended her and began to rake her with iron hooks, but she did not feel any pain. Then they put her in chains and led her away to a prison cell.  After eight days, when they led the saint out for new tortures, only faint traces of the tortures already endured remained on her body. The governor was amazed and asked, "Who are you?" The saint answered: "Your mind is darkened, but if you were sober, then you would have realized that I am Theodota."

Symblicius commanded the martyr to be cast into a red-hot furnace. Flames shot out from the furnace and scorched those standing nearby, while those remaining unharmed shut the furnace and scattered in fright. After a certain while, pagan priests came and opened the furnace to scatter the ashes of the martyr, but they too were burned by the flames. Those remaining unhurt saw St Theodota unharmed. She stood in the midst of the flames between two youths in white raiment, and was glorifying the Lord. This apparition so terrified the pagans that they fell down as if dead. Later, they returned the saint to prison.

The invincibility of the martyr gave Symblicius no peace. He made a journey to Byzantium, on the return trip he stopped over at Ancyra and tried to get the better of Theodota. He gave orders to throw her all at once onto red-hot iron, but again the martyr remained unharmed.

Then Symblicius gave orders that the saint be taken to Nicea. There, in a pagan temple he wanted to compel her to offer sacrifice to the idols, but through the prayer of the saint, the idols fell and were shattered. The outraged governor gave orders to stretch the martyr out and saw through her body, but here also the power of God preserved the saint. The saw caused Theodota no harm, and the servants became exhausted. Finally, they beheaded the saint. Bishop Sophronius of Nicea buried her body.

230 The Holy martyr Agathocleia; Tradition states that she was a virgin Christian slave owned by two people who had converted to paganism from Christianity, named Nicolas and Paulina. They subjected Agathoclia to regular physical abuse, including whipping and other violence, in an effort to get Agathoclia to renounce her faith. She repeatedly refused to do so.
A servant in the home of a certain Christian named Nicholas. His wife Paulina was a pagan. For eight years Agathocleia underwent abuse from her mistress because of her faith. Paulina fiercely beat the servant, and made her walk barefoot over sharp stones.

Eódem die sanctæ Agathoclíæ, quæ, cum esset ancílla cujúsdam mulíeris infidélis, a dómina sua longo témpore verbéribus aliísque ærúmnis est vexáta ut Christum negáret; demum, obláta Júdici ac sævius laniáta, et nihilóminus in confessióne fídei persístens, ídeo, post excisiónem linguæ, in ignem projécta est.
    On the same day, St. Agathoclia, servant of an infidel woman, who was for a long time subjected by her to blows and other afflictions that she might deny Christ.  She was finally presented to the judge and cruelly lacerated, but since she persisted in confessing the faith, they cut off her tongue and threw her into the flames.

Once in a fit of nastiness, Paulina broke her rib with a blow from a hammer, and then cut out her tongue. Nothing could make the saint give in to the demand of her mistress to worship idols. Then Paulina locked the martyr in prison and exhausted her with hunger. But Agathocleia did not perish: birds brought her food each day. Finally, in a fit of evil, Paulina went to the prison and murdered the holy martyr.
Tradition states that she was a virgin Christian slave owned by two people who had converted to paganism from Christianity, named Nicolas and Paulina. They subjected Agathoclia to regular physical abuse, including whipping and other violence, in an effort to get Agathoclia to renounce her faith. She repeatedly refused to do so.

Her owners then subjected her to a public trial by a local magistrate. There too, she refused to renounce Christinaity, which subjected her to savage mangling from the authorities. When she was found guilty, her sentence included having her tongue cut out, a nonfatal injury.

There is some disagreement about how Paulina met her death. Some sources say that her mistress Paulina poured burning coals on her neck. Other sources say that she herself was cast into fire.
259 St. Justin Martyred priest condemned for burying the remains of Pontiff Sixtus II, of Lawrence, Hippolytus, and many other saints Christian martyrs
Romæ, via Tiburtína, natális sancti Justíni, Presbyteri et Mártyris; qui, in persecutióne Valeriáni et Galliéni, ob confessiónis glóriam fuit insígnis.  Hic beáti Pontíficis Xysti Secúndi, Lauréntii, Hippólyti aliorúmque plurimórum Sanctórum córpora sepelívit, ac demum, sub Cláudio, martyrium consummávit.
    At Rome, on the road to Tivoli, the birthday of St. Justin, priest and martyr, who distinguished himself by a glorious confession of the faith during the persecution of Valerian and Gallienus.  He buried the bodies of the blessed Pontiff Sixtus II, of Lawrence, Hippolytus, and many other saints, and finally completed his martyrdom under Claudius.
He was executed and his relics were translated to Frisingen, Germany.
305 St. Theodora Roman martyr ease the suffering of the Christians
Romæ sanctæ Theodóræ matrónæ, quæ, in persecutióne Diocletiáni, sanctis Martyribus sédulo ministrábat.
    At Rome, St. Theodora, a matron who zealously ministered to the martyrs in the persecution of Diocletian.
A wealthy woman of noble birth, she contributed freely of her fortune to ease the suffering of the Christians during the persecutions of Emperor Diocletian (r. 284-305). She died, perhaps by martyrdom, while the persecutions were still ongoing.
4th v. Ss. Peleus and Nilus, Bishops of Egypt, Presbyter Zeno, Patermuthius, Elias and another 151 The Holy Martyrs suffered during the reign of the emperor Maximian Galerius (305-311). The majority of them were Egyptians, but there were also some Palestinians among them. Firmilian, the governor of Palestine, arrested 156 Christians. They gouged out the eyes of the holy martyrs, cut the tendons of their feet, and subjected them to all manner of tortures. They beheaded 100 of the martyrs, and burned the rest.
376 St. Satyrus Confessor and brother of Sts. Ambrose and Marcellina
Medioláni deposítio sancti Sátyri Confessóris, cujus insígnia mérita sanctus Ambrósius, ejus frater, commémorat.
    At Milan, the death of St. Satyrus, confessor, whose distinguished merits are mentioned by his brother, St. Ambrose.
Born at Trier, Germany, he moved to Rome with his family and was subsequently trained as a lawyer. Appointed prefect to one of the Roman provinces, he resigned his post when Ambrose became archbishop of Milan in order to assume administration of the secular affairs of the archdiocese. He died unexpectedly at Milan and was eulogized by his brother with the funeral sermon, "On the death of a brother."

379 St Satyrus   
Satyrus was the elder brother of St Ambrose, born sometime before the year 340, probably at Trier. The sister, St Marcellina, was the eldest. When their father, who was prefect of the praetorium of the Gauls, died about 3-4 the family moved to Rome, where the two boys were well educated under the watchful eyes of their mother and sister.  Satyrus undertook a public career, practised as a lawyer, and became prefect of an unnamed province. When St Ambrose was elected bishop of Milan in 374, Satyrus resigned his post to undertake the administration of the temporal concerns of the see for his brother. He made several voyages to Africa, on the last of which he nearly lost his life through shipwreck, and in consequence took the first opportunity to receive baptism, having hitherto been only a catechumen. Before jumping overboard from the wrecked vessel he was given a particle of the Blessed Sacrament by one of his fellow voyagers, which he wrapped in a scarf and fastened about his neck. He died suddenly at Milan, in the arms of his sister and brother, who distributed his estate among the poor in accordance with his wish that they should deal with it as they thought best. St Ambrose eulogized the mighty merits of St Satyrus, his integrity and his kindness, in his funeral sermon, in the course of which he asks God mercifully to accept the priestly sacrifices, which he offers for his dead brother.

The passages in the writings of St Ambrose, upon which all our knowledge of St Satyrus is based, are printed in the Acta Sanctorum, September, vol. v.
4th v. Ss Socrates and Stephen, MM. perhaps in Wales
In Británnia sanctórum Mártyrum Sócratis et Stéphani.    In England, the holy martyrs Socrates and Stephen.
Ss. Socrates And Stephen, Martyrs
Nothing whatever is known of these martyrs and they are only of interest because the Roman Martyrology, following the “Martyrology of Jerome”, says that their passion took place in Britain. Dom Serenus Cressy refers to them in his Church History as “two noble British Christians”, disciples of “St Amphibalus”. They are supposed to have suffered in the persecution of Diocletian, and Monmouth is put forward as the place because, it is said, there were churches dedicated in their honour in that neighbourhood, but these churches have not been identified. The Britannia of the martyrologists may have been a mistake for Abretannia, in Asia Minor, or it may have been Bithynia.
Fr Delehaye has discussed this entry in a paper printed in the Proceedings of the British Academy, vol. xvii (1932). He abandons the suggestion made by D. Serruys that “Britannia” has been written by mistake for Abretannia, and suggests that the original reading was probably Bithynia.
St. Valerian, Niacrinus, & Gordian martyrs
Noviodúni, in Gálliis, sanctórum Mártyrum Valeriáni, Macríni et Gordiáni.
    At Noyon in France, the holy martyrs Valerian, Macrinus, and Gordian.
A group of who were put to death at Noviodonum, in Lower Moesia on the Danube, although the site of their martyrdom may have been in Rhaetia, modern Switzerland.
St. Narcissus and Crescentio Roman martyrs
Item Romæ sanctórum Mártyrum Narcíssi et Crescentiónis.
    Also at Rome, the holy martyrs Narcissus and Crescentio.
mentioned in the Acts of St. Lawrence the Martyr. According to that generally authentic source, Narcissus owned a house at which Lawrence distributed alms to the poor and cured Narcissus of blindness. Cemetery on Via Salaria named after Crescentio
7th. century St. Brogan Abbot author of a hymn to St. Brigid
Abbot of Ross Tuirc, Ossory, Ireland, he is called the author of a hymn to St. Brigid. Others of the name (Broccan, Bracan, Brogan) and of the sixth or seventh century are venerated on Jan. 1. Apr. 9, June 27, July 8 and Aug. 25
7th v. St. Rodingus Benedictine abbot;  successful preacher converting local pagans; founded Beaulieu community  
also listed as Rouin and Radingus. Originally from Ireland, he went to Germany and found much success preaching and converting the local pagans. After spending time in the monastery of Tholey, near Trier, Germany, he pursued a hermit’s life in the Argonne forest, France, where he soon attracted followers and founded the community which was later called Beaulieu.
709 St. Lambert of Maastricht Bishop, martyr, and patron of St. Willibrord’s missions
Apud Leódium, in Bélgio, beáti Lambérti, Epíscopi Trajecténsis, qui, cum régiam domum zelo religiónis increpásset, a nocéntibus ínnocens occísus est, sicque aulam regni cæléstis perpétuo victúrus intrávit.
    At Liege in Belgium, blessed Lambert, bishop of Maestricht.  Through his zeal for religion he rebuked the royal family, and was undeservedly put to death by the guilty, and thus he entered the court of the heavenly kingdom, to enjoy it forever.
He was the son of a noble family of Maastricht, Flanders, Belgium, educated by St. Theodard and succeeding him as bishop of Tongres-Maastricht in 668 when Theodard was murdered. He was driven from his see by Ebroin, the tyran­nical mayor of the royal palace, and lived as a Benedictine in Stavelot until 681, when he was reinstated.
Lambert denounced the Mayor of the Palace Pepin of Heristal for adultery, was murdered in Liege, Belgium

705 St Lambert, Bishop of Maestricht, Martyr
St Landebet, called in later ages Lambert, was a native of Maestricht, and born of a noble and wealthy family between the years 633 and 638. His father sent him to St Theodard to perfect his education. This holy bishop had such an esteem for his pupil that he spared no trouble in instructing and training him in learning and Christian virtue, and he was a credit to his master: his biographer, who was born soon after Lambert’s death, describes him as, “a prudent young man of pleasing looks, courteous and well behaved in his speech and manners; well built, strong, a good fighter, clear-headed, affectionate, pure and humble, and fond of reading”. When St Theodard, who was bishop of Tongres-Maestricht, was murdered, Lambert was chosen to succeed him.
 But the tyrannical Ebroin was reinstated as mayor of the palace when the Austrasian king, Childeric II, was slain in 674, and he at once began to revenge himself on those who had supported Childeric. This revolution affected St Lambert, who was expelled from his see. He retired to the monastery of Stavelot, and during the seven years that he continued there he obeyed the rule as strictly as the youngest novice could have done. One instance will suffice to show how he devoted his heart to serve God according to the perfection of his temporary state. One night in winter he let fall his shoe, so that it made a noise. This the abbot heard, and he ordered him who was responsible for that noise to go and pray before the great cross, which stood outside the church door. Lambert, without making any answer, went out as he was, barefoot and covered only with his shift; and in this condition he prayed, kneeling before the cross, three or four hours. Whilst the monks were warming themselves after Matins, the abbot inquired if all were there. Answer was made that he had sent someone to the cross who had not yet come in. The abbot ordered that he should be called, and was surprised to find that the person was the Bishop of Maestricht, who made his appearance almost frozen.
   In 681 Ebroin was assassinated, and Pepin of Herstal, being made mayor of the palace, expelled the usurping bishops and, among other exiled prelates, restored St Lambert to Maestricht. The holy pastor returned to his flock animated with redoubled fervour, preaching and discharging his other duties with wonderful zeal and fruit. Finding there still remained many pagans in Kempenland and Brabant he applied himself to convert them to the faith, softened their barbarous temper by his patience, regenerated them in the water of baptism, and destroyed many superstitious observances. In the neighbourhood of his own see he founded with St Landrada the monastery of Munsterbilzen for nuns.
   Pepin of Herstal, after living many years in wedlock with St Plectrudis, entered into adulterous relations with her sister Alpais (of whom was born Charles Martel), and St Lambert expostulated with the guilty couple. Alpais complained to her brother Dodo, who with a party of his followers set upon St Lambert and murdered him as he knelt before the altar in the church of SS. Cosmas and Damian at Liege.
   That is the later story of the circumstances of St Lambert’s death, but his earliest biographers, writing in the eighth and tenth centuries, tell a quite different tale. According to them, two relatives of Lambert, Peter and Andolet, killed two men who were making themselves obnoxious to the bishop. When Dodo, a kinsman of the men thus slain, came with his followers to take revenge, Lambert told Peter and Andolet that they must expiate their crime. They were killed on the spot; and when the bishop’s room was found to be barred, one of Dodo’s men climbed to the window and cast a spear which killed Lambert too, as he knelt in prayer. This took place at a house where is now the city of Liege.
Lambert’s death, suffered with patience and meekness, joined with the eminent sanctity of his life, caused him to be venerated as a martyr. His body was conveyed to Maestricht. Several miracles, which ensued, excited the people to build a church where the house stood in which he was slain, and his successor, St Hubert, translated thither his relics. At the same time he removed to the same place the episcopal see of Tongres—Maestricht, and around the cathedral that enshrined the relics of St Lambert the city of Liege grew up. He is to this day the principal patron of that place.

There are several medieval lives of St Lambert, and most of them may be found printed in the Acta Sanctorum, September, vol. v. The earliest in date, and much the most important, has been critically edited by Bruno Krusch in MGH., Scriptores Merov., vol. vi, the text being supplemented by notable extracts from the later biographies written by Stephen, Sigebert of Gembloux and Nicholas. The long-standing controversy regarding the precise cause which brought about the assassination of St Lambert has been very well stated in the Analecta Bollandiana, vol. xxxiii (1914), pp. 247—249; but see also pp. 219—347 in the second volume of Kurth’s Études franques (1919). This last scholar many years before, in the Annales de l’Académie archéol. de Belgique, vol. xxxiii (1876), had set the whole con­troversy in a new light. Cf. further Hauck, Kirchengeschichte Deutschlands, vol. i, pp. 400—401, and J. Demarteau, Vie la plus ancienne de S. Lambert (1890).
St. Agathoclia abused slave who suffered for the faith
Virgin martyr, a patroness of a region in Aragon, Spain. Agathoclia was an abused slave who suffered for the faith in a public trial. She was last of all brought before the judge and treated with even greater cruelty, and as she persisted in the confession of the faith, her tongue was cut out and she was cast into the fire
853 St. Columba Spanish virgin martyr of Cordoba; nun at Tabanos; refused to deny the faith and was beheaded.
Córdubæ, in Hispánia, sanctæ Colúmbæ, Vírginis et Mártyris.
    At Cordova in Spain, St. Columba, virgin and martyr.
She served as a nun at Tabanos until the Moorish persecution started in 852. Going to Cordoba, she refused to deny the faith and was beheaded.

This Columba was one of the victims of the persecution of Christians in Spain begins by the Moors in the year 850. According to St Eulogius, who wrote an account of those who suffered, called The Memorial of the Saints, and then himself gave his life for the faith, Columba was a native of Cordova. Her brother Martin was an abbot and her sister Elizabeth had, with her husband Jeremy, founded a double monastery at Tabanos, whither they both retired with their children. Inspired by these examples Columba determined to give herself to God in the cloister, but was hindered by her widowed mother, who wished her to marry. The mother tried to prevent her visiting her sister, where she knew Columba got her encouragement to persevere, but her efforts were fruitless and the girl became a nun at Tabanos.

In the year 852 the persecution drove the religious away from this place, and the nuns took refuge in a house at Cordova, near the church of St Cyprian. In spite of the fact that in the same year a council at Cordova had forbidden Christians to provoke persecution, Columba secretly left this house, presented herself before the Moorish magistrate, and openly and deliberately denied Mohammed and his law. She was beheaded for her temerity, and her body thrown into the river Guadalquivir, whence it was recovered and buried.

The notice of St Columba in the Acts Sanctorum, September, vol. v, reproduces all that St Eulogius has recorded concerning her history.
936 St. Uni Bishop and missionary; evangelized Denmark and Sweden, enjoying considerable success in his efforts.
Also called Huno and Unno. Originally a Benedictine monk at New Corvey in Saxony, Germany. He received appointment in 917 to the post of bishop of Bremen-Hamburg. As bishop. he strove to evangelize Denmark and Sweden, enjoying considerable success in his efforts
1179 St. Hildegarde visions and prophecies works written called Scivias; the first of the great German mystics as well as a poet, a physician, and a prophetess.
Apud Bíngiam, in diœcési Moguntinénsi, sanctæ Hildegárdis Vírginis.
    At Bingen, in the diocese of Mainz, St. Hildegard, virgin.
Hildegarde at Bockelheim, Germany, in 1098. Afflicted with fragile health as a child, she was placed in the care of her aunt, Blessed Jutta, who lived as a recluse.
  Jutta eventually formed a community of nuns, and Hildegarde joined the group, becoming prioress of the house when Jutta died in 1136. Hildegarde moved the community to Rupertsburg, near Bingen on the Rhine, and she established still another convent at Eibengen around the year 1165, overcoming great opposition on many occasions. Hildegarde was known for visions and prophecies, which at her spiritual directors request, she recorded. They were set down in a work called Scivias {written between 1141 and 1151, relating twenty six of her visions} and approved by the archbishop of Mainz and Pope Eugenius III at the recommendation of St. Bernard of Clairvaux.
   Living in a turbulent age, Hildegarde put her talents to work in quest for obtaining true justice and peace. She corresponded with four popes, two emperors, King Henry II of England, and famous clergy. Her pronouncements attracted the fancy of the populace-drawing down upon her both acclaim and disparagement. Hildegarde wrote on many subjects. Her works included commentaries on the Gospels, the Athanasian Creed, and the Rule of St. Benedict as well as Lives of the Saints and a medical work on the well-being of the body.
   She is regarded as one of the greatest figures of the 12th century the first of the great German mystics as well as a poet, a physician, and a prophetess. She has been compared to Dante and to William Blake. This remarkable woman of God died on September 17, 1179. Miracles were reported at her death, and she was proclaimed as a Saint by the multitudes.
She was never formally canonized, but her name was inserted in the Roman Martyrology in the fifteenth century.
St Hildegard, Abbess of Rupertsberg, called in her own day the “Sibyl of the Rhine”, was one of the great figures of the twelfth century and one of the most remarkable of women. She was the first of the great German mystics, a poet and a prophet, a physician and a political moralist, who rebuked popes and princes, bishops and lay-folk, with complete fearlessness and unerring justice. She was born in the year 1098 at Böckelheim, on the Nahe, and when she was eight years old her parents confided her to the care of Bd Jutta, sister to Count Meginhard of Spanheim, who was living as a recluse in a cottage adjoining the church of the abbey founded by St Disibod on the Diessenberg close by her home.
   The child was sickly, but she continued her education, learning to read and sing Latin and other things appertaining to a nun, as well as those domestic accomplishments, which adorned all medieval women, from queens to peasants. By the time Hildegard was old enough to receive the veil of a nun the hermitage of Bd Jutta had received several recruits so that it had become a community, following the Rule of St Benedict. She was clothed when she was fifteen, and continued for another seventeen years to lead an uneventful life exteriorly uneventful only, for she grew in the grace of God, unusual experiences which she had known from very early years continued, and “it became habitual with me to foretell the future in the course of conversations. And when I was completely absorbed in what I saw I used to say many things that seemed strange to those who heard me. This made me blush and cry, and often enough I would have killed myself had that been possible. I was too frightened to tell anyone what I saw, except the noble woman to whom I was entrusted, and she told a little to a monk whom she knew.”
    In 1136 Bd Jutta died, and Hildegard became prioress in her place.
Her revelations and visions pressed more and more upon her. There was a continual interior urging that she should write them down, but she feared what people would say, their mockery, and her own inadequate Latin. But the voice of God seemed to say to her: “I am the living and inaccessible Light, and I enlighten whomever I will. According to my pleasure I show forth through any man marvels greater than those of my servants in times past.” At last she opened her heart fully to her confessor, the monk Godfrey, and authorized him to refer the matter to his abbot, Conon, who after careful consideration ordered Hildegard to write down some of the things she said God had made known to her. They dealt with such matters as the charity of Christ and the continuance of the kingdom of God, the holy angels, the Devil and Hell. These writings Conon submitted to the archbishop of Mainz, who examined them with his theologians and gave a favourable verdict: “These visions come from God.” The abbot then appointed a monk named Volmar to act as secretary to Hildegard, and she at once began the dictation of her principal work, which she called Scivias, for Nosce vias [Domini]. In the year 1141, she tells us, “a shaft of light of dazzling brilliancy came from the opened heavens and pierced my mind and my heart like a flame that warms without burning, as the sun heats by its rays. And suddenly I knew and understood the explanation of the psalms, the gospels, and the other Catholic books of the Old and New Testaments, but not the interpretation of the text of the words or the division of the syllables or the cases and tenses.”
   This book took ten years to complete, and consists of twenty-six visions dealing with the relations between God and man by the Creation, the Redemption and the Church, mixed with apocalyptic prophecies, warnings, and praises expressed in symbolical fashion. She reiterated time and again that she saw these things in vision, and they were the inspiration of all her active work.
   In 1147 the pope, Bd Eugenius III, came to Trier and the archbishop of Mainz referred St Hildegard’s writings to him. Eugenius appointed a commission to examine both them and her, and on receiving a favourable report he read and discussed the writings himself with his advisers, including St Bernard of Clairvaux, who wished him to approve the visions as genuine. The pope then wrote to Hildegard expressing wonder and happiness at the favours granted her by Heaven, and warning her against pride; authorizing her to publish, with prudence, whatever the Holy Ghost told her to publish; and exhorting her to live with her sisters in the place she had seen in vision in faithful observance of the Rule of St Benedict. St Hildegard wrote a long letter in reply, full of parabolic allusions to the troubles of the times and warning Eugenius against the ambitions of his own household.
   The place to which Bd Eugenius referred was the new home that Hildegard had chosen for her community, which had outgrown its accommodation at the Diessenberg. The monks of St Disibod’s, whose abbey owed much of its importance to the neighbouring convent, with its relics of Bd Jutta and the growing reputation of Hildegard, stoutly opposed the migration. The abbot accused her of acting from pride, but she claimed that God had revealed to her that she should move her nuns and the place to which they should go. This was the Rupertsberg, an exposed and unfertile hill above the Rhine, near Bingen.
   During the dispute with the monks of St Disibod’s Hildegard was reduced to a very bad state of weakness and ill-health. Abbot Conon, perhaps doubting the reality of her illness, visited her and, when he saw she was “not putting it on”, he told her to get up and prepare to visit the Rupertsberg. Immediately she was cured and got ready to obey. This was enough for Conon, who withdrew his objections; but the strong feeling of his monks in the matter was by no means allayed, though the leader of the opposition, one Arnold, was won to Hildegard’s side by being cured of a painful malady in her church. The move was made some time between 1147 and 1150, the nuns exchanging their convenient house on the vine-clad Diessenberg for a dilapidated church and unfinished buildings in a deserted spot.
   The energy of St Hildegard was responsible for the building of a large and convenient monastery, with “water piped to all the offices”, we are told, which housed a community of fifty nuns. For the recreation of these the versatility of Hildegard provided a large number of new hymns, canticles and anthems, of which she wrote both the words and the music, and a sort of morality play, or sacred cantata, called Onto Virtutum, and for reading in the chapter-house and refectory she composed fifty allegorical homilies.
  Her Lives of St Disibod and St Rupert were claimed to be revelations (in common with a good deal else that was probably a purely natural production), gratuitously, for they bear the marks of local traditions. Among the diversions of her leisure hours—though it is hard to believe that St Hildegard ever had any leisure—is the so-called “unknown language”, a sort of Esperanto, of which nine hundred words and a made-up alphabet have come down to us. These words seem to be simply assonant versions of Latin and German words with a liberal addition of final zeds.
   From the Rupertsberg St Hildegard conducted a voluminous correspondence, and nearly three hundred of her letters have been printed, though doubt has been thrown on the authenticity of some of them and of the letters she received. Except when writing to one or other of the numerous abbesses that consulted her, the letters are rather in the nature of homilies, prophecies and allegorical treatises. They were addressed to popes and emperors, to kings (including Henry II of England, before he had slain Becket), to bishops and abbots. She wrote once to St Bernard and received a reply, to St Eberhard of Salzburg, and frequently to the Cistercian mystic, St Elizabeth of Schönau. In two letters to the clergy of Cologne and Trier she rates the carelessness and avarice of so many priests, and foretells, in what are for her unusually clear terms, the scourges that will follow.
   Her letters are very full of these prophecies and warnings, and they soon made her notorious. On the one hand people of all kinds came from all parts to consult her on the other she was denounced as a fraud, a sorceress, a demoniac. Though her meaning was often wrapped up in difficult symbolism, she always made it quite clear when she was reproving, which she most frequently found occasion to do.
   Henry, Archbishop of Mainz, wrote rather brusquely requiring St Hildegard to allow one of her nuns, Richardis, to become abbess of another monastery. She replied: “All the reasons given for the promotion of this young woman are worthless before God. The spirit of this jealous God says: Weep and cry out, ye pastors, for you know not what you do, distributing sacred offices in your own interest and wasting them on perverse and godless men…As for yourself, arise!— for your days are numbered.” He was in fact deposed and died soon after.
    To the bishop of Speyer she wrote that his deeds were so evil that his soul was scarcely alive, and told the Emperor Conrad III to reform his life lest he have to blush for it. But she did not pretend to make these judgements on her own. “I am a poor earthen vessel and say these things not of myself but from the serene Light”, she writes to St Elizabeth of Schönau. Nevertheless such a disclaimer could not save her from criticism, and she had trouble even with some of her own nuns, highborn German girls in whom personal pride and vanity were still strong. “Some of them persist in regarding me with an unfavourable eye, pulling me to pieces with malicious tongues behind my back, saying that they cannot stand this talk about discipline that I keep on dinning into them, and that they won’t let themselves be ruled by me.”
   In spite of all her work and continual sickness the activities of St Hildegard were not confined to her convent, and between 1152 and 1162 she made numerous journeys in the Rhineland. She founded a daughter-house at Eibingen, near Rudesheim, and did not hesitate roundly to rebuke the monks and nuns of those monasteries whose discipline she saw to be relaxed; indeed, her expeditions were rather in the nature of the progress of an “abbess visitor”.
   At Cologne, Trier, and elsewhere, she addressed herself to selected representatives of the clergy, imparting to them the divine warnings she had received, and exhorted bishops and lay folk with equal ease and straightforwardness. Probably the first of these journeys was the one she made to Ingelheim to meet Frederick Barbarossa, but what took place at that interview is not known. She also visited Metz, Wurzburg, Ulm, Werden, Bamberg and other places, and with all this travelling, penetrating in spite of her weakness and the bad conditions into inaccessible spots to visit remote monasteries, she continued to write.
  Among other works she wrote two books of medicine and natural history. One of these treats of plants, elements, trees, minerals, fishes, birds, quadrupeds, reptiles and metals, and is distinguished by careful scientific observation; the other treats of the human body, and the causes, symptoms and treatment of its ailments. Some modem methods of diagnosis are at least adumbrated, and she came near to certain later discoveries, such as the circulation of the blood.
  She deals with normal and morbid psychology, refers to frenzy, insanity, dreads, obsessions and idiocy, and says that “when headache, vapours and giddiness attack a patient simultaneously they make him foolish and upset his reason. This makes many people think that he is possessed by an evil spirit, but that is not true.”

During the last year of her life St Hildegard was in great trouble on account of a young man who, having been at one time excommunicated, died and was buried in the cemetery at St Rupert’s. The vicar general of Mainz ordered that the body be removed. St Hildegard refused, on the grounds that the man had received the last sacraments and that she had been favoured with a vision justifying her action. Thereupon the church was put under an interdict; and Hildegard wrote to the chapter of Mainz a long letter about sacred music—“A half-forgotten memory of a primitive state which we have lost since Eden”—“symbol of the harmony which Satan has broken, which helps man to build a bridge of holiness between this world and the World of all Beauty and Music. Those therefore who, without a good reason, impose silence on churches in which singing in God’s honour is wont to be heard, will not deserve to hear the glorious choir of angels that praises the Lord in Heaven.”
   Apparently she was doubtful of the effect of her touching eloquence on the canons of Mainz; for at the same time she wrote very energetically to the archbishop himself who was in Italy. He thereupon removed the interdict, but, in spite of a promise, he did not fulfil Hildegard’s other request, to leave fighting and intriguing and come and govern his diocese. St Hildegard was now broken by infirmity and mortifications; she could not stand upright and had to be carried from place to place. But the broken instrument, in the phrase of her friend and chaplain, Martin Guibert, still gave out melody; to the last she was at the disposition of everybody, giving advice to those that sought it, answering perplexing questions, writing, instructing her nuns, encouraging the sinners who came to her, never at rest. She survived her trouble with the chapter of Mainz a very little time, and died peacefully on September 17, 1179. Miracles, of which a number are recorded of her during her life, were multiplied at her tomb, and the process of her canonization was twice undertaken. It was never achieved, but she is named as a saint in the Roman Martyrology and her feast is kept on this day in several German dioceses.
   The visions and revelations claimed by or for St Hildegard are among the best known in this class of phenomena, and her actualization of ideas in symbols and images has provoked comparison both with Dante and William Blake. She thus describes the fall of the angels “I saw a great star, most splendid and beautiful, and with it a great multitude of falling sparks which followed it southward. And they looked on Him upon His throne as it were something hostile, and turning from Him they sought rather the north. And suddenly they were all annihilated and turned into black coals…and cast into the abyss, so that I could see them no more.”
   In the drawings which illustrate some of the manuscripts these fallen angels are shown as black stars with points of white in the centre and a gold disc surrounded by white points in one of them, while above the horizon other stars still shine in golden light. In many of them “a prominent feature is a point or a group of points of light, which shimmer and move, usually in a wave-like manner, and are most often interpreted as stars or flaming eyes. . . Often the lights give that impression of working, boiling, or fermenting, described by so many visionaries from Ezekiel onwards.” “These visions which I saw”, wrote St Hildegard, “I beheld neither in sleep nor dreaming nor in madness nor with my bodily eyes or ears, nor in hidden places; but I saw them in full view and according to God’s will, when I was wakeful and alert, with the eyes of the spirit and the inward ears. And how this was brought about is indeed hard for human flesh to search out.”
   The visions recorded in the Scivias received the guarded approbation of Pope Eugenius III, but this and similar approvals of private revelations impose no obligation of belief. The Church receives them only as probable, and even those most worthy of faith may be prudently rejected by individuals.
A great part of our information concerning the life of St Hildegard is derived from her own correspondence and writings, but there are also two or three formal biographies, as biography was understood in the middle ages. The most noteworthy is that by two monks, Godefrid and Theodoric, printed in the Acta Sanctorum, September, vol. v. Another, by Guibert of Gembloux, was edited by Cardinal Pitra in his Analecta Sacra, vol. viii. Also there are remnants of an inquisition made in 1233 with a view to her canonization, most of which has been published by the Bollandists. Moreover, in recent times, a considerable literature has grown up dealing with this remarkable mystic. See in particular J. May, Die hl. Hildegard von Bingen (1911); and for a fuller bibliography DTC., vol. vi, cc. 2468— 2480. But now almost every aspect of St Hildegard’s activities is being independently studied.  Her work as a pioneer in science has attracted attention in England, as may be noted in C. Singer, Studies in the History and Method of Science (1917). A number of monographs have appeared in Germany and France, dealing not only with her medical speculations, but also with her musical and artistic compositions. The illustrations, for example, which adorn the codex minor of the Scivias have been reproduced by L. Baillet in Monuments et Mémoires publiés par l’Académie des Inscriptions et Belles-lettres, vol. xix (1911). A short popular account of St Hildegard is provided in F. M. Steel’s Life and Visions of St Hildegarde (1914). See also J. P. Schmelzeis, Das Leben und Wirken der hi. Hildegardis (1879) and J. Christophe, Ste Hildegarde (1942).
St Hildegard, Virgin;
1224 St. Francis, imprinting of the holy Stigmata
In monte Alvérniæ, in Etrúria, commemorátio Impressiónis sacrórum Stígmatum, quibus sanctus Francíscus, Ordinis Minórum Institútor, in suis mánibus, pédibus et látere, mirábili Dei grátia, impréssus fuit. 
     The commemoration of the Impression of the Sacred Stigmata which St. Francis, founder of the Order of Friars Minor, received through a wonderful favour of God in his hands, feet, and side, at Mount Alverina in Etruria.
1. At Mount Alvernia in Tuscany, the commemoration of the St. Francis, imprinting of the holy Stigmata with which  the founder of the Order of Friars Minor, was marked in his hands, feet and side by the wondrous favour of God.

1224 The Impression of The Stigmata Upon St Francis
In the month of August 1224 St Francis of Assisi withdrew himself from the world for a while to commune with God on the summit of La Verna, a lonely mountain in the Apennines. He was accompanied by Brother Leo and five or six others, but he chose a hut apart, under a beech tree, and gave instructions that no one was to come near him except Leo when he brought him food or other ministrations. About the feast of the Exaltation of the Holy Cross, Francis, being in prayer on the side of the mountain, raised himself towards God with seraphic ardour and was transported by a tender and affective compassion of charity into Him who out of love was crucified for us. In this state he saw as it were a seraph, with six shining wings, bearing down from the highest part of the heavens towards him with a most rapid flight, and placing himself in the air near the saint. There appeared between his wings the figure of a man crucified, with his hands and feet stretched out, and fastened to the cross. The wings of the seraph were so placed that two he stretched above his head, two others he extended to fly, and with the other two he covered his body. At this sight a sudden joy, mingled with sorrow, filled Francis’s heart. The close presence of his Lord under the figure of a seraph, who fixed on him His eyes in the most gracious and loving manner, gave him great joy, but the sorrowful sight of His crucifixion pierced his soul with compassion. At the same time he understood by an interior light that, though the state of crucifixion in no way agreed with that of the immortality of the seraph, this wonderful vision was manifested to him that he might understand he was to be transformed into a resemblance with Jesus Christ crucified, not by the martyrdom of the flesh, but in his heart and by the fire of love. Suddenly, in a moment of great pain, the seraph smote him as it were in body and soul, and Francis had great fear, till the seraph spoke and made plain many things, which had hitherto been hidden, from him. Then, after a moment, which seemed an age, the vision vanished.
   But the saint’s soul remained interiorly burning with ardour, and his body appeared exteriorly to have received the image of the crucifix, as if his flesh had received the marks of a seal impressed upon it. For the scars of nails began to appear in his feet and hands, resembling those he had seen in the vision of the man crucified. His hands and feet seemed bored through in the middle with four wounds, and these holes appeared to be pierced with nails or hard flesh; the heads were round and black, and were seen in the palms of his hands and in his feet in the upper part of the instep. The points were long, and appeared beyond the skin on the other side, and were turned back as if they had been clinched with a hammer. There was also in his right side a red wound, as if made by the piercing of a lance, and this often shed blood, which stained the clothes of the saint.
   This wonderful miracle was performed whilst Francis’s understanding was filled with the most vivid ideas of Christ crucified, and his love employed in the utmost strength of its will in directing its affections on that object and assimilating them to his Beloved in that suffering state; so that in the imaginative faculty of his soul he seemed to form a second crucifix, with which impression it acted upon and strongly affected the body. To produce the exterior marks of the wounds in the flesh, which the interior love of his heart was not able to do, the fiery seraph, or rather Christ Himself in that vision, by darting piercing rays from His wounds represented in the vision, really formed exteriorly in St Francis those signs which love had interiorly imprinted in his soul.

Whether or no St Francis was the first person to be thus marked with the stigmata (Gk. marks) of our crucified Lord, his is unquestionably the most famous example, and the best authenticated until we come to recent and contemporary times; moreover, it is the only occurrence of the sort to be celebrated by a liturgical feast throughout the Western church. The happening and general nature of the phenomenon are beyond doubt. It is referred to by Brother Leo in the note which he wrote with his own hand on the “seraphic blessing” of St Francis, a document preserved by the Conventual friars at Assisi, and in announcing the death of their patriarch to the friars of France Brother Elias wrote in 1226: “From the beginning of ages there has not been heard so great a wonder, save only in the Son of God who is Christ our God. For a long while before his death, our father and brother appeared crucified, bearing in his body the five wounds which are verily the Stigmata of the Christ; for his hands and feet had as it were piercing made by nails fixed in from above and below, which laid open the scars and had the black appearance of nails ; while his side appeared to have been lanced, and blood often trickled therefrom.”
   In the earliest life of the saint, written between two and four years after his death, the stigmata are described thus “ His hands and feet seemed pierced in the midst by nails, the heads of the nails appearing in the inner part of the hands and in the upper part of the feet and their points over against them. Now these marks were round on the inner side of the hands and elongated on the outer side, and certain small pieces of flesh were seen like the ends of nails bent and driven back, projecting from the rest of the flesh. So also the marks of nails were imprinted in his feet, and raised above the rest of the flesh. Moreover his right side, as if it had been pierced by a lance, was overlaid with a scar, and often shed forth blood…” The Book of Miracles, probably written by the same eyewitness about twenty years later (Thomas of Celano), adds that the crowds who flocked to Assisi “saw in the hands and feet not the fissures of the nails but the nails themselves marvelously wrought by the power of God, indeed implanted in the flesh itself, in such wise that if they were pressed in on either side they straightway, as if they were one piece of sinew, projected on the other”. The statement, repeated above by Alban Butler from the Fioretti, that the points of the nails were “bent back and clinched on such wise that under the clinching and the bend, which all stood out above the flesh, it would have been easy to put a finger of the hand, as in a ring”, can be traced back to before 1274, but the most careful critics are inclined to reject its truth as a literal statement; nothing of the like kind is reported of any other well-attested cases of stigmata. There is not, of course, any suggestion that the “nails” referred to were other than fleshy or sinewy substances, and that they were even this (rather than part of the appearance and shape of the wounds or raised scars) is hardly warranted by the evidence, and not at all by comparison with the stigmata of others.
   The fact of stigmatization has been confirmed by modern examples; the stigmata often bleed periodically, especially on Fridays, and in no recorded case do the wounds suppurate. It would appear then that God singles out certain noble souls to be united more closely with the sufferings of His Son, souls who are willing and in some degree worthy to expiate the sins of others by bearing before the world the form of Jesus crucified, “not portrayed upon tables of stone or wood by the hand of an earthly artist but drawn in their flesh by the finger of the living God”. In the large number of reported stigmatizations in the past seven hundred years only some fifty or sixty are at all well attested, and some of these are explainable by fraud or other natural means, so the valid phenomenon remains a rare and remarkable indication by God of some of those who are heroically His servants. With some few exceptions the best-known stigmatisés were friars, nuns or tertiaries of one or other of the mendicant orders, and nearly all of them women.

Nearly all the many published Lives of St Francis give prominence to the stigmata. The contemporary evidence, notably that of Brother Elias, of the document called the “Blessing” of Brother Leo, and of the Vita prima by Thomas of Celano, is quite conclusive as to the existence of these wound marks. Paul Sabatier, Dr J. Merkt (The Wundmale des Franzithus von Assisi, (1910), and others have propounded a naturalistic explanation, on which see Bihl in Archivum Franciscanum Historicum, July, 1910, and Königer in the His­torisches Jahrbuch, 1910, pp. 787 seq. In the collection Studi Francescani (1924) a volume was devoted to the seventh centenary of the stigmatization. This contains an important article (pp. 140—174) by A. Gemelli on “Le Affirmazione della Scienza intorno alle Stimmate di S. Francesco”. Cf. also V. Facchinetti, Le Stimmate di S. Francesco (1924); and Faloci Pulignani, Miscellanea Francescana, vol. xv, pp. 129—137.  For stigmatization in general see H. Thurston, The Physical Phenomena of Mysticism (1952) and Douleur et stigmatisation (1956) in the series “Etudes carmelitaines”. This contains an excellent article by Fr P. Debongnie on stigmatization in the middle ages; he sharply criticizes the work of Dr Imbert-Gourbeyre (La stigmatisation…2 vols., 1894), following, among others, Fr Gemelli and Fr Thurston. See also F. L. Schleyer, Die Stigmatisation mit den Blutmalen (1948), who examines the very frequent coincidence of stigmatization and serious nervous disorders.
1442 The Makariev "Directress" Icon of the Mother of God On September 17, 1442 at about the third hour of the morning, when St Macarius was finishing his usual morning Akathist to the Most Holy Theotokos, his cell was illumined suddenly by an unknown light. The monk became confused in spirit and fervently began to pray.

The Icon appeared during the reign of Prince Basil the Dark (1425-1462) to St Macarius the Wonderworker, who labored in asceticism on the desolate shores of the River Unzha.  Beyond the cell walls he heard the angelic refrain: "Hail, Full of Grace, O Virgin Mother!" With fear and astonishment the monk went out from his cell and on the northwest horizon he saw the icon of the Mother of God, surrounded by a luminous radiance.

The icon approached towards the cell of the ascetic. With joyful trembling the monk fell to the ground and cried out: "Hail, Mother of God! Hail, Ever-Flowing Fountain issuing salvation to all the world and assuring protection and intercession to all the land of Galicia!"
He reverently took up the icon and placed it in his cell, thus it also came to be named the "Cell-Icon." Afterwards, the disciples of the monk gave it the title of "Makariev." On the place of the appearance of the holy icon a monastery was founded, and was also named Makariev. Copies of the Makariev Icon of the Mother of God were made, which are renowned as the original.

1485 St. Peter Arbues; Augustinian inquisitor; a master of Canon Law at the University of Bologna
Cæsaraugústæ, in Hispánia, sancti Petri de Arbues, primi in Aragóniæ regno Quæsitóris fídei; quem, a relápsis Judæis ob eándem, quam pro múnere suo strénue tuebátur, cathólicam fidem, immániter trucidátum, sanctórum Mártyrum catálogo Pius Papa Nonus adjúnxit.
    At Saragossa in Spain, St. Peter of Arbues, first inquisitor of the faith in the kingdom of Aragon, who received the palm of martyrdom by being barbarously massacred by apostate Jews for courageously defending the Catholic faith, according to the duties of his office.  He was added to the list of martyr saints by Pius IX.

ONE of the chief problems of church and state in medieval Spain was how to deal with the Jews and the Mohammedans who were so numerous in the country: a problem complicated by the active hatred against them displayed by the common people, who shared neither the Christian sentiments of the more tolerant ecclesiastics nor the material interest involved for the civil authorities. During the fourteenth century Jews in particular had acquired great influence, not only the underground influence of finance but also the open power of high secular and even ecclesiastical offices. This had been attained, could be attained, only by profession of Christianity, a profession to a considerable extent false, and when genuine often superficial and unreliable. Two classes who gave particular trouble and were regarded as especially dangerous were the Maranos and the Moriscos, Jews and Moors respectively who, having for one reason or another, good or bad, been converted to Christianity and received baptism, subsequently relapsed, either openly or secretly.
    In the year 1478 Pope Sixtus IV, at the urgent request of King Ferdinand of Aragon and Queen Isabella of Castile, issued a bull empowering them to appoint a tribunal to deal with Jewish and other apostates and sham converts. Thus was established the institution known in history as the Spanish Inquisition. It may be noted in passing that, though primarily an ecclesiastical tribunal, it acted, independently and often in defiance of the Holy See; and that though it was undoubtedly often brutal, harsh and cruel in its methods, yet its theoretical basis was not indefensible. It was not concerned with bona-fide Jews and Mohammedans, and those who voluntarily confessed apostasy and promised amendment were reconciled, with a light penance.

A few years before the establishment of this Inquisition there was professed with the canons regular at Saragossa a certain Peter Arbues. He had been born at Epila in Aragon about the year 1440, and had graduated brilliantly in theology and canon law in the Spanish College at Bologna. His virtue and enthusiasm had turned him to the religious life, but the reputation of his learning and zeal caused him to be called from his cloister some years after his profession. The organization of the nascent Inquisition was in the hands of the Dominican friar Thomas Torquemada, and he, looking about for a provincial inquisitor for the kingdom of Aragon, selected Peter Arbues, who took up his appointment in 1484.
   During the few months that he discharged this office Peter preached and worked unwearyingly against the sham Christians and apostates, and their characteristic vices of perjury, usury and sexual immorality. His zeal made him many enemies, who traduced his character and started the legend of his cruelty, a legend familiar to many, who have not otherwise heard of Peter Arbues, from the picture painted by Wilhelm von Kaulbach, in which the forty-four-year-old canon is represented as an aged and sadistic tyrant. Apart from the fact that in St Peter’s day the Spanish Inquisition was still more or less in the control of the more humane spirit of Rome, no sentence of death or torture has been proved against him.
   But the Maranos were determined to get rid of him. St Peter was aware of what was going on, but refused to take any extraordinary precautions, even after an unsuccessful attempt had been made on his life. But on the night of September 14—15, 1485, three men entered the cathedral of St Saviour at Saragossa and stabbed the canon as he knelt in prayer. He died two days later, and was at once acclaimed throughout the land as a martyr; as such he was canonized in 1867.
A sufficient account of St Peter is given in the Acta Sanctorum, September, vol. v. We have no formal biography of early date, but a good deal of information is provided by the chronicles of the time. See also G. Cozza, Della vita, miracoli e culto del martire S. Pietro de Arbues (1867).
1621 St. Robert Bellarmine; important writings, works of devotion and instruction; spiritual father of St. Aloysius Gonzaga, helped St. Francis de Sales obtain formal approval of the Visitation Order, and in his prudence opposed severe action in the case of Galileo; Pope Pius XI bestowed on him honours of the Saints, declared him a Doctor of the Universal Church, and appointed May 13 as his festival day.

Saint Robert Bellarmine's feast day is on 17 September, the day of his death; but some continue to use pre-1969 calendars, in which for 37 years his feast day was on 13 May. The rank attributed to his feast has been "double" (1932-1959), "third-class feast" (1960-1968), and since 1969 an "optional memorial", all of them equivalent.

Romæ natális sancti Robérti Bellarmíno, Confessóris, e Societáte Jesu, atque Cardinális et Capuáni olim Epíscopi, sanctitáte, doctrína, et plúrimis ad cathólicæ fídei et Apostólicæ Sedis defensiónem suscéptis labóribus claríssimi; quem Pius Undécimus, Póntifex Máximus, Sanctórum honóribus auxit et universális Ecclésiæ Doctórem declarávit, ejúsque festum tértio Idus Maji recoléndum indíxit.
    At Rome, the birthday of St. Robert Bellarmine of the Society of Jesus, confessor and cardinal, and also formerly bishop of Capua.  He is noted for his holiness, learning, and the many great tasks he performed in defence of the Catholic faith and the Apostolic See.  Pope Pius XI bestowed on him the honours of the saints, declared him to be a doctor of the universal Church, and appointed 13th of May as feast day.

1542 at Montepulciano, Italy, October 4, the third of ten children. His mother, Cinzia Cervini, a niece of Pope Marcellus II, was dedicated to almsgiving, prayer, meditation, fasting, and mortification of the body.

Robert entered the newly formed Society of Jesus in 1560 and after his ordination went on to teach at Louvain (1570-1576) where he became famous for his Latin sermons. In 1576, he was appointed to the chair of controversial theology at the Roman College, becoming Rector in 1592; he went on to become Provincial of Naples in 1594 and Cardinal in 1598.

This outstanding scholar and devoted servant of God defended the Apostolic See against the anti-clericals in Venice and against the political tenets of James I of England. He composed an exhaustive apologetic work against the prevailing heretics of his day. In the field of church-state relations, he took a position based on principles now regarded as fundamentally democratic - authority originates with God, but is vested in the people, who entrust it to fit rulers.
This saint was the spiritual father of St. Aloysius Gonzaga, helped St. Francis de Sales obtain formal approval of the Visitation Order, and in his prudence opposed severe action in the case of Galileo. He has left us a host of important writings, including works of devotion and instruction, as well as controversy .

St. Robert Bellarmine (1542-1621)  
When Robert Bellarmine was ordained in 1570, the study of Church history and the Fathers of the Church was in a sad state of neglect. A promising scholar from his youth in Tuscany, he devoted his energy to these two subjects, as well as to Scripture, in order to systematize Church doctrine against the attacks of the Protestant Reformers.
He was the first Jesuit to become a professor at Louvain.
His most famous work is his three-volume Disputations on the Controversies of the Christian faith. Particularly noteworthy are the sections on the temporal power of the pope and the role of the laity.
He incurred the anger of both England and France by showing the divine-right-of-kings theory untenable.
He developed the theory of the indirect power of the pope in temporal affairs; although he was defending the pope against the Scottish philosopher Barclay, he also incurred the ire of Pope Sixtus V.

Bellarmine was made a cardinal by Pope Clement VIII on the grounds that "he had not his equal for learning." While he occupied apartments in the Vatican, Bellarmine relaxed none of his former austerities. He limited his household expenses to what was barely essential, eating only the food available to the poor. He was known to have ransomed a soldier who had deserted from the army and he used the hangings of his rooms to clothe poor people, remarking, "The walls won't catch cold."

Among many activities, he became theologian to Pope Clement VIII, preparing two catechisms which have had great influence in the Church.

The last major controversy of Bellarmine's life came in 1616 when he had to admonish his friend Galileo, whom he admired. Bellarmine delivered the admonition on behalf of the Holy Office, which had decided that the heliocentric theory of Copernicus was contrary to Scripture. The admonition amounted to a caution against putting forward—other than as a hypothesis—theories not yet fully proved. It was an example of the fact that saints are not infallible.

Bellarmine died on September 17, 1621. The process for his canonization was begun in 1627 but was delayed for political reasons, stemming from his writings, until 1930. In 1931 Pius XI declared him a Doctor of the Church.

Comment:  The renewal in the Church sought by Vatican II was difficult for many Catholics. In the course of change, many felt a lack of firm guidance from those in authority. They yearned for the stone columns of orthodoxy and an iron command with clearly defined lines of authority.  Vatican II assures us in The Church in the Modern World, "There are many realities which do not change and which have their ultimate foundation in Christ, who is the same yesterday and today, yes, and forever."
Robert Bellarmine devoted his life to the study of Scripture and Catholic doctrine. His writings help us understand that not only is content of our faith important, it is Jesus' living person—as revealed by his life, death and resurrection—source of revelation.
The real source of our faith is not merely a set of doctrines but rather the person of Christ still living in the Church today.

When he left his apostles, Jesus assured them of his living presence:
"When the Spirit of truth comes, he will lead you to the complete truth" (see John 16:30).
Quote: "Sharing in solicitude for all the Churches, bishops exercise this episcopal office of theirs, received through episcopal consecration, in communion with and under the authority of the Supreme Pontiff. All are united in a college or body with respect to teaching the universal Church of God and governing her as shepherds" (Decree on the Bishops' Pastoral Office, 3).
1798 St. Emmanuel Trieu Vietnam Martyr ordained priest native
He joined the army but was ordained and worked under the auspices of the Foreign Mission of Paris. While visiting his mother, he was arrested in the anti-Christian persecution and martyred by beheading. Emmanuel was canonized in 1988
1866 ST FRANCIS CAMPOROSSO laybrother  the best-known and most welcome questor in Genoa (Transferred to September 25) He was beatified in 1929 and canonized in 1962.
CAMPOROSSO is a small town on the coast of Liguria, and there was living there at the beginning of the last century a family called Croese, who were farmers and olive-cultivators in a small way. To the master and mistress was born in 1804 a son, whom they had baptized John. He was one of four children and had a simple and religious upbringing, and as a matter of course began to work on his father’s farm. When he was about eighteen, however, John met a lay-brother of the Conventual Friars Minor, who gave him the idea of the same vocation. John presented himself at the friary at Sestri Ponente and was accepted as a tertiary and given the name of Antony. He spent two years in the service of that house, and then, desiring a life of greater austerity, he offered himself to the Capuchin Friars Minor. He was sent to their novitiate at Genoa and in 1825 was clothed as a lay-brother, with the names Francis Mary. In the following year he was professed and set to work in the infirmary, from whence he was taken to be questor, whose office it is to beg food from door to door for the community. This was a new experience for Brother Francis, and he disliked it so much that he thought of asking to be relieved of it. But instead, when the guardian asked him if he would undertake to beg in the city of Genoa itself, he accepted with alacrity. The Genoese were not invariably well disposed towards the religious, and Brother Francis sometimes received stones instead of bread, but he persevered for ten years and became the best-known and most welcome questor in the place.

 He was a particularly familiar figure in the dockyard, where people would come to ask of him news of their friends and relatives overseas, for he was reputed to be able to give correct information about people in distant lands, whom he had never seen. Miracles of healing too were attributed to him and, though there were some still who insulted and jeered at him, to the majority he was known as “Padre santo”. It was in vain that he protested that he was a lay-brother and not a priest—” good father” he remained, and he was indeed a father to the poor and afflicted who flocked to him.

During two years Brother Francis suffered from varicose veins, of which he told nobody till his limp betrayed him, and he was found to be in a most shocking state. By the time he was sixty he was nearly worn out, and his leg had to be operated on, without much effect.

In August 1866 Genoa was devastated by cholera. The Capuchins and other religious of the city were out among the sufferers at once, and Bd Francis was so moved by all he saw around him that he solemnly offered his own life to God that the epidemic might cease; and he accurately predicted the circumstances of his approaching death. On September 15 he was himself smitten by the disease, and two days later he was called to God. From that time the cholera began to abate. The tomb of St Francis became famous for miracles. He was beatified in 1929 and canonized in 1962.

The decree of beatification, printed in the Acta Apostolicae Sedis, vol. xxi (1929), pp. 485—488, includes a biographical sketch of his life. Several biographies were issued or republished at the same time. The most considerable is one in Italian by Fr Luigi da Porto Maurizio; another, also of some length, is in French, by Fr Constant de Pélissanne (1929).

Mary's Divine Motherhood

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

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

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

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

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

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

  Month by Month of Saintly Dedications

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

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

March is the month of Saint Joseph since 1855;

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

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

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

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

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

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

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

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