Holy Week: A Liturgical
Explanation for the Days of Holy Week
3. MONDAY, TUESDAY, WEDNESDAY: THE END These three
days, which the Church calls Great and Holy have within the liturgical
development of the Holy Week a very definite purpose. They place all
its celebrations in the perspective of End; they remind us of the eschatological
meaning of Pascha.
So often Holy Week is considered one of the "beautiful
traditions" or "customs," a self-evident "part" of our calendar. We
take it for granted and enjoy it as a cherished annual event which we
have "observed" since childhood, we admire the beauty of its services,
the pageantry of its rites and, last but not least, we like the fuss about
the paschal table. And then, when all this is done we resume our normal
life.
But do we understand that when the world rejected
its Savior, when "Jesus began to be sorrowful and very heavy... and
his soul was exceedingly sorrowful even unto death," when He died on
the Cross, "normal life" came to its end and is no longer possible.
For there were "normal" men who shouted "Crucify Him "who spat at Him
and nailed Him to the Cross. And they hated and killed Him precisely
because He was troubling their normal life. It was indeed a perfectly
"normal" world which preferred darkness and death to light and life....
By the death of Jesus the "normal" world, and "normal" life were irrevocably
condemned. Or rather they revealed their true and abnormal inability
to receive the Light, the terrible power of evil in them. "Now is the
Judgment of this world" (John 12:31). The Pascha of Jesus signified its
end to "this world" and it has been at its end since then. This end can
last for hundreds of centuries this does not alter the nature of time in
which we live as the "last time." "The fashion of this world passeth away..."
(I Cor. 7:31).
Pascha means passover, passage. The feast of Passover
was for the Jews the annual commemoration of their whole history as
salvation, and of salvation as passage from the slavery of Egypt into
freedom, from exile into the promised land. It was also the anticipation
of the ultimate passage - into the Kingdom of God.
Christ was the fulfillment of Pascha. He performed
the ultimate passage: from death into life, from this "old world" into
the new world into the new time of the Kingdom. And he opened the possibility
of this passage to us. Living in "this world" we can already be "not of
this world," i.e. be free from slavery to death and sin, partakers of
the "world to come." But for this we must also perform our own passage,
we must condemn the old Adam in us, we must put on Christ in the baptismal
death and have our true life hidden in God with Christ, in the "world to
come...."
And thus Easter is not an annual commemoration,
solemn and beautiful, of a past event. It is this Event itself shown,
given to us, as always efficient, always revealing our world, our time,
our life as being at their end, and announcing the Beginning of the new
life.... And the function of the three first days of Holy Week is precisely
to challenge us with this ultimate meaning of Pascha and to prepare us
to the understanding and acceptance of it.
1. This eschatological (which
means ultimate, decisive, final) challenge is revealed, first, in
the common troparion of these days:
Troparion - Tone 8 Behold the Bridegroom comes
at midnight, And blessed is the servant whom He shall find watching,
And again unworthy is the servant whom He shall find heedless. Beware,
therefore, O my soul, do not be weighed down with sleep, Lest you be
given up to death and lest you be shut out of the Kingdom. But rouse yourself
crying: Holy, Holy, Holy, are You, O our God! Through the Theotokos have
mercy on us!
Midnight is the moment when the old day comes to
its end and a new day begins. It is thus the symbol of the time in
which we live as Christians. For, on the one hand, the Church is still
in this world, sharing in its weaknesses and tragedies. Yet, on the other
hand, her true being is not of this world, for she is the Bride of Christ
and her mission is to announce and to reveal the coming of the Kingdom
and of the new day. Her life is a perpetual watching and expectation,
a vigil pointed at the dawn of this new day. But we know how strong
is still our attachment to the "old day," to the world with its passions
and sins. We know how deeply we still belong to "this world." We have
seen the light, 'We know Christ, we have heard about the peace and joy
of the new life in Him, and yet the world holds us in its slavery. This
weakness, this constant betrayal of Christ, this incapacity to give the
totality of our love to the only true object of love are wonderfully expressed
in the exapostilarion of these three days:
"Thy Bridal Chamber I see adorned, O my Savior
And I have no wedding garment that I may enter, O Giver of life, enlighten
the vesture of my soul And save me."
2. The same theme develops further in the Gospel
readings of these days. First of all, the entire text of the four
Gospels (up to John 13: 31) is read at the Hours (1, 3, 6 and 9th).
This recapitulation shows that the Cross is the climax of the whole
life and ministry of Jesus, the Key to their proper understanding. Everything
in the Gospel leads to this ultimate hour of Jesus and everything is
to be understood in its light. Then, each service has its special Gospel
lesson :
On Monday:
At Matins: Matthew 21: 18-43 - the story of the
fig tree, the symbol of the world created to bear spiritual fruits and
failing in its response to God.
At the Liturgy of the Presanctified Gifts: Matthew
24: 3-35: the great eschatological discourse of Jesus. The signs and
announcement of the End. "Heaven and earth shall pass away, but my words
shall not pass away...."
"When the Lord was going to His voluntary Passion,
He said to His Apostles on the way: Behold, we go up to Jerusalem,
And the Son of Man shall be delivered up As it is written of Him. Come,
therefore, and let us accompany Him, With minds purified from the pleasures
of this life, And let us be crucified and die with Him, That we may live
with Him, And that we may hear Him say to us: I go now, not to the earthly
Jerusalem to suffer, But unto My Father and your Father And My God and
your God, And I will gather you up into the heavenly Jerusalem, Into the
Kingdom of Heaven...." (Monday Matins)
by THE VERY REV. ALEXANDER SCHMEMANN
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1st v Tryphenna
and Tryphosa 2 converts of Saint Paul from Iconium in Lycaonia Romans
(16:12) (RM)
Tryphenna and Tryphosa are mentioned by
the apostle in his letter to the Romans (16:12).
Tradition represents them as protectresses of Saint Thecla (Benedictines).
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175 Probus of Ravenna
the sixth bishop of Ravenna B (RM)
Relics of Probus, a Roman who became the sixth bishop of Ravenna,
are still venerated in the cathedral there (Benedictines).
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251 Tryphon, Respicius
and Nympha MM (RM) Patron of gardeners (Roeder).
Tryphon was a gooseherd at Campsada near Apamea in Syria and
was martyred at Nicaea under Decius. The names of Respicius
and Nympha have been joined to that of Tryphon only since the 11th century;
we know nothing about either of them and, in fact, there is doubt about
their authenticity (Benedictines, Encyclopedia). In art, Tryphon is represented
as a boy quelling a basilisk. Sometimes (1) an angel brings a crown of flowers
to his martyrdom; (2) his feet are nailed to the ground; or (3) he is
shown hung up and burned with torches. Venerated at Catarro.
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303
Saint Polycarp of Alexandria Martyr of Egypt
He was put to death at Alexandria, Egypt, during the persecutions
under Emperor Diocletian.
Polycarp was cruelly tortured and then beheaded.
The Holy Martyr Polycarp suffered for his bold denunciation
of the emperor Maxmian (305-313) for spilling innocent Christian blood
in the city of Alexandria.
He openly confessed himself a Christian and went to voluntary
torture. After cruel sufferings, the martyr was beheaded.
303 Tiberius (of Agde), Modestus,
and Florence MM (RM)
Invoked against madness and possession
These martyrs met their death under Diocletian at Agde, diocese of
Montpellier (Benedictines). Tiberius is shown as a hermit with two
lions at his feet, one of which holds a spiked club. He holds the martyrs
palm in his hands. Invoked against madness and possession (Roeder).
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305
St. Amphianus reproached chief proponent of the Diocletian persecutions
for his crime of idolatry Martyr; sea was not able to endure corpse of
the martyr and threw it
up before the gates
of the city all the inhabitants went out to see this prodigy, and gave
glory to the God of the Christians, confessing aloud the name of Jesus
Christ
Cæsaréæ,
in Palæstína, natális sancti Apphiáni Mártyris,
qui, ante sanctum Ædésium Mártyrem, fratrem suum,
in persecutióne Galérii Maximiáni, cum Prǽsidem
Urbánum idólis immolántem arguísset, sæve
dilaniátus est, et, pédibus lino in óleum intíncto
eóque incénso obvolútis, acerbíssime cruciátus,
ac demum in mare demérsus; atque ita, tránsiens per ignem
et aquam, edúctus est in refrigérium.
At Caesarea in Palestine, during the persecution of Galerius Maximian,
the birthday of the martyr St. Amphian. He reproved the governor
Urban for sacrifícing to idols, so his body was cruelly cut in
shreds, his feet wrapped in oil-soaked cloths, and set on fire.
After these painful torments, he was cast into the sea. Thus through
fire and water, he reached his everlasting repose.
also called
Appian and Apian. He was a young man of Christian faith in Lycia, Turkey. Thus, at the age of 18,
he retired to Caesarea, Palestine. There he became a disciple of Saint Pamphilius, who was teaching
Scripture. He intruded upon a Roman governor's pagan sacrifices in
the official residence. Arrested for being a Christian,
Amphianus continued his charges of vain idolatry to the governor. For
this he was tortured to death.
SAINT APIAN, M. CALLED by the Greeks and Latins Aphian, and sometimes
Amphian. from lives of saintes by A Butler.
He was born of rich and illustrious parents, in Lycia, and by them sent in
his youth to study eloquence, philosophy, and the Roman laws, in the famous
schools of Berytus, in Phoenicia. He made a most rapid progress
in learning: but it was his greatest happiness that, having embraced the
Christian faith, he, by the means of prayer and retirement, preserved his
innocence and virtue untainted in the midst of vice and lewdness. Returning
home after his studies, he found his parents yet idolaters; and therefore
withdrew to Caesarea in Palestine, being at that time eighteen years of age.
St. Pamphilius there expounded the Holy Scriptures with great piety and learning,
and Apian became one of his auditors. Such was his conduct in that school
of martyrs, as prepared him to take the lead among them, and set the rest
an example.
Dioclesian having abdicated the empire at Nicomedia, on the
1st of May, in 305, Galerius Maximianus, the chief promoter of his bloody
persecution, was declared emperor of the East, which Maxiininus Daia governed
under him, as Caesar. There came letters to Caesarea from the
last mentioned, containing orders to the governor to compel all persons whatever
to attend the public solemn sacrifices. Then Apian, without having communicated
his design to any person, Not even to us," says the historian Eusebius,with
whom he dwelt, went to find out the governor Urbana, as he was sacrificing,
and came near to him without being perceived by the guards that surrounded
him; and taking hold of his right hand, with which he Was performing the
ceremony, stopped him, saying: it was an impious thing to neglect the worship
of the true God, and to sacrifice to idols and demons. God inspired
this generous youth, not yet twenty years of age, by this daring and extraordinary
action, to confound the impiety of the persecutors, and
to show them the courage of his servants. The guards instantly
fell upon him, like so many wild beasts, cruelly buffeted his face, beat
him down to the ground, kicked him unmercifully, hideously tore his mouth
and lips, and wounded him in every part of his body. He was then thrown
into a dark dungeon where he remained a day and a night
with his feet stretched very wide in the stocks. The next
he was brought before the governor, who commanded he should suffer the most
exquisite tortures. He had his sides torn so that his bones and
entrails appeared: and his face was so swollen with the blows he had received,
that he could not be known by his most intimate acquaintance. His only
answer to all questions was: “I am a servant of Christ." His constancy
having thrown the tyrant into a transport of rage he ordered the executioners
to apply to his feet lighted matches of flax dipped in oil. The
fire burned up his flesh, and penetrated even to the very bones, and the
juice of his body dropped from him like melted wax, but he still continued
resolute. His patience struck the persecutors with astonishment: and
when pressed by his tormentors to sacrifice and obey the judge, fixing his
eyes upon them, he only replied: "I confess Christ the only God, and the
same God with the Father." He was then remanded
to prison, where he continued three days. Being
then brought before the judge, he persisted in his confession, and, though
half dead, was by his order cast into the sea. A prodigy ensued, of which
there were as many witnesses, says Eusebius, as citizens of Caesarea. He
was no sooner thrown into the water, with stones tied to his feet. but both
the sea and the city were shook with an earthquake, accompanied with a dreadful
noise; and the sea, as if it was not able to endure the corpse of the martyr,
threw it up before the gates of the city: all the inhabitants went out to
see this prodigy, and gave glory to the God of the Christians, confessing
aloud the name of Jesus Christ. The triumph of St. Apian happened
on the 2d of April, 806, in the nineteenth year of his age. See Eusebius,
an eye-witness, De Martyr. Palaest. c. 4, and his genuine acts in Chaldaic,
given to the public by Stephen Assemani, t. 2, p. 188.
ST. THEODOSIA, VIRGIN
SHE was a native of Tyre. Having been educated in the
Christian faith, she had, by vow, consecrated her virginity to God.
She was not eighteen years of age when in 308, being at Caesarea, and beholding
there the cruelties exercised by the barbarous governor upon the servants
of God, her zeal prompted her to address the confessors who stood bound in
the square before the governor's court to be interrogated. She
congratulated them on their happiness, and besought them to remember her
in their prayers when they should be with God, and earnestly exhorted them
to patience and perseverance. The guards apprehended her as if guilty
of a crime on account of this action, and presented her to the governor,
who for three years and a half had sought in vain, by every invention of
cruelty, to extirpate the Christia name out of his province; but finding
the blood of martyrs to be a seed which served to further the propagation
of Christianity, he was no longer master of his fury. Seeing the undaunted
air with which this tender virgin appeared before him, he took it for an
insult of his power, and caused her to be stretched on the rack in the most
cruel manner; and her sides and breasts to be torn with iron hooks and pincers,
and at length her breasts to be cut off with the utmost barbarity:
Nothing could draw from her the least complaint or sigh; but she suffered
these tortures with an amiable cheerfulness painted on her face, and sweetly
said to the judge: "By your cruelty you procure me that great happiness which
it was my grief to see deferred. I rejoice to see myself called to this crown,
and return hearty thanks to God for vouchsafing me such a favor." She
was yet alive, when the governor, finding it impossible to add to his cruelty,
ordered her to be thrown into the sea. The other confessors he condemned
to the mines in Palestine; but was himself shortly after beheaded by his
master for his crimes. St. Theodosia received her crown on the 2d of
April, on which day her name occurs in the Roman, Greek, Russian, and other
calendars. Her memory is honored with particular devotion at Venice,
and in many other places. Concerning her martyrdom, see Eusebius, an
eye-witness, in his History of the Martyrs of Palestine, e. 7, and her Acts,
published from the Chaldaic, by .Assemani, t. 2, p. 204
B. CONSTANTINE II., KING OF SCOTLAND,
Marched against the infidels who advanced to plunder his dominions,
and, intercepting the forces of Hubba, cut off from the army of his brother,
king Hinguar, by a sudden flood of the river Lenin, easily put them to flight;
but was afterwards vanquished by Hinguar, near the town Cararia, and slain.
In his last moments he repeated those words of the Psalm lxxvii. 19, Lord
Jesus, abandon not to beasts the souls which serve thee. His
death is placed by Bishop Lesley and Buchanan in 874. He was buried
in the isle of Iona or Y-Colm-kill, and his tomb is said to have been honored
with miracles.
The title of martyr is given him by King, in his Calendar, on the 11th of
March, the day on which he was honored under that quality at St. Andrew's.
See Lesley,Hist. I. 5 Buchanan, 1. 6.
ST. BRONACHA,
OR BRONANA, V.
Abbess of Gleannsechis, or KiIl-sechis, in Ireland; titular saint
of the parish of Kill-Bruncha in the diocese of Dromore. See Colgan
in MSS. Con. SS. Hibern. ad 2 Apr.
306 SS. APPHIAN AND THEODOSIA,
MARTYRS
AMONGST the martyrs of Palestine whom Eusebius
knew personally and whose sufferings he has described, there are two
who seem to have made a special impression upon him by reason of their
tender age. One was Apphian, or Apian, a youth in his twentieth year,
and the other was a girl of eighteen called Theodosia.
Apphian, born in Lycia, had passed through the
then famous schools of Berytus in Phoenicia, where he had become a
Christian, and he went to live at Caesarea when he was eighteen. Not
long afterwards there came instructions to the governor of the city
that everyone should attend the public sacrifices. Thereupon Apphian,
communicating his design to no one—“not even to us”, says Eusebius,
with whom he lived—went to the place where Urban the governor was offering
the sacrifice, and, slipping unnoticed through the guards, laid hold
of the magistrate’s arm and stopped him, exclaiming that it was impious
to neglect the worship of the true God to sacrifice to idols. The guards
fell upon him, beat him and kicked him, and he was thrown into a dark
dungeon, where he remained twenty-four hours with his feet in the stocks.
The following day, when his face had become so swollen with blows as
to be unrecognizable, his sides were torn until his bones and entrails
were exposed. To all interrogations he made but one reply: “I am a servant
of Christ”. Lighted pieces of flax dipped in oil were next applied to
his feet, but though the fire burnt to his bones his constancy could
not be shaken. When urged to sacrifice he only said, “I confess Christ,
the one God, and the same God with the Father.” Finding no weakening of
resolution, the judge condemned him to be cast into the sea. Immediately
after the sentence had been carried out there ensued a prodigy of which
Eusebius says there were as many witnesses as there were inhabitants of
Caesarea. The sea and city were shaken by an earthquake, and though the
saint’s feet were weighted down by heavy stones, his body was cast up on
the shore.
Of Theodosia, who appears to have suffered also
under Maximinus, Eusebius writes in the following words: “After the
persecution had lasted over five years, on the . . . fourth day before
the nones of April—actually on the day of the Lord’s resurrection—there
came into Caesarea a holy and very devoted girl called Theodosia, a native
of Tyre. She approached some prisoners, who were sifting before the
pretorium awaiting sentence of death, with the intention of greeting them
and also probably of asking them to remember her when they came into the
presence of God. She was set upon by the soldiers as though she had done
something impious or criminal, and was brought before the president. He
was in a savage mood and, moved by some cruel impulse, he condemned her
to horrible tortures, her sides and her breasts being torn to the bone by
means of iron teeth. Then, as she was still breathing and her face bore a
happy smile, he caused her to be thrown into the sea.”
All this is
taken from Eusebius in The Martyrs of Palestine.
Two texts are preserved to us which may conveniently be consulted
in E. Grapin’s edition in the series Textes et Documents
pour l’étude historique du Christianisme, vol. iii, pp. 183--227.
See also the Analecta Bollandiana, vol. xvi (1897),
pp. 122—127.
The Holy Martyrs Amphianos
and Hedesios were brothers by birth. They lived in the city of Patara (province
of Lycia) in the family of the pagan city-governor. For their further
study in the pagan sciences they went to the city of Beirut. There
the brothers came to believe in Christ and became ardent followers
of Him. The holy brothers quit their pagan parents and departed to Alexandrian
Caesarea, where they found for themselves an instructor, the Presbyter
Pamphilos (the account about him is under 16 February), and under his guidance
they became accomplished in spiritual life, dwelling in prayer and the
study of sacred books.
At that time by decree of the emperor Maximian
(305-313), a zealous pagan and cruel persecutor of Christians, --
all the inhabitants of the city of Caesarea were required to make a
public offering of sacrifice. To save themselves from idol-worship,
many Christians had to hide themselves away in secret places. Saints
Amphianos and Hedesios also hid away.
THE HOLY MARTYRS AMPHIANUS
AND EDESIUS
These two young men were blood
brothers from the city of Patara of distinguished but pagan parents.
While they were studying the secular sciences in the city of Beirut,
they were enlightened by the Spirit of God, and acknowledging the falsehood
of paganism, discerned the truth of Christianity. When they returned
home they could no longer live with their pagan parents and kinsmen and
secretly fled to Caesarea in Palestine to the presbyter Pamphilius, renown
for his sanctity and spiritual learning. With Pamphilius, they studied
the Law of God day and night and practiced Christian asceticism. It is said
of Pamphilius that he was twenty years old according to the flesh but,
in understanding and generosity, he was a hundred years old.
When a persecution began during the reign of Maximian, many Christians
fled the city and hid themselves. Others, willingly and rejoicefully, gave
themselves into the hands of the persecutors in order to suffer for the
Name of Him, Who first suffered for them. Amphianus was among the latter.
Unafraid, he entered a pagan temple where Prince Urban was offering sacrifices
to the idols, grabbed the prince by the hand which was holding the sacrifice
and cried to him to refrain from serving and making sacrificial offerings
to dead idols and to acknowledge the True God. Some of the pagans who heard
these words and witnessing the great courage of Amphianus, repented and
embraced the Faith of Christ. The enraged prince subjected Amphianus to
torture. Among the other tortures, they wrapped the legs of Amphianus with
cotton and set them on fire. When he remained alive, they tossed his body
into the sea with a stone around his neck. The sea became turbulent and hurled
his martyred body back into the city.
At first, Edesius was sent to a cooper mine in Palestine and was
later taken to Egypt. In Alexandria, Edesiuswas filled with holy zeal
against a certain Prince Hierocles who, in the market place, assembled
Christian nuns, maidens and virtuous women and handed them over to the
most shameful perverts for derision. Edesius, filled with holy zeal, struck
the disgraceful prince. For that, he was tortured and drowned in the sea
as was his brother Amphianus. As two innocent lambs, they were sacrificed
for Christ about the year 306 A.D. and were translated to the glorious mansions
of the Lord.
But when the governor of the
city of Caesarea had to make the sacrifice to idols, Saint Amphianos
boldly went into the temple, he took hold the hand of the governor
standing with the pagan sacrifice, and began to urge him to forsake
his error and believe in Christ.
By order of the governor, soldiers seized hold
of Saint Amphianos, fiercely beat him and then threw him in prison.
Two days later they led him to trial, where they beat him with iron rods
and burned at his body with bundles of flax soaked in oil. The brave youth,
steadfastly confessing his faith in Christ, was then thrown with a stone
about his neck into the sea. But suddenly a strong storm blew up, and
the waves carried the body of the martyr to shore, where Christians gave
it burial. The brother of the Martyr Amphianos, Saint Hedesios, was likewise
subjected to torture, and they then sent him off to the copper mines.
After a certain while they freed Saint Hedesios
and sent him to Alexandria. There he learned of the extreme cruelty
towards Christians by the governor Hierokles, and he boldly denounced
him. They began to torture Saint Hedesios, and then like his brother
they drowned him (+ 306).
Amphianus of Lycia M (RM) (also
known as Aphian, Amphian, Appian, Apian) Died April 2, c. 305. Amphianus
was a young Christian of Lycia, Asia Minor, whose parents gave him
the best education possible in rhetoric, law, and philosophy in the
famous schools of Berytus, Phoenicia. While he was away at school, he
became a Christian. Upon completing his studies, he returned home but
was disturbed by the idolatry of his parents. Thus, at the age of 18,
he retired to Caesarea, Palestine. There he became a disciple of Saint
Pamphilius, who was teaching Scripture.
In May 305, Galerius Maximianus, the chief proponent
of the Diocletian persecutions, was declared emperor of the East,
which Maximinus Daia governed under him, as Caesar. Letters came to
Caesarea from Maximinus Daia ordering the governor to compel everyone
to attend public, solemn sacrifices to the civic gods.
The Church historian Eusebius (De Martyr. Palaest.,
c. 4), with whom Amphianus lived, tells us that, without saying anything
to anyone, Amphianus entered the governor's palace and stopped the
latter on the point of offering sacrifices to idols. Amphianus, with
youthful boldness, reproached him for his crime of idolatry. He was
forthwith beaten, arrested and thrown into a dungeon, where he was kept
in stocks for two days. As he was flayed, his only answer to all questions
was: "I am a servant of Christ." Next the executioners were ordered
to set his feet aflame. As his flesh melted like wax, he remained resolute,
which struck his persecutors with astonishment.
He was thrown back into prison for three days.
During his trial, he persisted: "I confess Christ the only God, and
the same God with the Father." Although he was already half-dead, the
judge ordered that he be thrown into the sea. Eusebius records that
at his execution, the sea and the city were shaken by an earthquake accompanied
by a dreadful noise. He writes that it was as if the sea were not able
to endure the corpse of the martyr, and threw it up before the gates of
the city: all the inhabitants went out to see this prodigy, and gave
glory to the God of the Christians, confessing aloud the name of Jesus
Christ (Benedictines, Encyclopedia, Husenbeth).
306 St. Appian Martyr of Phoenicia, now Lebanon
He was born in Lycia, circa 286, and studied at
Berytus, modern Beirut. From there he went to Caesarea, with Eusebius. When an imperial order demanded
public sacrifice to the gods of Rome, Appian protested to the local governor.
He was arrested and thrown into the sea with weights on his feet. Tradition
states that an earthquake followed his execution, bringing the body back
on shore. In some lists he is called Apphian.
The Holy Martyrs Amphianus and Edesius were brothers.
They lived in the city of Patara (province of Lycia) in the family of
the pagan governor. They went to the city of Beirut to study the pagan
sciences. There they became ardent followers of Christ. The holy
brothers left their pagan parents and went to Alexandrian Caesarea, where
they found an instructor, St Pamphilius
(February 16), and under his guidance they became accomplished in the
spiritual life, spending their time in prayer and the study of sacred
books.
By decree of the emperor Maximian
(305-313), a zealous pagan and cruel persecutor of Christians, all
the inhabitants of Caesarea were required to offer public sacrifice.
Many Christians, including Sts Amphianus and Edesius, had to hide in
order to avoid sacrificing to idols. When the city prefect of Caesarea
was about to offer sacrifice to idols, St Amphianus boldly went into the
temple, took the prefect's hand, and urged him to abandon his error and
believe in Christ.
By order of the governor, soldiers seized St Amphianus,
fiercely beat him and then threw him in prison. Two days later they
led him to trial, where they beat him with iron rods and burned his
body with bundles of flax soaked in oil. The brave youth, steadfastly
confessing his faith in Christ, was then thrown into the sea with a stone
about his neck. Suddenly a storm arose, and the waves carried the martyr's
body to shore, where it was buried by Christians.
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308 St. Theodosia Virgin
martyred for her extreme faith
Ibídem pássio sanctæ Theodósiæ,
Vírginis Tyriæ, quæ, in eádem persecutióne,
cum sanctos Confessóres ante tribúnal stantes públice
salutásset, atque rogásset eos, ut, cum ad Dóminum
perveníssent, sui recordaréntur, a milítibus tenta
et ad Urbánum Prǽsidem ducta est; eóque jubénte,
latéribus et mammis ad interióra usque dilaniátis,
in mare tandem projícitur.
In the same city, the passion
of St. Theodosia, a virgin of Tyre. In the same persecution, she
publicly spoke to the holy confessors as they stood before the tribunal,
and begged of them to remember her when they should be with God.
She was arrested and led to the governor Urban, at whose order her sides
and breasts were deeply lacerated, and she was thrown into the sea.
A young girl of Tyre, Lebanon, she was only eighteen when
she visited Caesarea (modern Israel). Beholding some Christians on
their way to execution, she spoke to them and was immediately seized,
tortured, and murdered by being thrown into the sea.
Theodora/Theodosia von Tyros Orthodoxe Kirche: 3. April
und 29. Mai Katholische Kirche: 2. April
Theodora wurde um 290 in Tyros geboren. Sie lebte in Caesarea
in Palästina und sprach während des Osterfestes verurteilten
Christen Mut zu. Sie wurde gefangengenommen und als sie sich weigerte,
den Götzen zu opfern, schwer gefoltert und mit einem Stein am
Hals ins Meer geworfen. Als sie wieder auftauchte (von Engeln getragen),
wurde sie wilden Tieren vorgeworfen, die sie aber nicht anrührten.
Daraufhin wurde sie geköpft. Theodora starb nach der Überlieferung
am 2. oder 3.4.308. Sie soll nach ihrem Tod ihren Eltern, die sie vom
Martyrium abbringen wollten, mit einem goldenen Kreuz und einer goldenen
Krone erschienen sein. Am 29. Mai feiert die orthodoxe Kirche die Übertragung
ihrer Gebeine nach Konstantinopel und Venedig. Ihre Gebeine ruhen jetzt
in Bologna.
Theodosia of Tyre VM (RM) Born in Tyre; died in Caesarea,
Palestine, in 308. At age 18, the consecrated virgin, Saint Theodosia,
travelled to Caesarea in Palestine, where she saw some Christian martyrs
on their way to execution on Easter Sunday. She congratulated them on
their happiness, asked them to pray for her, and exhorted them to patience
and perseverance.
Overheard by the officials, she was seized, tortured on the
rack, flayed, hanged by the hair, and pierced with nails. She endured
all this cheerfully. Nothing could shake her inmost calm. To the judge
she sweetly said: "By your torture you procure for me that great happiness
which it was my grief to see deferred. I rejoice to see myself called
to this crown, and return hearty thanks to God for vouchsafing me such
a favor." Enraged that she could not disturb her, the governor finally
ordered her to be cast into the sea. The other confessors he condemned
to work the mines in Palestine.
Saint Theodosia is honored in both the East and the West,
but she is particularly venerated in Venice, Italy. The historian Eusebius, an eyewitness, records her martyrdom
in his History of the Martyrs of Palestine, c. 7 (Benedictines, Husenbeth).
Saint Theodosia is portrayed in art as a maiden holding a stone. She
may also be shown (1) being thrown into water with a stone around her
neck; (2) as the angel brings her ashore; or (3) nailed through her feet
to a cypress tree and hanged by her hair (Roeder).
|
Cápuæ
sancti Victóris Epíscopi, eruditióne et sanctitáte
conspícui.
At Capua, Bishop St. Victor, well known for his sanctity and
learning. |
390
St. Urban of Langres Bishop of Langres patron saint of vine dressers
Apud Língonas, in Gállia, sancti Urbáni
Epíscopi. At Langres in France,
Bishop St. Urban.
France, consecrated in 374. He is
honored as a patron saint of vine dressers in some parts of Burgundy.
Urban of Langres B (RM) Died c. 390. Saint Urban was nominated
as the sixth bishop of Langres in 374. In some parts of Burgundy and
neighboring provinces he is honored as the patron saint of vine dressers
(Benedictines, Encyclopedia). In art, Saint Urban is portrayed as a bishop
with a bunch of grapes or a vine at his side. Sometimes he may be shown
with (1) a book with a wine vessel on it or (2) grapes on a missal as
he holds the triple cross (owing to confusion in southern Germany with
Pope Urban II. Saint Urban is the patron of Burgundian vine-growers, gardeners,
and coopers.
He is invoked against blight, frost, storm, and faintness (Roeder).
|
430
St.
Mary of Egypt penitent {see april 01} sent to desert east of Palestine
by the Blessed
Virgin as a hermitess in absolute solitude for forty-seven years
In Palæstína
deposítio sanctæ Maríæ Ægyptíacæ,
quæ peccátrix appellátur.
In Palestine, the death of St. Mary of Egypt, called the Sinner.
Orthodoxe Kirche:
1. April Katholische Kirche: 2. April
Maria von ÄgyptenMaria
lebte im 3. oder 4. Jahrhundert in Alexandria in Ägypten. Nach
den Legenden führte sie ein ausschweifendes Leben, vielleicht arbeitete sie als Prostituierte. Auf
einer Reise nach Jerusalem wollte sie die Grabeskirche besuchen, wurde
aber daran gehindert und eine Stimme sagte ihr, sie sei es nicht wert,
das Kreuz des Erlösers zu sehen. Sie bereute daraufhin und ging in
die Wüste östlich des Jordan. Hier lebte sie 47 Jahre in Einsamkeit
und Askese. Dann fand sie der Mönch Zosimus, der ihr die Eucharistie
reichte. Auf ihren Wunsch besuchte Zosimus sie ein Jahr später erneut,
fand aber nur ihren Leichnam. Im 6. Jahrhundert setzte die Verehrung ihres
Grabes ein. Viele Pilger besuchten das Grab und ihre Lebensgeschichte
wurde ausgeschmückt: Sie soll, als Zosimus sie fand, nur mit ihren
langen Haaren bekleidet gewesen sein und ihr Leichnam soll von einem
Löwen begraben worden sein, während Engel ihre Seele in den
Himmel geleiteten. Maria ist neben Maria Magdalena die zweite große
Büßerin und sie wurde wie Maria Magdalena besonders in sittenstrengen
Zeiten von Künstlern nackt dargestellt. Reliquien von Maria werden
in Rom, Neapel und Antwerpen verehrt.
5th v. ST MARY OF EGYPT
THE story of St Mary of Egypt seems to be based
upon a short and not incredible account contained in the Life of St
Cyriacus, written by his disciple Cyril of Scythopolis. The
holy man had retired with his followers into the wild and apparently uninhabited
desert beyond Jordan. One day two of his disciples suddenly saw a human
figure which escaped into some bushes, but which they afterwards tracked
into a cave. The figure told them not to approach because she was a woman
and naked, but upon being interrogated she informed them that her name
was Mary, that she was a great sinner who had been a public singer and
actress, and that she had come there to expiate her former life. The two
returned to tell St Cyriacus what they had seen and heard. Upon the occasion
of a second visit which they paid to the cave they found her lying dead
and they buried her on the spot.
Round about this narrative there grew up an elaborate
legend which attained enormous popularity in the middle ages and which
is illustrated on the old glass windows of the cathedrals of Bourges,
Auxerre and elsewhere. It may be summarized as follows:
In the reign of Theodosius the Younger, there
lived in Palestine a holy monk and priest named Zosimus who, having
served God with great fervour in the same house for fifty-three years,
was divinely directed to leave his monastery for one near the Jordan,
where he might learn how to advance still further on the path of holiness.
He found that the members of this community on the first Sunday in Lent
after Mass used to disperse in the desert to pass in solitude and penance
the time until Palm Sunday. It was at that season, about the year 430, that
Zosimus found himself a twenty days’ distance from his monastery, and
sat down one day at noon to say his psalms and to rest.
Perceiving suddenly what appeared to be a human form he made the
sign of the cross and finished his psalms. Then, looking up, he saw a
white-haired, sun-tanned figure which he took to be a hermit, but which
ran away as he went towards it. He had nearly overtaken it and was near
enough to crave its blessing, when it exclaimed, “Father Zosimus, I am
a woman: throw your mantle to cover me that you may come near me”. Surprised
that she should know his name, he complied, and they entered into conversation.
In reply to his inquiries the woman told him her strange story with many
expressions of shame and penitence: “My country”, she said, “is Egypt. At
the age of twelve, while my father and mother were still living, I went without
their consent to Alexandria. I cannot think without trembling of the first
steps by which I fell into sin or of the excesses which followed.”
She then described how she had lived as a public prostitute for seventeen
years, not for money, but to gratify her lust. At the age of about twenty-eight,
curiosity led her to join a band of people who were going to celebrate
at Jerusalem the feast of the Holy Cross—and even on the journey she continued
her evil courses, corrupting some of the pilgrims. Upon their arrival in
Jerusalem she tried to enter the church with the rest of the congregation,
but an invisible force held her back. After two or three ineffectual attempts,
she withdrew into a corner of the outer court, and for the first time a
full realization of her sinfulness swept over her. Raising her eyes to an
eikon of the Blessed Virgin Mary she besought with tears the help of the
Mother of God, vowing herself to a life of penance. With a lightened heart
she was now able without any difficulty to enter the church to venerate the
cross, and as she returned to the eikon to give thanks to our Lady she heard
a voice which said, “Go over Jordan and thou shalt find rest”.
At a baker’s where she bought loaves she inquired
the way to the Jordan, and started off forthwith, arriving that same
night at the church of St John the Baptist on the bank of the river.
Here she made her communion and crossed the Jordan into the wilderness,
where she had remained ever since—about forty-seven years, as far as
she could judge. She had seen no human being and had lived on edible plants
and on dates. The winter cold and the summer heat had sorely afflicted
her unprotected body, and she had often been tortured by thirst. At such
times she had been tempted to regret the luxuries and the wines of Egypt
in which she had formerly indulged. These and other assaults beset her
night and day almost unremittingly for seventeen years, but she had implored
the intercession of the Blessed Virgin and the divine assistance had never
failed her. She could not read, and had never had any human instruction
in holy things, but God Himself had taught her the mysteries of faith. At
her request, Zosimus undertook not to divulge what she had said until after
her death, and promised to meet her again beside the Jordan on the Maundy
Thursday of the following year to give her holy communion.
The next Lent, Zosimus made his way to the selected
meeting-place, bearing the Blessed Sacrament, and that same Maundy Thursday
evening beheld Mary standing on the opposite bank of Jordan. After
she had made the sign of the cross, she proceeded to walk upon the
water until she reached dry ground beside the astonished priest. She
received communion with deep devotion, following it by the recitation
of the opening words of the Nunc dimittis. From a basket of dates, figs
and lentils which Zosimus offered, she would accept only three lentils;
and she thanked him for all he had done and commended herself to his prayers.
Then, with a final entreaty that he would return a year later to the spot
where they had first met, she departed over the river as she had come. But
when Zosimus went back into the desert to keep this second appointment,
he found Mary’s dead body stretched out upon the ground, whilst beside her
on the sand were traced these words: “Father Zosimus, bury the body of
lowly Mary. Render earth to earth and pray for me. I died the night of
the Lord’s Passion, after receiving the divine and mystic Banquet.” The
monk had no spade, but a lion from the desert came to his assistance and
with its claws helped him to dig her grave. Zosimus resumed his mantle,
which he treasured henceforth as a holy relic, and returned to tell his
brethren all his experiences. He continued for many years to serve God in
his monastery until a happy death released him in the hundredth year of
his age.
This legend has had a remarkable
diffusion and popularity in the East. In its developed form it seems
to have been the composition of St Sophronius, Patriarch of Jerusalem,
who died in AD 638. Besides the digression referred to above, which
Cyril of Scythopolis introduced into his Life of St Cyriacus, Sophronius
had before him a somewhat similar story told by John Moschus in the
Pratum Spirituale. This nucleus
was elaborated into a narrative of respectable dimensions with the
aid of sundry borrowings front the Life of St Paul of Thebes. St
John Damascene, who died in the middle of the eighth century, makes
long quotations from the developed Life of St Mary of Egypt and apparently
regarded it as an authentic record. A good account of the whole matter
is furnished by H. Leclercq in DAC., vol. x (1932), CC. 2128—2136, where
a full bibliography will be found. See also the Acta Sanctorum,
April, vol. i; and A. B. Bujila, Rutebeuf La Vie de sainte Marie l’Egyptienne
(1949).
In Cyril of Scythopolis' life
of St. Cyryacus, he tells of a woman named Mary found by Cyryacus
and his companions living as a hermitess in the Jordanian
She was discovered about 430 by a holy man named
Zosimus, who was impressed by her spiritual knowledge and wisdom. He
saw her the following Lent, but when he returned, he found her dead
and buried her. When he returned to his monastery near the Jordan, he
told the brethren what had happened and the story spread.
She told him she had been a
famous singer and actress who had sinned and was doing penance in the desert.
When they returned, she was dead. Around the story was built an elaborate
legend that had tremendous popularity during the Middle Ages according
to which she was an Egyptian who went to Alexandria when she was twelve
and lived as an actress and courtesan for seventeen years. She was brought
to the realization of her evil life before an icon of the Blessed Virgin,
and at Mary's direction, went to the desert east of Palestine, where
she lived as a hermitess for forty-seven years, not seeing a single human
being and beset by all kinds of temptations, which were mitigated by her
prayers to the Blessed Virgin.
Mary of Egypt, Hermit (RM) (also
known as Maria Aegyptica) Died c. 500; feast day is sometimes kept
on April 9 or 10. The story of Mary the penitent was known throughout
Christendom in the Middle Ages. The story is told in Cyril of Scythopolis's
life of Saint Cyriacus, according
to John Moschus. He tells of a woman named Mary found by Cyriacus and
his companions living as a hermit in the desert beyond the Jordan. She
told him that she had been a famous singer and actress who had sinned
and was doing penance in the desert; when they returned, she was dead.
Around this core, the following story was elaborated and popularly retold
in the Middle Ages:
Mary began her life in Egypt. Her parents adored
her, which was already a bad start! She was the center of her family's
world. Everything revolved, or had to revolve around her: papa, the
sun, her cat. Mary was not an unhappy child. On the contrary,
everything was given to her, everyone gave in to her. So much so that
one day, annoyed because her parents chanced to oppose one of her whims,
she ran away from home--at age 12--to the metropolis of Alexandria.
At that time, a girl of 12 was
a woman. Mary was beautiful. She was not adventurous or ambitious
or she might not have hurled herself into the wickedness of prostitution
for 17 sad years. She had no center, nothing on which to orient herself;
she had no faith in anything, she hoped for nothing. She was cynical and
disenchanted, at once worshipping and detesting money. There is only
one explanation for her life: She loved nothing. Dignity is the premise
for any love.
When she first tried to find her way in the city,
she thought of a friend of her father's who lived there. He welcomed
her, understood her, offered her refuge, and amused her. He destroyed
all modesty, all remorse, all childhood in her. She went along with his
debaucheries until she became attracted to another man and his stables,
so she dropped the former for the latter, without notice. She was trapped.
She lived like a glittering coin that is passed from pocket to pocket;
she made her morality consist in not having any, indeed in losing sight
of its very meaning. Nothing restrained her, nothing could.
Out of curiosity, not piety, Mary joined a group
of pilgrims who were setting out for Jerusalem. She paid for her passage
by offering herself to the sailors. In Jerusalem, an irresistible force
prevented her from entering the church with the other pilgrims. In front
of an icon depicting the Blessed Virgin or, according to another version,
at the Holy Sepulchre, she was overcome by the enormity of her sinfulness.
Interiorly, she was told to cross the Jordan, where she would find rest.
Immediately, Mary set out for the desert, unrecognizing
and unrecognized, afraid of the world. All that she took with her were
three wretchedly small loaves of bread to provide for her immediate needs,
to provide her with time to develop the strength to beg. Thus, completely
worn out, she arrived at the bank of the Jordan River. She had no desire
to return to her parents' home.
She made her confession and took communion at the
monastery of Saint John the Baptist, but did not tarry there. She left
the monks to their mortifications. She had not seen any of them, because
she had kept her eyes closed. She climbed the sandy hills to where the
desert begins. Her life continued to be marked by excesses. Mary was to
let herself dry out like a prune, for this was the remedy that she herself
devised against her moral rot and decay.
We can't conceive of all she endured, what she
was seeking, what she experienced during 47 years in an absolute solitude.
During these years she suffered from drought and cold. She lived on
berries and dates. Her clothes wore out. Sometimes she had been tempted
to return to her life of sin, but always she prayed to the Virgin Mary
for strength to resist the temptation. She could not read, but she was
divinely instructed in the Christian faith.
There was a monk called Zosimus, who tells us certain
things about Mary. He was an old man. About 430, after having lived
in a monastery in Palestine for 53 years decided to join a community
with stricter rules near the River Jordan. Thus, he came into a new area.
Like his companions, every year,
on the first Sunday of Lent, he ate after Mass; then with his head
bowed in deep meditation, he set out by himself for the desert. Each
year he advanced further into the solitude of the sandy wastes by adding
an extra day's walking. This time he had to walk for 20 days before coming
to a rest. He sat on the ground and immediately began to pray. He knew
noon had arrived because his shadow contracted around him. Distractedly,
he saw someone walking in front of him. If it was the devil, he would protect
himself against it in the name of Jesus Christ.
You've guessed it--before him stood Mary the penitent,
but only a truly sharp person would have been able to distinguish
her from a man in that state. She was entirely naked but this did not
make him uneasy for her skin, roasted by the sun, was black and dry
as an old scrap of wood. Her white hair fell down her back. The monk went
up to her, but she backed away, crying out, "Throw me your mantle to cover
me, for I have no clothes."
He pursued her up to a clump of bushes behind which
she took cover. "Answer me, for the love of God, what are you doing
here? Why and for how long?" "Zosimus, please hand me your mantle, bless
me, forgive my sins, and I will come out. . . ."
It was thus that he learned about her life, and
all that has been said and written about her since then. Her temptations
and penances Zosimus drew out of her in great detail. Mary the Egyptian
spoke only through the Bible whose meaning she found again spontaneously
at the end of her long spiritual quest. Zosimus was impressed by her spiritual
knowledge and wisdom.
Mary said to Zosimus, "Leave me your mantle; come
to see me next year at Easter, with the Eucharist, and don't breathe
a word!"
As he promised, Zosimus returned the following
Holy Thursday to give her Holy Communion. He also brought figs, dates,
and lentils with him. But after Mary had received the sacrament, she
would take from him only three lentils. She thanked him and begged him
to return the following year.
According to one rendition (no, legends are not
always logical), Saint Mary died suddenly in the night after having
left a message for the monk, her friend, which she traced out in the
sand and which he was to read a year later: "Father Zosimus,
bury the body of lowly Mary the sinner here. Render unto the earth what
is the earth's, and pray for me." This is how he learned her name.
He had forgotten to ask her what it was.
Zosimus, with the help of a lion, buried her body.
He took back his cloak, which he cherished for the rest of his life,
and then he reverently buried Mary the Egyptian. She had lived for 78
years. Sixteen centuries later there are perhaps no greater deserts than
the hearts of great cities. Mary the Egyptian, pray for us!
In actuality her body was found
dead by two disciples of Saint Cyriacus, a 6th-century hermit, and
became the center of these elaborate and popular stories (Attwater,
Attwater2, Benedictines, Bentley, Delaney, Encyclopedia, Farmer, Gill).
In art, Saint Mary is generally portrayed clad
only in her long hair with her emblem, three loaves of bread. She may
also be shown (1) with Mary Magdalene (with whom she is often confused.
The Magdalene often has a jar of ointment and crucifix, while Aegyptica
has three loaves); (2) sitting under a palm tree and looking across the
Jordan; (3) washing her hair in the Jordan; (4) chased from the church
by an angel with a sword; or (5) receiving Holy Communion from Saint Zosimus
(Roeder). Saint Mary was most popular in the East but also had a Western
cultus. Her image was used by artists from the 12th century on carved capitals,
in stained glass in the cathedrals of Chartres, Bourges, and Auxerre (13th
c.), and in paintings and sculptures of the later Middle Ages (Farmer).
Click here to see a 18th- century
Russian icon of Mary of Egypt.
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469 St. Abundius Greek
priest bishop noted theologian obvious intellect and holiness attended
Councils of Chalcedon and Milan who was born in
Thessaloncia.
Apud Comum
sancti Abúndii, Epíscopi et Confessóris.
At Como, St. Abundius, bishop and confessor.
He became the bishop of Como, Italy, and attended the Council
of Constantinople in 450. As a result of his obvious intellect and holiness,
he was sent by Pope St. Leo I
the Great to the Emperor Theodosius II as an envoy of the Holy
See. His mission led to the and to the Council of Chalcedon
in 451 Council of Milan in 452. Abundius served as the
pope's representative in such councils, clearly stating the Church's
role and concerns.
Abundius of Como, Hermit (RM) (also known as Abondius, Abundias)
Died c. 500. Saint Abundius, a Greek priest, was consecrated bishop
of Como in northern Italy. Because he was an able theologian, Saint
Leo the Great entrusted him with a mission to Emperor Theodosius
the Younger, which led to the convening of the Council of Chalcedon in
451. At the council, Abundius presided as the pope's legate (Attwater2,
Benedictines).
Saint Abundius is depicted in art as a bishop
with a stag; sometimes shown raising a dead child to life (Benedictines,
Roeder).
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490 Monitor of
Orlèans Twelfth bishop of Orlèans B (RM) (Benedictines)
|
573
St. Nicetius bishop of Lyons extensive revival of ecclesiastical chant
Humility and assiduous prayer; Great miracles confirmed the opinion of
his sanctity
Lugdúni, in Gállia, sancti Nicétii,
ejúsdem urbis Epíscopi, vita et miráculis clari.
At Lyons in France, St. Nicetus,
bishop of that city, renowned for his life and miracles.
Also Nizier, bishop of Lyons, France,
from 553. The nephew of Bishop St. Sacerdos of Lyons, he was appointed
successor to his uncle’s see. His time as bishop brought an extensive
revival of ecclesiastical chant. He was also known for his abilities
as an exorcist.
573 ST NICETIUS, or NIZIER, Bishop OF LYONS St Gregory of
Tours relates a number of miracles that occurred at his tomb
ST Nicetas, or Nizier, a great-uncle to St Gregory of Tours,
was descended from a Burgundian family and had been destined for the
Church from an early age. Even after he was ordained priest, he continued
to live in his own home with his widowed mother, whom he obeyed as implicitly
as the lowliest of her servants. Although he valued letters so highly that
he insisted that every boy born on the estate should learn to read and
to know the psalms, yet he made a practice of personally assisting the
servants and dependents in their manual labours, that he might carry out
the apostolic precept, and have something to give to those that suffered
need. When St Sacerdos, bishop of Lyons, lay on his death-bed in Paris,
he was visited by King Childebert who urged him to nominate a successor.
The aged prelate accordingly named his nephew Nicetius, who in due time
was approved and consecrated. A man of blameless life, he was a determined
opponent of loose and uncharitable speech, which he denounced on every possible
occasion. He became famous for his power of exorcising unclean spirits; and
in the course of an episcopate which lasted nearly twenty years St Nicetius
revived and improved ecclesiastical chant in his diocese. St Gregory of Tours
relates a number of miracles that occurred at his tomb.
See the Acta Sanctorum, April, vol. i, where a short anonymous life
is printed, as well as an account by Gregory of Tours. The former
has been more critically edited by B. Krusch in MGH., Scriptores
Merov., vol. iii, pp. 521—524. See also Duchesne, Fastes Épiscopaux, vol. ii, pp. 166—167 Hefele-Leclercq,
Conciles, vol. iii, pp. 182—184; and especially
A. Coville, Recherches an, l’histoire de Lyon (1928),
pp. 32~—346.
Nicetius of Lyons B (RM) (also known as Nizien,
Nizier) Born in Burgundy; died in Lyons, France, on April 2, 573. Saint
Nicetius was descended from an ancient family of Gaul. He was raised
in piety and given a good education by his virtuous parents. Humility
and assiduous prayer were his favorite virtues from the cradle. In his
father's house he always chose to appear the lowest in the family, though
by birth he had a right to claim the highest place next his parents. He readily
gave a preference in all things to his brethren, and took a singular delight,
during his hours of recreation, in performing the most servile offices.
He instructed the servants and children in all Christian duties, and taught
them the psalter and church office.
In 551, he succeeded his uncle Saint Sacerdos and governed the church
of Lyons faithfully for 22 years, despite all the bad things that it
is possible to say about him, and despite his violent temperament. Great
miracles confirmed the opinion of his sanctity: his relics are preserved
in the parish church of his name, in Lyons (Attwater2, Benedictines, Encyclopedia,
Husenbeth).
Nicetius or Nizier, bishop of Lyon (537) - Great-uncle
to Gregory of Tours. A determined opponent of loose and uncharitable
speech, which he denounced on every possible occasion. He became famous
for exorcising unclean spirits; revived and improved ecclesiastical
chant in his diocese.
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6th v. St. Musa
Virgin child of Rome; a great mystic visions and ecstasies, reported by St.
Gregory I the Great.
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653
& 638 St. Longis & Agnofleda Confessors of Christ
Longis, also called Lonochilus or Lenogisil, was a founder
of a monastery in Maine, France. Agnofleda was a virgin recluse in his
care. Accused by false rumors, their innocence was proven miraculously.
Longis Date unknown. Saint Longis left his idolatrous family
in Switzerland to find peace as a monk and priest at Saint-Longis (Encyclopedia).
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Natalene; Martyr of
Pamiers M (RM) (also known as Lene).
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St.
Bronach The "Virgin of Glen Seichis," an Irish mystic listed in the
martyrologies of Tallaght and Donegal
She is much revered for her beauty and spiritual gifts. Glen-Seichis
is now called Kilbrony or Kilbronach, located in County Down.
Bronach of Glen-Seichis V (AC) (also known as Bromana, Bronacha,
Bronanna) Date unknown. The name of this virgin is registered in the
martyrologies of Tallaght and Donegal. Glen-Seichis is the old name of
Kilbroney or Kilbronach in County Down near Rostrevor, Ireland, which
takes its present name from her.
Saint Bronach's Bell is the subject of a well-known Irish
legend of a mysterious, invisible bell that rang in Kilbroney churchyard.
In 1885, a storm ripped down an old oak tree near Kilbroney,
and in its branches was found a 6th-century bell. For many years the
denizens heard a bell ringing and attributed it to a supernatural origin.
It seems, however, that the bell was hidden during the Reformation to
prevent its removal or destruction. Over the years the tongue had worn
away, so the bell stopped ringing, yet talk of it did not.
The bell and Bronach's cross can now be found at the parish
church of Rostrevor (Attwater2, Benedictines, D'Arcy, Husenbeth, Montague,
Muirhead, Neeson).
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Spes martyred during
the persecutions at Les Andelys (Eure) (RM) (also
known as Space)
Saint Spes was (Benedictines).
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9th v. Saint Titus the
Wonderworker displayed zeal for the monastic life from his youth
He pursued asceticism in the ninth century at the
Studion monastery near Constantinople. By his deeds of fasting, purity
of life and mild disposition, St Titus gained the love of the brethren,
and at their request he was ordained priest.
Fervent of faith, the saint stood up for the Orthodox
veneration of icons during the Iconoclast persecution. Because of his
virtuous life, God granted him the gift of wonderworking. The saint
was translated to the Lord in his old age.
Titus der Wunderwirker Orthodoxe Kirche: 2. April
Titus war im 9. Jahrhundert Mönch im Studiteskloster
in Konstantinopel. Er wurde zum Priester ordiniert und setzte sich während
des Bildersturms für die Verehrung der Ikonen ein. Wegen seines
frommen Lebenswandels wurde ihm die Gabe verliehen, Wunder zu vollbringen.
Titus starb in hohem Alter.
VENERABLE TITUS, THE MIRACLE-WORKER
From his youth, Titus loved
Christ the Lord and detested the vanities of the world. Because of this,
he retreated from the world, entered a monastery and received the Great Angelic
Habit [The Great Schema-The Angelic Face]. Not feeling any remorse, he dedicated
himself to the somber and narrow path of monasticism. Through great
patience, he attained two basic virtues: that of humility and obedience.
In these virtues, he surpassed "not only the brethren, but also all
men." From his youth he preserved the purity of his soul and body. At
the time of the Iconoclastic heresy he proved himself to be an unwavering
pillar of the Church of God. Because of his great humility and purity,
God bestowed upon him the gift of performing miracles, both during his
life-time and after his death. When he was translated to the Lord he
left behind a countless number of disciples. He died peacefully in
the ninth century.
Amphian_St_Titus_the_Wonderworker_Edesius
The Monk Tito the Wonderworker
devoted himself from the time of youth to the monastic life. He pursued
asceticism in the IX Century at the Studite monastery near Constantinople.
By his deeds of fasting, purity of life and mild disposition the Monk
Tito gained the common love of the brethren and at their request he was
ordained presbyter. Fervent of faith, the monk stood up bravely for the
Orthodox veneration of icons during the time of Iconoclast persecution.
For his virtuous life he was granted by God the gift of wonderworking.
The saint expired to the Lord in old age.
952
The Departure of Anba Macarius, the Fifty-Ninth Pope of Alexandria.
On this day also of the year 668
A.M. (May 20th. 952 A.D.) St. Macarius the fifty ninth Pope of Alexandria,
departed. He was born in the city of Shoubra. He rejected the world
since his youth and he desired the monastic life. He went to the monastery
of St. Macarius at the wilderness of Sheahat (Scetis). He lived in virtues
and good conduct made him worthy to be chosen a Patriarch, and a successor
for Pope Cosma. He was enthroned on the first of Baramouda 648 A.M.
(March 27th. 932 A.D.).
When he went forth from Alexandria
going to visit the monasteries in the desert of Scetis according to
the custom of his predecessors, he passed by his home town to visit
his mother who was a righteous woman. When his mother heard that he
had arrived she did not go out to meet him. When he had come to the house,
he found her sitting down weaving and she did not greet him or paid
attention to him. He thought that she did not know him. He told her:
"Don't you know that I am your son Macarius who was elevated to a great
position and became a head for a great nation?" She answered him with tears
in her eyes: "I did not ignore you and I know what became of you, but I
would have rather seen you dead than seen you as a Patriarch. Before, you
were responsible only for your own soul but now your are responsible about
the souls of all your flock: Now remember you are in danger and it is difficult
to escape it." She said that and went on weaving as she did before.
The father the Patriarch left
her sad, and attended to his office with delegant and care. He instructed
his people with preaching and sermons. He did not touch any of the
church revenue, and did not lay his hand on any one without people
consent. He commanded the bishops and the priests to watch their flock
and to protect them with homilies and admonitions. He sat on the throne
of St. Mark twenty years in peace and tranquility, then departed in peace.
May his prayers be with us and Glory be to God forever. Amen
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10th v Theoctista A
nun of Lesbos a hermitess on the Isle of Paros simili to Saint Mary
of Egypt V (RM)
(also known as Theoctiste) of Lesbos, The octista became a
hermitess on the Isle of Paros. The story of her last Holy Communion
seems to be an adaptation from the life of Saint Mary of Egypt (Benedictines).
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XII
v. Sainted Savva, Archbishop of Surozh (now the city of Sudak), lived
in the Crimea (early XII Century)
What is known about him is preserved as marginalia of
the Greek Menaion written in the XII Century.
At 5 versts from the former city of Surozh {Sudak in the Crimea}
there exists a mountain, called Ai-Savva (Saint Savva), where
there were once preserved the remains of a church and cave, in which
apparently, the saint died and was buried. In the year 1872 was found
an icon of Saint Savva of Surozh.
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1507
St. Francis of Paola hermit foundation of the Minimi fratres ('least
brothers') penance, charity, and humility many miracles gifts
of prophesy insight into men's hearts; uncorrupt 25 years but burned
by Hugenots
Turónis,
in Gállia, sancti Francísci de Paula Confessóris,
qui Ordinis Minimórum Institútor éxstitit; atque,
virtútibus et miráculis clarus, a Leóne Papa Décimo
in Sanctórum númerum est adscríptus.
At Tours in France, St. Francis of Paula, founder of the Order of
Minims. Because he was renowned for virtues and miracles, he
was inscribed among the saints by Pope Leo X.
A. D. 1508. from Lives of Saints by Alban Butler
This saint was born about the year 1416, at Paula, a small city near the
Tyrrhenian sea, in Calabria, the midway from Naples to Reggio. His parents
were very poor, but industrious, and happy in their condition, making the
will and love of God the sole object of all their desires and endeavors.
Their whole conduct was, as it were, one straight line directed to this point.
Having lived together several years without issue, they earnestly begged of
God, through the intercession of St. Francis of Assisium, a son who night
faithfully and assiduously serve him, and become an instrument to glorify
his name, to whose service they solemnly devoted him. A son sometime
after this was born, whom they considered as the fruit of their prayers, named
him after their patron, St. Francis, and made it their chief care to inspire
him with pious sentiments, and give him art education suitable to his holy
destination, Francis, while yet a child, made abstinence, solitude,
and prayer his delight. In the thirteenth year of his age, his father,
whose name was James Martotille, placed him in the convent of Franciscan
friars at St. Mark's, an episcopal town of that province, where he learned
to read, and laid the foundation of the austere life which he ever after
led. He, from that time, denied himself all use of linen and flesh meat;
and though he had not professed the rule of that order, he seemed, even in
that tender age, to surpass all the religious in a scrupulous observance of
everything prescribed by it. Having spent one year here, he performed, with
his parents, a pilgrimage to Assisium, the Portiuncula, and Rome. When he
was returned to Paula, with their consent, he retired to a lonesome solitude
about half a mile from the town: and, to avoid the distraction of visits,
he shortly after chose a more remote retreat in the corner of a rock upon
the sea-coast, where he made himself a cave. He was scarce fifteen
years old when he shut himself up in this hermitage, in 1482.
He had no other bed than the rock itself, nor other food
than the herbs which he gathered in the neighboring wood, or what was sometimes
brought him by his-friends. Before he was quite twenty years old, two
other devoutly inclined persons joined him, imitating his holy exercises.
The neighbors built them three cells and a chapel, in which they sung the
divine, praises and a certain priest from the parish church came, and said
mass for them. This is reputed the first foundation of his religious order,
in 1436. Near seventeen years after, their number being much increased, with
the approbation of the archbishop of Cosenza, a large church and monastery
were built for them in the same place towards the year 1454. So great
was the devotion of the people, that the whole country joined, and all hands
were set to this work; even noblemen would share in carrying burdens.
During the erection of this building, our saint performed several miracles.
Among others, a person deposed upon oath in the process of the saint's canonization,
that he himself was heated in an instant of a painful lameness in his thigh,
by the prayer of the servant of God. When the house was completed,
he applied himself to establish regularity and uniformity in his community,
not abating iii the least of his former severity with regard to himself.
His bed was no longer indeed the rock, but it was a hoard, or the bare floor,
with a stone or log of wood for his pillow, till, in his old age, ho made
use of a mat. He allowed himself no more sleep than was absolutely necessary
to refresh weary nature, and to enable hint to resume his devout exercises
with greater vigor. He took but one repast a day, in the evening, and
usually nothing but broad and water. Sometimes he passed two days without
taking any food, especially before great festivals.
Penance, charity, and humility he laid down for the groundwork and
basis of his rule. He obliged his followers to observe a perpetual Lent, and
always to abstain not only from flesh, but also from all white meats, or
food made of milk, such as cheese, butter, &c., also from eggs, all which
the ancient canons forbid in Lent. In order more effectually to enforce
obedience to this injunction, he prescribed a fourth vow, by which every
religious of his order binds himself to observe it. His intention in
enjoining this perpetual abstinence was to repair, in some sort, the abuses
of Lent among Christians.He always lamented seeing that holy fast so much
relaxed by the mitigations which the church has been obliged to tolerate,
in condescension to the luke warmness of the generality of her children.
He hoped also, by example, to open the eyes of the rest of the faithful, to
whom the sight of such a perpetual [sent, compared to their remissness in
one of only forty days, might be a continual reproach and silent preaching,
perhaps more effectual than by words.
The saint took charity for the motto and symbol of his order, to show
it was to be its soul, and its most distinguishing characteristic, whereby
to signify the intimate union of all its members, not only with one another,
but with all the faithful, by their ardent love of God, that divine flame
which glowed so warmly in his own breast, and which he eagerly endeavored
to kindle in all others.
Humility, however, was his darling virtue. The greater he was before
God, and the more he was distinguished in the sight of heaven, the less he
appeared in his own eyes and the more he was exalted among men, honored and
reverenced by popes and kings, the more earnestly did he study to live conceal
and to debase himself beneath all creatures. It was his fondness for living
coneea1ed, unknown, and entirely forgotten by all men that inspired him with
the design in his earliest years of burying himself in a desert: in which
part of his life, we know nothing of his sublime contemplations and his heavenly
raptures, or of his severe penance, emulating the Elias’s and the Baptists,
because he sought to live hidden from the eyes of men, according to that maxim
of true
humility, Love to be unknown; nor did he only seek to conceal himself and
draw a veil over his other virtues, but also over his humility itself.
An humility which sets itself forth with an exterior show of piety, which
draws respect, and receives honor, is generally false; only the shadow of
that virtue, and in reality a subtle, refined pride. At least it is always
dangerous, and much to be suspected. But the humility of Francis was both
true and secure, because hidden. When God discovered him to the world, the
saint conversed with it so as always to retain the same spirit. Not yet twenty
years old, he was the legislator and Oracle of all who approached him: yet
he was no ways elated on this account; he assumed nothing to himself, and
professed that he knew nothing save Jesus Christ crucified, and that there
is no virtue, no happiness, but in knowing our own littleness, and in being
humble of heart with our divine Master. By this humility he was filled
with the spirit of God, and by a wonderful prodigy of grace, at nineteen years
of age, became the founder of an eminent religious order. Other orders have
their principal end and distinguishing characters; some being remarkable for
their poverty, others for austerity, and others for prayer, holy zeal, &c.
That of St. Francis of Paula eminently includes all the above-mentioned; but
to show his value for humility, which he most earnestly recommended to his
followers as the ground of all Christian virtues, he gave them a name that
might express it, and begged of the pope, as a singular privilege, that his
religious might he called Minims, to signify that they were the least in
the house of God. Moreover, as in every community there must be a supreme,
St. Francis would have the superior of each house in his order called Corrector,
to put him in continual remembrance that he is only the servant of all the
rest, according to that of Luke xxii., He who is greater among you, let him
be as the least. But the more this saint humbled himself the more did
God exalt him.
The archbishop of Cosenza approved the rule and order of this holy
man, in 1471. Pope Sixtus lv. confirmed it by a bull, dated the 23d
of May, in 1474, and established Francis superior-general. This order
was then chiefly composed of laymen, with a few clerks, and only one priest
Balthazar de Spino, doctor of laws, afterwards confessor to Innocent VIII.
About the year 1476, the saint founded another convent at Paterno, on the
gulf of Tarentum; and a third at Spezza, in the diocese of Cosenza.
In the year 1479, being invited into Sicily, he was received there as an angel
from heaven, wrought miracles, and built several monasteries in that island,
where he continued a whole year. Being returned into Calabria, in 1480,
he built another at Corigliano, in the diocese of Rossano. Ferdinand,
king of Naples, provoked at some wholesome advice the saint had given him
and his two sons, Alphonsus, duke of Calabria, and John, cardinal of dragon,
persecuted him: but his third son, Frederick, prince of Tarentum, was his
friend. The king, alleging that he had built monasteries without the
royal assent, ordered a messenger to apprehend him at Paterno, and bring him
prisoner to Naples. But the officer, approaching to seize his
person, was so moved at his humility, and the readiness with which he disposed
himself to follow him, that, struck with awe, he returned to Naples, and
dissuaded the king from attempting anything against the servant of God.
The holy man was favored with an eminent spirit of prophecy. He foretold
to several persons, in the years 1417, 1418, and 1149, the taking of Constantinople
by the Turks, which happened on the 29th of May in 1453, under the command
of Mahomet II., when Constantine Paeologus, the last Christian emperor, was
slain, fighting tumultuously in the streets. He also foretold that Otranto,
one of the most important places and keys of the kingdom of Naples, would
fall into the hands of the same infidels, three months before Achmat Bacha
surprised it on the last day of August, 1480, to the great consternation of
Italy and all Europe. But the servant of God promised the Christians,
especially the pious John, count of Arena, one, of the generals of Ferdinand
I., king of Naples, certain success the year following, when they recovered
that city, and drove the infidels out of Italy, their victory being facilitated
by the death of the Turkish emperor, and a civil war between the two brothers,
Bajazet II and Zizimes. The authentic depositions of many unexceptionable
witnesses, given with all the formalities which both the civil and canon law
require, prove these and many other illustrious predictions of the holy man,
on several public and private occasions with regard to the kings of Naples,
Ferdinand 1., and Alphonsus 11., and Louisa of Savoy, countess, afterwards
duchess of Angouleme, mother of King Francis 1 in France, and many others.
Lawrence, bishop of Grenoble, of the most noble house of Alemans, in Dauphine,
uncle to the most valiant and pious captain Do Bayard in his letter to pope
Leo X. for the canonization of St. Francis, writes:'' Most holy Father, he
revealed to me many things which were known only to God and myself."
In 1469, pope Paul II sent one of his chamberlains, an ecclesiastic of the
noble family of Adorno in Genoa, into Calabria, to inform himself of the truth
of the wonderful things that were related of the saint. The chamberlain
addressed himself to the vigilant archbishop of Cosenza, who assured him,
from his own intimacy with the saint, of his sincere virtue and extraordinary
sanctity, and sent one of his ecclesiastics named Charles Pyrrho, a canon
of Cosenza, a man of great learning and probity, to attend him to Paula This
Pyrrho had been himself healed, ten years before, of a violent toothache by
the man of God touching his cheek with his hand, (of which the authentic depositions
are extant,) arid had from that time frequently visited him. The saint
was at work, according to his custom, among the masons who were laying the
foundation of Ins church but seeing two strangers coming towards him, left
his work, and cane to meet them. He made them a low obeisance
and when the chamberlain offered to kiss his hand, according to ritually
custom of saluting priests and religious men, he would by no means allow
it, and falling on his knees, said he was bound to kiss his hands, which
God had consecrated for the thirty years he had said mass. The chamberlain
was exceedingly struck at his answer, hearing him, who was an entire stranger
to his person, tell him, so exactly how long he had been a priest;
but concealing himself and his commission, desired to converse with him in
his convent. The chamberlain, who was a very eloquent man, made
him a long discourse, in which, to try his virtue he censured his institute
as too austere, spoke out on the illusions and dangers to which extraordinary
and miraculous gifts are liable, and exhorted him to walk in ordinary paths,
trodden by eminent servants of God. The saint answered his objections with
great modesty and humility; but seeing him not yet satisfied, he went to
the fire, and taking out some burning coals, held them a considerable time
in his hand without receiving any harm, saying: "All creatures obey those
who serve God with a perfect heart." Which golden words are inserted by Leo
X in the bull of his canonization. The chamberlain returned to Cosenza
full of veneration, for the holy man, and told both the archbishop and his
holiness at his return to Rome, that the sanctity of Francis was greater
than his reputation in the world.
A youth, nephew to the saint, being dead, his mother, the saint's
own sister, applied to him for comfort, and filled his apartment with lamentations.
After the mass and divine office had been said for the repose of his soul,
St. Francis ordered the corpse to be carried from the church into his cell,
where he ceased not to pray till, to her great astonishment, he had restored
him to life and presented him to her in perfect health. The young man
entered his order, and is the celebrated Nicholas Alesso who afterward. Followed
his uncle into France, and was famous for sanctity and many great actions.
Louis Xl., king of France, a prince perhaps the most absolute, the
most tenacious of his authority, jealous of his prerogative, and impatient
of control, that ever wore that crown, after an apoplectic fit fell into a
lingering decay.' Never had any man a stronger passion for life,
or a greater dread of the very thoughts of death. Such was his forwardness
and impatience that everyone trembled to approach him: nor durst any ask
him a favor. He gave his physician ten thousand crowns a month, as long as
he should prolong his life, and stood in the greatest awe of him, he shut
himself up in his palace or castle of Plessis-les-Tours, near the city of
Tours. Jesters, buffoons, and dancers were employed to divert his melancholy
and peevishness, but in vain. He ordered prayers, processions, and
pilgrimages for his health, and even against the north-wind, which he found
injurious to him, and he caused holy relics from the remotest places to be
brought to Plessis, into his chamber. His distemper still increasing, he
sent art ambassadors to our holy hermit in Calabria, begging he would come
to see him, and restore his health, making the greatest promises to serve
both him and his order. Hearing that the man of God would not be prevailed
on by his promises to comply with his request, he entreated Ferdinand king
of Naples to send him.
Francis answered positively, that he could not tempt God, or undertakes
a voyage of a thousand miles to work a miracle, which was asked upon low and
merely human motives. Louis did not yet desist, but desired the pope to interpose
in favor of his request. Sixtus IV., by two briefs, commanded Francis immediately
to repair to the king. Whereupon the obedient saint, without delay, set out
and passed through Naples, where he was exceedingly honored by King Ferdinand.
He took also Rome in his way, where he was treated with the highest distinction
by the pope and cardinals. Embarking at Ostia, he landed in France,
and cured many sick of the plague, in Provence, as he passed. Louis,
in great joy, gave a purse of ten thousand crowns to him who brought the
first news of the saint's arrival in his dominions, and sent the dauphin,
with time principal lords of his court, to meet him, at Amboise, and to conduct
him to his palace. The saint arrived at Plessis on the 24th of
April in 1482. The king went out to meet him, attended with all
his court, and falling on his knees, conjured him to obtain of God the prolongation
of his life. St. Francis told him, no wise man ought to entertain such
a desire.
To which he added this useful lesson, that the lives
of kings had their appointed limits no less than those of his meanest subjects,
that God's decree was unchangeable, and that there remained nothing to be
done but for his majesty to resign himself to the divine will, and prepare
for a happy death. The king gave orders that he should be lodged in an apartment
in his palace, near the chapel, and assigned him an interpreter. St. Francis
often spoke to his majesty both in private and before his courtiers, and always
with such wisdom, though a man without learning, that Philip Commines, who
frequently heard him
him, says that all present were persuaded the Holy Ghost spoke by
his mouth. By his prayers and exhortations he effected a perfect change
in the king's heart who, having recommended to him his three children, and
the repose of his soul, died in his arms, perfectly resigned, on the 30th
of August, in 1483. King Charles VIII honored the saint even more than
his father Louis had done; would do nothing in the affairs of his conscience,
or even in those of the state, without his advice; visited him every day as
long as he stayed at Plessis, standing before him as disciple, and engaged
him to stand godfather to his son the dauphin, to whom he gave the name of
our saint.
He built for him a beautiful convent in the park of Plessis, in a
place called Montils: and another at Amboise, and upon the very spot where
he met him when he was dauphin: and going to Rome in 1495, where he made a
triumphant entry, and was saluted emperor of Constantinople by pope Alexander
VI., he built there, on Mount Pincio, a stately monastery for this order,
under the name of the Blessed Trinity, in which none but Frenchmen can be
admitted.
In his reign the saint founded the convent of Nigeon,
near Paris, on which occasion two doctors, who had violently opposed the institute
before the bishop of Paris, were so moved by the sight of the saint at Plessis,
that they entered his order in 1506. Pope Julius II again approved
the rule, in which the saint had made some alterations. King Charles
VIII dying in 1498, Louis XII succeeded him. He at first gave the saint
leave to return to Italy; but quickly recalled it, and heaped honors and
benefactions on all his relations. St. Francis spent the three last
months of his life within his cell, to prepare himself for a happy death,
denying himself all communication with mankind, that nothing might divert
his thoughts from death and eternity He fell sick of a fever on
Palm-Sunday, in 1506. On Maundy-Thursday he assembled all his religious
in the sacristy, and exhorted them to the love of God, charity with one another
and with all men, and to a punctual observance of all the duties of their
rule. After having made his confession, he communicated barefoot, and
with a cord about ins neck, which is the custom of his order, he died on the
2d of April, in 1508, being ninety-one years old.* He was canonized
by Leo X. in 1519. His body remained uncorrupted
in the church of Plessis-les-Tours till the year 1562, when the Huguenots
broke open the shrine and found it entire, fifty-five years after his death.
They dragged it about the streets, and burned it in a fire which they had
made with the wood of a great crucifix. Some of his bones were recovered
by the Catholics, and are kept in several churches of his order at Plessis,
Nigeon, Paris, Aix, Naples, Paula, and Madrid. In Tours the same Calvinists
burned the body of St. Martin, Alcuin, and many others. But Louis of
Bourbon, duke of Montpensier governor of Anjou, Touraine, and Maine, a virtuous
and valiant prince, soon gave chase to those sacrilegious plunders, and restored
the churches and religious places to their former possessors. St. Francis
wrote two rules for his friars, with a Correctorium, or method of enjoining
penances, and a third for nuns; all approved by pope Julius II in 1506.
Vanity and the love of the world make men fond of producing themselves in
public, and by having never cultivated an acquaintance with themselves, they
shun the very means, look upon retirement as intolerable, and pass their life
in wandering always from home, and in a studied series of dissipation, in
which they secretly seek the gratification of their vanity, sloth, and other
passions, but meet only with emptiness, trouble, and vexation. Man
can find happiness only in God and in his own heart. This lie flies who cannot
bear to converse with God and his own heart. On the contrary, he who is endued
with the spirit of prayer finds the greatest relish in the interior exercises
of compunction and contemplation, and in conversing with heaven. Solitude
is his chief delight, and his center: here he lives sequestered from creatures,
and as if there were only God and himself in the world, except that he ceases
not to recommend all men to God. In paying the debts of charity, arid
other exterior duty to his neighbors, his heart is fixed on God, and he has
purely his divine will in view. So that even in his public actions,
he deposits his intention and sentiments in the bosom of his God and Redeemer,
and has no regard to creatures but as he considers God and his holy will
in them. "You are dead, says the apostle,' and your life is hid with
God in Jesus Christ."
1507 ST FRANCIS OF PAOLA, FOUNDER OF THE MINIM FRIARS miracles
worker
ST FRANCIS was born about the year 1416 at Paola, a small
town in Calabria. His parents were humble, industrious people who made
it their chief aim to love and to serve God. As they were still childless
after several years of married life, they prayed earnestly for a son, and
when at last a boy was born to them, they named him after St Francis of
Assisi, whose intercession they had specially sought.
In his thirteenth year he was placed in the Franciscan friary
at San Marco, where he learnt to read and where he laid the foundation
of the austere life which he ever afterwards led; although he had not
professed the rule of the order, he seemed even at that tender age to
outstrip the religious themselves in a scrupulous observance of its requirements.
After spending a year there he accompanied his parents on a pilgrimage
which included Assisi and Rome. Upon his return to Paola, with their consent,
he retired first to a place about half a mile from the town, and afterwards
to a more remote seclusion by the sea, where he occupied a cave. He was
scarcely fifteen years old. Before he was twenty, he was joined by two other
men. The neighbours built them three cells and a chapel in which they
sang the divine praises and in which Mass was offered for them by a priest
from the nearest church.
This date, 1452, is reckoned as that of the foundation of
his order. Nearly seventeen years later, when the number of disciples
had been augmented, a church and a monastery were built for them in
the same place, with the sanction of the archbishop of Cosenza. So greatly
were they beloved by the people that the whole countryside joined in the
work of construction. Several miracles are said to have been worked
by St Francis during the erection of the building, one or two of which
were vouched for in the process of canonization. When the house was finished,
the saint set himself to establish regular discipline in the community,
whilst never mitigating anything of the austerity he practised. Though
his bed was no longer a rock, it was a plank or the bare ground, with
a log or a stone by way of a pillow. Only in extreme old age would he
allow himself a mat. Penance, charity and humility formed the basis of
his rule: charity was the motto he chose; but humility was the virtue
which he inculcated continually on his followers. In addition to the
three usual monastic obligations he imposed upon them a fourth, which
bound them to observe a perpetual Lent, with abstinence not only from
flesh but also from eggs and anything made with milk. Fasting he regarded
as the royal road to self-conquest and, deploring as he always did the
relaxation in the strict rule of Lent which the Church had been obliged
to concede, he hoped that the abstinence of his followers might set
a good example as well as make some sort of reparation for the lukewarmness
of so many Christians.
Besides the gift of miracles St Francis was endowed
with that of prophecy, and long afterwards, writing to Pope Leo X for the canonization of St
Francis, the Bishop of Grenoble (uncle to Bayard, the “Chevalier sans peur
et sans reproche”) wrote, “Most holy Father, he revealed to me many things
which were known only to God and to myself”. Pope Paul II sent one of his chamberlains
into Calabria to inquire about the truth of the wonderful things that
were reported of the saint. Upon seeing a visitor approach, St Francis,
who was busy with the masons over the construction of his church, left
his work to greet him. The envoy attempted to kiss his hand, but this Francis
would not allow; he protested that it was for him to kiss the hands which
for some thirty years had been sanctified by offering the holy Sacrifice.
The chamberlain, surprised that Francis should know how long he, a stranger,
had been a priest, did not disclose his mission, but asked to speak
with him and was led within the enclosure. Here he expatiated eloquently
on the dangers of singularity, and censured Francis’s way of life as too
austere for human nature. The saint attempted humbly to vindicate his
rule and then, to prove what the grace of God would enable single-minded
men to bear, he lifted out of the fire some burning coals and held them
for some time in his hands unscathed. It may be noted that there is record
of several similar examples of his immunity from the effects of fire. The
chamberlain returned full of veneration for the holy man, and the new order
received the sanction of the Holy See in 1474. At that time the community
was composed of uneducated men, with only one priest. They were then called
Hermits of St Francis of Assisi, and it was not until 1492 that their name
was changed to that of “Minims”, at the desire of the founder, who wished
his followers to be reckoned as the least (minimi) in the household of God.
St Francis made several other foundations in southern Italy
and Sicily but he was threatened with a serious check to his activities;
for Ferdinand, King of Naples, annoyed at some wholesome admonitions
he and two of his sons had received from Francis, gave orders for him
to be arrested and brought a prisoner to Naples. The official arrived
to execute his order, but was so impressed with the saint’s personality
and humility that, returning awestruck without his prisoner, he dissuaded
Ferdinand from interfering in any way with so holy a man. Indeed all Italy
was then ringing with the praises of St Francis as a saint, a prophet,
and a wonder-worker.
It happened in 1481 that Louis XI, King of France, was slowly
dying, after an apoplectic fit. Never had anyone a stronger passion
for life or a greater dread of death, and so irritable and impatient
was he that everyone feared to approach him. Realizing that he was steadily
growing worse, he sent into Calabria to beg St Francis to come and heal
him, making many promises to assist him and his order. Then, as his request
was not acceded to, he appealed to Pope Sixtus IV, who told Francis
to go. He at once set out; and King Louis gave ten thousand crowns to the
herald who announced the saint’s arrival in his dominions, and sent the dauphin
to escort him to Plessis-les-Tours. Louis, falling on his knees, besought
Francis to heal him. The saint replied that the lives of kings are in the
hands of God and have their appointed limits; prayer should be addressed
to Him. Many interviews followed between the sovereign and his guest. Although
Francis was an unlearned man, Philip de Commines, who often heard him,
wrote that his words were so full of wisdom that all present were convinced
that the Holy Ghost spoke through his lips. By his prayers and example he
wrought a change of heart in the king, who died in resignation in his arms.
Charles VIII honoured Francis as his father had done, and
would do nothing in the affairs of his conscience or even in state
matters without his advice. He built for his friars a monastery in the
park of Plessis and another at Amboise, at the spot where they had first
met. Moreover, in Rome, he built for the Minims the monastery of Santa
Trinità del Monte on the Pincian Hill, to which none but Frenchmen
might be admitted.
St Francis passed twenty-five years in France, and died there.
On Palm Sunday 1507 he fell ill, and on Maundy Thursday assembled his
brethren and exhorted them to the love of God, to charity and to a strict
observance of all the duties of their rule. Then he received viaticum
barefoot with a rope round his neck, according to the custom of his order.
He died on the following day, Good Friday, being then ninety-one years of
age. His canonization took place in 1519. Besides the rule which St
Francis drew up for his friars, with a correctorium or method of
enjoining penances and a ceremonial, he also composed a rule for nuns, and
regulations for a third order of persons living in the world. Today the
number of members of the Order of Minims is considerably reduced they are
mostly found in Italy.
In the Acta Sanctorum, April, vol. i, the Bollandists have printed
a great part of the depositions made by witnesses in the process of
canonization. Although the saint was canonized only twelve years after
his death, still the advanced age to which he lived rendered it difficult
to procure contemporary evidence as to his early life; those who had
known him when he founded the Order of Minims were nearly all dead. Still
the facts of his later career are well known, not only from the depositions
but from the chronicles, letters and other documents of the period.
Modern biographies are numerous, and among them may be mentioned those
of Dabert (1875), Ferrante (1881), Rolland (1874), Pradier (1903), Porpora
(1901) and G. M. Roberti (1915). Much information concerning the foundations
of the Minims may be gathered from the volumes of G. M. Roberti, Disegno storico dell Online ad Minimi, 1902,
1909, etc.
Francis was born at Paola, Italy and was educated
at the Franciscan friary of San Marco there, and when fifteen became
a hermit near Paola. In 1436, he and two companions began a community that
is considered the foundation of the Minim Friars. He built a monastery
where he had led his eremitical life some fifteen years later and set
a Rule for his followers emphasizing penance, charity, and humility,
and added to the three monastic vows, one of fasting and abstinence
from meat; he also wrote a rule for tertiaries and nuns. He was credited
with many miracles and had the gifts of prophesy and insight into men's
hearts. The Order was approved by Pope Sixtus IV in 1474 with the name
Hermits of St. Francis of Assisi (changed to Minim Friars in 1492).
Francis established foundations in southern Italy
and Sicily, and his fame was such that at the request of dying King
Louis XI of France, Pope Sixtus II ordered him to France, as the King
felt he could be cured by Francis. He was not, but was so comforted that
Louis' son Charles VIII, became Francis' friend and endowed several monasteries
for the Minims. Francis spent the rest of his life at the monastery of
Plessis, France, which Charles built for him. Francis died there on April
2nd and was canonized in 1519.
Francis of Paola, O. Min., Hermit (RM) Born in
Paola, Calabria, Italy, in 1416; died at Plessis-les-Tours, France,
on April 2, 1507; canonized in 1519.
Image of Saint Francis of Paola courtesy of Saint Charles
Borromeo Church
Francis's parents were of modest means and very
devout. They were childless after many years of married life and prayed
earnestly for a son. When God granted their prayer, they named the child
after Saint Francis of Assisi, who was their special intercessor.
At 13, he joined the Franciscans at San Marco.
There he was taught to read and learned to live austerely, which he
did for the rest of his life. At 14, he accompanied his parents on a pilgrimage
to Assisi and Rome. When they returned, he retired for a time to a place
about a half mile from the town, and later, at age 15, to a more solitary
place by the sea, where he lived in a cave as a hermit.
He was eventually joined by
two other men (1436). Neighbors built them three cells and a chapel, where
they sang the divine praises and where Mass was said for them by a priest
from a nearby church. The foundation of his order in 1452 is said to have
been called the Minimi fratres ('least brothers'), who accounted themselves
least in the service of God. Their rule of life was notably austere.
About 17 years later, a church and monastery were
built for them by the people of the area who had grown to love them,
under the sanction of the archbishop of Cosenza. Francis maintained a
regular discipline in the community. His bed was on a plank or the ground,
with a log or stone for a pillow. He did not allow himself a mat until
he was quite old. Charity was the motto he espoused, and humility was
the virtue he urged his followers to seek. He asked that they observe a
perpetual Lent, abstaining from meat, eggs, and dairy products.
The order received the approval of Pope Sixtus
IV in 1474. The rule Francis wrote emphasized penance, charity, and
humility. In addition to the three monastic vows he added one of fasting
and abstention from meat. The friars were then called the Hermits of
Saint Francis of Assisi (until the name was changed to Minim Friars
in 1492), and they were composed of uneducated men with one priest. Francis
also penned a rule for tertiaries and nuns.
If you read the long testimonies of the healed
and the witnesses in the Acta Sanctorum, you would understand how
Francis came by this reputation as a miracle-worker, and for other
spiritual powers, especially his gifts of reading minds and prophecy.
Francis attained such fame as a worker of miracles
that, in 1481, the dying King Louis XI of France sent for Francis,
wishing the hermit to heal him, and promising to assist the order.
Francis declined the invitation, but Louis appealed to Pope Sixtus
IV, who ordered Francis to go. The king sent the dauphin to escort
him to Plessis-les-Tours. When Louis fell on his knees before Francis
and begged him to heal him, Francis told him that the lives of kings
are in the hands of God and that Louis should pray to God.
The king and Francis had many discussions, and
although Francis was an uneducated man, Philip de Commines, who was
often present, wrote that he was so wise that hearers were convinced
that the Holy Spirit spoke through him. He brought about a change of
heart in the king, and Louis died, comforted, in his arms.
For a time he was tutor to Charles VIII, who respected
Francis as his father had, and asked his advice on spiritual and state
matters. Francis is credited with helping to restore peace between
France and Brittany, and between France and Spain. Charles built
a monastery for Francis and his followers in the park of Plessis and
another at Amboise, on the spot where they had first met. In Rome, he
built the monastery at Santa Trinità del Monte on the Pincian
Hill, to which only French Minims were admitted.
From the French court the renown
of the saint spread to Germany and to Spain. The Emperor Maximilian
and Ferdinand the Catholic founded new monasteries for him in their
domains. But Francis was so beloved that the French kings would
not allow him to leave, and thus he spent the last 25 years of his life
in France. He became famous for prophecies and miracles. He spent the
last three months of his life in solitude in his cell, preparing himself
for death.
On Palm Sunday, he became ill, and on Maundy Thursday,
he assembled his brethren and urged them to love God, to be charitable,
and to strictly observe the duties of their rule. He received the
sacraments barefoot with a rope around his neck, according to the custom
of the order, and died the following day.
As a witness at the canonization proceedings, "the
worthy Jean Bourdichon, painter and chamberlain to our lord the king,"
testified that he had gone to the monastery of the Minimi after the
death of Brother Francis and, in order to paint a likeness after the
actual visage, had made a mold and cast of the face.
The saint died on the morning of Good Friday at
ten and the burial took place on the morning of Easter Monday. Regarding
the funeral, Bourdichon says that a vast crowd of believers assembled
and went home gladdened and greatly consoled by the sight of the deceased.
The same witness further testified that since the
body was interred in a spot very frequently flooded by the nearby river,
the brothers decided, on the advice of the princess, in order that
it should not decay more quickly than it need, to disinter him and
to rebury him in a stone sarcophagus in a higher grave. This took place
12 days after the funeral.
The witness was present when the corpse was taken
out of the earth and laid in the sarcophagus. He saw the face as sound,
unravaged, and without trace of dissolution as it was before interment.
He knew this, because he purposely laid his face against that of the
dead, in order to detect decomposition by the sense of smell.
He regarded the absence of decomposition as a miracle.
He deposed further that he made another mask to enable him to make
a more accurate and better painting. Asked whether, after the brother's
death, the body had been eviscerated or opened, he declared that he knew
nothing about this. The next witness said such proceedings had not taken
place. As late as 1527, the corpse was still completely unchanged. Later
it was burned by the Huguenots (Attwater, Benedictines, Delaney, Encyclopedia,
Gill, Schamoni, Walsh, White).
In art, dressed as a venerable friar, Saint Francis's
emblem is the word Caritas in a circle of rays. At times he may be portrayed
(1) standing on his cloak in the sea (a story told of several saints)
(Roeder, White); (2) levitated above the crowd; kneeling in ecstasy
with staff and book; (3) with the scourge and a skull (Roeder).
Saint Francis is the patron
saint of sailors, naval officers, navigators, and all people associated with
the sea. This patronage originated from an incident that was said to have
occurred in 1464. Francis wished to cross the Straits of Messina to Sicily
but was refused a boat. He lay his cloak on the sea, tying one end to his
staff to make a sail, then sailed across with his companions (White). He
is also invoked against plague and sterility (Roeder).
Franz von Paola Katholische Kirche: 2. April
Francesco wurde 1436 (oder 1416) in Paola in Kalabrien
geboren. Er kam als Kind zu den Franziskanern zur Ausbildung, wurde
Mönch und mit 15 Jahren Einsiedler. Um ihn sammelten sich weitere
Einsiedler, so daß er 1454 in Cosenza ein Kloster baute und den
Franziskanerorden der mindesten Brüder (Minimiten) gründete.
Der Orden, der später auch den Namen Paulaner trug, wurde 1474
anerkannt. Franz, der die Gaben der Heilung und Prophetie bekommen hatte,
ging 1482 auf Wunsch des Papstes zu dem todkranken König Ludwig
XI. von Frankreich. Franz blieb in Frankreich und starb hier am 2.4.1507.
1519 wurde er heiliggesprochen. Sein Orden breitete sich trotz der streng
asketischen Lebensweise (die Brüder legen das Gelübde ab, nur
Fastenspeisen zu essen) rasch in Europa aus. Heute gibt es noch einige
Paulanerklöster, auch ein weiblicher Zweig besteht seit 1495.
St. Francis of Paola
Francis was born at Paola, Italy and was educated
at the Franciscan friary of San Marco there, and when fifteen became
a hermit near Paola. In 1436, he and two companions began a community that
is considered the foundation of the Minim Friars. He built a monastery
where he had led his eremitical life some fifteen years later and set
a Rule for his followers emphasizing penance, charity, and humility,
and added to the three monastic vows, one of fasting and abstinence
from meat; he also wrote a rule for tertiaries and nuns. He was credited
with many miracles and had the gifts of prophesy and insight into men's
hearts. The Order was approved by Pope Sixtus IV in 1474 with the name
Hermits of St. Francis of Assisi (changed to Minim Friars in 1492). Francis
established foundations in southern Italy and Sicily, and his fame was
such that at the request of dying King Louis XI of France, Pope Sixtus
II ordered him to France, as the King felt he could be cured by Francis.
He was not, but was so comforted that Louis' son Charles VIII, became
Francis' friend and endowed several monasteries for the Minims. Francis
spent the rest of his life at the monastery of Plessis, France, which Charles
built for him. Francis died there on April 2nd and was canonized in 1519.
His feast day is April 2.
|
1815 BD LEOPOLD OF GAICHE founded house to which missioners and preachers
could retire for their annual retreat and other brethren and friends
of the order could come for spiritual refreshment; numerous miracles reported at his grave
Bd LEOPOLD was born at Gaiche in the diocese of
Perugia, the son of humble parents, and was christened John. A neighbouring
priest helped him with his education and in 1751, when he was eighteen,
he received the Franciscan habit in the friary at Cibotola, taking the
name Leopold. After he became a priest in 1757 he was sent to preach
Lenten courses of sermons which soon made him famous. As the result
of his eloquence and fervour, numerous conversions took place, enemies
were reconciled, and penitents besieged his confessional. For ten years,
from 1768 when he was made papal missioner in the States of the Church,
he held missions in several dioceses, and even after he had become minister
provincial he continued his apostolic labours. Fired by the example of Bd
Thomas of Con and of St Leonard of Port Maurice he was anxious to found a
house to which missioners and preachers could retire for their annual retreat
and where other brethren and friends of the order could come for spiritual
refreshment. He had, however, many difficulties to overcome and disappointments
to meet before he could realize his desire, on the lonely hill of Monte
Luco, near Spoleto.
When in 1808 Napoleon invaded Rome and imprisoned Pope Pius VII, religious houses were suppressed
and their occupants turned out. Bd Leopold, a venerable old man of
seventy-seven, was obliged to abandon his beloved convent, and with
three of his brethren to live in a miserable hut in Spoleto. While
there he acted as assistant to a parish priest, but afterwards he had
charge of an entire parish whose pastor had been driven out by the French.
Then he was himself imprisoned for refusing to take an oath which he
considered unlawful. His imprisonment, however, was of short duration,
for we soon find him giving missions once more. His fame was enhanced
by his prophetical powers and by strange phenomena which attended him:
for example, when he was preaching his head often appeared to his congregation
as though it were crowned with thorns.
With the fall of Napoleon, Bd Leopold hurried back to Monte
Luco, where he set about trying to establish things as they had been
before but he only survived for a few months, dying on April 15, 1815,
in his eighty-third year. The numerous miracles reported to have taken
place at his grave caused the speedy introduction of the process of his
beatification, which reached a favourable conclusion in 1893.
Abundant information
is provided by the documents printed for the process of beatification
and there is a life by Fr M. Antonio da Vicenza. See also Kempf, Holiness of the Church in the Nineteenth Century, pp. 95—96, and Seeböck, Die Herrlichkeit der Katholischen Kirche, pp. 212—213.
|
1839
St. Dominic Tuoc 3rd order Dominican martyr native of Vietnam
Arrested and tortured, he died in prison. Dominic was a native
of Vietnam. He was canonized in 1988.
Blessed Dominic Tuoc M, OP Tert. (AC) Born in Tonkin; died
1839; beatified in 1900. Saint Dominic was a priest of the third order
of Dominicans, who died of his wounds in prison (Benedictines).
|
1968 The Apparition
of the Pure Lady the Virgin in the church of Zeiton.
On the eve of this day of the year 1684 A.M. which
coincide with tuesday the 2nd. of April 1968 A.D., during the papacy
of Pope Kyrellos VI, the hundred sixteenth Pope of Alexandria, our
Lady and the pride of our faith started to transfigure in luminous spiritual
forms in and around the domes of the church dedicated to her immaculate
name in Zeiton, a suburb of Cairo.
This transfiguration continued in following nights
in a manner that was never known in the East or the West. This transfiguration
in some nights was as long as many hours, without stop, in front of
tens of thousands of people from every race and religion, with every
one seeing her, pointing at her and interceding to her with songs, hymns,
tears, prayers and hails and She was looking to them in a compassionate
way raising her hand at times to bless them in all directions.
The first one to notice this transfiguration was
the workmen at the garage of the Public Transit System which was across
the street from the church. The watchman Abdel-Aziz Aly, who was in
charge of guarding the garage at that night, saw a luminous body over
the dome of the church. He started shouting: "light over the dome" and
he called the other workers in the garage. They all came and saw the
bright light over the large dome of the church. When they looked closely,
they saw a young lady in white, kneeling by the cross at the top of the
dome. Because the dome had a round, smooth, and very sloping surface,
it held the men as though they were nailed in their places watching the
fate of the lady. Few seconds passed then they saw the kneeling lady
as she stood over the dome. They gave out a cry of fear that she might
fall down. They thought she was a girl in despair trying to commit suicide
and they cried warning that person not to jump down and some of them
called the police. The pedestrians, men and women started to gather around.
The view of the lady was getting more clear and she appeared as a beautiful
girl in a bright gown of light and had branches of olive tree in her hand,
and around her flew white doves. Then they realized that they were seeing
a heavenly spiritual view. They directed flood light to the luminous picture
to remove all doubt from their minds, but instead it became more clear
and bright. They cut the electricity off all the area but the lady remained
in her heavenly illumination and her bright gown of light became more clear.
She started moving around in a circle of light radiating from her body to
all the directions around her. All the people then realized that this lady
in front of them, without no doubt is the Virgin Mary. They started to
shout and cry saying: "She is the Virgin ... She is the Mother of Light
... " They prayed with songs, hymns and hails all the night until the next
morning.
Since that night the pure Virgin
had transfigured in different spiritual views in front of thousands
and ten of thousands of masses, Egyptian and foreigners, Christians
and non-christians, men, women and children. Spiritual beings formed
like doves would appear before, during and after the transfiguration
zooming through the sky in a way raising the human from a materialistic
to a heavenly atmosphere.
This transfiguration was in different forms. One
of the most significant ways this apparition took place was that; the
head of St. Mary under the vail looking down as in the picture of the
sad Virgin and she was looking toward the Cross and that view would stay
like this at times or slowly bow before the Cross at other times. The
Cross itself will shine and illuminate although it was made of concrete.
And some times an angel would appear standing behind her spreading his
wings. That view might stay as long as many hours.
Another view was the view of the Mother of Light
standing as a great Queen in a beautiful spiritual portrait radiating
dignity, elegance and beauty. On her head was a crown of a queen as
if it were made of diamonds and some times there appeared on the top
of the crown a small luminous cross. And some times she appeared in the
same way but carrying Christ, to Him is the Glory, in the form of a child
on her hand and on His head a crown. And on other times she raised her both
hands as She was blessing the world moving to the right, to the front, and
to the left in a dignified way.
Many spiritual signs appeared before, during, and
after the apparition of the Virgin the mother of the Lord's transfiguration.
The appearance of tongues of yellowish flame would flash over the church
and then subside and that repeated several times. Another form of the
signs were the spiritual beings formed like doves, larger than the doves
that we know, appear about midnight or after, flying in the middle of darkness
illuminating in a fast speed, appeared suddenly from no where, and also
disappeared suddenly. These spiritual beings appeared in different formations
and in varying numbers. A fact we should be aware of that pigeons do not
fly during the night. Another sign was the shooting stars which were constantly
falling and were seen very close to the apparition on many occasions as
if coming down to glorify her from heaven. Another sign was the fragrance
of incense. The smoke of the incense poured out of the domes in large quantities.
Substance resembling clouds, thick fog or smoke would roll in toward the
church and completely cover the church.
Also the illuminated cloud that appeared over the
domes of the church in large volume and often proceeded the transfiguration
of the Virgin or at times the cloud slowly formed in the shape of the
virgin. Sometimes the apparition of the Virgin would appear from the clouds.
This transfiguration and all the spiritual signs
were a forerunner and announcement for serious or important events
to come in the near and far future. Or it might be a spiritual gesture
from heaven to indicate the Lord's caring for His church and His people
and our country.
May the mercy of God be upon us all. May the Lord
keep His people and church in peace, with the intercession of Our Lady
and the pride of our race the pure Virgin St. Mary. Amen.
|
Et álibi
aliórum plurimórum
sanctórum
Mártyrum
et
Confessórum,
atque sanctárum
Vírginum.
2023
Christian
council
held
at
Among
the
most important
titles
we have
in the
Catholic
Church
for
the
Blessed
Virgin
Mary
are Our
Lady
of Victory
and Our
Lady of
the Rosary.
These
titles
can be
traced
back to one
of the
most decisive
times
in the history
of the
world
and Christendom.
The
Battle
of Lepanto
took
place on October
7 (date
of feast of
Our Lady
of Rosary),
1571.
This
proved to
be the most
crucial
battle
for
the Christian
forces
against
the
radical
Muslim navy
of Turkey.
Pope
Pius
V led a procession
around
St. Peter’s
Square
in Vatican
City
praying
the Rosary.
He showed
true
pastoral
leadership
in recognizing
the danger
posed
to Christendom
by
the radical
Muslim
forces,
and in using
the
means necessary
to
defeat it.
Spiritual
battles
require
spiritual
weapons,
and this
more than
anything
was a battle
that
had its
origins in
the spiritual
order—a true
battle between
good
and evil.