10th v. B.C. Holy Prophet Joad came from Samaria prophesied healer
disobeyed command given him by the Lord
during the tenth century before Christ (See
1/3 Kings 13). The prophet was sent by the Lord from Judea to Bethel to denounce
the Israelite king Jereboam for polluting his nation with idol worship.
The Lord commanded
the prophet, "Eat no bread, and drink no water, and do not return by
the way you came" (1/3 Kings 13:9). The prophet Joad appeared to King
Jereboam and prophesied to him concerning the wrath of the Lord. When
the king tried to gesture with his hand to seize the prophet, his hand
suddenly withered. The king entreated the prophet to pray to the Lord
that his hand would be healed. By Joad's prayer he received healing.
Deceived by the false
prophet Emba of Bethel, Joad disobeyed the command given him by the
Lord. The older man lied and told Joad that an angel had commanded him
to bring him to his home and feed him. Because of his disobedience, the
prophet Joad was killed by a lion. His body did not rest with his fathers,
but was buried near the abode of the false prophet who led him astray.
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The Meeting of the Most
Holy Theotokos and Saint Elizabeth
The establishment
of this Feast and the composition of the Service are the work of Archimandrite
Antonin Kapustin (+ 1894), head of the Russian Orthodox Mission in Jerusalem.
The Gorneye Convent
in Jerusalem, built on the site of the Meeting of the Theotokos and
St Elizabeth, celebrates this Feast on March 30.
If March 30 should
fall between Lazarus Saturday and Pascha, however, the Feast is transferred
to Bright Friday.
|
Holy Apostles Sosthenes, Apollos,
Cephas, Caesar and Epaphroditus of the Seventy Paul converted him
to Christianity.
St Sosthenes was head of the Corinthian synagogue
before his conversion. The Apostle Paul converted him to Christianity
and made him his helper in his work. In addressing the Corinthian church,
St Paul sent greetings from both of them: "Paul, by the will of God
called to be an apostle of Jesus Christ, and brother Sosthenes..." (1
Cor.1:1). Afterwards, St Sosthenes was made bishop at Colophon (Asia
Minor).
According to Tradition,
St Cephas was Bishop of Iconium. No accounts of him have been preserved.
It is assumed that he is the one who is mentioned by the Apostle Paul
(1 Cor.15:5).
St Epaphroditus was
Bishop of Adrianium (Italy). He was also a companion of St Paul who
sent him to the Christians of Philippi. St Paul speaks about his hard
work in the vineyard of Christ: "I thought it necesary to send you Epaphroditus,
my brother and coworker and fellow soldier, your messenger and minister
to my needs... he was sick and near to death; but God had mercy on him,
and not only him but also on me, lest I should have sorrow upon sorrow...
Receive him in the Lord with all joy; and honor such men, for he almost
died for the work of Christ, risking his life to complete your lack of
service to me" (Phil 2: 25-30).
These
holy apostles are also commemorated on December 8 and the Synaxis of
the Seventy Apostles on January 4.
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117 St. Quirinus Roman
tribune martyr jailer of Pope St. Alexander I
Romæ, via
Appia, pássio beáti Quiríni Tribúni, patris sanctæ
Balbínæ Vírginis, qui a beáto Alexándro
Papa, quem habébat in custódia, cum omni domo sua baptizátus
est; atque, sub Hadriáno Imperatóre, cum esset tráditus
Aureliáno Júdici, et in fídei confessióne
persísteret, invíctus Christi miles, post linguæ
abscissiónem, equúlei suspensiónem, manuúmque
ac pedum detruncatiónem, martyrii agónem gládio
consummávit.
At Rome, on the Appian Way, the martyrdom of the tribune
blessed Quirinus, who had been baptized with all his household by
Pope St. Alexander when he was imprisoned in their house. Under
Emperor Adrian, he was delivered to the judge Aurelian, and because
he persevered in the confession of faith, his tongue was torn out, he
was stretched on the rack, his hands and feet were cut off, and the sword
completed his course of martyrdom.
invoked
against earache, epilepsy, foot and bone troubles, fistula, gout, and
lameness
According to the legendary
Acts of Sts.
Alexander and St Balbina, he was reportedly the
jailer of Pope St. Alexander I, being converted with his daughter,
St.
Balbina.
Quirinus was buried
in the Catacomb of Praetextatus on the Via Appia, and his name was
listed in the Martyrologium Hieronymianum, as well as the Itineraries
to the graves of the Roman martyrs. His relics were given by Pope
Leo IX to his sister Gepa, abbess of Neuss in 1050 and were
placed in the Church of St. Quirinus in Neuss.
Quirinus the Jailer
M (RM)(also known as Cirino) Conversion is possible! Saint Quirinus
was jailer to Pope Saint Alexander I, who led both he and his daughter
Balbina to the faith. Shortly after his baptism, Quirinus was martyred
under
Hadrian.
The story is an integral
part of what is described as "the Romance called the Passion of Saint
Alexander (Benedictines).
The story of Quirinus
is a perfect ploy for art. He is generally depicted as a knight with
a device of balls on a shield or pennant. At times he may be shown (1)
with a lamb and hog at his feet; (2) with a horse and hawk near him; (3)
with his tongue cut out and thrown to a hawk; or (4) hacked to pieces,
his limbs being thrown to the dogs. He is highly venerated in Germany,
Switzerland, and Bardia a Settimo in Tuscany, Italy. Saint Quirinus is
invoked against earache, epilepsy, foot and bone troubles, fistula, gout,
and lameness (Roeder).
Qurinus von Neuss
Katholische Kirche: 30. März und 30. April (Köln translatio)
Das römische
Martyrologium berichtet, ein Tribun Quirinius sei mit seiner Tochter
Balbina von Papst Alexander getauft und unter Kaiser Hadrian (um 130)
hingerichtet worden. Mit anderen Märtyrern wurde er in der Praetextatuskatakombe
bestattet. Seine Gebeine wurden (um 1000 ?) in das Benediktinerinnenstift
in Neuß übertragen. Quirinus ist einer der vier Marschälle
und Patron der Stadt Neuss
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130 SAINT RIEUL EVEQUE
D'ARLES ET DE SENLIS conversion
des infidèles et l'établissement de la religion cht'élirnne
avec plusieurs excellents rnissionnaie'es pour aller en Espagne
(p.64-69)
Episcope / Presbytre de
Rome : saint Télesphore - Empereur : Adrien
Et voici les signes qui
accompagneront ceux qui auront cru: en mon nom ils chasseront les
démons, ils parleront en langues nouvelles, ils saisiront des
serpents, et s'ils boivent quelque poison mortel, il ne leur fera pas
de mal; ils imposeront les mains aux infirmes et ceux-ci seront guéris."
Marc 16,17-18
Nous ne pouvons commencer
la vie de ce saint Evêque, sans déplorer un grand incendie
arrivé à Senlis, dans le ix' siècle, lequel, eta
consumant l'église cathédrale et ses archives, nous a
ravi les principaux mémoires d'où nous aurions pu apprendre
ses plus belles actions. Cependant, ce qui nous doit consoler, c'est
que, peu de temps après, quelques pcrsonnes zélées
peur son honneur, et voulant suppléer à une si grande perte,
firent une diligente recherche de toutes les chartes et pièces
authentiques qui se purent trouver en d'autres endroits touchant sa naissance,
sa conversion, sa mission, son épiscopat et les autres circonstances
de sa vie, et, sur ces actes, ont composé toute sou hiatoire,
qui est venue jusqu'à nous. On la retrouve dans Vincent de Beauvais,
dans saint Antonin et dans les continuateurs de Bollandus t nous en tirerons
l'abrégé que uous allons insérer dans ce recueil.
Saint Rieul était
Originaire d'Argos, ville de Grèce, et d'une famille très
considérable. Etant en age de choisir un état, il entendit
parler des merveilles que faisait, à Ephèse, le disciple
bien-aimé de Jésus, saint Jean
1. Vair eu 18 usas.
DjUsss n'ISUM, MI~a~ I'Evangéliste;
il l'y alla trouver, et fut tellement ravi de sa sainteté et
de sa doctrine, qu'il renonça à l'idolâtrie, dont
il avait fait profession jusqu'alors, embrassa le chriotianianse, reçut
(le lui le saint baptême, et, oyant fait un tour en son pays,
pour y djstribucr aux pauvres des biens immenses qu'il avait hérités
de ses parents, s'attacha ensuite inviolablement à sa personne,
pour l'aider (Ions la conversion des infidèles et l'établissement
de la religion cht'élirnne. Le saint apôtre, admirant de
plus en plus ta vertu de ce généreux néophyte, lui
donna rang dans l'Eglise (il y a apparence qu'il le fit
-prêtre) et
l'honora de sa plus grande familiarité. Mais la persécution
arracha bientôt le maître au disciple; car l'empereur
Domitien, qui avait succédé à Tite, son frère,
ayant été itsl'ornaé des fruits merveilleux que
saint Jean produisuit dans Ephèse contre le culte des faux dieux,
se le Pst amener à Rome, et, après l'avoir fait plonger dans
une chaudière d'huile bouitiante, le relégua dans l'île
de Pathmos.
Saint Rieul demeura encore
quelque temps à Ephèse, pour soutenir et -confirmer
les catholiqoes; mais il apprit que saint Denis l'Aréopagite
était
passé à
Rome, avec le dessein d'aller porter la foi dans les pays ou elle n'avait
pas encore été portée; animé du même zèle
et du même désir du salut des infidèles, il le suivit;
et, comme il avait un désir extrême de la conversion des Gaules,
dont les d'ronlières, du côté de l'Italie et de
l'Espagne, avaient seules reçu l'Evangile, Denis composa une
sainte colonie de plusieurs hommes apostoliqoes pour cette grande expédition.
Saint Demis, que sa hante érudition, sa sagesse ton-te céleste
et sa dignité d'évêque d'Athènes rendaient
très-considérable, en fut déclaré le chei';
on lui donna Rustique pour diacre et Eleuthère pour sous-diacre,
et on lui joignit, pour ses collègues et ses coopérateurs,
notre saint Rieul, avec Lucien, Eugène et plusieurs autres,
dont nous aurons occasion de parler dans la suite de ce recueil.
tin des historiens de
saint Ptienl le conduit tout d'un coup à Paris et à Senlis;
mais les autres, quo l'ancienne tradition des églises de Provence
autorise extrêmement, nous apprennent que cette illustre colonie vint
d'abord à Arles où il y avait déjà plusieurs
chrétiens que saint Trophime avait convertis et baptisés, en
ayant été fait évêque par saint Paul, lorsqu'il
y passa avec plusieurs excellents rnissionnaie'es pour aller en Espagne.
Nos saints prédicateurs furent donc reçus de cette sainte société
comme des Anges venus du oiel, et ils en accrurent bientôt le nombre
par la force de leurs sermons, de leurs remontrances et de leurs miracles.
Saint Denis renversa même, par la seule invocation du nom de Jésus-Christ,
la célèbre idole de Mars, quo le peuple adov'ait; et
s'étant, par ce moyen, rendu maître du temple, il le pnrifia
et te consacra au vrai Dieu en l'honneur des bienheureux apôta'es
saint Pierre et saint Paul, et fît taise un baptistère pour
la régénération de ceux qui se convertiraient.
Il n'eût pas été à propos d'abandonner cette
église naissante, ni la riche moisson que l'on y pouvait espérer
dans la suite; c'est pourquoi le même saint Denis, ayant envoyé
quelques-uns de ses autres collègues en diverses provinces des
Gaules, consacra saint fioul évêque, et le laissa à
Arles ; lui, qui était destiné à Paris, poursuivit
son chemin et vint y apporter la précieuse semence de l'Evangile.
Notre nouvel Evêque
travailla avec un courage infatigable à défricher le
champ qui lui avait été désigné, et il le
fit avec tant de succès, qu'il se vit, en peu de temps, à
la tête d'une église nombretlse et dont la piété
répandait la
bonne odeur de Jésus-Christ
dans tout le pays. Cependant, le bienheureux Aréopagite et
ses deux compagnons ayant été martyrisés à
Paris, Rieul en fut averti le même jour d'une manière
tout à fait surnaturelle; il célébrait les divins
mystères devant tout le peuple. Après avoir récité,
dans le canon, les noms de saint Pierre et de saint Péul, il ajouta,
sans y penser, ceux de ces nouveaux martyrs, disant: e Et des bienheureux
martyrs Bonis, Rustique et Eleuthère si, et il vit sur l'autel
trois colombes, qui portaient ces noms sacrés imprimés
en couleur de sang sur la poitrine. Il communiqua, après la messe,
sa vision aux principaux de son clergé, et, ayant commis à
un évêque, nommé Félicissime, la charge de
l'église d'Arles, il partit aussitôt pour venir chercher leurs
reliques à Paris.
Y étant arrivé, sur les avis qu'on
lui donna, il alla au village de Châtou et y rencontra heureusement
une dame nommée Catulle; c'était celle qui avait enlevé
les corps des martyrs et les avait on-terrés secrètement.
Comme il se fit connaître à elle, elle lui déclara
toute l'histoire de leur martyre et le mena au lieu où elle les
avait ensevelis. Ce fut là que saint fioul, abandonnant son coeur
à la douleur, répandit un torrent de larmes; mais il ne pleurait
pas tant le supplice de son maître et do ses compagnons, que son propre
malheur de ce qu'il n'avait pas eu part à leur triomphe. Il célébra
au même lieu le divin sacrifice à leur honneur, et grava sur
une pierre le récit de ce qui s'était passé dans le
cours de leurs combats. Cependant la pieuse Catulle, désirant être
plus parfaitement instruite qu'elle ne l'était des mystères
de notre religion, supplia son saint hôte de ne pas sortir sitôt
do son logis, puisque, d'ailleurs, la persécution contre les chrétiens
n'étant pas encore apaisée, il ne pouvait se produire sans
s'exposer inutilement à la mort. Mais trois j ours après,
le président Fescenninus s'en étant allé sur la nouvelle
de la mort de l'empereur Ilomitien, elle put faire bâtir une chapello
do bois autour des tombeaux des saints martyrs, ut salut Bleui la consacra
sous leur nom. C'est la chapelle que sainte Geneviève de Paris
fit, depuis, rebâtir en pierre, comme nous l'avutss déjà
marqué dans sa vie.
Après avoir tait renaître le courage dans le
coeur des fidèles de Paris, dis~ persés par la tempête,
et avoir mis à leur tête le prêtre Malon qu'il sacra
évêque, saint Rieul se sentant appelé plus loin,
prit le chemin de Sonlis, et-, passant â Louvres, à six
lieues de Paris, il y trouva des paysans qui adoraient l'idole de Mercure.
Leur aveugiement lui donna beaucoup de compassion; il fit le signe de
la croix sur cette idole, la toucha de son bâton, prononça
le saint nom de Jésus, et, en même temps, l'idole tomba par
terre et fut réduite en poussière. De là il prit sujet
d'instruire ces paysans et de leur faire voir quo c'était à
tort qu'ils rendaient à une créature inanimée, ou
à un démon qui s'y montrait, le culte souverain qui n'est
dû qlo'au seul Dieu créateur du ciel et do la terre; et sa
parole fut si puissante, qu'elle convertit ces pauvres gens et les porta
à demander le saint Baptême. ils bâtirent même
une chapelle que saint Rieul dédia depuis, et l'on croit que c'est
encore celle que l'on voit auprès de la paroisse; quoiqu'on ne puisse
douter que, depuis tant de siècles, il ne Fait fallu réparer
plusieurs fois. Elle porte le nom de la sainte Vierge.
Cet heureux succès donna à saint fioul le courage
d'entreprendre la conversion des habitants de Senlis, Il y fut invité
par une dame ayant son fils possédé d'un démon
furieux, qui le supplia avec beaucoup de larmes de l'en venir délivrer.
Ce fut le premier miracle qu'il fit dans cette ville. Ensuite, les portes
de la prison s'étant ouvertes à son commandement, et les
chalnes des prisonniers s'étant rompues, il les tira de ce lieu
de misère et
leur donna la liberté ; ces actions, qui se firent
en présence de tout le peuple, turent cause quo plusieurs reconnurent
la vérité de notre sainte foi, et prièrent le Saint
de les baptiser. Le président Quintilien, en étant aver-ti,
commanda aux prêtres des idoles de disposer, pour le lendemain,
un grand sacrifice, dans le dessein d'obliger Rieul de s'y trouver et
d'offrir comme les autres de l'encens aux faux dieux, ou, s'il refusait
de le faire, do l'immoler lui-même par de cruels supplices; mais
saint Deuis et ses compagnons, lui apparaissant la nuit, le dissuadèrent
d'une résolution si injuste et l'averti-rosit que, s'il voulait
être sauvé, il fallait nécessairement qu'il embrassât
la religion que prêchait ce nouveau docteur. Le lendemain, il communiqua
sa vision à sa femme, qui, bien loin d'éteindre ces premières
étincelles de conversion, les alluma au contraire et les fortifia
beaucoup par ses discours, ayant déjà elle-même reçu
quelque teinture de la foi par le moyen de ceux qui avaient assisté
aux prédications de saint T)enis.
Cependant Rieul se rendit de grand matin au temple, bâti
dans l'enceinte des murs de la ville. C'était un édifice
somptueux et magnifique où il y avait toutes sortes d'idoles
et de figures des divinités païennes. Mais à son arrivée,
et aussitôt qu'il eut prononcé le 'nosn adorable de Jésus,
toutes ces figures tombèrent par terre et turent brisées.
Cet accident mit le trouble et la consternation parmi les sacrificateurs
: mais durant leur agitation, le Sain-t, animé du zèle et
dc la gloire dc son Dieu, se mit à prêcher publiquement la
fausseté du paganisme et la vérité de l'Evangile ;
et il le fit avec tant d'ardeur et de force, qu'il n'y eut presque personne
des assistants qui ne se rendit à ses raisons. Le président
arriva là-dessus avec sa femme et toute sa famille, et témoigna
qu'il voulait être chrétien : ce qui acheva de gagner les principaux
habitants qnc la crainte d'un homme si terrible pouvait beaucoup empêcher
de se dérlarer. Les sacrificateurs mêmes ne purent résister
à une démonstration si évidente de leur erreur; aussi,
après un jeôno de trois jours, et après que le temple
eut été purifié et dédié en l'honneur
de la sainte Vierge (c'est encore aujourd'hui la cathédrale où
est la chapelle et la célèbre imago do Notre-Dame des Miracle's),
il se lit un baptême solennel d'un nombre presque infini de personnes
de toutes sortes de sexes, d'âges, d'états et de conditions.
Saint lticul fit disposer aussi un cimetière à la porte de
la ville, pour la sépulture des fidèles, et y fit construire
une église sons les noms de Saint-Pierre et de Saint-Paul. Cette
église et ce cimetière portent à présent son
nom, et on l'a donné aussi à une fontaine qui est du côté
de Corrspiêgne, parce que ce fut lui qui la fit sourdre miraculeusement,
après avoir prêché le peuple en pleine campagne.
Voilà quels turent les prémices de la conversion
du pays de Senlis. Dieu en augmenta les progrès par de grands
miracles, que le Saint opéra en diverses rencontres; car son histoire
nous apprend qu'il rendit la vue à des aveugles, l'ouïe à
des sourds, l'usage des pieds à des boiteux et la santé
à plusieurs malades. Mais on peut dire que le plus grand de ses
miracles était sa vie toute céleste et angélique.
Il avait une humilité très-profonde, qu'il appuyait sur ces
paroles du Fils de Dieu, dont il no perdait jamais le souvenir : e Tons
ceux qui s'abaisseront seront élevés, et tous ceux qui s'élèveront
seront abaissés s. Son zèle pour la gloire de Dieu n'avait
point de bornes, et il n'y avait rien qu'il n'entreprît et qu'il
ne tût prêt à souffrir pour Fétendre et pour
raugmenter de tous côtés. Sa charité était immense,
et elle se répandait sur toutes sortes de malheureux. Nulle adversité
n'était capable de l'abattre. Nulle prospérité et
nul bon succès n'étaient capables d'enfler son coeur. Sa
modestie, jointe â un port majestueux et à une vénérable
vieil-
lesse, imprimait un si grand respec-t dans l'esprit
de tous ceux qui le regardaient, qu'ils ne pouvaient s'empêcher
do l'aimer et de l'honorer. Tous les auteurs de sa vie rapportent que
le clergé et le peuple de Beauvais l'envoyèrent supplier
de venir sacrer évêque leur apôtre, saint Lucien,
qui était aussi un des missionnaires compagnons do saint Denis
; mais durant le voyage de leurs députés à Sentis,
ce saint apôtre tut mis à mort pour la foi de Jésus-Christ,
sans avoir reçu de lui l'imposition des m-ains. Si cela est, il
faut dire que saint Lucien n'est appelé premier évêque
de Beauvais, quo parce qu'il était élu, nommé et
désigné évêque, et, qu'étant envoyé
par saint Clément et saint Denis, il avait toute la juridiction
épiscopale, comme les ecclésiastiques nommés à
un évêché et institués par le Pape l'ont avant
leur sacre. Quoi qu'il en soit, les auteurs ajoutent que la nouvelle de
cet illustre martyre, qui tut apportée à sain-t Ricul à
son départ, no l'empêcha pas de continuer son voyage; dans tous
les villages qu'il rencontra sur sa route, il prêcba Jésus-Christ
avec un merveilleux succès. Non loin de Senlis, il guérit
un aveugle, et, en mémoire de ce miracle, on bâtit au même
lien une chapelle, dont on voit encore les vestiges au village de Rully.
Prêchant en pleine campagne, couiuie le bruit des grenouilles empêchait
qu'on ne l'entendit, il leur défendit à toutes, excepté
à une, de croasser tant que durerait son discours, et aussi tôt
il fut obéi, et il se servit avantageusement de l'obéissance
de ces animaux sans raison, pour porter ses auditeurs à obéir
au vrai Dieu. A Bronouille, où il rendit la vue à un aveugle,
on éleva une église qui, plus tard, fut placée sous
son patronage. A ~anneville, il éleva un oratoire qu'il dédia
à saint Lucien de Beauvais. Enfin, après avoir admirablement
consolé et fortifié le peuple de Beauvais par sa présence,
il retourna à sa première église.
il employa le reste de sa vie à cultiver par ses visites,
ses exhortations et ses exemples, la vigne dont il avait la charge.
Enfin, ce qui est admirable en un temps où le martyre était
presque inséparable de l'épiscopat, il snourut en paix au
milieu de son peuple, l'an 130, sous l'emperêur Adrien, après
avoir travaillé près de 40 ans à ces différentes
missions. Son corps fut enterré dans l'église de Saint-Pierre
et de Saint-Paul, 'qui a pris depuis son nom, comme nous l'avons dit;
et il a fait, dans la suite des siècles, un grand nombre de miracles.
Ses historiens sont obligés d'en omettre la plus grande partie, parce
que l'incendie arrivé daus l'église cathédrale do
Sonlis en a fait perdre les actes; mais ils en rapportent quelques-uns tort
considérables, et qui font voir les grands mérites et le
pouvoir extraordinaire de ce saint Evôque.
On représente saint Rieul avec un âne couché
à ses pieds : voici le sens de cette représentation qui,
du reste, se trouve rarement dans les oeuvres des artistes: Rieul ayant
délivré un possédé à Sentis, le diable
chassé par l'exorcisme, témoigna le désir d'entrer
dans le corps de l'âne, qui servait de monture au saint Evêque.
C'était sans doute une compensation, comme celle des démons
qui, d'après l'Evangile, demandèrent à pouvoir
habiter le corps des pourceaux. Mais, dit la légende, l'âne,
en bête bien apprise, fit un signe de croix avec son pied sur la
terre, et le diable fut réduit à se pourvoir ailleurs. -
On voit encore un cerf et une biche sur les anciennes peintures représentant
saint Rient, sans doute pour rappeler le miracle de ces animaux, allant
s'agenouiller devant son tombeau, au milieu de la foule, le jour de sa
fête. Mais il y a peut-être à cela une explication
plus allégorique. Ne serait-ce pas la représentation pour
ainsi dire hiéroglyphique de la conversion du pays de Senlis,
dont les habitants s'appelaient habitants des bois,
'~/Lrooeetrsses? - II va sans dire que les grenouilles,
dont la voix se tut à l'ordre du saint Rieul, ont figuré
dans ses images. Les habitants de ltully où s'opéra ce
miracle, et dont le nom latin Reguliacos, vient de lingulus (itieul),
n'ont pas manqué de faire représenter dos grenouilles sur
le tableau de la chapelle de saint Bleui, leur apôtre.
RELIQUES ET CULTE DE SAINT RIEUL.
Clovis, notre premier roi chrétien, étant venu
à son tonubeau pour y faire sa prière, en 5t deconorir
les précieuses reliques ; et, après leur avoir rende beaucoup
de respect, il pria leu évè- ques de lui eu donner quelques
eosemeuto Lei prélats n'eoèreul dé,uembror un corps
et vénérable; nais ils ne pnrent refuser an roi nnu dent
du saint Evèqne. Lorsqu'ils l'arrachèrent dc la mâchoire,
il en coula na ruieeeau do sang; ce qui remplit encore leu aeeiatautu
d'nue pieu grande révéreace. Clone la reçut avec
beaucoup de dévotion, et l'emperla avec une joie extrême
; nais, lorsqu'il vonlat reatrer dans la ville, ni mi, ni ara efûciaro
n'en purent janaio trouver l'entrée eeeeuuaissant sa faute,
il reporta la relique au lien où il l'avait prias ; et, peur témoigner
davantage sa piété envers catit Rieul, il lit reh,ltir
fert sompineussuont l'église où il était enterré,
et la deta de quelques fends de terre; il lui fit faire aussi un sépulcre
d'or, où il y avait tocs les ans, as jour de ea fète, na
concours infini de peuplo et de pèlerins; et ce qui est uuerveilleua,
les nerfs mènes et les biel,es avec leurs faons, se mélaient
suai crainte parmi le menée, nomme peur faire paraitre lette jsie
dans cette solennité publique,
Un habitant de SeuIls s'étant consacré par voeu
nu servies de cette église, changea, quelques aunées
après, de réeslulina, et e'adnana aux supleis lient à
fait eéeeliars ; maie il fat puai de sa transgression par une
cécité subite, et n'en put étre guéri que
par beaucoup de prières et de larmes, et eu repreuaut les fourliese
nacrées auxquelles il étau engagé par sa pranesse.
Du pauvre eulropié doc eneirsue d'Auxerrs es fit sppsrter au teurbeau
de Saiut, et il y trouva une guèriesa si parfaite, que, après
ètre eutré dans l'église pâr le secoure d'autrui,
il eu sortit eu saulaut, et s'en retourna à pied, plein de feras
et de vigueur, eu sou paye. Il es arnica de mène à nu boiteux
du pays de Gêtinale, et à une paucre fille de Scolie, qui
élail ni percluse de tous ses uembi'es, qu'elle ne peuvait aller
qu'eu les tramant urisér'ahleeaeut centre la terre. èleio
la geérisea lu plus illustre fut celle de la fille du roi et empereur'
Llrarles le LIonne, nommée Hertueugarde elle fut délivrée
d'une lièvre qui la réduisit à l'sxliéuulé,
aeasilôt qu'elle eut fait oes déestioue et communié
à Pautel de ce saiut népulere ; le roi et la relue fireut
de grands présents à cette mème église.
Les habituais de Ssulia nat eeuveut rcaaeuti leu effets de
la protection de leur bien-aimé Apôtre ; aussi, dans tee
circonstances critiques, se sent-ils tsujeuee empressée de réclamer
sou appui en portait alors sen reliques dans les rues de la crile anse
rias gi'uude selesuilé. I.e 23 avril ou le dimanche qui eu eut
le plus proche, salut Rient 'croit encore de nos ieuru (1572) leu homntsageu
d'ens faule de pèlsriun eu mécistre d'uue aneteuna translation
de sen reliques. Deux fèces destinées à rappeler
sou miracles se célébraient autrefois le 7 février
et le 43 juillet. Plusieurs chapelles lui ont été dédiées
daua lu vainie, où non culte a lenjotrrs été très-répandu.
voilà ce qua les auteurs que uses avoue cités
nous apprennent de salut nient. iSsus savons que plusieurs savants
de ceu derniers temps ne tombent pas d'accord sur te temps de ce mission;
les uuu us la mettent que sous l'empirs de Dàee, et les autree
sens relut de Dioclétien. iltaiu aces u'aenus jamais pu entrer
daae le sentiment de ces autenre, quel veulent que les évêques
romains et les hommes apaetoliqueu atout tellement négligé
les Gaules, qu'ils aieut été deux nu trois cents une anus
y envoyer de mieuieuuairss, taudis que t'Evangile était porté
citez leu Scythes, les Indienu et les Prachmauee. Et d'aillesrs, comme
su des auteure que neus avens ueivio, et qui vivait apparemmaut il y u
près de huit cents nus, nssure qu'il e tiré ce qu'il dit
de plusieurs nh~rtes très-anciennes, nous avons cru que uone pouvions
nous y arrèler sens eraiute d'erreur.
Qnelquss-unss de ses reliques, conservées à
la cathédrale d'Amiens, ferent sauvées en 1793 par M.
Lceoeeé, maies de cette ville, gardées jusqu'en 5802 par
M. Lejeune, curé consiitutinnuel de Notre-Dame, et vérifiées
eu 5558 et cii ts2tt. Eqes se tenuvert aujserd'hui cenrendues avec d'autres
reliques dase la rhésse dits de saint Honoré.
Lupintun qut futt venir saint itinct dan, tee ceulea vers
tri Su 't~ mur sOcle, est arunyde uni' te tradt- itou esusmunts an
u'Cetiuu du 5eutis, cc eauuemnéc r 5' par truie ries sic urdut
ROui quI remeeiene au un' siècle r e' pse tunciesue liturgie rue
scrute r 3' rrLr tes hmurgies eaurormeu du i'rrl,l'rryu de ssiet-neuiu
et de redise d'Arles; 4' par tes diptyques de cet évêehd
- Nuuu nous esrnluu'rz bsrnC tu ruvurr cuise biographie, rumnpserie
pse te POre Ciry, qui indhruu. au rtéUst, 5es suuruua nu ii ri
uusiad, et uuus russes somptdtéu seau i'Bu~iugruphie du drocéae
d'Âruterra, par au. n'utbe curule,, |
250?
ST REGULUS, OR RIEUL, BISHOP OF SENLIS
ST RIEUL is the patron of the city and diocese of Senlis,
of which he is said to have been the first bishop. He probably lived
in the third century, as he is spoken of as having been the contemporary
of other saints who are known to have flourished at that period. The
cathedral of Senlis was burnt, and with it perished all its archives,
including the ancient records of the early bishops. According to his quite
apocryphal acts, St Rieul was converted by St John the Evangelist and accompanied
St Dionysius the Areopagite (Denis) to France, where, as bishop of Arles,
he shepherded the Christian colony founded by St Trophimus. He subsequently
went to Paris in search of the relics of the martyrs St Denis, St Rusticus
and St Eleutherius, and then undertook the conversion of the people of
Senlis. Possibly there were two bishops of the name of Rieul—one of Arles
and the other of Senlis—and their history has been confused; but in any
case the connection with St John the Evangelist is certainly a fiction.
See the Acta Sanctorum, March, vol. iii; BHL.,
nn. 7106—7109; Duchesne, Fastes Épiscopaux,
vol.
iii, pp. 117 and 147.
|
< 303 Saint Euboula, Mother
of the Great Martyr Panteleimon (July 27), died peacefully before
the martyrdom of her son.
260 St. Regulus 1st bishop
of Civitas Silvanectium Gaul companion of St. Denis
In
castro Silvanecténsi, in Gállia, deposítio sancti
Réguli, Arelaténsis Epíscopi.
At Senlis in France, the death of St. Regulus,
bishop of Arles.
he is also called Rieul
and Rule. According to custom, he was of Greek
descent and one of
the companions of St.
Denis.
He
is patron of Senlis.
304 St. Domninus Martyr with
Victor, Achaicus, Palatinus, and Philocalus
Thessalonícæ
natális sanctórum Mártyrum Domníni, Victóris
et Sociórum.
At Thessalonica, the birthday of the holy martyrs Domninus, Victor,
and their companions.
He is identified with
St. Domninus. Ten martyrs died at Thessalonica, Greece.
Domninus, Victor &
Comps. MM (RM) Died c. 304. Domninus, Philocalus, Achaicus, and Palotinus
suffered martyrdom at Thessalonica under Maximian Herculius. Domninus
is identical to the Saint Domninus honored on October 1, the date on
which he is venerated by the Greeks. Saint Victor and about ten others
were martyred elsewhere (Benedictines).
Ægéæ,
in Cilícia, pássio sanctórum Zenóbii Epíscopi,
et Zenóbiæ soróris, sub Diocletiáno Imperatóre
et Lysia Præside.
At
Aegea in Cilicia, in the reign of Diocletian, under the governor Lysias,
the martyrdom of Saints Zenobius, bishop, and his sister Zenobia.
|
Constantinópoli commemorátio sanctórum plurimórum
Mártyrum cathólicæ communiónis,
quos, Constántii témpore, Macedónius hæresiárcha,
inaudítis tormentórum genéribus cruciátos,
occídit; nam, inter cétera, fidélium mulíerum
úbera inter compréssa arcárum labra dissécuit,
et candénti ferro combússit.
At Constantinople,
in the time of Constantius, the commemoration of many holy martyrs of
the Catholic communion, whom the heresiarch Macedonius put to death
by unheard-of kinds of torments. Among other tortures, they were
burned with red-hot irons, and the breasts of Christian women were cut
away between the lids of coffers.
|
4th or 6th century Regulus
of Scotland Abbot (AC)
(also known as Riaghail
or Rule of Saint Andrews)
ST, REGULUS, OR RIEUL,
Who having converted the country of Senlis to the faith, about the
same time that St. Dionysius preached in France, was made first bishop of
Senlis and died in peace in the midst of his flock. See the Bollandists
and Tillem. t. 4, p. 719.
Attwater2 gives his
feast as October 17. The real story of Saint Regulus is uncertain. There
was no vita before the 9th century. Some it seems confuse this abbot
with a mythical Greek, also named Regulus, who is said to have brought
relics of Saint Andrew to Rigmond, Scotland, thus founding Saint Andrews.
The legend relates
that Saint Regulus was born in Patras and led by a dream to take some
of the relics in his care to an unknown destination to which an angel
would lead him. He followed the angel to Fife, where he built a church to
house the relics of Saint Andrew. (The rest of the relics were taken to
Constantinople.)
In fact, the relics
were acquired by a Pictish king, who founded the city, in 736; the abbot
at that time was the Irish Tuathal. Regulus is the patron of Kylrewni
and is commemorated in the Aberdeen Breviary.
He is also confused
with the Gaelic Saint Rieul (Attwater, Benedictines, Farmer, Montague).
|
5th
v St. Clinius Benedictine abbot of Monte Cassino
Apud
Aquínum sancti Clínii Confessóris.
At Aquino, St. Clinius confessor.
Italy, he was a Greek
by birth. He was also
named superior of St. Peter’s near Pontecorvo: relics are venerated there.
Clinius of Pontecorvo,
OSB Abbot (RM) 5th century (?). Greek monk of the Benedictine abbey
of Monte Cassino. He was the superior of the daughter-house of Santo-
Pietro-della-Foresta, near Pontecorvo, where he is venerated as patron (Benedictines,
Encyclopedia).
|
Altíni,
in Venetórum fínibus, sancti Theonésti, Epíscopi
et Mártyris, qui ab Ariánis occísus est.
At Altino, in the neighbourhood
of Venice, St. Theonestus, bishop and martyr, who was slain by the
Arians.
|
462 St. Mamertinus monk
abbot Bishop convert of St. Germanus
He also served as
abbot of Sts. Damien and Cosmas monastery at Auxerre, France.
Mamertinus of Auxerre,
Abbot (AC) Died c. 462. Saint Mamertinus was a convert of Saint
Germanus. He became a monk,
and later abbot, of the monastery of Saints Cosmas and Damian in Auxerre,
France (Benedictines). In art, he is depicted lying in a cave surrounded
by serpents or exhorting monks, lying on a mat in his cell before his
death (Roeder).
SAINT MAMERTIN D'AUXERRE
- CONFESSEUR (+ 462)
Mamertin naquit dans
le paganisme aux environs d'Auxerre. Affligé d'une douleur à
l'un de ses yeux et d'une tumeur à la main, il s'adressait à
ses dieux pour être guéri de cette double infirmité.
Un jour qu'il se rendait au temple plus triste qu'à l'ordinaire,
il rencontra un clerc de l'Église d'Auxerre nommé Savin
qui lui demanda la cause de sa tristesse et de sa démarche. Quand
Mamertin lui eut tout expliqué, le clerc lui dit "Que n'allez-vous
trouver l'évêque Germain? Il vous guérira si vous
voulez renoncer à l'idolâtrie?" Mamertin réfléchit
à cette parole; sentant renaître en lui la confiance,
il passa toute la nuit dans l'oratoire de Saint-Corcodème il y
eut une vision qui acheva de le convertir.
Le lendemain, il se
présentait au saint évêque qui, favorisé d'une
vision analogue, connaissait le changement intérieur réalisé
en Mamertin. Il lui donna le baptême et en même temps lui
rendit l'usage de ses membres. Le nouveau baptisé pour en témoigner
toute sa reconnaissance se consacra à Dieu sous la conduite
de l'abbé Aloge, dans le monastère que Germain avait fait
construire hors de la ville. Il progressa dans la science et dans la vertu
et succéda au pieux Aloge comme abbé. Ce fut lui qui reçut
Marien, venu du Berry (y. 20 avril). Ce disciple devait un jour lui succéder,
et donner plus tard son nom au monastère.
Mamertin écrivit
lui-même le récit de sa conversion, peut-être par
l'ordre de saint Germain. Il mourut un vendredi saint, le 30 mars 462.
Les anciens martyrologes ont mis son nom au 20 avril pour le joindre sans
doute à celui de Marien.
Bibl. - Acta
sanctorum, april. t. 2, p. 758. - Hist. littér. de la
France, t. 2, p. 367. - Tillemont, Mémoires pour servir
à l'histoire ecclésiastique, t. 15, p. 26.
|
550 St. Pastor Bishop
of Orleans, France.
Auréliæ,
in Gállia, sancti Pastóris Epíscopi.
At Orleans in France, Bishop
St. Pastor.. There is no documentation
concerning him.
Pastor of Orléans
B (RM)
Although Saint Pastor
was bishop of Orléans, his name does not appear in the ancient lists
(Benedictines).
|
558 Saint John the Silent
Bishop of the city of Colonia.
A model of a good
Christian life for his flock. Persecuted by the governor, he was deprived
of the archbishop's cathedra and went to the monastery of St Sava the
Sanctified, where he was glorified in ascetic deeds of silence, prayer,
and desert-dwelling.
The
monk died at age 104 (+ 558). See also December 3.
|
St. Fergus Bishop of Downpatrick
Ireland 6th century
He may be identified
with St. Fergus of Scotland.
Fergus of Downpatrick
B (AC) (also known as Fergustus, Ferguisius)
6th century. Not much
is known with certainly about this bishop of Downpatrick, Ireland. He
may be identical to Saint Fergus of Scotland (Benedictines).
|
649 St. John Climacus
Abbot of Sinai, so called “Climacus” from the title of his famous book, The
Climax, or The Ladder of Perfection; miracles
God bestowed upon St John an extraordinary grace of healing the spiritual
disorders of souls.
In
monte Sina sancti Joánnis Clímaci Abbátis.
On Mount Sinai, Abbot St. John Climacus.
also known as John Scholasticus.
A. D. 605.
Sr. John, generally distinguished by the appellation of Climacus,
from his excellent book entitled Climax, or the Ladder to Perfection, was
born about the year 525, probably in Palestine. By his extraordinary
progress in the arts and sciences, he obtained very young the surname of the
Scholastic. But at sixteen years of age he renounced all the advantages
which the world promised him, to dedicate himself to God in a religious state,
in 547. He retired to Mount Sinai, which, from the time of the disciples
of St. Antony and St. Hilarion, had been always peopled by holy men, who,
in imitation of Moses, when he received the law on that mountain, lived in
the perpetual contemplation of heavenly things.
Our novice, fearing the danger of dissipation and relaxation,
to which numerous communities are generally more exposed than others, chose
not to live in the great monastery on the summit, but in a hermitage on the
descent of the mountain, under the discipline of Martyrius, a holy ancient
anchoret. By silence, he curbed the insolent itch of talking about
everything, and ordinary vice at learned men, but usually a mark of pride
and self-sufficiency. By perfect humility and obedience,
he banished the dangerous desire of self-complacency in his actions.
He never contradicted, never disputed with any one. So perfect
was his submission, that he seemed to have no self-will. He undertook to sail
through the deep sea of this mortal life securely, under the direction of
a prudent guide, and shunned those rocks which he could not have escaped,
had he presumed to steer alone, as he tells us. From the visible mountain
he raised his heart, without interruption, in all his actions, to God, who
is invisible ; and, attentive to all the motions of his grace, studied only
to do his will. Four years he spent in the trial of his own strength,
and in learning the obligations of his state, before he made his religious
profession, which was in the twentieth year of his age. In his writings, he
severely condemns engagements made by persons too young, or before a sufficient
probation.
By fervent prayer and fasting he prepared himself for the solemn consecration
of himself to God, that the most intense fervor might make his holocaust the
more perfect: and from that moment he seemed to be renewed in spirit; and
his master admired the strides with which, like a mighty giant, the young
disciple advanced, daily more and more, towards God by self-denial, obedience,
humility, and the uninterrupted exercises of divine love and prayer.
In the year 560, and the thirty-fifth of his age, he lost Martyrius
by death, having then spent nineteen years in that place in penance and holy
contemplation. By the advice of a prudent director, he then embraced an eremitical
life in a plain called Thole, near the foot of Mount Sinai. His cell was five
miles from the church, probably the same which had been built a little before,
by order of the emperor Justinian, for the use of the monks, at the bottom
of this mountain, in honor of the Blessed Virgin, as Procopius mentions. Thither
he went every Saturday and Sunday to assist, with all the other anchorets
and monks of that desert, at the holy office and at the celebration of the
divine mysteries, when they all communicated. His diet was very sparing, though,
to shun ostentation and the danger of vain-glory, he ate of everything that
was allowed among the monks of Egypt, who universally abstained from flesh,
fish, &c, Prayer was his principal employment and he practiced what he
earnestly recommends to all Christians, that in all their actions, thoughts,
and words, they should keep themselves with great fervor in the presence
of God, and direct all they do to his holy will.By habitual contemplation
he acquired an extraordinary purity of heart, and such a facility of lovingly
beholding God in all his works, that this practice scented in him a second
nature. Thus he accompanied his studies with perpetual prayer. He assiduously
read the Holy Scriptures, and fathers, and was one of the most learned doctors
of the church. But, to preserve the treasure of humility, he concealed, as
much as possible both his natural and acquired talents, and the extraordinary
graces with which the Holy Ghost enriched his soul. By this secrecy he fled
from the danger of vain-glory, which, like a leech, sticks to our best actions,
and sucking from them its nourishment, robs us of their fruit. As if this
cell had not been sufficiently remote from the eyes of men, St. John frequently
retired into a neighboring cavern, which he had made in the rock, where no
one could come to disturb his devotions, or interrupt his tears. So ardent
were his charity and compunction that his eyes seemed two fountains, which
scarce ever ceased to flow; and his continual sighs and groans to heaven,
under the weight of the miseries inseparable from his moral pilgrimage, were
not to be equaled by the vehemence of the cries of those who suffer from knives
and fire. Overcome by importunities, he admitted a holy anchoret named
Moyses to live with him as his disciple.
God bestowed on St. John an extraordinary grace of healing the spiritual
disorders of souls. Among others, a monk called Isaac was brought almost
to the brink of despair by most violent temptations of the flesh. He addressed
himself to St. John, who perceived by his tears how much he underwent from
that conflict and struggle which he felt within himself. The servant of God
commended his faith, and said "My son, let us have re-course to God by prayer."
They accordingly prostrated themselves together on the ground in fervent supplication
for deliverance, and from that time the infernal serpent left Isaac in peace.
Many others resorted to St. John for spiritual advice: but the devil excited
some to jealousy, who censured him as one who, out of vanity, lost much time
in unprofitable discourse. The saint took this accusation, which was a mere
calumny, in good part, and as a charitable admonition; he therefore imposed
on himself a rigorous silence for near a twelve month. Thus his humility
and modesty so much astonished his calumniators, that they joined the rest
of the monks in beseeching him to resume his former function of giving charitable
advice to all that resorted to him for it, and not to bury that talent of
science which he had received for the benefit of many. He who knew not what
it was to contradict others, with the same humility and deference again opened his
mouth to instruct his neighbor in the rules of perfect virtue: in which office,
such that was the reputation of his wisdom and experience, that he was regarded
as another Moses in that holy place.
St. John was now seventy-five years old, and had spent forty of them
in his hermitage, when, in the year six hundred, he was unanimously chosen
abbot of Mount Sinai, and superior-general of all the monks and hermits in
that country. Soon after he was raised to this dignity, the people of
Palestine arid Arabia, in the time of a great drought and famine, made their
application to him as another Elias begging him to intercede with God in
their behalf. The saint failed not with great earnestness to recommend
their distress the father of mercies and its prayer was immediately recompensed
with abundant rains. St. Gregory the Great, who then
sat in St. Peter's chair, wrote to our holy abbot, recommending himself to
his prayers, and sent him beds, with other furniture and money, for his hospital,
for the use of pilgrim’s hour Mount Sinai. John, who had used his utmost
endeavors to decline the pastoral charge, when he saw it laid upon hint, neglected
no means which might promote the sanctification of all those who were entrusted
to his care. That posterity might receive some share in the benefit
of his Holy instructions. John, the learned and virtuous abbot of Raithu,
a monastery situated towards the Red Sea, entreated him by that obedience
he had ever practiced, even with regard to his inferiors that he would draw
up the most necessary rules by which fervent souls might arrive at Christian
perfection. The Saint answered him that nothing but extreme humility could
have moved him to write to so miserable a sinner, destitute of every sort
of virtue; but that he received his commands with respect, though far
above his strength, never considering his own insufficiency. Wherefore, apprehensive
of falling into death by disobedience, he took up his pen in haste, with
great eagerness mixed with fear, and set himself to draw some imperfect outlines
as an unskillful painter, leaving them to receive from him, as a great master,
the finishing strokes. This produced the excellent work which he called Climax,
or the ladder of religious perfection. This book being written in sentences,
almost in the manner of aphorisms, abounds more in sense than words.
A certain majestic simplicity, an inexpressible unction and spirit of humility,
joined with conciseness and perspicuity, very much enhance the value of this
performance but its chief merit consists in the sublime sentiments, and perfect
description of all Christian virtues, which it contains. The author
confirms his precept by several edifying examples, as of obedience
and penance in describing a monastery of three hundred and thirty monks,
which he had visited near Alexandria in Egypt, he mentions one of the principal
citizens of that city, named Isidore, who, petitioning to he admitted into
the house, said to the abbot “As iron is in the hands of the smith, so am
I in your hands." The abbot ordered him to remain without the gate,
and to prostrate himself at the foot of every one that passed by, begging
their prayers for his soul struck with leprosy. Thus he passed seven years
in profound humility and patience. He told St. John, that during the first
year he always considered himself as a slave condemned for his sins, and
sustained violent conflicts. The second year he passed in tranquility and
confidence and the third with relish and pleasure in his humiliations. So
great was his virtue, that the abbot determined to present him to the bishop
in order to be promoted to the priesthood, but the humility of the holy penitent
prevented the execution of that design for having begged at least a respite,
he died within ten lays.
St. John could not help admiring the cook of this numerous community, who
seemed always recollected and generally bathed in tears amidst his continual
occupation, and asked him by what means he nourished so perfect a spirit of
compunction, in the midst of such a dissipating laborious employment. He
said, that serving the monks, he represented to himself that he was serving
not men, but God in His servants: and that the fire he always had before his
`yes, reminded him of that in which will burn souls for all eternity. The
moving description which our author gives of the monastery of penitents called
the Prison, about a mile from the former, hath been already abridged in our
language. John the Sabaite told our saint, as of a third person, that seeing
himself respected in his monastery, he considered that this was not the way
to satisfy his sins. Wherefore, with the leave of this abbot, he repaired
to a severe monastery in Pontus, and after three years saw in a dream a schedule
of his debts, to the amount in appearance of one hundred pounds of gold,
of which only ten were canceled. He therefore repeated often to himself “Poor
Antichous thou hast still a great debt to satisfy."
After passing over thirteen years in contempt and the most fervent
practices of penance, he deserved to see in a vision his whole debt blotted
out. Another monk, in a grievous fit of illness, fell into a trance,
in which he lay as if he had been dead for the space of an hour but recovering,
he shut himself up in his cell, and lived a recluse twelve years, almost continually
weeping, in the perpetual meditation of death. When he was near death,
his brethren could only extort from him these words of edification; “He who
hath death always before his eyes, will never sin." John, abbot of
Raithu, explained this book of our saint by judicious comments, which are
also extant. We have likewise a letter of St. John Climacus to the same person,
concerning the duties of a pastor, in which he exhorts him in correcting others
to temper severity with mildness, and encourages him zealously to fulfil
the obligations of his charge; for nothing is greater or more acceptable to
God than to offer him the sacrifice of rational souls sanctified by penance
and charity.
St. John sighed continually under the weight of his dignity, during
the four years that he governed the monks of Mount Sinai: and as he had taken
upon him that burden with fear and reluctance, he with joy found means to
resign the same a little before his death. Heavenly contemplation,
and the continual exercise of divine love and praise, was his delight and
comfort in his earthly pilgrimage and in this imitation of the functions of
the blessed spirits in heaven he placed the essence of the monastic state.
In his excellent maxims concerning the gift of holy tears, the fruit of charity,
we seem to behold a lively portraiture of his most pure soul. He died to his
hermitage on the 30th day of March, in 605, being fourscore years old. His
spiritual son George, who had succeeded him in the abbacy, earnestly begged
of God that he might not be separated from his dear master and guide; and
followed him by a happy death within a few days. On several Greek commentaries
on St. John Climacus’s ladder, see Montfaucon, Biblioth. Coisliana, pp. 305,
306.
St. John Climacus, speaking of the excellence and the effects of
charity, does it with a feeling and energy worthy of such a subject. A mother
“says he, "feels less, pleasure when she folds within her arms the dear infant
whom she nourishes with her own milk, than the true child of charity does,
when united, as he incessantly is, to his God, and folded as it were in the
arms of his heavenly Father. Charity operates in some persons so as to carry
them almost entirely out of themselves. It illuminates others, and fills them
with such sentiments of joy, that they cannot help crying out “The Lord is
my helper and my protector in him hath my heart confided, and I have been
helped and my flesh hath flourished again, and my will I will give praise
again to him. This joy which they feel in' their hearts, is reflected on their
countenances and when once God has united, or, as we may say incorporated
them with his charity, he displays in their exterior, as in the reflection
of a mirror, the brightness and serenity of their souls even as Moses, being
honored with a sight of God, was encompassed round by his glory." St.
John Climacus composed the following prayer to obtain the gift of charity:
My God, I pretend to nothing upon this earth, except to be so firmly united
to you by prayer, that to be separated from you may be impossible: let others
desire riches and glory for my part, I desire but one thing, and that
is, to be inseparably united to you, and to place in you alone all my hopes
of happiness and repose."
649 ST JOHN CLIMACUS,
ABBOT
THE Ladder (Klimax) to
Paradise was a book which was immensely popular in the middle ages
and won for its author, John the Scholastic, the name “ Climacus" by
which he is generally known. The saint’s origin is hidden in obscurity,
but he was possibly a native of Palestine and is said to have been a
disciple of St Gregory Nazianzen. At the age of sixteen he joined the
monks settled on Mount Sinai. After four years spent in testing his virtue,
the young novice was professed, and was placed under the direction of a
holy man called Martyrius. Under the guidance of his spiritual father,
he left the monastery and took up his residence in a hermitage nearby—apparently
to enable him to check a tendency to waste time in idle conversation. He
tells us himself that, under the direction of a prudent guide, he succeeded
in shunning rocks which he could not have escaped if he had presumed to
steer alone. So perfect was his submission that he made it a rule never
to contradict anyone, or to contest any statement made by those who visited
him in his solitude. After the death of Martyrius, when St John was thirty-five
years of age, he embraced the completely eremitical life at Thole—a lonely
spot, but sufficiently near to a church to enable him, with the other hermits
and monks of the region, to assist on Saturdays and Sundays at the divine
office and the celebration of the holy mysteries. In this retirement the
holy man spent forty years, advancing ever more and more in the way of perfection.
He read the Bible assiduously, as well as the fathers, and was one of the
most learned of the desert saints, but his whole aim was to conceal his
talents and to hide the extraordinary graces with which the Holy Ghost had
enriched his soul. In his determination to avoid singularity he partook
of all that was allowed to the monks of Egypt, but he ate so sparingly that
it was a case of tasting rather than of eating. His biographer records with
admiration that so intense was his compunction that his eyes seemed like
two fountains which never ceased to flow, and that in the cavern to which
he was wont to retire for prayer the rocks used to resound with his moans
and lamentations.
As a spiritual director
he was in great request. At one time indeed some of his fellow-monks,
either through jealousy or perhaps justifiably, criticized him for
wasting time in unprofitable discourse. John accepted the accusation
as a charitable admonition and imposed upon himself a rigorous silence
in which he persevered for nearly a twelvemonth, The whole community
then besought him to resume advising others, and not to bury the talents
which he had received; so he resumed his instructions, and came to be
regarded as another Moses in that holy place, “for he went up into the
mountain of contemplation, talked to God face to face, and then came down
to his fellows bearing the tables of God’s law, his Ladder of Perfection”.
This work, which he wrote at the request of John, abbot of Raithu, consists
of thirty chapters illustrating the thirty degrees for attaining to religious
perfection from the first step of renunciation which rests on the three
pillars of innocence, mortification and temperance, to the thirtieth and
final step upon which are seated the three theological virtues of faith,
hope and charity. It treats first of the vices and then of the virtues,
and it is written in the form of aphorisms or sentences illustrated by
many curious anecdotes of monastic life.
We are told that God bestowed upon St John an extraordinary
grace of healing the spiritual disorders of souls. Amongst others to
whom he ministered was a monk called Isaac who was brought almost to
the brink of despair by temptations of the flesh. John recognized the
struggle he was making, and after commending his faith said, “My son,
let us have recourse to prayer”. They prostrated themselves in humble
supplication and from that moment Isaac was released from those temptations.
Another disciple, a certain Moses, who appears to have at one time lived
near or with the saint, after carrying loads of earth for planting vegetables,
was overcome with fatigue and fell asleep in the heat of the day under
a great rock. Suddenly he was awakened by his master’s voice and rushed
forward, just in time to avoid being crushed by the fall of an overhanging
crag. St John in his solitude had been aware of the impending danger and
had been praying to God for his safety.
The good man was now seventy years old, but upon the death
of the abbot of Mount Sinai he was unanimously chosen to succeed him.
Soon after, the people in the time of a great drought applied to him as
to another Elias, begging him to intercede with God on their behalf. The
saint recommended their distress to the Father of mercies, and his prayer
was answered by an abundance of rain. Such was his reputation that St Gregory
the Great, who then sat in St Peter’s chair, wrote to the holy abbot, asking
for his prayers and sending him beds and money for the use of pilgrims to
Sinai, who were numerous. For four years St John governed the monks wisely
and well. It was, however, with reluctance that he had accepted the charge,
and he found means to Jay it down shortly before his death. He had attained
the age of fourscore years when he passed away in the hermitage which
had been so dear to him. His spiritual son George, who had succeeded him
as abbot, entreated the dying saint that they might not be separated.
John assured him that their prayers were heard, and the disciple followed
his master within a few days. Besides the Climax, we have another work
of St John’s—a letter written to the abbot of Raithu, in which he describes
the duties of a true shepherd of souls. In art, John is always represented
with a ladder.
Although there
is what professes to be an ancient Life of St John Climacus, written
by Daniel, a monk of Raithu, this contains no more in the way of fact
than is to be found in the Synax. Constant. The whole history
is very obscure, and the note of F. Nau in the Byzantinische
Zeitschrift, vol. xi (1902), pp. 35—37, must be accepted with
great reserve in view of the criticism of L. Petit in DTC., vol. viii,
cc. 690—692. This last article makes it probable that John was married
in early life and that he only became a monk after the death of his wife.
The accounts given in such works as DCII., and the Kirchenlexikon
for the most do little more than expand the jejune data furnished
by Daniel. See also Échos d’Orient, 1923,
pp. 440-450.
He was a Syrian
or a Palestinian who started his eremitical
life at sixteen, living for many years as a hermit on Sinai. He then
went to Thale. Revered also as a scriptural scholar, he authored The
Ladder of Perfection to provide a comprehensive treatise on the ideal
of Christian perfection and the virtues and vices of the monastic life.
Composed in thirty chapters, it was intended to correspond to the age of
Christ at the time of his baptism by John the Baptist. John was elected
abbot of the monks of Mt. Sinai at the age of seventy He died there on March
30.
John Climacus, Abbot
(RM)(also known as John Scholasticus) Born in Syria or Palestine;
died on Mount Sinai on March 30, c. 650 (many older scholars place
his death as early as 600).
"God does not insist or
desire that we should mourn in agony of heart; rather, it is His wish
that out of love for Him we should rejoice with laughter in our soul.
Take away sin and tears become superfluous; where there is no bruise,
no ointment is required. Before the fall Adam shed no tears, and in the
same way there will be no more tears after the resurrection from the dead
when sin has been destroyed. For pain, sorrow, and lamentation will then
have fled away."
A learned Syrian abbot
and spiritual director, Saint John authored The Ladder to Paradise
or Ladder of Perfection, from which he acquires the appellation, "Climacus,"
which is Greek for "ladder." John's early life is hidden in obscurity.
Farmer says that he was married and became a monk at the death of his wife.
He joined the monastery
of Mount Sinai when he was only 16. His novitiate was spent in a hermitage
near the monastery under the discipline of Martyrius. By silence,
he learned to curb the insolent need to discuss everything, an ordinary
vice in learned men, but usually a mark of pride and self-sufficiency.
Instead he adopted humility and obedience, and never contradicted or
disputed with anyone. After four years of training with the ancient anchorite,
he was professed.
From the age of 35,
after the death of Martyrius, John spent many years as a hermit at Thole
at the foot of Mount Sinai, where he studied the Scriptures and the
lives of the Fathers of the Church. He practiced the normal austerities
of the desert monks: frequent fasting, nights of prayer, and abstinence
from meat and fish. He is another of the saints who exhibited the gift
of tears. Because he became a popular spiritual advisor, who was especially
known for his ability to comfort the distraught, he often sought solitude
in a nearby cave. When some who were jealous of his gifts accused him
of spending too much time in vain discourse, he kept complete silence
for a year until the accusers begged him to resume giving counsel. He
went to the monastery only to celebrate the Eucharist with his brother
monks on Saturdays and Sundays.
When he was about 70,
he was elected abbot of the monks of Mount Sinai over his objections.
Soon after his election, there was a severe draught in Palestine. The
people beseeched him to storms the gates of heaven in intercession for
rain. He earnestly begged God on their behalf and it immediately began
to rain. John's contemporary, Pope Saint Gregory the Great wrote
to the holy abbot asking his prayers, and sent him beds, other furniture,
and money for his hospital near Mount Sinai for pilgrims. He governed
the monastery until four years before his death in his hermitage on Mount
Sinai.
At the request of the
abbot of Raithu, John wrote his masterpiece, which uses the vehicle
of a spiritual ladder with thirty rungs--one for each year of Christ's
earthly life until His baptism--to discuss monastic spirituality and
the pursuit of apartheia (passive disinterestedness), which was regarded
as a perfect state. This work was enormously popular during the Middle
Ages and was published in English in 1959 under the title The ladder
of divine ascent. The book was the source of the Byzantine iconographic
theme of the ladder to heaven, which is seen at Mount Athos and elsewhere.
In describing a monastery
of 330 monks, which he had visited near Alexandria, Egypt, John mentions
one of the principal citizens of that city, named Isidore, who, petitioning
to be admitted into the house, said to the abbot: "As iron is in the
hands of the smith, so am I in your hands." The abbot ordered him to
remain outside the gate and to prostrate himself at the feet of every
passerby, by, begging their prayers for his soul struck with a leprosy.
Thus, he passed seven years in profound humility and patience. He told
Saint John that during the first year he always considered himself as a
slave condemned for his sins, and sustained violent conflicts. The second
year he passed in tranquillity and confidence; and the third with relish
and pleasure in his humiliations. So great was his virtue, that the abbot
determined to present him to the bishop in order to be promoted to the priesthood,
but the humility of the holy penitent prevented it--he begged respite and
died within 10 days.
John also admired the
cook of this community, who seemed always recollected, and generally
bathed in tears amidst his continual occupation. When asked how he nourished
so perfect a spirit of compunction in the midst of his busy work, the
cook replied that, in serving the monks, he considered that he was serving
not men but God in his servants. Additionally, the fire that always burned
before his eyes reminded him of that fire which will burn souls for all
eternity.
Here
are some of the spiritual maxims from Saint John's book:
"Rule you own heart as
a king rules over his kingdom, but be subject above all to the supreme
ruler, God Himself."
"A person is at the
beginning of a prayer when he succeeds in removing distractions which
at the beginning beset him. He is at the middle of the prayer when the
mind concentrates only on what he is meditating and contemplating. He
reaches the end when, with the Lord, the prayer enraptures him."
"Without weapons there
is no way of killing wild animals. Without humility there is no way
of conquering anger."
"It is not without
risk that one climbs up a defective ladder. And so with honor, praise, and
precedence which are all dangerous for humility."
"In an instant many
are pardoned for their mistakes, but no one, in a moment's time, acquires
calmness of the soul which requires much time, much trouble and a great
deal of help from God."
"The one who is dead
can no longer walk. The one who despairs can no longer be saved."
"A small fire is enough
to burn down an entire forest; a little hole may destroy an entire
building."
"Just as clouds hide
the sun so bad thoughts cast shadows over the soul."
"Birds which are too
heavy cannot fly very high. The same is true of those who mistreat their
bodies."
"A dried-up puddle
is of no use for the pigs and a dried up body is of no use to the devils."
"A tool which is in
good condition may sharpen one which is not in good condition, and
a fervent brother may save the person who is only lukewarm about his
faith."
"The one who says he
has faith and continues to go against it resembles a face without eyes"
(Attwater, Attwater2, Benedictines, Bentley, Delaney, Farmer, Encyclopedia,
Husenbeth).
Inevitably, Saint John
is portrayed in art as an abbot carrying a ladder or having a vision
of monks climbing one (Roeder).
Saint John of the
Ladder is honored by Holy Church as a great ascetic and author of the
renowned spiritual book called THE LADDER, from which he is also called
"of the Ladder" (Climacus).
There is almost no
information about St John's origins. One tradition suggests that he
was born in Constantinople around the year 570, and was the son of Sts
Xenophon and Maria (January 26).
John went to Sinai
when he was sixteen, submitting to Abba Martyrius as his instructor and
guide. After four years, St John was tonsured as a monk. Abba Strategios,
who was present at St John's tonsure, predicted that he would become a
great luminary in the Church of Christ. For nineteen years St John progressed in monasticism
in obedience to his spiritual Father. After the death of Abba Martyrius,
St John embarked on a solitary life, settling in a wild place called Thola,
where he spent forty years laboring in silence, fasting, prayer, and tears
of penitence.
It is not by chance
that in THE LADDER St John speaks about tears of repentance: "Just as
fire burns and destroys the wood, so pure tears wash away every impurity,
both external and internal." His holy prayer was strong and efficacious,
as may be seen from an example from the life of the God-pleasing saint.
St
John had a disciple named Moses.
Once, the saint ordered
his disciple to bring dung to fertilize the vegetable garden. When
he had fulfilled the obedience, Moses lay down to rest under the shade
of a large rock, because of the scorching heat of summer. St John was
in his cell in a light sleep. Suddenly, a man of remarkable appearance
appeared to him and awakened the holy ascetic, reproaching him, "John,
why do you sleep so heedlessly, when Moses is in danger?" St John immediately woke up and began to pray
for his disciple. When Moses returned in the evening, St John asked
whether any sort of misfortune had befallen him. The monk replied, "A large rock would have
fallen on me as I slept beneath it at noon, but I left that place because
I thought I heard you calling me." St John did not tell his disciple of
his vision, but gave thanks to God.
St John ate the food
which is permitted by the monastic rule, but only in moderation. He
did not sleep very much, only enough to keep up his strength, so that
he would not ruin his mind by unceasing vigil. "I do not fast excessively,"
he said of himself, "nor do I give myself over to intense all-night vigil,
nor lay upon the ground, but I restrain myself..., and the Lord soon saved
me."
The
following example of St John's humility is noteworthy.
Gifted with discernment,
and attaining wisdom through spiritual experience, he lovingly received
all who came to him and guided them to salvation. One day some envious
monks reproached him for being too talkative, and so St John kept silence
for a whole year. The monks realized their error, and they went to the
ascetic and begged him not to deprive them of the spiritual profit of
his conversation.
Concealing his ascetic
deeds from others, St John sometimes withdrew into a cave, but reports
of his holiness spread far beyond the vicinity. Visitors from all walks
of life came to him, desiring to hear his words of edification and salvation.
After forty years of solitary asceticism, he was chosen as igumen of
Sinai when he was seventy-five. St John governed the holy monastery for
four years. Toward the end of his life, the Lord granted him the gifts
of clairvoyance and wonderworking.
At the request of
St John, igumen of the Raithu monastery (Commemorated on Cheesefare
Saturday), he wrote the incomparable LADDER, a book of instruction for
monks who wished to attain spiritual perfection. Knowing of the wisdom and spiritual gifts of
St John of Sinai, the igumen of Raithu requested him to write down whatever
was necessary for the salvation of those in the monastic life. Such a
book would be "a ladder fixed on the earth" (Gen. 28:12), leading people
to the gates of Heaven.
St John felt that
such a task was beyond his ability, yet out of obedience he fulfilled
the request. The saint called his work THE LADDER, for the book is "a
fixed ladder leading from earthly things to the Holy of Holies...." The
thirty steps of spiritual perfection correspond to the thirty years
of the Lord's age. When we have completed these thirty steps, we will
find ourselves with the righteous and will not stumble. THE LADDER begins
with renunciation of the world, and ends with God, Who is love (1 John
4:8).
Although the book
was written for monks, any Christian living in the world will find
it an unerring guide for ascending to God, and a support in the spiritual
life. Sts Theodore the Studite (November 11 and January 26), Sergius
of Radonezh (September 25 and July 5), Joseph of Volokolamsk (September
9 and October 18), and others relied on THE LADDER as an important guide
to salvation.
The twenty-second
step of THE LADDER deals with various forms of vainglory. St John writes:
"When I fast, I am vainglorious; and when I permit myself food in order
to conceal my fasting from others I am again vainglorious about my prudence.
When I dress in fine clothing, I am vanquished by vanity, and if I put
on drab clothing, again I am overcome by vanity. If I speak, vainglory
defeats me. If I wish to keep silence, I am again given over to it. Wherever
this thorn comes up, it stands with its points upright.
A
vain person seems to honor God, but strives to please men rather than
God.
People of lofty spirit
bear insult placidly and willingly, but only the holy and righteous
may hear praise without harm.
When you hear that
your neighbor or friend has slandered you behind your back, or even
to your face, praise and love him.
It is not the one
who reproaches himself who shows humility, for who will not put up
with himself? It is the one who is slandered by another, yet continues
to show love for him.
Whoever is proud of
his natural gifts, intelligence, learning, skill in reading, clear
enunciation, and other similar qualities, which are acquired without
much labor, will never obtain supernatural gifts. Whoever is not faithful
in small things (Luke 16:10), is also unfaithful in large things, and
is vainglorous.
It often happens that
God humbles the vainglorious, sending a sudden misfortune. If prayer
does not destroy a proud thought, we bring to mind the departure of
the soul from this life. And if this does not help, let us fear the
shame which follows dishonor. "For whoever humbles himself shall be exalted,
and whoever exalts himself shall be humbled" (Luke 14:11). When those
who praise us, or rather seduce us, start to praise us, let us recall
our many sins, then we shall find that we are not worthy of what they say
or do to honor us."
In THE LADDER St John
describes the ascent toward spiritual perfection, which is essential
for anyone who wishes to save his soul. It is a written account of his
thoughts, based on the collected wisdom of many wise ascetics, and on
his own spiritual experience. The book is a great help on the path to
truth and virtue.
The steps of THE LADDER
proceed gradually from strength to strength on the path of perfection.
The summit is not reached suddenly, but gradually, as the Savior says:
"The Kingdom of Heaven suffers violence, and the violent take it by
force" (Mt.11:12).
St
John is also commemorated on the fourth Sunday of Great Lent.
|
660 St. Zosimus vision
of Santa Lucia monk abbot bishop of Syracuse famous for his care of the poor
and his educational programs
Syracúsis,
in Sicília, sancti Zósimi, Epíscopi et Confessóris.
At Syracuse, St. Zosimus, bishop and confessor.
S. ZOZIMUSI BISHOP OF SYRACUSE
WAS successor to the holy bishop Peter and faithfully discharged
all the duties of a worthy pastor until his death, which happened in 660.
His name is mentioned in the Roman and Sicilian Martyrologies.
See the Bollandists and Baillet.
660 ST ZOSIMUS, BISHOP OF SYRACUSE
THE parents of St Zosimus were Sicilian landowners, who dedicated
their little boy to the service of St Lucy and placed him, when
he was seven years old, in the monastery that bore her name near Syracuse,
not far from their home. There his main occupation seems to have been
to watch near the relics of the saint. The duty was not altogether congenial
to the little lad, accustomed as he was to a free open-air life on a farm,
and once, when the abbot Faustus had set him a particularly distasteful
task, he ran away and went home. He was brought back in disgrace, and the
enormity of his offence impressed upon him. That night, in his dreams,
he saw St Lucy rise from her shrine and stand over him with a menacing countenance.
As he lay in terror, there appeared beside her the gracious figure of
our Lady interceding for him, and promising in his name that he would
never do such a thing again. As time went by, Zosimus became more reconciled
to the life of the cloister, his visits home became fewer and shorter,
and he settled down to the regular round of prayer, praise and contemplation
with the other monks.
For thirty years he lived almost forgotten. Then the abbot
of Santa Lucia died, and there was great uncertainty and discussion
over the choice of a successor. Finally the monks went in a body to the
bishop of Syracuse and begged him to make the appointment for them. The
prelate, after scrutinizing them all, asked if there was no other monk
belonging to the convent. Thereupon they remembered Brother Zosimus,
whom they had left to mind the shrine and to answer the door. He was sent
for, and no sooner had the bishop set eyes upon him than he exclaimed,
“Behold him whom the Lord hath chosen”. So Zosimus was appointed abbot,
and a few days later the bishop ordained him a priest. His biographer says
that he ruled the monastery of Santa Lucia with such wisdom, love and prudence
that he surpassed all his predecessors and all his successors. When the
see of Syracuse fell vacant in 649, the people elected Zosimus, who,
however, did not wish to be raised to the dignity, whilst the clergy chose
a priest called Vanerius, a vain and ambitious man. Appeal was made to
Pope Theodore, who decided for Zosimus and consecrated him.
In his episcopate the holy man was remarkable for his zeal in teaching
the people and for his liberality to the poor; but it is difficult to judge
of the historical value of the anecdotes which purport to have been recorded
by a contemporary biographer. At the age of nearly ninety St Zosimus
died, about the year 660.
There is a
short and fragmentary Latin life printed in the Acta Sanctorum,
March, vol. iii. See also Cajetan, Vitae Sanctorum
Sicul., vol. i, pp. 226—231, and animad. 181—183. Gams describes
him as a Benedictine, but he is not noticed by Mabillon; he was perhaps
a “Basilian”.
Zosimus (c. 570-660) + Bishop. Born on Sicily, at the age
of seven he was placed in the monastery of Santa Lucia, near Syracuse.
He served as a monk for thirty years before receiving election as abbot.
He was also made bishop of Syracuse in 649, and became famous for his
care of the poor and his educational programs. Feast day: March 30.
Zozimus of Syracuse
B (RM)(also known as Zosimus) Died c. 660. At the tender age of seven,
Saint Zosimus was offered to the monastery of Santa
Lucia, near Syracuse, Sicily,
by his wealthy parents. As a child, he was deputed to watch over the relics
of the virgin martyr--anathema to a boisterous country boy. He ran away
from the monastery, back to his home. In disgrace, he was returned to
Santa Lucia's, where he experienced a vision of the saint who seemed angry
with him. She was appeased by Our Lady and accepted the boy's promise to
diligently undertake his responsibility.
After that, he settled
down and was a good and simple monk for thirty years, then quickly succeeded
to the positions of abbot and bishop of Syracuse. The scene of his selection
of abbot is reminiscent of the selection of the Old Testament King David:
The uncertain monks sought the help of their bishop. After scrutinizing
all the monks gathered, he asked if there was no other monk belonging
to their number. Then they remembered Zosimus, whom they had left to
guard the shrine and answer the door. The bishop sent for the missing
monk. Immediately upon seeing him the bishop exclaimed: "Behold him whom
the Lord has chosen." He appointed him abbot and ordained him priest.
His reputation as a
wise and charitable abbot led him to be elected bishop by the people at
the death of Peter in 649. He did not want the position and the clergy
had elected another, Vanerius, a vain and ambitious man. Pope Theodore settled
the question by appointing and consecrating Zosimus. He faithfully discharged
all the duties of a worthy pastor and showed great liberality to the
poor until his death at the age of 90. These details are drawn from a
reputedly contemporary vita (Attwater2, Benedictines, Farmer, Husenbeth,
Walsh).
Saint Zosimus, Bishop
of Syracuse, was born in answer to the fervent prayers of his parents,
who were childless for a long time. When their son reached the age
of seven, his parents sent him to a monastery to be educated. When
the holy ascetic became an adult, he received monastic tonsure, and
governed the monastery for forty years. Pope Theodore (641-649) consecrated
him Bishop of Syracuse.
St Zosimus was distinguished
by his charity and lack of avarice, and led his flock by word and by
example. Toward the end of his life St Zosimus fell grievously ill, but
endured his suffering with magnanimity and humility.
He
died in the year 662, after he had led his flock for thirteen years.
Later, many of the sick received healing by merely touching his tomb.
|
733 St. Tola Irish bishop
in Meath aided the expansion of scholarly studies.
(Disert lola) Ireland.
He sent missionaries to Europe and aided the expansion of scholarly studies.
Tola B (AC) Died c.
733. This Irish saint was the abbot-bishop of Disert Tola in Meath (Benedictines).
|
788 Patto of Werden abbot
many miracles attributed OSB B (AC)
(also known as Pacificus)
Born in Britain; died at Werden (Verden),
Saxony, Germany, c. 788. Saint Patto was abbot of the Irish monastery
of Anabaric in Saxony, which was established by Blessed Charlemagne
about 780. Later he was consecrated bishop of Werden to succeeded its
first bishop, Suibert.
Because many miracles
have been attributed to him, his body was exhumed in 1630 (a common action
during a papal investigation of sanctity), but no record was made of
the result. This may have been because the remains of Bishops Suibert,
Saint Tanco, Saint Patto, Cerelon, Nortrila, Saint Erlulf, and Saint Harruch,
plus debris of mitres, sandals, and episcopal ornaments were all found
in the same tomb. The relics were collected into a new casket and rested
behind the high altar until they were taken by the bishop to Regensburg during
the Swedish invasions in 1659 (Benedictines, D'Arcy, Fitzpatrick2, Kenney,
Montague, O'Hanlon).
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863 SAINT VERON et sa soeur
SAINTE VERONE existe toujours sous le nom de "puits saint Véron"
Ce confesseur de la
Foi aurait été le fils de Louis le Germanique, petit-fils
de Louis le pieux et donc arrière petit-fils de Charlemagne.
Dès l'âge de 16 ans, il quitta la cour pour venir se réfugier
à Lembeek, près de Hal, où il travailla comme
valet de ferme, dans la plus humble condition, imitant en cela Jésus
qui travailla de ses mains à Nazareth. Il y acquit une grande
réputation de sainteté. Il fit un jour jaillir une source
en plantant son bâton en terre, et cette source existe toujours
sous le nom de "puits saint Véron". Il connut les invasions normandes
et mourut en 863. Son tombeau devint bien vite un lieu de pélerinage.
On l'invoque contre le typhus, les fièvres malignes, les migraines,
les névralgies, les rhumatismes et les maux de tête. Ses
reliques ont été transportées à Mons, en
l'église sainte-Waudru.
Une marche dédiée
à Saint Véron est organisée à Lembeek
le lundi de Pâques, et à Ragnies, dans le Hainaut, un
pèlerinage est organisé le même jour. Saint Véron
est honoré dans le diocèse de Malines et fêté
le 31 janvier [et le 30 mars en Hainaut]. Tropaire d'un confesseur (apôtre).
Quant à sa soeur, nous ne connaissons rien de sa vie. Elle mourut
à Leefdael, dans le Brabant, et un premier oratoire en bois fut
immédiatement construit sur son tombeau. Il fut remplacé
par une église en pierres au 11ème siècle. Une source
située à proximité a la réputation de guérir
les fièvres. Fête le même jour et tropaire d'une religieuse.
SAINT MINNOW and his
HOLY sister VERONE
This confessor of
the Faith would have been the son of Louis the Germanic one, grandson
of Louis the piles and thus postpones grandson of Charlemagne. As of the
16 years age, it left the court to come to take refuge in Lembeek, close
to Hal, where it worked as farmhand, under the humblest condition, imitating
in that Jesus who worked with his hands with Nazareth. It acquired a
great reputation of holiness there. It was dawning one to spout out a source
by planting its ground stick, and this source always exists under the
name of “holy well Véron”. It knew the invasions Normans and died
into 863. Its tomb well quickly became a place of pélerinage. One
calls upon it against typhus, the fevers malignant, the migraines, the
neuralgias, rheumatisms and the headaches. Its relics were transported to
Mons, in the holy-Waudru church.
A walk dedicated to
Saint Minnow is organized in Lembeek the Easter Monday, and in Ragnies,
in Hainaut, a pilgrimage is organized the same day. Saint Véron
is honoured in the diocese the Malignant ones and is celebrated on January
31 [and on March 30 in Hainaut]. Tropaire of a confessor (apostle).
As for his/her sister, we do not know anything of his life. It died in
Leefdael, in the Brabant, and a first wood oratory was immediately built
on its tomb. It was replaced by a stone church at the 11th century. A source
located in the vicinity with the reputation to cure the fevers. Celebrates
the same day and tropaire of a chocolate éclair.
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1016 1018 St. Osburga many
miracles reported at Her shrine
1016 ST OSBURGA, ABESS OF COVENTRY, VIRGIN
NOTHING is known of the life of St Osburga, except that she
is supposed to have been the first abbess of the nunnery founded by
King Canute at Coventry and that her death occurred about 1016. On the
other hand it is possible that she flourished at a much earlier period.
We first hear of her in 1410, when her shrine was already the object of
popular cultus and the scene of so many miracles that the clergy and people
of Coventry petitioned for the observance of her festival. A synod was
therefore called, which issued a decree commanding that, in the archdeaconry
of Coventry, the feast of St Osburga should be kept with the solemnity due
to a patron saint. It does not seem certain what day was chosen. Devotion
to St Osburga lingered on at Coventry until after the Reformation, and her
feast is still kept in the archdiocese of Birmingham on this day.
See Stanton, Menology, p. 137 cf. Leland’s Collectanea, vol. i, p. 50, and Dugdale,
Monasticon,
vol.
iii, pp. 175 and 182.
Abbess of a convent
at Coventry, England, which had been founded by King Canute. Her shrine
was a popular place of pilgrimage during the Middle Ages because of
the many miracles reported there.
Osburga V (AC)(also
known as Osberga)Died c. 1016; feast day formerly March 28; cultus confirmed
in the 15th century. Generally, she is thought to have been the first abbess
of the convent founded at Coventry by Canute before he was recognized
as king of England, although nothing is known for certain. Her shrine became
the site of so many miracles that, in 1410, the clergy and people of
Coventry requested that a feast be established in her honor, which
was granted by a synod and is still celebrated in the diocese of Birmingham
(Attwater, Attwater2, Benedictines, Farmer).
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1202 Blessed Joachim
of Fiore Cistercian visionary, prophet; adopted ascetic early in life
great piety and simplicity OSB Cist. Abbot (PC)
(also known as Joachim
de Floris)
Born at Celico, Calabria,
Italy, c. 1130; Joachim was a visionary and prophet who, early in life,
adopted an ascetic life. After a pilgrimage to Palestine, he entered
the Cistercian abbey at Sambucina. In 1176, he became abbot of Corazzo,
and about 1190, founded his own monastery at Fiore--a new Cistercian
Congregation. His life was marked with great piety and simplicity. He looked
for a new age of the Spirit, when the papal Church would be superseded
by a spiritual Church in which popes, priests, and ceremonies would disappear,
and the Holy Spirit would fill the hearts of all Christ's followers.
Thus, his heart was
Franciscan and, in a way, he anticipated the reforming zeal and simple
faith of the Quakers. It is not surprising that doubts were sometimes
thrown upon his orthodoxy and that many were disturbed by his original
and even startling views.
Nevertheless, he opened
the way for others to follow, and kindled a hope that ran through
the medieval world and stirred the intellect of the Church. Reformation
was in the air, and many things which he foresaw or foretold came to
birth in the century that followed, in the great days of Dominic, Francis
of Assisi, and Ignatius Loyola.
A new emphasis was placed
on the work of the Holy Spirit, and after the gloom which preceded,
there burst upon the world fresh and radiant visions of saintliness
and virtue, and with them a new warmth and glow of religious life. A
wave of exhilaration swept across Europe, and in that golden age of art
and genius men looked beyond the outward forms and found in their own
hearts a living and personal experience of God.
Joachim helped to give
birth to this new mood of feeling and spontaneity, which later found
song in such words as "O Jesus, King Most Wonderful" and "Jesu, the very
thought of Thee." It was Pentecost set to music:
When once Thou visitest
the heart, Then truth begins to shine,
Then earthly vanities
depart, Then kindles love divine.
O Jesus, Light of all
below! Thou Fount of living fire, Surpassing all the joys we know,And
all we can desire.
With this inner fire went
a consuming love that burned in the heart of Saint
Francis and his friars, that
sent Dominic
and his preachers
out of their churches into the hills and highways, and that in a thousand
monasteries set up Christian communities to care for the welfare of the
people.
He was a prolific ascetical
writer. His commentary on the Book of Revelation gave his the title
"the Prophet" by which he was described by Dante: "the Calabrian abbot
Joachim, endowed with prophetic spirit" (Paradiso, XII). Thus Joachim
was among the enthusiasts, who turned for inspiration to the Bible.
Unfortunately, after his death the Franciscan Spirituals used his books
to uphold their heretical tendencies.
Nevertheless, Joachim has always been given the title of beatus,
because, as a mystic and a prophet, he refreshed the life of the Church
(Benedictines, Encyclopedia, Gill).
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1231 Blessed Dodo of Asch
Hermit amazing austerities He possessed the gift of healing,
and many sick persons recovered health at his hands (PC)
(also known as Dodon)
1231 BD DODO He possessed the gift of healing, and many sick
persons recovered health at his hands
IN spite of his evident vocation to the religious life, Bd
Dodo was constrained by his parents to marry. At his father’s death,
however, he was able to fulfil his aspirations, for his wife and his
mother retired into a convent and he was free to join the Premonstratensians.
With the abbot’s permission, he afterwards betook himself to a lonely spot
where he lived in complete solitude for four years, his only visitors being
the evil spirits who strove to tempt him. He moved to another place in Friesland,
called Asch or Hasch, and there he redoubled his austerities. As he lay
prostrate before the crucifix one day, the figure spoke to him and told
him that he would have to remain long upon the cross. He possessed the
gift of healing, and many sick persons recovered health at his hands.
In extreme old age he was killed by a falling wall, and after his death,
marks of our Lord’s wounds are said to have been found upon his body. This
early case of alleged stigmatization is interesting because it may possibly
be of older date than that of St Francis; but it seems likely that the
wounds were caused by the falling masonry. The story that Dodo induced
the Frisians to relinquish a number of their savage pagan customs may belong
to someone else of the same name. As a solitary he would hardly have had
occasion to intervene, as the legend says he did, to stop the practice of
keeping the victims of assassination unburied until vengeance had been taken
on the murderers, or on some members of their family.
See the Acta Sanctorum, March, vol. iii. As to
the alleged stigmata, cf. Fr Thurston in The Month, July 1919, pp. 39—50.
Dodo retired with his
mother and wife to the Premonstratensians of Mariagarden at Asch in
Frisia. As a hermit at various places he became known for his amazing
austerities. Dodo is said to have received the stigmata, which may have
pre-dated that of Saint Francis of Assisi. Dodo died when he was crushed
under a wall of his cell (Attwater2, Benedictines, Encyclopedia).
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1236 Blessed Moricus order
of the Cruciferi 5th recruit to join Francis (AC)
In his biography of
Saint
Francis, Saint Bonaventure tells the story of Blessed
Moricus, a religious in the order of the Cruciferi. The Franciscans,
who highly venerated him, claim Moricus was the fifth recruit to join
Francis. He is also venerated in Orvieto, Italy (Benedictines).
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1456
St. Peter Regulatus noble family Franciscan reformer severe asceticism
levitate ecstasies
Aquilériæ,
in Hispánia, sancti Petri Regaláti, in urbe Vallisoletána
orti, Sacerdótis ex Ordine Minórum et Confessóris,
reguláris disciplínæ in Hispániæ cœnóbiis
restitutóris; quem Benedíctus Décimus quartus,
Póntifex Máximus, Sanctórum fastis adscrípsit.
At Aquileria in Spain, the confessor St. Peter Regulatus, priest
of the Order of Friars Minor. He was born in Valladolid, and
restored the regular discipline in the Spanish monasteries. Pope
Benedict XIV placed him on the roll of saints.
b. 1390
Also Peter Regalado,
Franciscan reformer. Peter was born at Valladolid, Spain, to a noble family, and
entered the Franciscan Order in his native city at the age of thirteen.
After several years, he transferred to a far more austere monastery
at Tribulos, where he became known for his severe asceticism as well
as his abilities to levitate and enter into ecstasies. A success as abbot,
he gave himself over to bringing needed reforms to the monastery and to
promoting reforms in other Franciscan houses. For his zeal in adhering
to the rules of the community he was designated Regulatus.
St. Peter Regaldo (1390-1456)
Peter lived at a very
busy time. The Great Western Schism (1378 - 1417) was settled at the
Council of Constance (1414-1418). France and England were fighting the
Hundred Years’ War, and in 1453 the Byzantine Empire was completely wiped
out by the loss of Constantinople to the Turks. At Peter’s death the
age of printing had just begun in Germany, and Columbus's arrival in the
New World was less than 40 years away.
Peter came from a wealthy
and pious family in Valladolid, Spain. At the age of 13, he was allowed
to enter the Conventual Franciscans. Shortly after his ordination,
he was made superior of the friary in Aguilar. He became part of a group
of friars who wanted to lead a life of greater poverty and penance. In
1442 he was appointed head of all the Spanish Franciscans in his reform
group.
1456 ST PETER REGALATUS
ST PETER REGALATUS came of a noble
family settled at Valladolid in Spain. He lost his father in infancy,
and when he was in his thirteenth year he obtained, though with difficulty,
his mother’s permission to enter the Franciscan convent of his native
city. He soon became distinguished amongst his brethren for his fervour.
When Peter Villacretios, after initiating a rigorous reform at Aguilar
in the diocese of Osma, founded another convent at Tribulos on the Douro—which
seemed to most people more like a prison than a monastery—our saint at
his own earnest request was allowed to form one of the community. By the
austerity of his penances, his assiduity in prayer, and his frequent ecstasies,
in which he is said to have been often raised from the ground, he seems
to have equalled the most eminent saints of his order, and he lived in constant
union with God. Upon the death of Father Villacretios he succeeded him
in the government of his reformed congregation, and died at Aguilar on
March 30, 1456, in the sixty-sixth year of his age. He was called Regalatus
on account of the zeal with which he enforced the rule.
The Bollandists
(Acta Sanctorum, March, vol. iii) print only a
Latin translation of the Spanish life by Antony Daza (1627), with some
extracts from the process then instituted before the auditors of the
Rota. Several Spanish biographies have since appeared, notably one by
J. Infantes (1854). See also the bull of canonization issued by Benedict
XIV, and many references in that pontiff’s great treatise De Beatificatione etc. Sanctorum; and Leon, Aureole Seraphique (Eng. trans.), vol. ii, pp. 150—159. St
Peter’s feast is now kept by the Friars Minor on March 30.
Born in Valladolid,
Spain, 1390; died March 30, 1456; canonized by Benedict XIV in 1746;
another feast day was March 30. The nobly born, 13-year-old Peter entered
the Franciscan order in his hometown, after convincing his widowed mother
that all would be well. He later migrated to Aguilar del Campo in New
Castile, which had been established by Father Peter Villacretios. There
today's saint began his efforts at reforming this and several other friaries--primarily
through his own example of austerity, penance, and prayer. The feast
of the translation of his relics is today (Benedictines, Husenbeth).
Peter led the friars
by his example. A special love of the poor and the sick characterized
Peter. Miraculous stories are told about his charity to the poor. For
example, the bread never seemed to run out as long as Peter had hungry
people to feed. Throughout most of his life, Peter went hungry; he lived
only on bread and water.
Immediately after his
death on March 31, 1456, his grave became a place of pilgrimage. Peter was
canonized in 1746.
Comment: Peter was an
effective leader of the friars because he did not become ensnared in anger
over the sins of others. Peter helped sinning friars rearrange the priorities
in their lives and dedicate themselves to living the gospel of Jesus Christ
as they had vowed. This patient correction is an act of charity available
to all Franciscans, not just to superiors.
Quote: "And let all the
brothers, both the ministers and servants as well as the others, take
care not to be disturbed or angered at the sin or the evil of another,
because the devil wishes to destroy many through the fault of one;
but they should spiritually help [the brother] who has sinned as best
they can, because it is not the healthy who are in need of the physician,
but those who are sick (cf. Mt 9:12; Mk 2:17)" (Rule of 1221, Chapter
5).
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1472 Bl. Amadeus IX of
Savoy victim of epilepsy known for his charity concern for the poor
1472 BD AMADEUS IX OF SAVOY
AMADEUS IX, who, like his ancestor Humbert III, afterwards
attained to beatification, was the son of Duke Louis I of Savoy and Anne
of Cyprus, and grandson of the antipope “Felix V”. Amadeus was born
at Thonon in 1435 and was betrothed in the cradle to Yolande, daughter
of Charles VII of France, thereby cementing peace between the two countries.
He is described as handsome, accomplished and endowed with exceptional
spiritual graces; unfortunately he was subject all his life to severe
attacks of epilepsy, which at times completely prostrated and incapacitated
him. His marriage, which took place in 1451, was a happy one, but of
his four sons and two daughters, the majority died very young.
In the province of Brescia, which was given to him as his
portion, the young prince lived a congenial and secluded life, away
from the cares and tumults of the court, but upon his father’s death
he was called to take up the government of Savoy and Piedmont. He was
a clement ruler, but inflexible in suppressing bribery and in preventing
the oppression of the poor by the rich. Indeed, in cases which came before
hint personally, he was so much disposed to espouse the cause of the weak
that Duke Galeazzo of Milan once jestingly remarked that whereas in the
rest of the world it was better to be rich than poor, in the duchy of
Savoy it was the beggars who were favoured and the wealthy who were harshly
dealt with.
Amadeus could not bring himself to refuse alms to anyone,
and after he had exhausted the contents of his purse, he would give
away his own clothing and anything he had about him. He is even said
on one occasion to have broken up the jewelled collar he wore and to
have distributed the fragments. When an ambassador had been loudly boasting
of the numerous packs of hounds and the many different breeds of dogs
kept by his master, the duke led him to a terrace outside the palace
which was furnished with tables round which the poor of the city were
being fed. “These are my packs and my hunting-dogs”, he remarked.
“It is with the help of these poor people that I chase after
virtue and hunt for the kingdom of Heaven.” The ambassador objected that
some amongst them were vicious and undeserving, mere idlers and hypocrites.
“I would not judge them too severely”, replied Amadeus gently, “lest God
should judge me likewise and withhold His blessing.” He had the greatest
horror of blasphemy and would not retain in his service anyone who used
profane language. He was very liberal in all his benefactions, yet the
finances of the state were not impoverished. On the contrary, through his
wise administration, debts incurred by his predecessors were paid off,
his exchequer which he had found empty was replenished, and he was able
to provide marriage portions for three of his sisters without incurring
any debts or imposing any fresh taxes.
In his private life he was extremely austere, and far from
allowing himself any relaxations on the score of ill-health, he gave
it out that he was obliged to fast on account of it. Beginning every
day by private meditation and by hearing Mass, it is also stated that
he frequented the sacraments more constantly than was usual at that period.
Like all truly magnanimous men, he bore no malice towards those who treated
him ill. He had received much provocation from the Sforzas of Milan, but
when, upon the death of Duke Francis, his son Galeazzo, in his haste to reach
Milan quickly from the Dauphiny, tried to pass incognito through Savoy and
was arrested, Amadeus treated him with honour and provided an escort to conduct
him to Milan. Afterwards Galeazzo was ungrateful enough to attack him,
but Amadeus brought the war to an end and gained his friendship by giving
him his sister Bona in marriage.
It must be confessed that some historians judge his policy
less favourably, and declare that his conciliatory attitude resulted
in Savoy becoming a centre of continual strife. His brothers rebelled
against him several times, but he always forgave them and made excuses
for them. Because of his malady, Amadeus resigned the government into
the hands of his wife, but his subjects rose in revolt and he himself
was imprisoned until his brother-in-law, King Louis XI, came and set him
at liberty. Though then only in his thirty-seventh year, his disease had
sapped his strength, and he recognized that his end was approaching. Having
exhorted his sons and nobles in words which are often inscribed on representations
of the holy man, “Be just: love the poor and the Lord will give peace to
your lands”, Bd Amadeus rendered up his soul to God on March 30, 1472. He
was beatified in 1677.
See the Acta Sanctorum, March, vol. iii; J. F. Gonthier, Oeuvres historiques, vol. iii, pp. 95—111 E. Fedelini, Les Bienheureux de la Maison de Savoie (1925).
Duke of Savoy, a model
of charity. Amadeus was the son of Duke Louis I of Savoy. He was born
in 1435 in Thonon, Savoy and betrothed as an infant to Princess Yolanda,
the daughter of Charles VII of France. They were married in 1451, and
Amadeus succeeded his father as duke of Savoy.
A victim of epilepsy,
he resigned his dukedom around 1471, leaving Yolanda in control. A revolt
developed, and Amadeus was imprisoned until King Louis XI of France,
Yolanda's brother, secured his release. He died on March 30, 1472, known
for his charity and concern for the poor. He was beatified in 1677.
Blessed Amadeus IX
of Savoy (AC) Born at Thonon, Savoy, France, 1435; died 1472; beatified
in 1677. Amadeus, an epileptic, began his rule as the third duke of Savoy
in 1455. His reign was such that he endeared himself to his subjects.
His wife, Yolande, the virtuous daughter of the king of France, governed
in his place when he was making devotions. Eventually, he was compelled
to resign in favor of his wife, possibly because of the severity of his
condition. Immediately after his death he was proclaimed a saint by his former
subjects, and selected as the patron of the royal house of Savoy, of whom
he was an ancestor (Attwater2, Benedictines, Encyclopedia).
In art, he is portrayed
as a prince dispersing alms, with a purse and scroll on which diligite
pauperis is inscribed. He is invoked against epilepsy (Roeder).
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18th v. Saint Sophronius,
Bishop of Irkutsk and Wonderworker of all Siberia
His family name was
Kristalevsky, was born in Malorussia in the Chernigov region in 1704. His
father, Nazarius, was "a common man in his affairs, and the saint was named
Stephen, in honor of the protomartyr St Stephen. He had two brothers and
a sister, Pelagia. The name of one brother was Paul. The name of the other
older brother is unknown, but it is said that he was head of the Krasnogorsk
Zolotonosh monastery.
Stephen's childhood
years were spent in the settlement of Berezan in the Pereyaslavl district
of the Poltava governance, where the family settled after the father
was discharged from service. When he came of age, Stephen entered the
Kiev Theological Academy, where two other future hierarchs were studying:
Joasaph, future Bishop of Belgorod (September 4 and December 10), and
Paul, future Metropolitan of Tobolsk (June 10 and November 4).
After completing his religious
education, Stephen entered the Krasnogorsk Transfiguration monastery
(later renamed the Protection monastery. In 1789, it was transformed
into a women's monastery), where his elder brother already labored in
asceticism. On April 23, 1730 he received monastic tonsure with the name
of Sophronius, in honor of St Sophronius of Jerusalem (March 11).
On the night after
his monastic tonsure, St Sophronius heard a Voice in the Protection church
predicting his future service: "When you become bishop, build a church
dedicated to All Saints."
In 1732, he was summoned
to Kiev. There he was ordained hierodeacon, and then hieromonk in
the cathedral of Holy Wisdom. After St Sophronius had been a monk for
two years, he became treasurer of the Zolotonosh monastery for two years,
and then His Grace Bishop Arsenius (Berlov) of the Pereyaslavl diocese
sent him into the house of his archbishop, where he was steward for eight
years.
These facts testify
to the connections of the saint with his original Protection monastery.
During his obedience under the presiding hierarch at Pereyaslavl,
he often visited his monastery, spending the day in quiet contemplation
and work, serving as an example to the brethren.
When Hieromonk Sophronius
traveled to the Holy Synod on behalf of his bishop, they paid close
attention to him. In January 1742, the future saint was transferred
to the St Alexander Nevsky Lavra in St Peterburg, the foremost monastery
of the capital. A year later he was appointed treasurer of the monastery,
and in 1746 he was appointed as Superior of the monastery.
He summoned his fellow
countryman, the hieromonk Sinesios (Ivanoff), a native of the city
of Priluki, and made him igumen of the St Sergius Hermitage, a dependancy
of St Alexander Nevsky Lavra. From this time the friendship of the two
ascetics, hieromonk Sophronius and hieromonk Sinesios, was strengthened
by their joint pastoral effort, and they were inseparable until they
died in Siberia.
During these years St
Sophronius worked hard at managing the monastery and improvement of teaching
at the seminary located nearby. He and Archbishop Theodosius made it their
task to acquire more books for the monastic library.
St Sophronius built
a two storey church: the upper church was dedicated to St Theodore,
the older brother of St Alexander Nevsky; and the lower to St John Chrysostom.
Bishop Innocent II
(Nerunovich) of Irkutsk died in 1747. For six years afterwards, the Irkutsk
diocese remained without a spiritual head.
Finally, on February
23, 1753, the empress Elizabeth (1741-1761) recommended the pious Igumen
Sophronius of the Alexander Nevsky monastery to the Holy Synod as "a
person, not only worthy of episcopal rank, but also someone completely
able to fulfill the wishes and the hopes of the state and the Synod,
and take up the burden of episcopal service on the far frontier and satisfy
the needs of his flock in that harsh land, among wild primitives and lawless
people."
On April 18, 1753,
Thomas Sunday, Hieromonk Sophronius was consecrated Bishop of Irkutsk
and Nerchinsk in the Dormition cathedral.
Foreseeing difficult
service on the distant Siberian frontier, the new bishop did not immediately
travel to the Irkutsk eparchy, but rather began to gather educated and
spiritually experienced co-workers. During this period St Sophronius
visited at his original Krasnogorsk monastery. At the holy places of Kiev,
he also sought the blessings of the Kiev Caves Saints for his service.
The constant companion of the saint, as had been before, was the hieromonk
Sinesios, sharing in his friend's work.
At Moscow, Archbishop
Platon of Moscow and Sevsk provided him with further assistance. He
gave him fatherly advice for his task, since he was quite familiar with
the peculiarities of the Siberian religious life. He forewarned him about
the self-willed local authorities, and advised him to surround himself
with trustworthy helpers.
On March 20, 1754 the
saint arrived at Irkutsk. He went first to the Ascension monastery,
his predecessor's residence, and prayed at the grave of Bishop Innocent
(Kulchitz), asking his blessing as he took up his assignment.
Familiarizing himself
with the state of affairs in the diocese, the saint began the reorganization
of the Spiritual consistory, monasteries and parishes, and appealed to the
Holy Synod to send worthy men to the Irkutsk eparchy for priestly service.
Before the arrival
of St Sophronius, the Irkutsk monasteries had already a century-old history.
The founders of these monasteries were motivated by a fervent desire
for monastic life. The wise hierarch appointed people of piety, wisdom,
virtue, and with great experience both of life and spiritual matters
as heads of the monastic communities. In 1754, Bishop Sophronius elevated
his friend and companion Hieromonk Sinesios to be Archimandrite of Ascension
monastery. He served the monastery for thirty-three years until his blessed
repose.
In September 1754,
the bishop issued a decree in which he expressed concern for the education
and upbringing of the children of the clergy. He wanted them to learn
the HOROLOGION, the PSALTER, singing and letters, and this instruction
"ought to be conducted with all industriousness and the utmost diligence,
so that the children might be able to fulfill the responsibilities of
sacristan and deacon."
Studying both people
and circumstances, the bishop in his sermons and conversations exhorted
all to a higher moral ideal. He devoted particular attention to the
reverent and correct performance of the divine services and the Holy
Mysteries, and he also looked after the moral purity of laymen. He was
concerned about the position of women in the family, and defended them
against their unjust inequality. The bishop attempted to set straight
the Rule of divine services, and so he summoned priests, deacons, subdeacons
and sacristans, and those who sang in the choir during services.
Traveling about the
diocese, the saint noticed that censing and the ringing of bells were
not being done properly in all places, and therefore he issued a decree
restoring the proper way of censing and bell-ringing.
Called to apostolic
service in this frontier region, St Sophronius realized that his duty
was to enlighten the Christians of the area, and also to convert the
idol-worshippers, who were very numerous in Siberia. It was difficult
to bring pagans to the Church of Christ, especially because sometimes
there was no one to serve in the churches, and to borrow priests for
missionary activity only made matters worse. Knowing that the Church
services would have a salutary effect on non-Russians, the saint not
only served with reverence himself, but also required it of all his
clergy.
St
Sophronius also contributed to the development of a stable culture
among the local people.
He offered them monastic
lands for settlements and in every way he endeavored to isolate them
from the influence of paganism. A constant throng of visitors came
from faraway places for his blessing.
Even with his many cares,
he did not forget his own spiritual life and eternity. He also led
an ascetical life. His cell-attendant said that the saint "used simple
food in small quantities. He served often, spent the greater part of
the night at prayer, sleeping on the floor under a sheepskin or a fur,
a deerskin or bear hide, and a small simple pillow.
The spirit of his ascetic
life fit in with the general uplifting of the Christian spirit in Russia
after the glorification of St Demetrius of Rostov (September 21), Theodosius
of Chernigov (September 9), and the uncovering of the incorrupt relics
of his predecessor, St Innocent of Irkutsk (February 9). This event
inspired St Sophronius to greater efforts and encouraged him to ask for
the help of St Innocent in his task of building up the diocese.
Until the end of his
days St Sophronius kept his love for the Krasnogor Zolotonosh monastery,
which had nurtured him in the days of his youth. He constantly contributed
support for its upkeep, sending the necessary means for this.
Noticing a deterioration
in his health, St Sophronius petitioned the Holy Synod to let him retire.
The answer from Peterburg did not come right away, since it was difficult
to choose a worthy successor.
The final days of St
Sophronius' s life were spent in asceticism and prayer.
The light, which shone
on the good deeds of St Sophronius, continues to the present time
to testify to the glory of the Heavenly Father, "Who mercifully strengthens
His saints." Now the holy memory of St Sophronius is reverently preserved
not only in Siberia at the place of his final deeds, but also at the
place of his first deeds.
St Sophronius is also
commemorated on June 30 (his glorification in 1918).
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1684 Saint Zacharie, évêque de Corinthe,
Néomartyr grec
Le hiéromartyr
(prêtre martyr) Zacharie, évêque de Corinthe, souffrit
pour le Christ sous les Turcs en 1684. Les Turc-musulmans l'accusèrent
de correspondre secrètement avec les Français, auxquels
le saint aurait soit-disant promis d'aider à s'emparer de la
ville. Les musulmans se jettèrent avec rage sur l'évêque
Chrétien et, entravé de chaînes et couverts de coups,
ils l'emmenèrent au procès. Le juge, sans l'interroger,
exigea que Saint Zacharie accepte l'Islam et, à la réponse
négative de l'évêque, il ordonna de le battre sans
pitié. Ils enfermèrent alors le confesseur du Christ en
prison, où les fanatiques mahometans ne cessèrent pas de
le battre et de le martyriser. Le hiéromartyr Zacharie fut décapité
le troisième dimanche suivant le dimanche de la Vénération
de la Croix.
1684 Zacharie saint,
bishop of Corinth, Greek Néomartyr
The hiéromartyr
(priest martyr) Zacharie, bishop of Corinth, suffered for Christ under
the Turks in 1684. The Turk-Moslems showed it to correspond secretly
with the French, to which the saint be-saying would have promised to help
to seize the city. The Moslems jettèrent themselves with rage on
the Chrétien bishop and, blocked chains and forks and spoons of
blows, they took it along to the lawsuit. The judge, without questioning
it, required that Saint Zacharie accept Islam and, with the negative
answer of the bishop, it ordered to beat it without pity. They then locked
up the confessor of Christ in prison, where the fanatics mahometans did
not cease beating it and of the martyriser. The hiéromartyr Zacharie
was decapitated third Sunday following Sunday of the Veneration of the
Cross.
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1890 St. Leonard Muraildo
Priest Founder Congregation of St. Joseph. He was born in Turin, Italy,
and was a leader in Catholic social work for social justice like Saints
John Bosco Joseph Cafasso Joseph Cottolengo. Leonard was beatified
in 1963 and canonized in 1970.
Leonardo Murialdo,
Priest (AC) Born in Turin, Italy, in 1828; died 1900; beatified in 1963;
canonized in 1970 by Pope Paul VI; the Salesians celebrate his
feast on May 18. Saint Leonard was a prophet: Conservative Catholics
in his time condemned him as a "socialist" because he advocated for an
eight-hour workday in 1885.
His work for social
justice placed him squarely in line with other luminaries of his time:
Saints
John Bosco, Joseph Cafasso, and Joseph Cottolengo.
Saint Leonard was
ordained in 1851, and then devoted himself to the education of working-class
boys at the Oratory of Saint Louis, fostered by John Bosco. After a short
time at Saint-Sulpice in Paris in 1865, he was rector of a Christian college
of further education and technical training in Turin.
He founded the Congregation
of Saint Joseph to ensure the continuation of his work with young apprentices.
He also promoted the Catholic Workers' Movement through the newspaper
La voce dell'Operaio and the monthly La buona Stampa. He also established
a national federation to improve the standards of the press in Italy.
At a goodly age, he
died peacefully in his hometown and was buried in the Church of Santa
Barbara there. At his canonization, the pope stressed that he was honored
both for his personal holiness and for the social activities inspired
by his virtue (Benedictines, Farmer).
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1943 Blessed Maria Restituta
Kafka devotion to the materially and socially poor avid opponent
of Nazis sentenced to death by Martin Borman M (AC)
(also known as Helena
Kafka) Born at Brno, Czech Republic, May 10, 1894; died in Vienna, Austria,
March 30, 1943; beatified June 21, 1998.
Blessed Maria Restituta
Kafka, baptized Helena, was the sixth daughter of a shoemaker. Her family
moved to Vienna, Austria, where she grew up and worked as a salesgirl,
then as a nurse, which brought her into contact with the Franciscan Sister
of Christian Charity (Hartmannschwestern).
Impressed by their
lives, she joined the congregation in 1914 and took the name Restituta.
After her novitiate, she was a surgical nurse for twenty years, during
which she gained a particular reputation for her devotion to the materially
and socially poor.
After the Anschluss,
when Austria was united to Germany, Sister Restituta was vocal in her
opposition to Nazism and Hitler, whom she called a "madman." Her first
personal encounter with the Nazis occurred when she hung a crucifix in
every room of a new hospital wing. The Nazis demanded that they or Sister
Restituta be removed; neither were. Her community declared that Sister
Restituta was irreplaceable.
The blessed nun was
arrested and, on October 28, 1942, sentenced to death for "aiding and
abetting the enemy in the betrayal of the fatherland and for plotting
high treason" because she had hung the crucifixes and allegedly written
a poem that mocked the Nazi leader. Sister Restituta was later offered
her freedom in exchange for leaving the order. She refused. Martin Bormann
expressly rejected the requested commutation of her sentence with the
words: "I think the execution of the death penalty is necessary for effective
intimidation." For the next five month, Blessed Maria Restituta tended
to the needs of others in prison. On March 30, 1943, the sentence of decapitation
was executed (L'Osservatore Romano English Edition).
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Commemoration of the Archangel
Gabriel the Announcer.
On this day, the church
commemorates of the Archangel Gabriel the announcer, for his honor
is great with God, he was worthy to announce the birth of His only begotten
Son to the Virgin St. Mary. He also foretold Daniel the prophet about
the return of the people of Israel from exile, about the first coming
of Christ, to Whome is the glory, for the salvation of the world, and also
about the end of the animal sacrifices. For what God had done for us through
him it is meet for us to honor and venerate him. May his intercession be
with us. Amen.
Commemoration of the Transfer
of the Relics of St. James, known as the Mangled.
On this day also, is
the commemoration of the relocation of the relics of St. James (James
the mangled). His biography and martyrdom are mentioned under the 27th
day of the month of Hatour May his prayers be with us. Amen.
Commemoration of Samson, One
of the Judges of Israel.
On this day also, is
the commemoration of Samson, one of the Judges of Israel. The name
of the father of this righteous was Manoah from the tribe of Dan, and
his mother was barren. The angel of the Lord appeared to her and announced
her of his birth, and commanded her not to drink wine nor to eat unclean
food all the days of her pregnancy. The angel also commanded her that
no razor should come on his head, for the child was to be a Nazirite (dedicated)
unto God from the womb, and that he would deliver Israel out of the hands
of the Philistines.
When she told her husband
about what the angel had said to her, her husband asked God to allow
the angel to appear to him. The angel appeared, and said to him: "All
that I commanded your wife let her observe." The woman conceived, and gave
birth to Samson, and God blessed him and the Spirit of God filled him.
At one time, he tore a lion apart as one would tear a young goat, and on
another time, he killed thirty men and burned their fields. The Philistines
rose against the tribe of Judah to fight and seize Samson, but Samson told
the men of Judah: "Swear to me that you will not deliver me to them or kill
me yourselves." They said to him: "No, but we will tie you securely and
deliver you into their hands. We surely shall not kill you." They bound him
with two new cords and brought him to the Philistines, who jumped upon him
to kill him. The Spirit of the Lord came mightily upon him, and the strong
cords that were on his arms became as flax that were burnt with fire, and
his bonds broke loose off his hands. He found a fresh jaw-bone of an ass,
reached out and took it with his hand and killed a thousand men with it.
Then he became very thirsty, he cried out to the Lord and said: "You have
given this great deliverance by the hands of you servant, and now shall
I die from thirst... ?" The all mighty God then split a hollow place and
water came out. He drank and his spirit returned, and he survived. When
he was in Gaza, the Philistines surrounded the place and laid wait for him
all the night at the gate of the city to capture and kill him. Samson arose
at midnight, took hold of the doors of the gate, pulled them up, put them
on his shoulders, and carried them to the top of the hill. The Philistines
came to his wife, Delilah, and asked her to entice Samson to find out the
secret of his strength. When Samson told her that the secret was in his hair,
for he was a Nazirite Dedicated unto God). She told his enemies, lulled him
to sleep on her knees, and called for a man to shave off the seven locks
of hair off his head. She began to afflict him, as his strength went from
him. The Philistines took him to their city, insulted him, and plucked out
his eyes.
His hair grew again,
and his strength came back to him. He went to the temple of their idol,
and took hold of the two middle pillars which supported the temple.
Samson leaned with all his strength on the two pillars and said: "Let
me die with the Philistines." The temple fell on three thousands of the
Philistine people and their lords killing them all. So the dead that he
killed on his death were more than he killed in his life. He judged for
the people of Israel twenty years, then departed in peace. To our
God is the glory for ever, Amen.
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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.