Abbé dans le Finistère - Évêque et confesseur (✝ 573)
Paul Aurélien (Paulus Aurelianus).
Originaire de Grande-Bretagne, il vécut la vie érémitique dès l'âge de quinze ans. Ordonné prêtre par l'évêque de Winchester à vingt-deux ans, il est appelé auprès du roi, mais il préfère traverser la Manche, espérant reprendre sa vie de solitaire. Le comte de Léon le voulait comme évêque. Il l'envoya donc à Paris où il fut consacré dans la cathédrale. Il donna à son diocèse une vive impulsion. Mais, sur le tard, il voulut revenir à sa vie d'ermite et c'est dans l'île de Batz qu'il rendit son âme à Dieu.
Saint Paul Aurélien, communément appelé saint Pol de Léon, est du nombre des sept fondateurs d'évêchés bretons. Il naquit au Pays de Galles vers 480, où il fut condisciple de Gildas et de Samson à l'école monastique d'Ildut. Avec douze compagnons il traversa le Cornwall et gagna l'Armorique : il débarqua à Ouessant. De là, il vint sur le continent, probablement à Lampaul-Plouarzel, séjourna à Lampaul-Ploudalmézeau, puis se dirigea vers le castel de Léon. Le comte Withur lui donna un évangéliaire et une cloche, la forteresse gallo-romaine en ruines et l'Ile de Batz. Pol établit deux monastères, l'un dans l'île, l'autre dans le Castel. C'est sur l'injonction de Childebert qu'il reçut l'épiscopat : l'oppidum du Castel devint le centre de son apostolat. Evêque préférant la vie érémitique, il laissa la ville épiscopale à saint Jaoua. Il reprit plus tard la charge épiscopale, puis nomma pour lui succéder un autre de ses disciples : Kétoméren. Il put alors se retirer dans son monastère de l'Ile de Batz, où il mourut très âgé. Son attribut iconographique est le dragon, en souvenir du dragon dont il aurait délivré l'Ile de Batz, symbole du "dragon invisible" qu'il avait chassé du pays.
Sant Paol Aurelian, anvet aliesoc'h Pol a Leon, a zo unan euz ar zeiz eskob o-deus diazezet eskoptiou Breiz. Ganet eo bet e Bro-Gembre wardro ar bloavez 480. E studi a reas asamblez gand Gweltaz ha Samson e skol sant Iltud. Gand daouzeg kompagnun e treuzas Kerne-Veur hag e teuas da Vro-Arvorig. Dilestra a reas war Enez Eusa. Goudeze e teuas d'an douar braz. Ar Hont Withur a roas dezan eun aviel hag eur c'hloc'h, ar c'hastell roman hag Enez-Vaz.
Paol a zavas daou vanati, unan war an enezenn, egile er C'hastell. Evid senti ouz Childebert eo e teuas da veza eskob. War skeuden sant Paol e weler eun aerouant (dragon) ouz e dreid. Skarzet e-nefe an enezenn euz an aerouant, skeudenn ar c'hredennou faoz e-noa mouget er vro.
Dix-sept édifices lui ont été consacrés, presque tous en Léon. Si l'église Saint-Pol de Batz est en ruines, par contre, six autres paroisses restent fidèles à son patronage : l'église cathédrale de Saint-Pol de Léon, les églises de Lampaul-Guimiliau, Lampaul-Plouarzel, Lampaul-Ploudalmézeau, Lampaul à Ouessant et Tréglonaou. Des chapelles dédiées à saint Paul subsistent encore à Brignogan, Garlan, Plouguerneau. Ont disparu les chapelles de Le Drennec, Le Faou, Guimaëc, Plougonvelin. En Cornwall, la paroisse de Paul, à l'extrême ouest de la péninsule, est dédiée à saint Pol depuis le 10e siècle. Son nom est comparable à celui de Paule, paroisse de haute Cornouaille, dédiée elle aussi à saint Pol.
Born in Cornwall; died March 12, c. 575. The vita of Saint Paul was finished in 884 by a monk of Landévennec, Brittany, named Wrmonoc. It is one of the few of British Celtic saints written prior to the late middle ages.
Saint Paul was a noble Briton, cousin of Saint Samson, and his fellow-disciple under Saint Illtyd. He was educated at Llantwit with Saints David and Gildas. We need no other proof of his wonderful fervor and progress in virtue, and all the exercises of a monastic life, than Illtyd's testimony, by whose advice Paul left the monastery to embrace a more perfect eremitical life.
Some time after, our saint sailing from Cornwall, passed into Armorica, and continued the same austere eremitical life on Caldey Island on the coast of the Osismians, a barbarous idolatrous people in Armorica, or Little Britain. Prayer and contemplation were his whole employment, and bread and water his only food, except on great festivals, in which he took with his bread a few little fish. The saint, mourning over the blindness of he pagan inhabitants on the coast, migrated with twelve companions to Brittany, and instructed them in the faith. Withur, count or governor of Bas, and all that coast, seconded by king Childebert, procured his ordination to the episcopal dignity, notwithstanding his tears to prevent it. His see is now called after him, Saint-Pol-de- Léon.
Count Withur, who resided in the Isle of Bas (Ouessant), bestowed his own house on the saint to be converted into a monastery; and St. Paul placed in it certain fervent monks, who had accompanied him from Wales and Cornwall. He was himself entirely taken up in his pastoral functions, and his diligence in acquitting himself of every branch of his obligations was equal to his apprehension of their weight. When he had completed the conversion of that country, he resigned his bishopric to a disciple, and retired into the isle of Batz, where he died in holy solitude at the age of nearly 100.
During the inroads of the Normans, his relics were removed to the abbey of Fleury, or St. Benet's on the Loire, but were lost when the Calvinists plundered that church. The story related by Wrmonoc is full of legendary material, but there is no doubt that Paul was a powerful evangelist in Finistère. The vita incorporates some traditions of Welsh and Celtic origin, and there are considerable traces of the saint in Wales, where, as in Brittany, he was sometimes called Paulinus. The ancient church at the village of Paul, near Penzance, is dedicated in honor of Pol de Léon. His festival occurs in the ancient breviary of Léon, on the 10th of October, perhaps the day of the translation of his relics. For in the ancient breviary of Nantes, and most others, he is honored on the 12th of March (Attwater, Benedictines, Husenbeth).
HE was a noble Briton, a native of Cornwall, cousin of St. Samson, and his fellow-disciple under St. Iltutus. We need no other proof of his wonderful fervour and progress in virtue, and all the exercises of a monastic life, than the testimony of Saint Iltutus, by whose advice St. Paul left the monastery to embrace a more perfect eremitical life in a retired place in the same country. Some time after, our saint sailing from Cornwall, passed into Armorica, and continued the same austere eremitical life in a small island on the coast of the Osismians, a barbarous idolatrous people in Armorica, or Little Britain. Prayer and contemplation were his whole employment, and bread and water his only food, except on great festivals, on which he took with his bread a few little fish. The saint, commiserating the blindness of the pagan inhabitants on the coast, passed over to the continent, and instructed them in the faith. Withur, count or governor of Bas, and all that coast, seconded by king Childebert, procured his ordination to the episcopal dignity, notwithstanding his tears to prevent it. Count Withur, who resided in the Isle of Bas, bestowed his own house on the saint to be converted into a monastery; and St. Paul placed in it certain fervent monks, who had accompanied him from Wales and Cornwall. He was himself entirely taken up in his pastoral functions, and his diligence in acquitting himself of every branch of his obligations was equal to his apprehension of their weight. When he had completed the conversion of that country, he resigned his bishopric to a disciple, and retired into the isle of Bas, where he died in holy solitude, on the 12th of March, about the year 573, near one hundred years old. 1 During the inroads of the Normans, his relics were removed to the abbey of Fleury, or St. Bennet’s on the Loire, but were lost when the Calvinists plundered that church. Leon, the ancient city of the Osismians, in which he fixed his see, takes his name. His festival occurs in the ancient Breviary of Leon, on the 10th of October, perhaps the day of the translation of his relics. For in the ancient Breviary of Nantes, and most others, he is honoured on the 12th of March. See Le Cointe’s Annals, the Bollandists on this day, and Lobineau in the Lives of the Saints of Brittany, from his acts compiled by a monk of Fleury, about the close of the tenth century.
Note 1. St. Paul was ordained priest before he left Great Britain, about the year 530. The little island on the coast of Armorica, where he chose his first abode in France, was called Medonia, and seems to be the present Molene, situated between the Isle of Ushant and the coast. The first oratory which he built on the Continent, very near this island, seems to be the church called from him Lan-Pol. [back]
Rev. Alban Butler (1711–73). Volume III: March. The Lives of the Saints. 1866.
Benozzo Gozzoli. Fresque de Sainte Fine, Chapelle absidiale de Sant' Agostino, San Gimignano
Bienheureuse Fina de San Gimignano
(✝ 1253)
ou Joséphine.
Elle passa la plus grande partie de sa vie, étendue sur une planche. Elle était jeune et belle aux dires de ses contemporains quand une maladie étrange la couvrit d'ulcères douloureuses qui ne se guérirent jamais. Ses mains immobiles ne pouvaient chasser les mouches qui l'importunaient. L'odeur de ses plaies ne favorisait pas les visites de ses voisines qui lui apportaient le minimum de nourriture. Ce qui ne l'empêcha pas de se déclarer la plus heureuse des créatures de Dieu. On la découvrit morte un matin, les traits souriants des extases dont souvent le Seigneur crucifié lui donnait la grâce.
À San Geminiano en Toscane, l’an 1253, la bienheureuse Fine, vierge, qui supporta, depuis son plus jeune âge, une longue et cruelle maladie, avec une patience inaltérable, mettant toute sa confiance en Dieu.
Born in San Gimignano, Tuscany, Italy, in 1238; died there in 1253. Santa Fina, who is still greatly venerated in her hometown, was a virgin whom a reverse of fortune caused to take a vow of holy poverty. She desperately repented of her sins (her worse apparently was accepting an orange from a boy) after contracting a fatal illness at age 10. It appears, however, that she never became a nun, but rather lived at home under obedience to the Benedictines. She patiently suffered constant, repulsive diseases and continuous neglect on her oaken plank. In a vision, Pope Saint Gregory the Great warned her of her approaching death at the age of 15. As she lay ill, she worked many miracles, some of which are illustrated in Ghirlandaio's frescoes in the Collegiata. For example, she restored a choirboy's sight. At her passing, all the bells of the town spontaneously began to ring, her room was found full of flowers, violets blossomed from her board, and wallflowers sprang from a village tower. Her dead hand cured her nurse of a serious malady (Benedictines, Encyclopedia, Jepson, Tabor).
Saint Fina is depicted in art as a maiden holding a bunch of flowers in the town of San Gimignano. She may also be shown lying on a pallet tended by a nurse, as Saint Gregory appears to her, or at her death her pallet is covered with flowers (Roeder). Domenico Ghirlandaio painted an illustrated life of Saint Fina in the frescoes of the Collegiate Church of San Gimignano (Tabor). Fina is the patron saint of at San Gimignano, where her feast is celebrated every five years on the first Sunday in August (Roeder, Tabor).
St. Fina, also known as Seraphina, was born Fina dei Ciardi, in Gimignano, a village in Tuscany, Italy in 1238. She was the daughter of the Imperiera, a declined noble family. She lived all her life in humble house located in the historic center of the famous “city of beautiful towers”. In 1248, Fina’s life was changed by a serious illness, which began to progressively paralyze her body. Her deep faith relieved her pain. She refused a bed and chose instead to lie on a wooden board. According to her legend, during her long sickness her body became attached to the wood board, and worms and rats fed on her flesh.
During her illness, she lost her father, and later her mother died after a severe fall. In spite of her misfortune and extreme poverty, she thanked God and expressed a desire that her soul might separate from the body in order to meet Jesus Christ. Fina’s immense devotion was an example to all the citizens of San Gimignano, who frequently visited her. Visitors were surprised to receive words of encouragement from a desperately ill young girl who was resigned to the Will of God. With her mother and father both gone, she was at the mercy of neighbors and a young girl that was her friend, to take care of her.
On March 4, 1253 after five years of sickness and pain, being bound to a board she used as her bed, those around her were waiting for her passing away. During this time, St. Gregory the Great allegedly appeared in Fina’s room and predicted that she would die on March 12th. Fina died on the predicted date, and she was only 15 years old. She was one of the most beautiful girls in her town, and the disease disfigured her to a point of being grotesque. She did pass on March 12, which at that time was the Feast Day of St. Gregory the Great, just as she predicted he told her.
When Fina’s body was removed from the pallet in which she had laid for over 5 years, the people who were there saw white violets bloom from the wood and smelt a fresh flower fragrance through the whole house. The violets grew out of the board on which she laid, and the violets also grew on the walls of San Gimignano, something that is still occurring to this day. For this reason, the white violets have been called throughout the world as the “St. Fina Violets”. As they transferred her body through town, the town’s people shouted, “The Young Saint is Dead”.
For the next several days, pilgrims went to the Pieve to see Fina’s remains and in that same period, many miracles of healing took place. One person healed was her young friend, who had a hand paralyzed while caring for Fina during her illness, holding her head up. While she was near the body, the dead young girl cured her hand. At the exact moment of Fina’s passing, all the bells of San Gimignano rang without anyone touching them. Many sick people who visited her grave during the following years were cured and some of these became some of the most fervent supporters of St. Fina. The decision of Fina to lie down on a wood table is still a mystery, but legend says she did it to offer her suffering for the conversion of sinners.
Another legend tells that during a walk with two of her friends, she heard another young girl cry out. The young girl crying had broken a pitcher that her mother had given her in order to fill water from the well. While she stopped to play with the other children, she forgot the pitcher on the ground, which unfortunately rolled down and broke. Fina told her to arrange the pieces and put them under the water. The Pitcher became complete and full of water. Another miracle was Fina’s neighbor, the man, a few years after Fina’s death on March 12th stopped working to remember the poor young girl’s passing, went to cut the wood and unfortunately hurt his leg. Suffering for his pain he asked forgiveness of St. Fina and was very sorry for not having respected the holy day of her passing. Then his cut disappeared, completely healed. Many miracles are attributed to St. Fina through writings, paintings, poems, and legend.
St. Fina’s Feast day is celebrated since 1481. In 1479, two years before her feast day being celebrated, she was implored to stop the plague. The plague stopped and this miracle occurred again in the same period of 1631, when the plague returned. The most important thing produced from St. Fina’s intercession, is the hospital that took her name and was built in 1255. It was built thanks to the donations given at her tomb. The hospital gave housing to the old and poor, and pilgrims too. It became in the following century, one of the best in Tuscany. In the hospitals chapel, the original oak wood board where St. Fina lay down for five years, is preserved.
Practical Take Away
St. Fina was a young girl born in Tuscany, Italy. She was one of the most beautiful girls in her town, and became paralyzed from an illness at the age of 10. The disease disfigured her greatly, and then she lost her parents. Her survival was dependant on her friend, who’s arm became paralyzed from taking care of her and holding her head up, and the town’s people who came to visit the young girl. She chose to lie on a board, rather than a bed during her illness, which lasted for five years. When she died, her body was grown fast to the board. When she was removed, instead of finding her decaying flesh, white violets suddenly grew from the board. The white violets grew on the stone walls throughout the city as well. The town folks named them “Fina Violets” and to this day, you can purchase them throughout the world, known as Fina Violets.
Domenico Ghirlandaio, Esequie di Santa Fina, chapelle de sainte Fina
The Stories of St Fina at San Gimignano (1473-75)
by Domenico GHIRLANDAIO
Violets flower in March in San Gimignano, a town of many towers; they are celebrated as the "Fiori di Santa Fina", the flowers of Saint Fina, the town's patron saint. Fina, the pious daughter of poor parents, died on the feast day of Saint Gregory in 1253 after a long and painful illness. She was just fifteen years old. According to legend, after the death of her mother Fina lived an ascetic lifestyle so strict she was, in the end, scarcely able to move. At the instant she died, white, beautifully scented flowers blossomed forth from her bed of pain.
Between 1468 and 1472, architect Giuliano da Maiano built Saint Fina's mortuary chapel in the collegiate church (his brother Benedetto da Maiano created the saint's burial altar about 1475) and Ghirlandaio covered the walls with frescoes. Both artists were working in direct competition with each other, for they were depicting the Obsequies of Saint Fina side by side, each using his own medium, fresco and relief carving. The entire layout of the magnificent ensemble, which is still in its original location, is reminiscent of Antonio Rossellino's mortuary chapel for the Portuguese cardinal dating from 1461-66 in the Florentine church of San Miniato al Monte, the frescoes for which were painted by Ghirlandaio's first teacher, Alessio Baldovinetti.
The year in which the frescoes in the chapel of St Fina were executed can be fixed almost with certainty at 1475 or shortly after. There are two Stories of St Fina: the Apparition to Fina of St Gregory who announces her Death and the Obsequies of the Saint.
It was in the frescoes for this chapel Ghirlandaio was able to develop his own style. The two frescoes in the Saint Fina Chapel are the first major works of Ghirlandaio's career. There are already signs of the architecture that will feature in his later works, here imaginatively and skillfully constructed according to the laws of perspective. The spaces appear to be filled with light and air and to create a bright atmosphere that is enhanced by the luminous colours of Domenico Veneziano. Also evident here is Ghirlandaio's ability, which was much appreciated by his patrons, of including them and their families in religious scenes.
Il naquit à Constantinople durant la persécution impériale contre les saintes Images. Après de solides études profanes, il fut secrétaire du jeune empereur Constantin VI. Choisi pour participer au Septième Concile de Nicée, il y fut présent et actif en tant que commissaire impérial. Élu patriarche, alors qu'il était encore laïc, il reçut successivement et rapidement tous les ordres sacerdotaux. Mais cette ascension rapide ne fut pas du goût des moines du Studion. Il connut bien d'autres difficultés, en particulier avec l'empereur Léon l'Arménien qui combattait le culte des Saintes Icônes. Exilé, il préféra abdiquer devant le pseudo-concile des évêques soumis à l'empereur. Pendant ses quatorze années de bannissement, il écrivit un remarquable traité de théologie sur le culte des Images, en partant de la philosophie d'Aristote.
Près du Bosphore, en 829, le trépas de saint Nicéphore, évêque de Constantinople. Zélé défenseur des traditions de ses pères, il s’opposa fortement à l’empereur iconoclaste Léon l’Isaurien pour défendre le culte des saintes images. Chassé par celui-ci de son siège et longtemps relégué dans un monastère, il s’en alla paisiblement vers le Seigneur.
Traduction, présentation et notes par M.-J. Mondzain-Baudinet, éditions Klincksiek, Paris, 2000, 381 p. (« Esthétique »).
Les trois Antirrhétiques dont cet ouvrage nous offre la traduction figurent parmi les œuvres majeures de saint Nicéphore Ier le Patriarche (758-828) qui fut l’un des principaux défenseurs des icônes lors du second iconoclasme.
Elles ont pour but de répondre aux arguments développés lors du concile iconoclaste de Hiéreia (754), les deux premières réfutant l’une après l’autre les Questions que l’empereur Constantin V avait formulées en vue de ce concile.
Elles ne se réduisent pourtant pas à des œuvres polémiques de circonstance : comme le souligne la traductrice, « l’enjeu iconique y est traité sous le mode universel ». Elles figurent, avec l’Apologétique du même auteur, les Discours de saint Jean Damascène et les Antirrhétiques de saint Théodore Studite, parmi les ouvrages fondateurs d’une théologie de l’icône, puisque l’icône y est
défendue comme totalement solidaire du fait de l’Incarnation. Contre certaines positions origénistes et monophysites dont lui paraissent avoir hérité les iconoclastes, saint Nicéphore consacre maints développements d’une grande profondeur à soutenir que le Verbe a assumé une pleine humanité qui, en tant que telle, impliquait la possibilité d’être représentée. On a donc affaire, au fond, à de véritables traités théologiques qui, sur certains points ont fourni à la christologie orientale des précisions significatives.
Il faut rendre hommage au travail très soigné de M.-J. Mondzain-Baudinet. La traduction est précise, et en marge de celle-ci figurent les subdivisions du texte grec de la P.G. qui a servi de référence, ainsi que les indications des sources scripturaires, patristiques et philosophiques de Nicéphore et des Questions qu’il réfute. Ces dernières ont été récapitulées en fin de volume, suivies de la traduction de l’Horos (Définition de foi) de Nicée II, d’un glossaire des hérésies citées par Nicéphore, d’un index des sources bibliques et autres. En début de volume figurent, après une introduction biographique et doctrinale, une bibliographie bien fournie sur les Sources, Nicéphore et l’Iconoclasme, ainsi qu’une chronologie. On trouve à la fin de l’ouvrage un important index relatif d’une part à la doctrine de l’icône et d’autre part au portrait de l’iconoclaste. Cette dernière partie, assez surprenante, consiste en une récapitulation des injures adressées par Nicéphore à Constantin, destinée non à nous rappeler la violence de la polémique et le style des disputes de l’époque, mais à illustrer l’une des thèses que la traductrice développe, dans son introduction, selon une perspective délibérément philosophique, en utilisant les catégories de l’esthétique et de la sémiologie : l’image de l’iconoclaste est une anti-icône. Les seules réserves que pourront faire les patrologues concerneront cette introduction qui, en raison de la méthode d’analyse utilisée, paraît souvent en décalage avec l’esprit et le sens profond du texte.
patriarche œcuménique de Constantinople (758-822) Fête le 2 juin
Saint Nicéphore est né vers 758 dans la capitale de l'empire. Ses parents Théodore et Eudoxie appartenaient à la haute hiérarchie byzantine, tout en pratiquant la piété et la vertu. Confrontés à la persécution iconoclaste ils demeuraient fidèles à la Foi orthodoxe. Pour cette raison son père secrétaire de l'empereur Constantin V Copronyme (741-775) fut destitué et envoyé en exil à Nicée, où il mourut.
Fort de la piété familiale leur fils entra néanmoins dans le service de l'État. En 787, sous la régence d'Irène, il participe au septième concile œcuménique "Nicée-II". Simple laïc, il siège en tant que "commissaire impérial" (βασιλικος μανδατωρ). Avant l'ouverture des travaux on le charge d'aller chercher Grégoire de Néo-Césarée : iconoclaste repenti, ce vieil évêque est le dernier survivant du pseudo-concile des hérétiques réuni par l'empereur à Hiera en 754.
Dans les années qui suivirent il fit retraite dans l'un des cloîtres de la rive orientale du Bosphore.
En 806 il fut désigné pour succéder au patriarche Tarase. Cette promotion d'un laïc rencontra les critiques des moines du Stoudion.
Mais c'est du parti hérétique, à partir de l'événement en 813 de Léon V l'Arménien que vinrent les principales tribulations, avec le retour de l'impiété et du mouvement de destruction des icônes.
Nicéphore rappela : "nous ne pouvons pas plus toucher aux traditions les plus anciennes que nous ne saurions remettre en cause la Croix et l'Évangile".
L'empereur tenta donc de réunir dans son palais un certain nombres de prélats qui lui semblaient acquis.
Pourtant ils résistèrent.
L'un d'eux, Émilien, évêque de Cyzique déclara : "Puisqu'il s'agit d'une affaire ecclésiastique, discutons-en au sein de l'église conformément à la coutume, pas dans le palais".
Euthyme, évêque de Sardes observa : "Depuis la venue du Christ, 800 ans se sont écoulés, et pendant tout ce temps nous n'avons jamais cessé d'avoir des icônes et de les vénérer. Qui donc manifesterait l'audace d'abolir une si ancienne tradition ?"
Saint Théodore le Stoudite s'exprima après les évêques. Il dit au Prince : "Monseigneur, ne troublez pas l'ordre de l'Église. Dieu y a placé des apôtres, des prophètes, des pasteurs et des professeurs. Vous avez reçu la charge de l'État, laissez celle de l'Église à ses pasteurs."
Fou de colère, l'Empereur le fit expulser. Peu de temps après, il convoqua en vue d'un concile les évêques favorables à l'hérésie et chercha à y mettre en accusation le patriarche Nicéphore.
À leurs sommations, celui-ci répondit : "Qui vous a donné autorité ? Était-ce un autre patriarche ou celui qui est à Rome. Dans mon diocèse vous n'avez aucun pouvoir."
Il leur lut alors le canon qui excommunie quiconque tend à exercer un pouvoir quelconque dans la juridiction d'un autre évêque. Il fut cependant suspendu de force et condamné au bannissement par l'empereur.
En 820 un nouveau souverain hérétique en la personne de Michel II le Bègue maintien la persécution et la lutte contre les images.
En 828 le 2 juin saint Nicéphore naissait au ciel après 14 années d'exil.
Confesseur de la foi orthodoxe il a laissé de nombreux écrits théologiques et historiques.
En 846 par ordre de Theodora son corps retournera à Constantinople, le 13 mai, date à laquelle il est célébré en occident.
TRANSFERT des RELIQUES de notre Saint Père NICEPHORE, Patriarche de CONSTANTINOPLE
Lorsque Saint Méthode monta sur le trône épiscopal de Constantinople après la déposition du Patriarche hérétique Jean (842), il s'adressa sans tarder à l'empereur Michel et à sa mère, l'impératrice régente Théodora, en leur disant qu'il n'était pas juste de laisser en exil le corps du Saint Patriarche Nicéphore qui, après avoir vaillamment confessé le Dogme Orthodoxe sur la vénération des Saintes Icônes, était mort loin de son troupeau spirituel après quatorze ans d'un âpre exil. La souveraine ayant acquiescé à cette proposition, Saint Méthode suivit les envoyés impériaux en compagnie d'un grand nombre de Prêtres et de moines jusqu'au Monastère de Saint Théodore, où le Saint avait été enseveli dix-neuf ans plus tôt. Ils trouvèrent la précieuse Relique incorrompue et la déposèrent sur un navire impérial, en l'escortant solennellement au chant d'hymnes spirituelles. Lorsque le navire parvint en vue du port, l'empereur et tout le Sénat vinrent à sa rencontre, tenant à la main des cierges allumés, et ils vénérèrent pieusement la Sainte Relique, puis, la portant sur leurs épaules, ils l'amenèrent à la Grande Eglise (Sainte-Sophie), où l'on célébra une veille de toute la nuit en l'honneur du Patriarche. A l'issue de cette cérémonie, on transporta le corps de Saint Nicéphore, avec la même pompe, jusqu'à l'église des Saints-Apôtres, pour l'y déposer en compagnie des empereurs et de ses saints prédécesseurs. SOURCE : http://www.histoire-russie.fr/icone/saints_fetes/textes/nicephore_2.html Nicephorus of Constantinople BM (RM)
Born in 758; died June 2, 828; feast day formerly June 2. It's no wonder that Nicephorus was a staunch opponent of iconoclasm; his father, the emperor's secretary, had been tortured and exiled for refusing to accept Emperor Constantine Copronymus's decrees banning sacred images. Nicephorus became imperial commissioner known for his eloquence, scholarship, and statesmanship. He built a monastery near the Black Sea.
Although he was still a layman and did not desire any preference, he was named patriarch of Constantinople in 806 to succeed Saint Tarasius. Nicephorus incurred the enmity of Saint Theodore Studites for giving absolution to the priest who had illicitly married Emperor Constantine VI and Theodota while Constantine's wife Mary was still alive. The two were later reconciled.
Nicephorus devoted himself to reforming his see, restoring monastic discipline, and reinvigorating the faith of his flock. The patriarch also brought Saint Methodius of Constantinople, who later became patriarch, from his monastery on Chios. He resisted the efforts of Emperor Leo the Armenian to reimpose iconoclasm, but was deposed by a synod of iconoclastic bishops assembled by the emperor. Several attempts were made on the life of Nicephorus and he was exiled to the monastery he had built on the Black Sea, where he spent the last 15 years of his life.
Nicephorus wrote several treatises against iconoclasm and two historical works, Breviarum and Chronographia (Attwater, Benedictines, Delaney).
Patriarch of Constantinople, 806-815, b. about 758; d. 2 June, 829. This champion of the orthodox view in the second contest over the veneration of images belonged to a noted family of Constantinople. He was the son of the imperial secretary Theodoreand his pious wife Eudoxia. Eudoxia was a strict adherent of the Church and Theodorehad been banished by the Emperor Constantine Copronymus (741-75) on account of his steadfast support of the teaching of the Church concerning images. While still young Nicephorus was brought to the court, where he became an imperial secretary. With two other officials of high rank he represented the Empress Irenein 787 at the Second Council of Nicaea (the SeventhEcumenicalCouncil), which declared the doctrine of the Church respecting images. Shortly after this Nicephorus sought solitude on the Thracian Bosporus, where he had founded a monastery. There he devoted himself to asceticpractices and to the study both of secularlearning, as grammar, mathematics, and philosophy, and the Scriptures. Later he was recalled to the capital and given charge of the great hospital. Upon the death of PatriarchTarasius (25 February, 806), there was great division among the clergyand higher court officials as to the choice of his successor. Finally, with the assent of the bishops Emperor Nicephorus (802-11) appointed Nicephorus as patriarch. Although still a layman, he was knownby all to be very religious and highly educated. He received Holy Orders and was consecratedbishop on Easter Sunday, 12 April 806. The direct elevation of a Iayman to the patriarchate, as had already happened in the case of Tarasius, aroused opposition in the ecclesiastical party among the clergy and monks. The leaders were the abbots, Plato of Saccadium and Theodore of Studium, and Theodore's brother, ArchbishopJoseph of Thessalonica. For this opposition the AbbotPlato was imprisonedfor twenty-four days at the command of the emperor.
Nicephorus soon gave further cause for antagonism. In 795 a priest named Josephhad celebrated the unlawful marriageof Emperor Constantine VI (780-97) with Theodota, during the lifetime of Maria, the rightful wife of the emperor, whom he had set aside. For this actJoseph had been deposedand banished. Emperor Nicephorus considered it important to have this mattersettled and, at his wish the new patriarchwith the concurrence of a synodcomposed of a small number of bishops, pardonedJoseph and, in 806, restored him to his office. The patriarchyielded to the wishes of the emperor in order to avert more serious evil. His actionwas regarded by the strict churchparty as a violation of ecclesiastical lawand a scandal. Before the matterwas settled Theodore had written to the patriarch entreating him not to reinstate the guilty priest, but had received no answer. Although the matterwas not openly discussed, he and his followers now held virtually no churchcommunion with Nicephorus and the priest, Joseph. But, through a letter written by ArchbishopJoseph, the course which he and the strict church party followed became public in 808, and causeda sensation. Theodore set forth, by speech and writing, the reasons for the actionof the strict party and firmly maintained his position. Defending himself against the accusation that he and his companions were schismatic, he declared that he had kept silentas long as possible, had censuredno bishops, and had always included the name of the patriarchin the liturgy. He asserted his love and his attachment to the patriarch, and said he would withdraw all opposition if the patriarchwould acknowledge the violation of lawby removing the priestJoseph. Emperor Nicephorus now took violentmeasures. He commanded the patriarchto call a synod, which was held in 809, and had Plato and several monks forcibly brought before it. The opponents of the patriarch were condemned, the Archbishop of Thessalonica was deposed, the AbbotsPlato and Theodorewith their monks were banished to neighbouring islands and cast into various prisons.
This, however, did not discourage the resolute opponents of the "Adulterine Heresy". In 809 Theodore and Plato sent a joint memorial, through the Archmandrite Epiphanius, to Pope Leo III, and later, Theodorelaid the matter once more before the pope in a letter, in which he besought the successor of St. Peter to grant a helping hand to the East, so that it might not be overwhelmed by the waves of the "Adulterine Heresy". Pope Leo sent an encouraging and consolatory reply to the resolute confessors, upon which they wrote another letter to him through Epiphanius. Leo had received no communication from Patriarch Nicephorus and was, therefore, not thoroughly informed in the matter; he also desired to spare the eastern emperor as much as possible. Consequently, for a time, he took no further steps in the matter. Emperor Nicephorus continued to persecuteall adherents of Theodore of Studium, and, in addition, oppressed those of whom he had grown suspicious, whether clergy or dignitariesof the empire. Moreover, he favoured the hereticalPaulicians and the Iconoclasts and drained the people by oppressive taxes, so that he was universally hated. In July, 811, the emperor was killedin a battle with the Bulgarians. His son Stauracius, who had been wounded in the same fight, was proclaimed emperor, but was deposedby the chief men of the empire because he followed the bad example of his father. On 2 October, 811, with the assent of the patriarch, MichaelRhangabe, brother-in-law of Stauracius, who raised to the throne. The new emperor promised, in writing, to defend the faith and to protect both clergy and monks, and was crowned with much solemnityby the Patriarch Nicephorus. Michaelsucceeded in reconciling the patriarchand Theodore of Studium. The patriarchagain deposed the priestJosephand withdrew his decrees against Theodore and his partisans. On the other side Theodore, Plato, and the majority of their adherents recognized the patriarch as the lawfulhead of the Byzantine Church, and sought to bring the refractory back to his obedience. The emperor had also recourse to the papacy in reference to these quarrels and had received a letter of approval from Leo. Moreover, the patriarch now sent the customary written notification of his induction into office (Synodica) to the pope. In it he sought to excuse the long delay by the tyranny of the preceding emperor, interwove a rambling confessionof faith and promised to notify Rome at the proper timein regard to all important questions.
Emperor Michaelwas an honourablemanof goodintentions, but weak and dependent. On the advice of Nicephorus he put the heretical and seditious Paulicians to death and tried to suppress the Iconoclasts. The patriarchendeavoured to establish monasticdiscipline among the monks, and to suppress double monasteries which had been forbidden by the Seventh Ecumenical Council. After his complete defeat, 22 June, 813, in the war against the Bulgarians, the emperor lost all authority. With the assent of the patriarch he resigned and entered a monastery with his children. The popular general, Leothe Armenian, now became emperor, 11 July, 813. When Nicephorus demanded the confessionof faith, before the coronation, Leoput it off. Notwithstanding this, Nicephorus crowned him, and later, Leoagain refused to make the confession. As soon as the new emperor had assured the peace of the empire by the overthrow of the Bulgarians his true opinions began gradually to appear. He entered into connection with the opponents of images, among whom were a number of bishops; it steadily grew more evident that he was preparing a new attack upon the veneration of images. With fearless energy the PatriarchNicephorus now proceeded against the machinations of the Iconoclasts. He brought to trial before a synodseveral ecclesiastics opposed to images and forced an abbot named Johnand also BishopAnthonyof Sylaeum to submit. BishopAnthony's acquiescence was merely feigned.
In December, 814, Nicephorus had a long conference with the emperor on the veneration of images but no agreement was reached. Later the patriarchsent several learned bishopsand abbots to convince him of the truth of the position of the Patriarchon the veneration of images. The emperor wished to have a debate between representatives of the opposite dogmaticopinions, but the adherents of the veneration of images refused to take part in such a conference, as the Seventh Ecumenical Council had settled the question. Then Nicephorus called together an assembly of bishops and abbots at the Churchof St. Sophia at which he excommunicated the perjuredBishopAnthonyof Sylaeum. A large number of the laity were also present on this occasion and the patriarchwith the clergy and people remained in the churchthe entire night in prayer. The emperor then summoned Nicephorus to him, and the patriarchwent to the imperial palace accompanied by the abbots and monks. Nicephorus first had a long, private conversation with the emperor, in which he vainly endeavoured to dissuade Leofrom his opposition to the veneration of images. The emperor received those who had accompanied Nicephorus, among them seven metropolitans and Abbot Theodore of Studium. They all repudiated the interference of the emperor in dogmaticquestions and once more rejected Leo'sproposal to hold a conference. The emperor then commanded the abbots to maintain silenceupon the matter and forbade them to hold meetings. Theodoredeclared that silence under these conditions would be treasonand expressed sympathy with the patriarchwhom the emperor forbade to hold public service in the church. Nicephorus fell ill; when he recovered the emperor called upon him to defend his course before a synod of bishops friendly to iconoclasm. But the patriarchwould not recognize the synodand paid no attention to the summons. The pseudo-synod now commanded that he should no longer be called patriarch. His house was surrounded by crowds of angryIconoclasts who shouted threats and invectives. He was guarded by soldiers and not allowed to perform any official act. With a protest against this mode of procedure the patriarchnotified Leo that he found it necessary to resign the patriarchalsee. Upon this he was arrested at midnight in March, 815, and banished to the monastery of St. Theodore, which he had built on the Bosporus.
Leo now raised to the patriarchateTheodotus, a married, illiterate layman who favoured iconoclasm. Theodotuswas consecrated 1 April, 815. The exiled Nicephorus persevered in his opposition and wrote several treatises against iconoclasm. After the murder of the Emperor Leo, 25 December, 820, Michaelthe Amorian ascended the throneand the defenders of the veneration of imageswere now more considerately treated. However, Michaelwould not consent to an actualrestoration of images such as Nicephorus demanded from him, for he declared that he did not wish to interfere in religiousmatters and would leave everything as he had found it. Accordingly Emperor Leo's hostile measures were not repealed, although the persecution ceased. Nicephorus received permission to return from exile if he would promise to remain silent. He would not agree, however, and remained in the monastery of St. Theodore, where he continued by speech and writing to defend the veneration of images. The dogmatictreatises, chiefly on this subject, that he wrote are as follows: a lesser "Apology for the Catholic Church concerning the newly arisen Schism in regard to Sacred Images" (Migne, P.G., C, 833-849), written 813-14; a larger treatise in two parts; the first part is an "Apology for the pure, unadulterated Faith of Christians against those who accuse us of idolatry" (Migne, loc. cit., 535-834); the second part contains the "Antirrhetici", a refutation of a writing by the Emperor Constantine Copronymus on images (loc. cit., 205-534). Nicephorus added to this second part seventy-five extracts from the writings of the Fathers[edited by Pitra, "Spicilegium Solesmense", I (Paris, 1852), 227-370]; in two further writings, which also apparently belong together, passages from earlier writers, that had been used by the enemies of images to maintain their opinions, are examined and explained. Both these treatises were edited by Pitra; the first Epikrisis in "Spicilegium Solesmense", I, 302-335; the second Antirresis in the same, I, 371-503, and IV, 292-380. The two treatises discuss passages from MacariusMagnes, Eusebius of Caesarea, and from a writing wrongly ascribed to Epiphanius of Cyprus. Another work justifyingthe veneration of images was edited by Pitra under the title "Antirrheticus adversus iconomachos" (Spicil. Solesm., IV, 233-91). A final and, as it appears, especially important treatise on this question has not yet been published. Nicephorus also left two small historicalworks; one knownas the Breviarium", the other the "Chronographis", both are edited by C. de Boor, "Nicephori archiep. Const. opuscula historica" in the "Bibliotheca Teubneriana" (Leipzig, 1880). At the end of his life he was revered and after death regarded as a saint. In 874 his bones were translated to Constantinoplewith much pomp by the PatriarchMethodiusand interred, 13 March, in the Church of the Apostles. His feast is celebrated on this day both in the Greekand RomanChurches; the Greeks also observe 2 June as the day of his death.
Kirsch, Johann Peter."St. Nicephorus."The Catholic Encyclopedia.Vol. 11.New York: Robert Appleton Company,1911.13 Mar. 2016<http://www.newadvent.org/cathen/11050a.htm>.
Transcription.This article was transcribed for New Advent by Donald J. Boon.
Ecclesiastical approbation.Nihil Obstat. February 1, 1911. Remy Lafort, S.T.D., Censor.Imprimatur. +John Cardinal Farley, Archbishop of New York.
St. Nicephorus, Patriarch of Constantinople, Confessor
From his life by Ignatius, deacon of Constantinople, afterwards bishop of Nice, a contemporary author; and from the relation of his banishment by Theophanes. See Fleury, l. 45, 46, 47. Ceillier, t. 18. p. 467.
A.D. 828
THEODORUS, the father of our saint, was secretary to the emperor Constantine Copronymus: but when that tyrant declared himself a persecutor of the Catholic church, the faithful minister remembering that we are bound to obey God rather than man, maintained the honour due to holy images with so much zeal, that he was stripped of his honours, scourged, tortured, and banished. The young Nicephorus was from his cradle animated to the practice of virtue by the domestic example of his father: and in his education, as his desires of improvement were great and the instructions he had very good, the progress he made was as considerable; till, by the maturity of his age, and of his study, he made his appearance in the world. When Constantine and Irene were placed on the imperial throne, and restored the Catholic faith, our saint was quickly introduced to their notice, and by his merits attained a large share in their favour. He was by them advanced to his father’s dignity, and, by the lustre of his sanctity, was the ornament of the court, and the support of the state. He distinguished himself by his zeal against the Iconoclasts, and was secretary to the second council of Nice. After the death of St. Tarasius, patriarch of Constantinople, in 806, no one was found more worthy to succeed him than Nicephorus. To give an authentic testimony of his faith, during the time of his consecration he held in his hand a treatise which he had written, in defence of holy images, and after the ceremony laid it up behind the altar, as a pledge that he would always maintain the tradition of the church. As soon as he was seated in the patriarchal chair, he began to consider how a total reformation of manners might be wrought, and his precepts from the pulpit received a double force from the example he set to others in an humble comportment, and steady uniform practice of eminent piety.1 He applied himself with unwearied diligence to all the duties of the ministry; and, by his zealous labours and invincible meekness and patience, kept virtue in countenance, and stemmed the tide of iniquity. But these glorious successes rendered him not so conspicuous as the constancy with which he despised the frowns of tyrants, and suffered persecution for the sake of justice.
The government having changed hands, the patrician Leo the Armenian, governor of Natolia, became emperor in 813, and being himself an Iconoclast, endeavoured both by artifices and open violence, to establish that heresy. He studied in the first place, by crafty suggestions, to gain over the holy patriarch to favour his design. But St. Nicephorus answered him: “We cannot change the ancient traditions: we respect holy images as we do the cross and the book of the gospels.” For it must he observed that the ancient Iconoclasts venerated the book of the gospels, and the figure of the cross, though by an inconsistency usual in error, they condemned the like relative honour with regard to holy images. The saint showed, that far from derogating from the supreme honour of God, we honour him when for his sake we pay a subordinate respect to his angels, saints, prophets, and ministers: also when we give a relative inferior honour to inanimate things which belong to his service, as sacred vessels, churches, and images. But the tyrant was fixed in his errors, which he at first endeavoured to propagate by stratagems. He therefore privately encouraged soldiers to treat contemptuously an image of Christ which was on a great cross at the brazen gate of the city; and thence took occasion to order the image to be taken off the cross, pretending he did it to prevent a second profanation. St. Nicephorus saw the storm gathering, and spent most of his time in prayer with several holy bishops and abbots. Shortly after, the emperor, having assembled together certain Iconoclast bishops in his palace, sent for the patriarch and his fellow-bishops. They obeyed the summons, but entreated his majesty to leave the government of the church to its pastors. Emilian, bishop of Cyzicus, one of their body, said: “If this be an ecclesiastical affair, let it be discussed in the church, according to custom, not in the palace.” Euthymius, bishop of Sardes, said: “For these eight hundred years past, since the coming of Christ, there have been always pictures of him, and he has been honoured in them. Who shall now have the boldness to abolish so ancient a tradition?” St. Theodorus, the Studite, spoke after the bishops, and said to the emperor: “My Lord do not disturb the order of the church. God hath placed in it apostles, prophets, pastors, and teachers.2 You he hath entrusted with the care of the state; but leave the church to its pastors.” The emperor, in a rage, drove them from his presence. Some time after, the Iconoclast bishops held a pretended council in the imperial palace, and cited the patriarch to appear before them. To their summons he returned this answer: “Who gave you this authority? was it the pope, or any of the patriarchs? In my diocess you have no jurisdiction.” He then read the canon which declares those excommunicated who presume to exercise any act of jurisdiction in the diocess of another bishop. They, however, proceeded to pronounce against him a mock sentence of deposition; and the holy pastor, after several attempts made secretly to take away his life, was sent by the emperor into banishment. Michael the Stutterer, who in 820 succeeded Leo in the imperial throne, was engaged in the same heresy, and was also a persecutor of our saint, who died in his exile, on the 2nd of June, in the monastery of St. Theodorus, which he had built in the year 828, the fourteenth of his banishment, being about seventy years old. By the order of the empress Theodora, his body was brought to Constantinople with great pomp, in 846, on the 13th of March, on which day he is commemorated in the Roman Martyrology.3
It is by a wonderful effect of his most gracious mercy and singular love that God is pleased to visit all his faithful servants with severe trials, and to purify their virtue in the crucible, that by being exercised it may be made heroic and perfect. By suffering with patience, and in a Christian spirit, a soul makes higher and quicker advances in pure love, than by any other means or by any other good works. Let no persons then repine, if by sickness, persecution, or disgraces, they are hindered from doing the good actions which they desire, or rendered incapable of discharging the duties of their station, or of labouring to convert others. God always knows what is best for us and others: we may safely commend to him his own cause, and all souls which are dearer to him than they can be to us. By this earnest prayer and perfect sacrifice of ourselves to God, we shall more effectually draw upon them the divine mercy than by any endeavours of our own. Let us leave to God the choice of his instruments and means in the salvation of others. As to ourselves, it is our duty to give him what he requires of us: nor can we glorify him by any sacrifice either greater or more honourable, and more agreeable to him than that of a heart under the heaviest pressure, ever submissive to him, embracing with love and joy every order of his wisdom, and placing its entire happiness and comfort in the accomplishment of his adorable most holy will. The great care of a Christian in this state, in order to sanctify his sufferings, must be to be constantly united to God, and to employ his affections in the most fervent interior exercises of entire sacrifice and resignation, of confidence, love, praise, adoration, penance, and compunction, which he excites by suitable aspirations.
Note 1. The Confession of Faith, which, upon his promotion, he sent to Pope Leo III., is published by Baronius, ad an. 811, and in the seventh tome of Labbe’s Councils, &c. In it the saint gives a clear exposition of the principal mysteries of faith, of the invocation of saints, and the veneration due to relics and holy images. [back]
Note 3. St. Nicephorus has left us a chronicle from the beginning of the world: of which the best editions are that of F. Goar, with the chronicle of George Syncellus at Paris, in 1652, and that of Venice among the Byzantine historians, in 1729. Also a short history from the reign of Mauritius to that of Constantine and Irene, published at Paris, in 1616, by F. Petau; and reprinted among the Byzantine historians, at Paris, in 1649, and again at Venice, in 1729. The style is justly commended by Photius. (cod. 66.) The seventeen canons of St. Nicephorus are extant in the collection of the councils, t. 7. p. 1297, &c. In the second he declares it unlawful to travel on Sundays without necessity. Cotelier has published four others of this saint, with five of the foregoing, and his letter to Hilarion and Eustrasius, containing learned resolutions of several cases. (Monum. Græc. t. 3. p. 451.) St. Nicephorus wrote several learned tracts against the Iconoclasts, as three Antirrhetics or Confutations, &c. Some of these are printed in the Library of the Fathers, and F. Combefis’s Supplement or Auctuarium, t. 1. in Canisius’s Lectiones Antiquæ, republished by Basnage, part 2, &c. But a great number are only found in MSS. in the libraries of England, Paris, and Rome. The saint often urges that the Iconoclasts condemned themselves by allowing veneration to the cross; for the image of Christ upon the cross is more than the bare cross. In the second Antirrhetic he most evidently establishes the real presence of the Body of Christ in the Eucharist; which passage is quoted by Leo Allatius. (l. 3. de Consens. Ecclesiæ Occident. et Grient. c. 15. p. 1223.) He does the same almost in the same words, l. de Cherubinis a Moyse Factis, c. 7. apud Canis. t. 2. ed. Basm. part 2. p. 13. & t. 9. Bibl. Patr. Three Antirrhetics are entitled, Against Mamonas (i. e. Constantine Copronymus) and the Iconoclasts. A fourth was written by him against Eusebius and Epiphanides, to prove that Eusebius of Cæsarea was an obstinate Arian, and Epiphanides a favourer of Manicheism, and a very different person from St. Epiphanius of Salamine. F. Anselm Banduri, a Benedictin monk of Ragusa, undertook at Paris a complete edition of the works of St. Nicephorus, in two volumes in folio; but his death prevented the publication. His learned Prospectus, dated in the monastery of Saint Germain-des-Prez, in 1705, is inserted by Fabricius in Biblioth. Gr. t. 6. p. 640. and in part by Oudin, de Scrip. t. 2. p. 13. [back]
Rev. Alban Butler (1711–73). Volume III: March. The Lives of the Saints. 1866.
Born at Bregia, Leinster, Ireland; died February 2, c. 560. Little is authentically known about Saint Finnian because the records of his life are conflicting. He is said to have been the son of Conail and descendent of Alild, king of Munster. He may have been a disciple of Saint Columba (or perhaps he was trained at one of Columba's foundations); others, that he was a disciple of Saint Brendan. He was ordained by Bishop Fathlad, and may have been consecrated by him.
Finnian built a church that is believed to have been at Innisfallen in County Kerry and so is considered by some scholars to have been the founder of that monastery. Later he lived at Clonmore Abbey in Leinster and then went to Swords near Dublin, where he was made abbot by Columba when he left. Another account has him abbot of Clonmore Monastery, where he was buried, for the last thirty years of his life.
Lobhar means "the Leper," a name he acquired when he reputedly assumed the disease of a leper to cure a young boy of an illness. As is evident, much of the information about Finnian is uncertain and conflicting, and it is not even certain what century he lived in (Attwater2, Benedictines, Delaney, Encyclopedia, Farmer, Gill, Husenbeth).
HE was son of Conail, descended from Kian, the son of Alild, king of Munster. He was a disciple of St. Brendan, and flourished about the middle of the sixth century. He imitated the patience of Job under a loathsome and tedious distemper, from which his surname was given him. The famous abbey of Innisfallen, which stood in an island of that name, in the great and beautiful lake of Lough-Lane in the county of Kerry, was founded by our saint.1 A second, called from him Ardfinnan, he built in Tipperary; and a third at Cluain-more Madoc, in Leinster, where he was buried. He died on the 2nd of February; but, says Colgan, his festival is kept on the 16th of March, at all the above-mentioned places. Sir James Ware speaks of two MS. histories of his life. See also Usher, (Antiq. c. 17.) Colgan, 17 Martii. Mr. Smith, in his natural and civil history of the county of Kerry, in 1755, p. 127.
Note 1. In the monastery of Innis-fallen was formerly kept a chronicle called the Annals of Innis-fallen. They contain a sketch of universal history, from the creation to the year 430. From that time the annalist amply enough prosecutes the affairs of Ireland down to the year 1215, when he wrote. They were continued by another hand to 1320. They are often quoted by Bishop Usher and Sir James Ware. An imperfect transcript is kept among the MSS. of the library of Trinity college, Dublin. Bishop Nicholson, in his Irish Historical Library, informs us, that the late duke of Chandos had a complete copy of them. [back]
Rev. Alban Butler (1711–73). Volume III: March. The Lives of the Saints. 1866.
On March 16 we commemorate the memory of Saint Finnian, 'the leprous one', who is associated with the County Dublin locality of Sord Cholum Cille, anglicized as Swords. I have already written about a famous vision attributed to this saint at my other blog here. Although Canon O'Hanlon begins his account by lamenting the lack of hagiographical material relating to Saint Finnian Lobhair, it doesn't stop him from bringing us a full account of this holy man. One source of confusion, however, is that our saint shares his feastday with a namesake, Finnian Cam 'the bent or squint-eyed' and it is this saint who is the patron of Inisfallen rather than the 'luminous leper', as the Martyrology of Oengus styles the abbot of Swords:
ST. FINIAN LOBHAIR, OR THE LEPER, ABBOT OF SWORDS, COUNTY OF DUBLIN.
[SIXTH OR SEVENTH CENTURY.]
The Acts of St. Finian, the Leper, which have come down to us, are exceeding meagre and unsatisfactory, especially in presenting dates and names to elucidate the phases of his biography. The places where he dwelt are disguised, by misspelling, or by a want of particularity; while, comments on our Martyrologists are liable to be inaccurate, and are hardly verified, by reference to the legendary biographical accounts. Much, therefore, is left for conjecture; and, hence the difficulty of collecting and combining matter, to place the order of asserted narrative, in its true form, or in its best points of view.
It is stated, that there had been two different Manuscript copies of this saint's life, in the time of Sir James Ware. They are quite different accounts, however, as would appear from their introductory sentences. They even refer to Saints, called Finian, yet to persons wholly distinct. Still, one of these Lives seems to have been a Tract, which the Bollandists obtained from Father Henry Fitzsimons, and which they published at this day. Although somewhat qualifiedly praised by the Bollandists, it has been justly condemned by Dr. Lanigan, as a wretched compilation, and filled with fables. It was probably written by some Englishman, after the Anglo-Saxon settlement, in Ireland, as may be gleaned from some of the expressions introduced. Colgan and the Bollandists give the Acts of St. Finian Lobhair, at the 16th of March. The former writer justly infers the existence of an ancient Life, from circumstances related about our saint, in the Martyrology of Salisbury, which calls him a bishop, and which mentions his having raised three persons to life, matters not alluded to by the Irish Calendarists. This old Life, however, did not come into Colgan's hands. Notices of St. Finian, the Leper, are to be met with in the works of Bishop Challenor and of Rev. Alban Butler, as also, in the ''Memorial of Ancient British Piety."
St. Finian was born of an illustrious family, for he belonged to the race of Cian, son to Oilioll Oluim, according to the O'Clerys, and our genealogists. Thus, he was a son to Conell, or Conald, son to Eochad, son of Thadeus, son of Kien, son of Alild or Olild Oliem, King of Munster. The published Acts state, that his mother belonged to the southern part of Ireland. According to Dr. Jeoffry Keating, however, he is said to have descended from the posterity of Fiachadh Muillethan ; but, he seems to have had in view another saint, yet bearing a like name. The Acts of our saint, as published by the Bollandists, are silent as to the place of his nativity. If we are to believe some accounts, this saint was a native of Ely O'Carroll, then a part of Munster; yet, such was not the case, for he seems rather to have been born in that part of Leinster, known as Bregia, on its eastern coast. He received the surname of Lobhar, or "the Leper," from the circumstance of his being afflicted with the leprosy, or with some similar scrofulous disorder, during many years of his life. Although the word Lobhar means literally "a Leper," yet, it has been used, by the Irish, to denominate a person, suffering from a chronic infirmity of body, especially of any ulcerous or scrofulous kind. From our saint's infancy, Divine Grace seemed to surround him, and even to have been communicated to that place, in which he was born; for, its inhabitants bore witness, that no animals went into it, nor appeared there. In the Bollandists' Acts, it is stated, in one passage, that Finian went to the place of his nativity, which is designated Sord, or Swords; and, the territory around this spot is called Ard-Ceannachte, by Adamnan, owing to the circumstance of Tadhy or Thadeus—the reputed great-grandfather of our saint—having defeated the Ultonians in the battle of Crinna, and having received for his services a grant of that part of Bregia, extending from Glasnera, near Druim-Inesclann or Dromisken, on the north, to Cnoc Maoildoid, by the River Liffey, on the south. His father being called Cian, and his descendants having occupied this territory, it was called the Cantred of Cianacht.
In the Acts of our saint, as published by the Bollandists, it is stated, that Finian had been a disciple to St. Columkille, that great Apostle of the Picts. But, Dr. Lanigan conjectures, that our saint had only been educated in some house of the Columbian Order. We are told, indeed, that St. Columba, having built Swords Monastery, placed, it has been said, Finian over it as abbot. But, according to Dr. Lanigan, our saint, in all probability, was not born, until after St. Columkille's death. Hence, he adopts an opinion, that Swords Monastery had been founded by St. Finian himself, and not by St. Columba, who is said by O'Donnell to have erected it, before he left Ireland in 563. Were it otherwise, Finian must have discharged abbatial duties before or during this year. In opposition to this story, he contends, that it is sufficient to observe, St. Finian did not die, until between the years 674 and 693. However, such a date is not to be inferred from this saint's Acts; and, it evidently has reference to a different Finian. The foundation of Swords most probably took place, as Dr. Lanigan supposes, after the death of Columba, to whose institution, however, it seems to have belonged. It is thought, this monastery must have been founded, at some time, in the seventh century. Notwithstanding, Dr. Lanigan's opinion, although apparently plausible, is founded on the assumption, that the death of our saint should be referred to the close of that age.
When grown to be a boy, Finian was educated by a senior, named Brendan, to whom he had been brought. By him, the child was instructed in the Christian doctrine, and in a knowledge of literature. Having received his course of training, with the master's permission, Finian set out for the south of Ireland, to which part his mother belonged. There, he found the bishop, called Fathlad, who honourably received him, and finding that Finian was remarkable for his sanctity and gravity of demeanour, it was deemed right to promote our saint to Holy Orders. We are even told, he attained to the Episcopal rank. He was consecrated by Bishop Fathlad, and soon his virtues and miracles rendered him very renowned. He had frequent angelic visions, and colloquies with the heavenly messenger, so that he was thus consoled and comforted. One day, St. Finian heard certain Angels singing, "These are they who are come out of great tribulation, and have washed their robes in the blood of the Lamb," when he conceived a great desire for the martyr's crown. A certain woman came to him, and brought with her a small boy, who was blind, mute, and a leper, from the time of his birth. For this afflicted creature, Finian prayed to the Almighty, but received for answer, that he must bear the leprosy himself, if he willed the child to be healed. Finian cheerfully accepted that condition, when, like holy Job, he was covered with ulcers from the sole of his foot even to the top of his head. At the same time, the boy was healed, and the saint bore his infirmity, not only with patience, but even with joy.
A woman came to him, and brought a boy, at the point of death; but, our saint prayed, and health was restored to the patient. Next we are informed, that Finian sat reading one day by the margin of a lake, into which his book fell, by an accident, and it sank to the bottom. The water was so deep, no one could recover it; however, after an hour's immersion, it came to the surface, in the presence of many persons there assembled. What was even more wonderful, on being restored to the saint, it seemed to have undergone no damage. There he built a basilica, and he established a cemetery, where miracles were wrought, in favour of some sick persons, during his life, and even at the time his Acts were written. If any person slept in the church, even although its doors were closed, he was found without the building, and on the banks of the lake; because Finian had founded God's house for prayer, and not for sleeping. We are not told, in the old Acts of our saint, where this church and lake were to be found. However, it seems to have been in the south of Ireland, and it may have been that monastery, said to have been built by St, Finian, on Inisfaithlen—now- usually written Innisfallen—a most romantically-situated island in the Lower Lake of Killarney. Several Irish writers ascribe its foundation to the sixth century, assuming that the founder had been the disciple of St. Columkille… How long St. Finian dwelt in his island retreat of Inisfallen—if this were his home—we are unable to determine. … Some very legendary accounts, regarding Finian, while he dwelt beside the lake, are related in his Acts; but, these are hardly worthy of insertion, in the present account of our saint.
In our saint's published Acts, it is stated, that some differences arose, where he dwelt, regarding the erection of a mill; and, then it is related, that Finian departed from the lake habitation, he had at first selected, and went to a place, called Olnaimar. In thus printing it, we suspect some error, probably attributable to the original writer himself; and to us, it seems likely, that Cluain-mor, or Clonraore, was intended, since there, it is thought, St. Finian closed the latest years of his life. However, he lived in the former place, and suffered greatly from his infirmity. It seems, that a penitent desired to share this suffering with him, and he even asked, to become a leper, so that with an afflicted body, his soul might be assured of salvation. However, Finian sought to disuade him from such a purpose, by telling him, he could not endure the pain. The penitent next prayed to God, that his request might be granted, and immediately his whole frame was seized with an intolerable itching and agony, caused by leprosy. He soon repaired to St. Finian, and besought him, that it might be removed. Our saint sent him to some water that was near, in which he washed, as directed, and again the man was restored to his former sound state. Next have we an account, regarding a neighbouring king, to whom the clerics of that church owed an annual entertainment, and they requested Finian to intercede for them, that such an expense might be removed. He sent a maid servant, to represent this desire to the king. At first, the ruler was inexorable, but St. Finian having threatened the Divine displeasure, a wonderful miracle was wrought, which convinced the king of his error, and which caused him to fall on his knees, to ask pardon from the holy man.
Afterwards, as we are told, wishing to visit his own country, he came to a place, named Sord, where he found St. Columba. Finian expressed the desire he had to visit Rome, when Columba said, "You shall not go, but rather shall you remain here." Then replied the man of God, " I have vowed to do so, and I cannot fail to fulfil my vow." Desiring Finian to place his head on the knees of Columba, the former slept awhile, and afterwards awaking, he was asked by the latter what he had seen. Finian related, how he had been to Rome, and how he had visited all its holy places. Then said Columba, “Just now, you shall remain here, and you shall not go to Rome." Then, St. Columba, taking his own departure therefrom, gave that place, and all its immediate bounds, to Finian. There, too, our saint healed the sick, and exercised the duties of hospitality ; he gave no rest to his limbs, but for a fourth part of the night, he sat in cold water, to sing his psalms. The other three parts of it, he lay on the cold ground, having four stones around him, and on these in regular succession his head was reclined, whenever he wished to have a little sleep. Such was the rigorous life our saint led, and for his asceticism he was renowned.
The legendary Acts relate, that one night, while he wrote, a certain rustic looked into the place of his retirement, and saw that light was given the saint, from the fingers of his left hand. This curiosity displeased the holy man, and on that instant, the rustic lost the sight of one eye, and a similar punishment fell upon his posterity, as was believed in a prevailing popular tradition. While here, too, St. Finian frequently passed to a certain island, and visited brothers who were there. During one of those voyages, an immense whale threatened his destruction; yet, making a sign of the cross, the man of God put this huge monster to flight. Again, a great number of mice overran the island, but our saint prayed, and afterwards, not even a mouse appeared. Once when he arrived, the brothers had not a single fish taken; notwithstanding, Finian ordered them to let down their nets, and immediately thirty salmon were secured. One of the brothers, going round the island somewhat incautiously, fell from a great precipice, and he was instantly killed. His other brothers came in great grief to Finian, and bewailing his death; the man of God prayed, when, at once, he was restored to life. At length, it was intimated to him, that his sojourn on the island was not agreeable to the brethren; and, then, he proceeded to disembark, but the winds were unfavourable. However, he raised the sails, and buffeting against the breeze, he touched at a wished-for port. When he arrived at Swords, the doors were all closed; yet, without the knowledge of any among the inmates, those were miraculously unlocked. While there, he blessed a tree, and caused it to bear sweet fruit, although previously this was bitter. Other miracles he wrought, in favour of the poor, of lepers, of the mute, deaf, and cripples. One Sunday, wine was wanting for the Holy Sacrifice; water was brought to him, and he miraculously changed it into wine. Frequently, while he celebrated Mass, all who assisted saw a globe of fire over his head. A certain man, being obliged to set out on a warlike expedition, came to the saint, to ask his prayers, and to receive his blessing. In the course of that war, he fell among the slain, and kindred coming to search for his corpse, they called his name aloud, when the man arose to life, through the merits of St. Finian. A rustic, whose son died, bore the body to the holy man, and vowed in tears he would not leave, until the youth was revivified. Finian replied, “God is merciful, he will bring your son to life," and so it immediately happened. Certain guests arrived at his monastery, in the winter season, when a vessel to warm water had been wanting. Finian prayed, and a patella descended from Heaven, which for a long time was to be seen at that place. A quarrel arose between two persons; one of these fled to seek the protection of St. Finian; while the other pursued, with an intent to do his opponent some grievous injury. Refusing to accept the proferred mediation of our saint, the man obdurate of heart became blind on the instant, and his adversary escaped. Among the other miracles, related in his Acts, it is mentioned, that once coming from the island, to which allusion has been made, and at the Paschal season, Finian left his Missal behind; but, the next morning on arising, he felt sorrowful. Nevertheless, when he entered the church, there was found that Missal, restored to him, by the hands of Angels, Finian extinguished a fire, which broke out in the monastery, by making a sign of the cross. He restored an insane woman, to the use of her reason ; he caused a barren tree, by his blessing, to bear fruit ; he restored to life, by his prayers, a disciple, called Bcecan, who had been drowned. This was a subject of great admiration to many. Then, without any mention, as to the place of his death, yet leaving it to be inferred from the context, it must have been at Swords; the writer of his Acts states, that after performing the foregoing, and many other miracles, Finian slept in peace, and frequent miracles continued to be wrought through his relics, or before his tomb.
Now according to some other accounts, St. Finian presided over Clonmore Monastery, which was founded by St. Maidoc, son of Ainmire, first Bishop of Ferns, and which was called after him. But, it has been supposed, that when Finian came to this place, another St. Maidoc, the son of Setna, had succeeded there. This latter holy man died, A.D. 656, and so it is thought to be not unlikely, that Finian spent some six years under his spiritual jurisdiction. Now, if Finian presided there at all, it had been—so state some—subsequently to this date. It is said, indeed, that he passed the last thirty years of his life at Cluain-mor-Maedoc, and, according to conjectural accounts, his last end came, about A.D. 680. Taking these matters into consideration, it is no wonder, that his Patron, St. Maedoc, should have appeared, as the legend states, to his subordinate at Clonmore, when about to announce the approaching dissolution of Christ's happy servant.
On the eve of St. Maidoc's feast, Finian saw in a vision a chariot descending from Heaven, towards the city of Ferns, in which was placed a venerable old man, with a clerical habit, having a very beautiful countenance, and a virgin, covered with a cloak. Finian asked who they were, when the old man answered, "This is the most holy virgin Brigid, the Patroness of Ireland, and, I am Maidoc, the servant of Christ. On to-morrow, my festival shall be celebrated, and on the following day, the feast of this most holy virgin; and, now have we come, that we may bless our places, and those, who by their gifts and oblations, honour the days of our departure. But, be you joyful and prepared, for, on the next day, you shall ascend to Heaven." Arising in ecstasy, Finian ascended his chariot, and then went to Kildare, the city of Brigid, relating his vision to all. As had been predicted regarding him, on the third day after this vision, he obtained relief from his infirmity, having been translated to the felicity of Heaven.
From this relation—which does not occur in St. Finian's proper Acts— but, given by the author of St. Maidoc's Life, it would appear, if he were the person designated, that our saint departed, either on the 1st or 2nd day of February—most likely on the latter. Hence, one or other day should represent his Natalis. However, all our Martyrologies, as well native as foreign, place his festival, at the 16th day of March. This, as some think, commemorated a Translation of his relics; but, there are no strong grounds, for not deeming it to be the actual day of his demise.
According to Dr. Jeoffry Keating, in the reign of Finnacta, Monarch of Ireland, died Colman, the pious Bishop of Inis Bo Finne; and, about the same time, Fionnan, who pronounced his benediction over Ardfionan, left the world. This latter, however, may have been a person, altogether different from St. Finian the Leper. Some writers are of opinion, that the death of St. Finian the Leper occurred at Ardfinnian. That our saint probably died at Swords, is Dr. Lanigan's contention; but, holding to a theory, that Finian lived in the seventh century, he assumes, that doubts may be cast on the genuineness of a composition, ascribed to St. Moling, and, which states, that St. Finian died, and was buried, at Clonmore, incorrectly supposed to have been in the county of Wexford. Were that Poem really the composition of St. Moling, Dr. Lanigan allows, there should be no question, regarding his death and burial, at the latter place ; for, had he died either at Swords, or at Ardfinnian, the monks would hardly consent to allow his entire body to be removed to Clonmore. But, he questions the attributed authorship of this poem, which he is inclined to refer rather to some monk of Clonmore, who lived at a later period. He supposes, that Onchuo, appearing to have been later than Finian, or Moling, and who therefore could not have been mentioned in a poem, written by the latter, had a portion of the relics belonging to St. Finian the Leper in his collection, and that these might have been deposited in Clonmore church. Now, Colgan states, that our saint was buried, neither at Swords, nor at Ardfinnian, as some suppose, but at Clonmore, and this is deemed, as being altogether the most probable statement, by those who follow his account. To prove this, Colgan cites a passage from a Poem, written in the Irish language, and which he attributes to St. Moling, Bishop of Ferns. Here, it is said, our saint was buried near the cross, and towards the southern part of the cemetery, with Saints Maidoc and Onchuo. The latter is thought to have flourished, three or four generations before Finan Lobhar, and to have been born in the latter end of the fifth, or in the commencement of the sixth century. Still, the exact year of St. Finian's death is not known; although very incorrect and even contradictory statements have been hazarded, in reference to the date.
In Ireland, the feast of St. Finan or Finian, the Leper, Bishop and Confessor, was formerly celebrated with an Office, consisting of Nine Lessons. In the "Feilire" of St. Aengus, "St. Finan, the luminous Leper," is commemorated, at the 16th of March. The Martyrology of Tallagh registers him, at the 16th of March, as Finan (i Lobhar) Suird. Marianus O'Gorman, and his Scholiast, at this date, place him at Swords, at Ciuainmor, in Lagenia, and at Inisfallen, in Lough Lene. In addition to these places, the Calendar of Cashel adds, that he belonged to Ardfinain. Whitford, in the Martyrology of Salisbury, and the Carthusian Martyrology, commemorate him. He is also entered, in the Martyrology of Christ's Church Cathedral, Dublin. We read, in the Martyrology of Donegal, as having a festival celebrated on this day, Fionan, the Leper, of Sord, and of Cluainmór, in Leinster; and of Ard Fionain, in Munster. This is likely to be the St. Finianus, mentioned at the 16th of March, in the anonymous list of Irish Saints, published by O'Sullevan Beare. Henry Fitzsimon also commemorates him, on the authority of the Carthusian Martyrology. In the “Memorial of British Piety," and in the "Circle of the Seasons," he is commemorated, at the 16th of March.
This saint's festival seems to have been celebrated, even in Scotland. Thus, he had churches at Killinan, otherwise Kilfynan, at Elan Finan, at Mochrum, at Abersnetheck, in Monymusk, and at Migvie. Here, too, a fair had been held, under the name of St. Finzean's fair. There is a Finzean's fair, also, at Perth. The name of the church of Lumphanan, where Macbeth is believed to have been killed, is probably dedicated to St. Finian. In the Dunkeld Litany, he is addressed as Finnanach. St. Finian, was venerated, especially at four different places, in Ireland, viz., Swords, Ardfinnan, Inisfallen, and Clonmore, according to a generally received opinion. However, it does not appear so certain, that all of these, and other places named, must be regarded, as under his particular patronage; for, possibly, at some early period of our ecclesiastical history, popular tradition got into confusion, regarding him and some other Finian, who may have been more immediately connected with localities designated. It has been stated, that a house, established by our saint, stood at Ardfinnan, which signifies, "the high place of Finian," within the baronies of Iffa and Offa West, in the South Riding of the county of Tipperary, and in the diocese of Lismore. According to Dr. Jeoffry Keating, a St. Finian blessed Ardfinnin, during the reign of Finachta Fleadhach, King of Ireland. The town of Lismore was constituted the Deanery of this diocese, in after time; and, the feast of its patron and founder was kept, we are told, on this day. It was a solemn festival, as tablets belonging to the church bear record. Besides the monastery of Innis-Faithlenn, which was the home of learned men until destroyed, the Cathedral Church of Aghadoe, as we are told, was also dedicated to St. Finnian Lobhar. He is considered to be the patron of South Kerry, likewise; but, we are not quite assured—although present local traditions seem to confirm this opinion—that he was that chief patron there venerated. On June 1st, St. Finnan's Tower, Ship-street, Dublin, fell, and, by exertions of the parish Beadle (F. Durham), a number of lives were saved. Most probably, that tower had been dedicated to the present saint.
The truly pious man feels happiness under affliction, when patient and submissive to the decrees of Providence. Confidence in God, and love towards him, inspire the soul, and create a great peace within, even when the body is wasted with suffering and disease. Those gifts of mind and of grace are the great sources of fortitude. With manly courage and firmness should we bear our occasional crosses, since our Divine Redeemer showed us how to suffer, and to triumph over suffering.
Il appartenait à une famille sénatoriale et vivait en Cilicie. Il avait dix-sept ans quand il refusa de sacrifier aux faux dieux et, pour avoir confessé la Vérité du Christ, il fut enfermé dans un sac plein de vipères et de scorpions et jeté à la mer.Saint Jean Chrysostomeprononça son panégyrique.
Fils d'un sénateur païen et d'une mère chrétienne, il fut élevé chrétiennement. Pendant la persécution de Dioclétien, il fut arrêté et refusa de renier Jésus-Christ. Durant son transfert à Anazarbe en Cilicie, il fut frappé tout au long du chemin puis enfermé dans un sac rempli de sable, de vipères et de scorpions, puis jeté à la mer devant le temple d'Asclepios. Saint Jean Chrysostome prononça en son honneur une admirable homélie.
À Anazarbe en Cilicie, au IVe siècle, saint Julien, martyr. Sous le préfet Marcien, il fut longtemps torturé; à la fin on l’enferma dans un sac avec des serpents et on le jeta à la mer.
Born in Anazarbus, Cilicia; date unknown though some say c. 302. Saint Julian was a Christian of senatorial rank, who suffered under Diocletian. According to unreliable reports, Julian was subjected to brutal punishments, paraded daily for a whole year through various cities of Cilicia, then sewn up in a sack half-filled with scorpions and vipers, and cast into the sea to drown at an unknown location.
Antioch claimed to have recovered and enshrined his relics in the basilica, and Saint John Chrysostom preached a homily there in his honor. Chrysostom eloquently tells how much these sacred relics were honored, affirms that no devil could stand their presence, and that men were cured of physical and spiritual ills by them. The people of his time celebrated Saint Julian's feast with special devotion at Antioch (Attwater, Attwater2, Benedictines, Encyclopedia, Husenbeth).
Saint Julian is portrayed as being cast into the sea in a sack full of serpents and scorpions. He may also be shown (1) as his coffin floats with four angels seated on it or (2) led bound on a dromedary (Roeder).
From the panegyric of St. Chrysostom, t. 2. p. 671. Ed. Ben. Tillem. t. 5. p. 573
THIS saint was a Cilician, of a senatorian family in Anazarbus, and a minister of the gospel. In the persecution of Dioclesian he fell into the hands of a judge, who, by his brutal behaviour, resembled more a wild beast than a man. The president, seeing his constancy proof against the sharpest torments, hoped to overcome him by the long continuance of his martyrdom. He caused him to be brought before his tribunal every day; sometimes he caressed him; at other times threatened him with a thousand tortures. For a whole year together he caused him to be dragged as a malefactor through all the towns of Cilicia, imagining that this shame and confusion might vanquish him: but it served only to increase the martyr’s glory, and gave him an opportunity of encouraging in the faith all the Christians of Cilicia by his example and exhortations. He suffered every kind of torture. The bloody executioners had torn his flesh, furrowed his sides, laid his bones bare, and exposed his very bowels to view. Scourges, fire, and the sword, were employed various ways to torment him with the utmost cruelty. The judge saw that to torment him longer was labouring to shake a rock, and was forced at length to own himself conquered by condemning him to death: in which, however, he studied to surpass his former cruelty. He was then at Ægea, a town on the sea-coast; and he caused the martyr to be sewed up in a sack with scorpions, serpents, and vipers, and so thrown into the sea. This was the Roman punishment for parricides, the worst of malefactors, yet seldom executed on them. Eusebius mentions, that St. Ulpian of Tyre suffered a like martyrdom, being thrown into the sea in a leather sack, together with a dog and an aspick. The sea gave back the body of our holy martyr, which the faithful conveyed to Alexandria of Cilicia, and afterwards to Antioch, where Saint Chrysostom pronounced his panegyric before his shrine. He eloquently sets forth how much these sacred relics were honoured; and affirms, that no devil could stand their presence, and that men by them found a remedy for their bodily distempers, and the cure of the evils of the soul.
The martyrs lost with joy their worldly honours, dignity, estates, friends, liberty, and lives, rather than forfeit for one moment their fidelity to God. They courageously bade defiance to pleasures and torments, to prosperity and adversity, to life and death, saying, with the apostle: “Who shall separate us from the love of Jesus Christ?” Crowns, sceptres, worldly riches, and pleasures, you have no charms which shall ever tempt me to depart in the least tittle from the allegiance which I owe to God. Alarming fears of the most dreadful evils, prisons, racks, fire, and death, in every shape of cruelty, you shall never shake my constancy. Nothing shall ever separate me from the love of Christ. This must be the sincere disposition of every Christian. Lying protestations of fidelity to God cost us nothing: but he sounds the heart. Is our constancy such as to bear evidence to our sincerity, that rather than to fail in the least duty to God we are ready to resist to blood? and that we are always upon our guard to keep our ears shut to the voices of those syrens who never cease to lay snares to our senses?
Rev. Alban Butler (1711–73). Volume III: March. The Lives of the Saints. 1866.
The Holy Martyr Julian of Tarsus was born in the Asia Minor province of Cilicia. He was the son of a pagan senator, but his mother was a Christian. After the death of her husband the mother of St Julian moved to Tarsus, where her son was baptized and raised in Christian piety. When Julian reached age 18, a persecution against Christians began under the emperor Diocletian (284-305). Among those arrested was St Julian. They brought him before the governor Marcian for trial, and for a long time they urged him to renounce Christ. Neither tortures nor threats, nor promises of gifts and honors could convince the pious youth to offer pagan sacrifice and deny Christ. The holy confessor remained steadfast in his firm faith.
For a whole year they led the martyr through the cities of Cilicia, everywhere subjecting him to interrogation and tortures, after which they threw him in prison. St Julian’s mother followed after her son and prayed that the Lord would strengthen him. In the city of Aegea, she besought the governor to permit her to visit the prison, ostensibly to persuade her son to offer sacrifice to idols. She spent three days in prison with St Julian, exhorting him to be strong until the end.
St Julian was again brought to stand before the governor. Thinking that the mother had persuaded her son to submit to the imperial decree, the governor began to praise her prudence. But suddenly she boldly confessed Jesus Christ, and even more fearlessly and boldly denounced polytheism. The governor then gave orders to cut off her feet, since she had accompanied her son from Tarsus. They tied the Martyr Julian into a sack, filled with sand and poisonous snakes, and threw it into the sea. The body of the sufferer was carried by the waves to the shores of Alexandria, and with reverence was buried by a certain pious Christian. The martyr’s death occurred in about the year 305. Afterwards his relics were transferred to Antioch. St John Chrysostom honored the holy Martyr Julian with an encomium.
Ami deSaint Cuthbertqui fut d'abord évêque de Lindisfarne en Angleterre et établit le rite de la liturgie romaine dans son diocèse. Il préféra reprendre la vie monastique au monastère de Melrose, de tradition irlandaise, et s'en fut solitaire dans la paix de Dieu. Et c'est là que saint Herbert, son meilleur ami, venait le rejoindre chaque année pendant plusieurs jours pour parler des choses de Dieu. Ils connurent la grâce de mourir à quelques jours l'un de l'autre et à la même heure.
Tous les ans, la paroisse de Notre-Dame des Lacs et de Saint Charles célèbre une messe à la mémoire de l'ermite saint Herbert sur l'île du lac de Derwentwater... (St Herbert & his island - en anglais)
Herbert vivait solitaire, dans la prière et la pénitence, sur l'île de Dervenwater dans le Cumberland en Angleterre. On peut être ermite et avoir une grande amitié ; tel était son cas. Il avait été disciple de l'évêque saint Cuthbert et était resté son meilleur ami. Chaque année, ils se rencontraient dans l'île de Fare. De la dernière fois, la tradition de leur amitié exemplaire rapporte ce dialogue ultime. Le maître dit à son disciple et ami : "Si tu as quelque chose à me demander, fais-le de suite car nous ne nous reverrons plus sur cette terre : Dieu m'a révélé que je vais mourir bientôt". Herbert fond en larmes et lui répond : "Je t'en supplie, emmène-moi avec toi au Ciel, si tu ne veux pas que je devienne le plus malheureux des hommes". Ils se mirent à invoquer le Maître de la vie et leur prière, assure-t-on, fut exaucée. Ils auraient rejoint ensemble leur Seigneur le même jour : le 20 mars 687.
On peut donc être ermite et fidèle en amitié. Nos meilleurs amis sont ceux qui prient pour nous et veillent sur nous dans la fidélité de la mémoire. Rendons grâce pour ces anges gardiens qui, par delà temps et distance, nous restent unis par la communion des saints, dans la solitude d'un monastère ou d'un hôpital.
C'est le printemps aujourd'hui ! Nous vous offrons ces vers de Marie Noël, poétesse d'Auxerre que l'on redécouvre comme l'une des plus grandes de notre époque : "La caresse de Dieu s'étend sur le monde : à mes pieds nus, dans les herbes en émoi, prête un pas large et pur, pour m'en aller vers Toi".
Herbert est un nom d'origine germanique, de heri;: "brillant", et de berht;: "armée.
Died March 20, 687. Saint Herbert was the priestly disciple and good friend of Saint Cuthbert. He lived alone on the island on Lake Derwentwater, later called Saint Herbert's. Each year Herbert would visit Saint Cuthbert at Lindisfarne. In 686, the year before Saint Cuthbert died, he travelled to Carlisle, and Herbert visited him there instead. Saint Cuthbert told Herbert on this visit that if he had anything to ask he must do so at this time because he foresaw that he would die and the Herbert would not see him again in this world. Herbert wept and begged him not to abandon him, but to pray that since they had served God together in the world, they be taken at the same time. Saint Cuthbert prayed for a moment and then predicted that this would be so. Soon afterward Herbert fell ill and his illness lasted until March 20 of the following year, when both saints died.
In 1374, Bishop Thomas Appleby of Carlisle ordered the vicar of Crosthwaite to celebrate a sun Mass on St. Herbert's Isle each year on his feast, and granted 40 days' indulgence to all who visited it on this day. Ruins of a circular stone building there may be connected with him (Attwater, Attwater2, Benedictines, Encyclopedia, Farmer, White).
Date of birth unknown; d. 20 March, 687; an anchorite of the seventh century, who dwelt for many years on the little island still known as St. Herbert's Isle, in the Lake of Derwentwater. He was for long the friend and disciple of St. Cuthbert of Lindisfarne. Little is known about him, save that it was his custom every year to visit St. Cuthbert for the purpose of receiving his direction in spiritual matters. In the year 686, hearing that his friend was visiting Carlislefor the purpose of giving the veil to Queen Eormenburg, he went to see him there, instead of at Lindisfarne as was usual. After they had spoken together, St. Cuthbert said, "Brother Herbert, tell to me now all that you have need to ask or speak, for never shall we see one another again in this world. For I knowthat the time of my decease is at hand." Then Herbertfell weeping at his feet and begged that St. Cuthbert would obtain for him the gracethat they might both be admitted to praise God in heaven at the same time. And St. Cuthbertprayed and then made answer, "Rise, my brother, weep not, but rejoice that the mercy of God has granted our desire." And so it happened. For Herbert, returning to his hermitage, fell ill of a long sickness, and, purified of his imperfections, passed to God on the very day on which St. Cuthbert died on Holy Island. It is said that the remains of St. Herbert'schapel and cell may still be traced at the northern end of the island on which he lived. In 1374 ThomasAppleby, Bishop of Carlisle, granted an indulgence of forty days to all who, in honour of St. Herbert, visited the island in Derwentwaterand were present at the Mass of St. Cuthbert to be sung annually by the Vicar of Crosthwaite.
Sources
Acta SS., 20 March, III, 110, 123, 142-43; BEDE, Historia Ecclesiastica, IV, xxix, in Mon. Hist. Brit., 245; RAINE, Saint Cuthbert (Durham, 1828), 32-33; RAINE in Dict. Christ. Biog. s.v.; STANTON, Menology of England and Wales (London, 1887), 127-8.
Toke, Leslie. "St. Herbert of Derwentwater." The Catholic Encyclopedia. Vol. 7. New York: Robert Appleton Company, 1910. 20 Mar. 2016 <http://www.newadvent.org/cathen/07250b.htm>.
Transcription. This article was transcribed for New Advent by Herman F. Holbrook. O Saint Herbert, and all ye holy Monks and Hermits, pray for us.
Ecclesiastical approbation.Nihil Obstat. June 1, 1910. Remy Lafort, S.T.D., Censor. Imprimatur.+John Cardinal Farley, Archbishop of New York.
Benedictinemonk and priest. Disciple and friend of SaintCuthbert of Lindisfarne. Hermit on the island of Lake Derwentwater, later called Saint Herbert’s Island. Each year he visited Cuthbert at Lindisfarne. In 686Cuthbert visited Herbert on his island, and told him that if he had anything to ask, he must do so because he foresaw he would soon die. They both prayedthey go together. Soon after, Herbert fell ill; the illness lasted till 20 March687 when both saintsdied. In 1374, Bishop Thomas Appleby of Carlisle ordered the vicar of Crosthwaite to celebrate a sun Masson Saint Herbert’s Isle each year on his feast, and granted 40 days Indulgence to all who visited on this day. Ruins of a circular stone building there may be connected with him.
Amongst the beautiful isles of Derwentwater, that named St Herbert's Island deserves a more than ordinary notice, as well for its beauty as its historical associations. This insulated paradise includes an extent of four or five acres, well covered with wood, and is situated near the centre of the lake. It obtained its name from St Herbert, a priest and confessor, who, "to avoid the intercourse of man, and that nothing might withdraw his attention from unceasing mortification and prayer," about the middle of the 7th century, chose this island for his lonely abode.
"St Herbert hither came,
And here for many seasons, from the world
Removed, and the affections of the world,
He dwelt in solitude. "
The locality was well adapted to the severity of his religious life; he was surrounded by the lake, from whence he received his simple diet. On every hand the voice of the waterfalls excited the most solemn strains of meditation - rocks and mountains were his daily prospect, inspiring his mind with ideas of the might and majesty of the Creator.
That St Herbert had his hermitage on this island is certain from the authority of the venerable Bede, as well as from tradition, and nowhere could ancient eremite find more profound peace, or a place of so great beauty, whence to bear on the wings of imagination his orisons to heaven.
St Herbert was particularly distinguished for friendship to St Cuthbert bishop of Lindisfarne, with whom he was contemporary; and, according to a legendary tale, at the intercession of St. Herbert both these holy men expired on the same day, and in the same hour and minute, which, according to Bede, was in 678 or 687.
At Lindisfarne, expecting death,
The good St Cuthbert lay,
With wasted frame and feeble breath;
And monks were there to pray.
The brotherhood had gathered round,
His parting words to hear,
To see his saintly labours crown'd,
And stretch him on the bier.
His eyes grew dim; his voice sunk low;
The choral song arose;
And ere its sounds had ceas'd to flow,
His spirit found repose.
At that same hour, a holy man,
St Herbert, well renown'd,
Gave token that his earthly span
Had reach'd its utmost bound.
St Cuthbert, in his early years,
Had let him on his way;
When the tree falls, the fruit it bears
Will surely, too, decay.
The monks of Lindisfarne meanwhile
Were gazing on their dead;
At that same hour, Derwent isle,
A kindred soul had fled.
There is but little information on record respecting St Herbert, and had it not been for his intimacy with St Cuthbert, his name probably would not have been handed down to posterity at all. In truth, he did little more than pray and meditate on this spot. It was his wish to love and die unknown. Though one in spirit, St Cuthbert and the Hermit of Derwentwater were entirely dissimilar in character. St Cuthbert was bishop of Lindisfarne, and eminent preacher in his day, whose eloquence influenced the will of many, and whose active zeal contributed to the advancement of the then dominant church, of which he was one of the main pillars and rulers. St Herbert was altogether a man of prayer. He retired from the world to this solitude, and passed his days in devotion. The two saints used to meet once a year for spiritual communion. Which had most influence with the Ruler of heaven we cannot say.
The venerable Bede writes thus of the “Hermit of Derwentwater”:- "There was a certain priest, revered for his uprightness and perfect life and manners, name Herberte, who had a long time been in union with the man of God (St Cutherbert of Farn Isle), in the bond of spiritual love and friendship. For living a solitary life in the isle of that great and extended lake, from whence proceeds the river of Derwent, he used to visit St Cuthbert every year, to receive from his lips the doctrine of eternal life. When this holy priest heard of St Cuthbert's coming to Lugubalia, he came after his usual manner, desiring to be comforted more and more, with the hope of everlasting blisse, by his divine exhortations. As they sate together, and enjoyed the hopes of heaven, among other things the bishop said:
`Remember, brother, Herberte, that whatsoever ye have to say and ask of me, you do it now, for after we depart hence, we shall not meet again, and see one another corporally in this world; for I know well the time of my dissolution is at hand, and the laying aside of this earthly tabernacle draweth on apace.'
When Herberte heard this, he fell down at his feet, and with many sighs and tears beseeched him, for the love of the Lord, that he would not forsake him, but to remember his faithful brother and associate, and make intercession with the gracious God, that they might depart hence into heaven together, to behold His grace and glory whom they had in unity of spirit served on earth; for you know I have ever studied and laboured to live according to your pious and virtuous instructions; and in whatsoever I offended or omitted, through ignorance and frailty, I straightway used my earnest efforts to amend after your ghostly counsel, will, and judgement. At this earnest and affectionate request of Herbertes, the bishop went to prayer, and presently being certified in spirit that his petition to heaven would be granted, - `Arise,' said he, `my dear brother, weep not, but let your rejoicing be with exceeding gladness, for the great mercy of God hath granted unto us our prayer.'
The truth of which promise and prophecy was well proved in that which ensued; for their separation was the last that befel them on earth; on the same day, which was the 19th day of March, their souls departed from their bodies, and were straight in union in the beatific sight and vision; and were transported hence to the kingdom of heaven, by the service and hands of angels."
It is probable the hermit's little oratory or chapel might be kept in repair after his death, as a particular veneration appears to have been paid to this retreat, and the memory of the saint; for, at the distance of almost seven centuries, we find this place resorted to in holy services and processions, and the hermit's' memory celebrated in religious offices.*
* In the register of Bishop Appleby, in 137-t, there is an indulgence of forty days to any inhabitant of the parish of Crosthwaite, that should attend the Vicar to St Herbert's Isle, on the 13th of April, yearly, that being the anniversary of his death, there to celebrate mass in memory of St Herbert. Precessions and ceremonies of this kind had, in those days, a powerful effect on the minds of the lower orders of society. Perhaps it was better they should have some religion, though tinctured with a degree of superstition, than have been possessed of minds irreverent towards heaven, and souls totally absorbed in the darkness of ignorance, and given up to gross licentiousness.
The remains of the hermitage are still visible; and near to these hallowed ruins stands a small grotto of unhewn stone, called the New Hermitage, erected some years ago by Sir Wilfrid Lawson, to whose representative the island at present belongs. The dwelling of the anchorite consisted of two apartments, one of which, about twenty feet in length by sixteen in width, appears to have been his chapel; the other, whose dimensions are considerably less, was his cell.
The passion for solitude and a recluse life which reigned in the days of this saint, and was cherished by the monastic school, at first sight may appear to us uncouth and enthusiastic; yet when we examine into those times, our astonishment will cease, if we consider the estate of those men, who, under all the prejudices of education, were living in an age of ignorance, vassalage, and rapine; and we shall rather applaud than condemn a devotee, who, disgusted with the world and sins of men, consigns his life to the service of the Deity in retirement. We may suppose we hear the saint exclaiming with the poet -
"Blest be that hand Divine, which gently laid
My heart at rest beneath this humble shade;
The world's a stately bark, on dangerous seas,
With pleasure seen, but boarded at our peril;
Here on a single plank, thrown safe on shore,
I hear the tumult of the distant throng,
As that of seas remote or dying storms;
And meditate on scenes more silent still,
Pursue my theme, and fight the fear of death.
Here, like a shepherd gazing from his hut
Touching his reed or leaning on his staff,
Eager ambition's fiery chase I see;
I see the circling hunt of noisy men
Burst law's enclosures, leap the mounds of right,
Pursuing and pursued, each other's prey;
As wolves for rapine, as the fox for wiles,
Till Death, that mighty hunter, earths them all."
Young's Excursion
Wordsworth has the following beautiful lines on the Hermit of Derwentwater:
"If thou, in the dear love of some one friend,
Hast been so happy that thou know'st what thoughts
Will sometimes, in the happiness of love,
Make the heart sink, then wilt thou reverence
This quiet spot; and, stranger, not unmoved
Wilt thou behold this shapeless heap of stones,
The desolate ruins of St. Herbert's cell.
There stood his threshold; there was spread the roof
That sheltered him, a self-secluded man,
After long And offices humane, intent to adore
The Deity with undistracted mind,
And meditate on everlasting things
In utter solitude. But he had left
A fellow-labourer, whom the good man loved
As his own soul. And when, with eye upraised
To heaven, he knelt before the crucifix,
While o'er the lake the cataract of Ladore
Pealed to his orison, and when he paced
Along the beach of this small isle, and thought
Of his companion, he would pray that both
(Now that their earthly duties were fulfilled)
Might die in the same moment.
Nor in vain So prayed he! As our chroniclers report,
Samaritaine qui rencontra Jésus au puits de Jacob (1er s.)
Ce sont les Grecs qui nous disent ainsi le nom de la Samaritaine qui rencontra Jésus au puits de Jacob et dontsaint Jean (chapitre 4. versets 4 à 42) nous parle lorsqu'elle reçut la révélation de la grâce, "source jaillissante en vie éternelle." Selon une tradition, elle serait partie à Carthage où elle mourut, oubliée, dans une prison avec l'un de ses fils.
Selon une autre tradition, elle serait restée en Galilée où l'un de ses fils officier romain, Victor, chargé de persécuter les chrétiens, multipliait au contraire les conversions. Beaucoup d'entre eux furent condamnés à mort et exécutés avec elle et lui.
Il peut être utile de rappeler l'étymologie grecque "photos", la lumière et de son équivalent latin, "lux, lucis", la lumière, comme Lucie.
01 Les pharisiens avaient entendu dire que Jésus faisait plus de disciples que Jean et qu’il en baptisait davantage. Jésus lui-même en eut connaissance.
02 – À vrai dire, ce n’était pas Jésus en personne qui baptisait, mais ses disciples.
03 Dès lors, il quitta la Judée pour retourner en Galilée.
04 Or, il lui fallait traverser la Samarie.
05 Il arrive donc à une ville de Samarie, appelée Sykar, près du terrain que Jacob avait donné à son fils Joseph.
06 Là se trouvait le puits de Jacob. Jésus, fatigué par la route, s’était donc assis près de la source. C’était la sixième heure, environ midi.
07 Arrive une femme de Samarie, qui venait puiser de l’eau. Jésus lui dit : « Donne-moi à boire. »
08 – En effet, ses disciples étaient partis à la ville pour acheter des provisions.
09 La Samaritaine lui dit : « Comment ! Toi, un Juif, tu me demandes à boire, à moi, une Samaritaine ? » – En effet, les Juifs ne fréquentent pas les Samaritains.
10 Jésus lui répondit : « Si tu savais le don de Dieu et qui est celui qui te dit : “Donne-moi à boire”, c’est toi qui lui aurais demandé, et il t’aurait donné de l’eau vive. »
11 Elle lui dit : « Seigneur, tu n’as rien pour puiser, et le puits est profond. D'où as-tu donc cette eau vive ?
12 Serais-tu plus grand que notre père Jacob qui nous a donné ce puits, et qui en a bu lui-même, avec ses fils et ses bêtes ? »
13 Jésus lui répondit : « Quiconque boit de cette eau aura de nouveau soif ;
14 mais celui qui boira de l’eau que moi je lui donnerai n’aura plus jamais soif ; et l’eau que je lui donnerai deviendra en lui une source d’eau jaillissant pour la vie éternelle. »
15 La femme lui dit : « Seigneur, donne-moi de cette eau, que je n’aie plus soif, et que je n’aie plus à venir ici pour puiser. »
16 Jésus lui dit : « Va, appelle ton mari, et reviens. »
17 La femme répliqua : « Je n’ai pas de mari. » Jésus reprit : « Tu as raison de dire que tu n’as pas de mari :
18 des maris, tu en as eu cinq, et celui que tu as maintenant n’est pas ton mari ; là, tu dis vrai. »
19 La femme lui dit : « Seigneur, je vois que tu es un prophète !...
20 Eh bien ! Nos pères ont adoré sur la montagne qui est là, et vous, les Juifs, vous dites que le lieu où il faut adorer est à Jérusalem. »
21 Jésus lui dit : « Femme, crois-moi : l’heure vient où vous n’irez plus ni sur cette montagne ni à Jérusalem pour adorer le Père.
22 Vous, vous adorez ce que vous ne connaissez pas ; nous, nous adorons ce que nous connaissons, car le salut vient des Juifs.
23 Mais l’heure vient – et c’est maintenant – où les vrais adorateurs adoreront le Père en esprit et vérité : tels sont les adorateurs que recherche le Père.
24 Dieu est esprit, et ceux qui l’adorent, c’est en esprit et vérité qu’ils doivent l’adorer. »
25 La femme lui dit : « Je sais qu’il vient, le Messie, celui qu’on appelle Christ. Quand il viendra, c’est lui qui nous fera connaître toutes choses. »
26 Jésus lui dit : « Je le suis, moi qui te parle. »
27 À ce moment-là, ses disciples arrivèrent ; ils étaient surpris de le voir parler avec une femme. Pourtant, aucun ne lui dit : « Que cherches-tu ? » ou bien : « Pourquoi parles-tu avec elle ? »
28 La femme, laissant là sa cruche, revint à la ville et dit aux gens :
29 « Venez voir un homme qui m’a dit tout ce que j’ai fait. Ne serait-il pas le Christ ? »
30 Ils sortirent de la ville, et ils se dirigeaient vers lui.
31 Entre-temps, les disciples l’appelaient : « Rabbi, viens manger. »
32 Mais il répondit : « Pour moi, j’ai de quoi manger : c’est une nourriture que vous ne connaissez pas. »
33 Les disciples se disaient entre eux : « Quelqu’un lui aurait-il apporté à manger ? »
34 Jésus leur dit : « Ma nourriture, c’est de faire la volonté de Celui qui m’a envoyé et d’accomplir son œuvre.
35 Ne dites-vous pas : “Encore quatre mois et ce sera la moisson” ? Et moi, je vous dis : Levez les yeux et regardez les champs déjà dorés pour la moisson. Dès maintenant,
36 le moissonneur reçoit son salaire : il récolte du fruit pour la vie éternelle, si bien que le semeur se réjouit en même temps que le moissonneur.
37 Il est bien vrai, le dicton : “L’un sème, l’autre moissonne.”
38 Je vous ai envoyés moissonner ce qui ne vous a coûté aucun effort ; d’autres ont fait l’effort, et vous en avez bénéficié. »
39 Beaucoup de Samaritains de cette ville crurent en Jésus, à cause de la parole de la femme qui rendait ce témoignage : « Il m’a dit tout ce que j’ai fait. »
40 Lorsqu’ils arrivèrent auprès de lui, ils l’invitèrent à demeurer chez eux. Il y demeura deux jours.
41 Ils furent encore beaucoup plus nombreux à croire à cause de sa parole à lui,
42 et ils disaient à la femme : « Ce n’est plus à cause de ce que tu nous as dit que nous croyons : nous-mêmes, nous l’avons entendu, et nous savons que c’est vraiment lui le Sauveur du monde. »
43 Deux jours après, Jésus partit de là pour la Galilée.
44 – Lui-même avait témoigné qu’un prophète n’est pas considéré dans son propre pays.
Évangile de Jésus-Christ selon saint Jean - Chapitre 4
Photine est le nom de baptême de la Samaritaine qui rencontra Jésus au puits de Jacob (Jean chap. 4), photos en grec signifiant la lumière !
Les pharisiens avaient entendu dire que Jésus faisait plus de disciples que Jean et baptisait plus que lui. (A vrai dire, ce n'était pas Jésus lui-même, c'était ses disciples qui baptisaient.) Quand Jésus apprit cela, il quitta la Judée pour retourner en Galilée ; il devait donc traverser la Samarie.Il arrive ainsi à une ville de Samarie, appelée Sykar, près du terrain que Jacob avait donné à son fils Joseph, et où se trouve le puits de Jacob. Jésus, fatigué par la route, s'était assis là, au bord du puits. Il était environ midi.
Arrive une femme de Samarie, qui venait puiser de l'eau. Jésus lui dit : "Donne-moi à boire". (ses disciples étaient partis à la ville pour acheter de quoi manger.) La Samaritaine lui dit : "Comment ! Toi qui es Juif, tu me demandes à boire, à moi, une Samaritaine ?" (En effet, les Juifs ne veulent rien avoir en commun avec les Samaritains.)
Jésus lui répondit : "Si tu savais le don de Dieu, si tu connaissais celui qui te dit : 'Donne-moi à boire', c'est toi qui lui aurais demandé, et il t'aurait donné de l'eau vive". Elle lui dit : "Seigneur, tu n'as rien pour puiser, et le puits est profond ; avec quoi prendrais-tu l'eau vive ? Serais-tu plus grand que notre père Jacob qui nous a donné ce puits, et qui en a bu lui-même, avec ses fils et ses bêtes ?"
Jésus lui répondit : " Tout homme qui boit de cette eau aura encore soif ; mais celui qui boira de l'eau que moi je lui donnerai n'aura plus jamais soif ; et l'eau que je lui donnerai deviendra en lui source jaillissante pour la vie éternelle". La femme lui dit : "Seigneur, donne-la-moi, cette eau : que je n'aie plus soif, et que je n'aie plus à venir ici pour puiser."
Jésus lui dit : " Va, appelle ton mari, et reviens". La femme répliqua : "Je n'ai pas de mari". Jésus reprit : "Tu as raison de dire que tu n'as pas de mari, car tu en as eu cinq, et celui que tu as maintenant n'est pas ton mari : là, tu dis vrai". La femme lui dit : "Seigneur, je le vois, tu es un prophète. Alors, explique-moi : nos pères ont adoré Dieu sur la montagne qui est là, et vous, les Juifs, vous dites que le lieu où il faut l'adorer est à Jérusalem.
Jésus lui dit : " Femme, crois-moi : l'heure vient où vous n'irez plus ni sur cette montagne ni à Jérusalem pour adorer le Père. Vous adorez ce que vous ne connaissez pas ; nous adorons, nous, celui que nous connaissons, car le salut vient des Juifs. Mais l'heure vient - et c'est maintenant - où les vrais adorateurs adoreront le Père en esprit et vérité : tels sont les adorateurs que recherche le Père. Dieu est esprit, et ceux qui l'adorent, c'est en esprit et vérité qu'ils doivent l'adorer."La femme lui dit : "Je sais qu'il vient, le Messie, celui qu'on appelle Christ. Quand il viendra, c'est lui qui nous fera connaître toutes choses."Jésus lui dit : "Moi qui te parle, je le suis."
Là-dessus, ses disciples arrivèrent ; ils étaient surpris de le voir parler avec une femme. Pourtant, aucun ne lui dit : "Que demandes-tu ?" ou : "Pourquoi parles-tu avec elle ?"
La femme, laissant là sa cruche, revint à la ville et dit aux gens : "Venez voir un homme qui m'a dit tout ce que j'ai fait. Ne serait-il pas le Messie ?" Ils sortirent de la ville, et ils se dirigeaient vers Jésus.
Pendant ce temps, les disciples l'appelaient : "Rabbi, viens manger". Mais il répondit : "Pour moi, j'ai de quoi manger : c'est une nourriture que vous ne connaissez pas". Les disciples se demandaient : "Quelqu'un lui aurait-il apporté à manger ?"
Jésus leur dit : "Ma nourriture, c'est de faire la volonté de celui qui m'a envoyé et d'accomplir son oeuvre. Ne dites-vous pas : 'Encore quatre mois et ce sera la moisson' ? Et moi je vous dis : Levez les yeux et regardez les champs qui se dorent pour la moisson. Dès maintenant, le moissonneur reçoit son salaire : il récolte du fruit pour la vie éternelle, si bien que le semeur se réjouit avec le moissonneur. Il est bien vrai, le proverbe : 'L'un sème, l'autre moissonne.' Je vous ai envoyés moissonner là où vous n'avez pas pris de peine, d'autres ont pris de la peine, et vous, vous profitez de leurs travaux."
Beaucoup de Samaritains de cette ville crurent en Jésus, à cause des paroles de la femme qui avait rendu ce témoignage : "Il m'a dit tout ce que j'ai fait". Lorsqu'ils arrivèrent auprès de lui, ils l'invitèrent à demeurer chez eux. Il y resta deux jours. Ils furent encore beaucoup plus nombreux à croire à cause de ses propres paroles, et ils disaient à la femme : "Ce n'est plus à cause de ce que tu nous as dit que nous croyons maintenant ; nous l'avons entendu par nous-mêmes, et nous savons que c'est vraiment lui le Sauveur du monde."
Évangile de Jésus-Christ selon saint JeanChapitre 4
Au 3e dimanche de Carême A, l’Église propose un récit qui ne laisse personne indifférent, celui de la rencontre de Jésus avec la Samaritaine au puits de Jacob (Jn 4, 5-42). Jean est le seul à rapporter cette histoire aux multiples interprétations. J’y vois surtout un enseignement très construit sur la soif de Jésus, « Donne-moi à boire » (Jn 4, 7) et celle de la Samaritaine. La scène se développe en trois étapes : le puits, le mari de la Samaritaine et les croyances des Samaritains.
Ce récit est l’histoire d’une rencontre de deux désirs et de deux regards : celui de Jésus et celui de la Samaritaine. Il y a ici un contact qui va toucher le cœur des deux personnages, symbole de ce puits intérieur où nous sommes appelés à y boire l’eau vive. Jésus va révéler à cette femme, malgré les interdits, la vérité profonde qui l’habite. Son regard sur elle-même va changer; elle va se voir comme Jésus la voit. Cette révélation sera sa métamorphose.
Autour du puits
« Jésus arrive à une ville de Samarie, appelée Sykar, près du terrain que Jacob avait donné à son fils Joseph, et où se trouve le puits de Jacob. Jésus, fatigué par la route, s’était assis là, au bord du puits. Il était environ midi. Arrive une femme de Samarie, qui venait puiser de l’eau. Jésus lui dit : « Donne-moi à boire. » (En effet, ses disciples étaient partis à la ville pour acheter de quoi manger.) La Samaritaine lui dit : « Comment ! Toi qui es Juif, tu me demandes à boire, à moi, une Samaritaine? »(Jn 4, 5-9)
Un voyageur traverse donc la Samarie, région impure aux yeux des Juifs. Fatigué et assoiffé, il s’arrête à midi au puits de Jacob. Ce lieu n’est pas neutre. Dans les civilisations sémitiques, le puits est le lieu de la vie; les filles y vont puiser de l’eau (Gn 24, 13). Le chant de la poulie se mêle à leurs rires. C’est l’espace privilégié pour des rencontres amoureuses, comme celle de Jacob et Rachel (Gn 29).
Jésus a soif. Il transcende les préjugés et les fanatismes religieux en exposant à une femme son manque et sa fragilité; il lui demande à boire. Cette femme de Sychar vient seule au puits durant la journée; normalement les femmes puisent l’eau avec d’autres femmes tôt le matin, ou vers le soir, mais pas lorsque le soleil est à son zénith. Qu’importe, Jésus a besoin d’elle pour boire, car il n’a pas ce qu’il faut pour puiser. Ce désir, il l’a peut-être déjà formulé à son Père dans ses oraisons de nuit : « Donne-moi à boire ».
La femme ne répond pas à sa demande. Un homme qui demande de l’aide, c’est déstabilisant. Elle refuse de lui donner à boire car les Samaritains n’ont pas de rapport avec les Juifs, encore moins de manger dans les mêmes plats, ce qui les rendaient impurs. Les Samaritains avaient leur propre version du Pentateuque et rejetaient le reste. L’intolérance de la Samaritaine fait que Jésus restera assoiffé jusqu’à la fin du récit.
La Samaritaine se sent peut-être indigne, elle qui a eu cinq maris et qui vit avec quelqu’un d’autre. Elle s’était probablement faite traitée de tous les noms; sa marginalité ne lui attirait pas le respect. Mais Jésus va continuer de prendre l’initiative, au-delà de toute discrimination culturelle, religieuse, sexuelle. Son attitude d’ouverture brise les barrières, dénonce les structures rigides, surtout envers les femmes. Ce sera toute une leçon de vie pour ses disciples et ceux à venir. Comprendront-ils que nous sommes tous des enfants de Dieu et que nos gestes doivent donner la vie?
Le don de Dieu
Jésus change complètement le registre de la conversation : « Si tu savais le don de Dieu, si tu connaissais celui qui te dit : ‘Donne-moi à boire’, c’est toi qui lui aurais demandé, et il t’aurait donné de l’eau vive » (Jn 4, 10). Cette phrase énigmatique laisse entendre qu’il y a un lien étroit entre le don de Dieu et cet homme qui lui parle. C’est lui qui peut combler sa soif, et pas d’une eau stagnante, mais d’une eau vive. On change de puits, ce Juif se définit comme une source nouvelle, le don de Dieu.
Le regard de la femme commence à changer. Sa méfiance et son arrogance tombent. Elle se laisse entraîner ailleurs, dans cet univers singulier de celui qu’elle appelle maintenant « Seigneur ». Elle lui fait remarquer que le puits est profond et qu’il n’a pas de récipient pour puiser de l’eau. Où prendra-t-il cette eau vive? Jésus lui répond en faisant le parallèle entre notre besoin physique d’eau et notre soif spirituelle. Sa réponse s’adresse à tous : « Tout homme qui boit de cette eau aura encore soif ; mais celui qui boira de l’eau que moi je lui donnerai n’aura plus jamais soif ; et l’eau que je lui donnerai deviendra en lui source jaillissante pour la vie éternelle » (Jn 4, 13-14).
Le dialogue est d’une telle élévation que la femme est prête à recevoir cette eau qui va purifier son regard et la préparer à la connaissance d’elle-même. C’est que le puits du cœur humain est sans fin; notre « désir est sans remède », disait Thérèse d’Avila. Mais nous recevons à la mesure de notre soif. Thérèse de Lisieux aimait répéter, à la suite de Jean de la Croix, qu’on obtient de Dieu autant qu’on en espère. Notre désir est notre prière. Notre soif est notre quête. Ainsi, la demande de la Samaritaine sera reprise par les grands mystiques, : « Seigneur, donne-la-moi, cette eau : que je n’aie plus soif, et que je n’aie plus à venir ici pour puiser » (Jn 4, 15).
Jésus est « le Maître du désir » (Françoise Dolto) qui éveille en l’autre son désir profond. « Si quelqu’un a soif, qu’il vienne à moi, et qu’il boive, celui qui croit en moi ! » (Jn 7, 37). Il veut tellement se donner, lui la source d’eau vive, qu’il ira jusqu’à partager son corps et son sang : « J’ai ardemment désiré manger cette Pâque avec vous » (Mt 20, 21).
Dans la Préface de la prière eucharistique du troisième dimanche de Carême, l’Église redit ce désir qu’a Jésus d’éveiller chacun à la foi et de le faire naître à l’amour, comme il l’a fait pour la Samaritaine : « En demandant à la Samaritaine de lui donner à boire, Jésus faisait à cette femme le don de la foi. Il avait un si grand désir d’éveiller la foi dans son cœur, qu’il fit naître en elle l’amour même de Dieu ».
Les adorateurs en esprit et en vérité
Jésus lui dit : « Va, appelle ton mari, et reviens. » La femme répliqua : « Je n’ai pas de mari. » Jésus reprit : « Tu as raison de dire que tu n’as pas de mari, car tu en as eu cinq, et celui que tu as maintenant n’est pas ton mari : là, tu dis vrai. » La femme lui dit : « Seigneur, je le vois, tu es un prophète. Alors, explique-moi : nos pères ont adoré Dieu sur la montagne qui est là, et vous, les Juifs, vous dites que le lieu où il faut l’adorer est à Jérusalem. » Jésus lui dit : « Femme, crois-moi : l’heure vient où vous n’irez plus ni sur cette montagne ni à Jérusalem pour adorer le Père. Vous adorez ce que vous ne connaissez pas ; nous adorons, nous, celui que nous connaissons, car le salut vient des Juifs. Mais l’heure vient – et c’est maintenant – où les vrais adorateurs adoreront le Père en esprit et vérité : tels sont les adorateurs que recherche le Père. Dieu est esprit, et ceux qui l’adorent, c’est en esprit et vérité qu’ils doivent l’adorer. » La femme lui dit : « Je sais qu’il vient, le Messie, celui qu’on appelle Christ. Quand il viendra, c’est lui qui nous fera connaître toutes choses. » Jésus lui dit : « Moi qui te parle, je le suis » (Jn 4, 16-26).
Jésus est entré dans la vie de la Samaritaine en lui révélant la source intérieure. Cette révélation comporte un appel d’accueillir l’eau vive et un défi de conversion. Pour être transformée spirituellement, la femme doit changer sa manière de vivre. Jésus demande donc à la femme d’appeler son mari et de revenir au puits. Il ne lui fait pas la morale, mais il révèle ce qui est caché. Sa parole la rejoint au cœur même de sa vie, de son désir, de sa soif. L’eau vive a des exigences et suscite le désir de plénitude qui la tenaille en secret.
Peut-être que la Samaritaine, couverte de bijoux, a voulu ignorer Jésus, à cette heure si chaude du jour où on ne va pas seule au puits. Peut-être a-t-elle reconnu l’homme de sa vie, celui qui l’aimerait pour ce qu’elle est. En passant d’un homme à l’autre, sa soif d’amour n’est toujours pas comblée. Mais voici enfin quelqu’un qui la touche dans sa dignité; avec lui elle sent qu’elle existe par elle-même, au-delà de sa beauté et des jeux de la séduction.
Jésus confronte la Samaritaine avec ce qu’il y a de plus intime dans sa vie. Il lui demande d’amener un mari qu’elle n’a pas. Il veut qu’elle prenne conscience qu’elle est en violation avec la Loi de Dieu, qui est aussi un don de Dieu. Jésus a soif du salut de cette femme; il veut en faire une disciple. Déstabilisée de nouveau, elle reconnaît que Jésus est prophète. Elle accepte de regarder la situation et joue franc jeu avec Jésus en lui disant qu’elle n’a pas de mari. Sa vulnérabilité sert bien la vérité. La douceur de Jésus ébranle ses résistances. Elle avait vraiment besoin davantage que l’eau du puits.
La Samaritaine veut aller plus loin dans cette quête d’intériorité, car elle est en attente d’une plénitude. Sa soif est immense. Elle amène Jésus sur le terrain du culte. Du puits, on passe à la montagne. Mais les lieux ont peu d’importance s’ils ne mènent pas au cœur. Car pour Jésus l’heure vient où les vrais adorateurs ne se trouveront pas sur telle ou telle montagne, mais adoreront en esprit et en vérité. Cette adoration est l’œuvre de L’Esprit Saint qui vit en permanence en chaque croyant. Le vrai culte est celui que nous rendons au Père par l’Esprit. Le vrai sanctuaire est intérieur, l’Esprit y a fait sa demeure. Chaque croyant est une terre sainte.
Accueillir le Sauveur de monde
Un nouveau pas va être franchi par Jésus et la Samaritaine qui se sont écoutés avec beaucoup d’attention. Elle a partagé son secret à Jésus, celui-ci va lui livrer l’identité de son être de Messie, se révéler comme jamais dans l’Évangile de Jean : « Je le suis, moi qui te parle ». Cette formule reprend le titre même du Seigneur au Sinaï : JE SUIS. La femme était prête à entendre cette révélation, même si elle se sent si loin du Saint. Elle peut quitter le puits, laisser la cruche, s’éloigner de la montagne, puisque tout le reste lui est donné. « La femme, laissant là sa cruche, revint à la ville et dit aux gens : « Venez voir un homme qui m’a dit tout ce que j’ai fait. Ne serait-il pas le Messie ? » Ils sortirent de la ville, et ils se dirigeaient vers Jésus »[.] « Beaucoup de Samaritains de cette ville crurent en Jésus, à cause des paroles de la femme qui avait rendu ce témoignage : « Il m’a dit tout ce que j’ai fait » (Jn 4, 28-30.39).
Au contact de Jésus, la Samaritaine a retrouvé la soif qui rassasie, a reconnu le désir d’un amour éternel qui se donne. Plus besoin de tirer l’eau du puits, la grâce a triomphé dans son âme, un peu comme Marie Madeleine. Elle fait maintenant l’expérience de la Bonne Nouvelle. Elle laisse sa cruche pour partager ce qu’elle a vécu. La rencontre de Jésus conduit toujours à la mission. Une vie nouvelle commence pour celle qui n’avait pas de prénom dans l’évangile, mais que la tradition grecque nomme Photine. Sainte Photine est d’ailleurs fêtée le 20 mars par l’Église catholique et le 26 février par l’Église orthodoxe. On pense qu’elle aurait donné ses biens aux pauvres et qu’elle serait partie évangéliser Carthage (Tunisie).
Qu’importe son nom, Jean nous la présente comme la Samaritaine. Elle a fait l’expérience de l’amour de Jésus qui abat les préjugés, elle n’a plus soif comme avant, elle ne vit plus en exclue, un homme a libéré son désir profond et creusé une source d’eau vive qui donne un sens à sa vie. Et cet homme, elle le reconnaît comme Messie. Elle est enfin libre. Grâce à elle, le récit va se terminer par cette audacieuse confession de foi : « Nous savons que c’est vraiment lui le Sauveur du monde » (Jn 4, 42).
En révélant sa soif de la Samaritaine, de son amour, Jésus révèle aussi sa soif de nous, de notre amour, de notre liberté. En révélant sa soif de nous, il espère réveiller notre foi, notre soif de lui. Il a soif de nos soifs, disait saint Augustin. Lorsque sa soif et notre soif se rencontrent, commence le travail de conversion, de transformation, de divinisation. Et nous faisons alors la joie de Dieu.
Écouter mes deux conférences sur la Samaritaine lors de la retraite « J’ai soif », donnée au Foyer de Charité à Sutton. Voici le lien sur mon site: La Samaritaine: Donne-moi à boire.
Maître de Jésus à Bethanie, Jésus et la Samaritaine, vers 1470,
The Minneapolis Institute of Arts, Minneapolis, Minnesota
Le 26 février, mémoire de la Sainte et Grande Martyre PHOTINIE la SAMARITAINE, et de ses compagnons : PHOTA, PHOTIDE, PARASCEVE et KYRIAQUIE, ses soeurs; JOSE et VICTOR (ou PHOTINOS), ses fils; le duc SEBASTIEN et l'officier ANATOLE1
Sainte Photine était la femme de Samarie, avec laquelle Notre Seigneur s'était entretenu au puits de Jacob (Jean 4) et à qui Il avait révélé tout ce qu'elle avait fait depuis son enfance. Changeant alors son genre de vie, elle alla proclamer la Bonne Nouvelle dans sa patrie et convertit au Christ ses quatre soeurs et ses deux fils.
Après le Martyre des Saints Apôtres Pierre et Paul, sous la persécution de Néron (vers 54), elle alla prêcher avec succès la foi à Carthage, en compagnie de son fils José (ou Joseph). Son autre fils Victor, après avoir combattu vaillamment contre les Avares, fut nommé général et envoyé par l'empereur en Galilée, avec l'ordre d'y mettre à mort les Chrétiens. Mais celui-ci, au lieu de châtier les disciples des Apôtres, passa son temps à proclamer lui-même la Foi et à exhorter les fidèles à la persévérance. Il fit si bien qu'il réussit à convertir le duc Sébastien, ainsi que de nombreux dignitaires de l'Etat. Lorsque l'empereur apprit cette nouvelle, il les fit arrêter et traduire sans retard devant son tribunal. Mais, réalisant qu'il ne parviendrait pas à vaincre leur résolution, il fit couper les bras de Victor et de son frère José, à la hauteur des épaules, puis les fit jeter en prison.
Sainte Photine fut elle aussi convoquée au tribunal et elle réussit à convertir par ses paroles la propre fille de l'empereur et ses servantes, ce qui provoqua la fureur du tyran qui fit jeter tous les Saints dans une fournaise ardente. Gardés indemnes par la Grâce de Dieu, ils furent ensuite soumis à toutes sortes de supplices, avant d'avoir les veux crevés. On les précipita alors dans un cachot rempli de serpents venimeux, où le Christ leur apparut au sein d'une gloire divine, accompagné des Saints Apôtres Pierre et Paul et d'une foule de Saints Anges, et Il les bénit en disant : « Paix à vous! Bienheureux ceux qui ont cru en Moi! » Ils reçurent ainsi la force d'endurer les peines de l'incarcération pendant trois ans, en entraînant la conversion de beaucoup de païens.
Quand on les tira de prison pour être soumis à de nouveaux supplices, ils furent protégés par un Ange. Finalement, le tyran ordonna d'arracher la peau de Sainte Photine et de jeter la Sainte dans un puits à sec. Il fit également écorcher ses deux fils ainsi que Sébastien et, après les avoir mutilés du membre viril, il les fit enfermer dans un bain désaffecté. Puis il ordonna de couper les seins des autres Saintes femmes et de les écorcher vives. Photide fut attachée à deux arbres inclinés de force, qui l'écartelèrent en reprenant leur position naturelle. C'est ainsi que, par ces horribles tourments, les âmes des Saints Martyrs s'envolèrent de concert pour gagner le Royaume des cieux.
1. Liste de nom corrigée d'après la Passion ancienne.
Dates unknown. Greek legend identifies Photina as the Samaritan woman of Sychar--the woman at the well--with whom Jesus speaks in the Gospel of Saint John (chapter 4). After telling her neighbors about Jesus, she continued to preach the Gospel, was imprisoned for three years, and died for her faith at Carthage. According to another legend she and her sons, Joseph and Victor, as well as Sebastian, Anatolius, Photius, Photis, Parasceve, and Cyriaca, were all martyred in Rome under Nero. Photina also reputedly converted Emperor Nero's daughter Domnina and 100 of her servants to Christianity before suffering martyrdom. Baronius may have placed them in the Roman Martyrology because he believed that the head of Saint Photina was preserved at Saint Paul's-Outside-the Walls (Attwater2, Benedictines, Delaney, Encyclopedia). The monk Michael of Saint Athos Monastery created a picture of Saint Photini, as has Mario Sironi in Christ and the Samaritan Woman.
The Holy Martyr Photina (Svetlana) the Samaritan Woman, her sons Victor (named Photinus) and Joses; and her sisters Anatola, Phota, Photis, Paraskeva, Kyriake; Nero’s daughter Domnina; and the Martyr Sebastian: The holy Martyr Photina was the Samaritan Woman, with whom the Savior conversed at Jacob’s Well (John. 4:5-42).
During the time of the emperor Nero (54-68), who displayed excessive cruelty against Christians, St Photina lived in Carthage with her younger son Joses and fearlessly preached the Gospel there. Her eldest son Victor fought bravely in the Roman army against barbarians, and was appointed military commander in the city of Attalia (Asia Minor). Later, Nero called him to Italy to arrest and punish Christians.
Sebastian, an official in Italy, said to St Victor, “I know that you, your mother and your brother, are followers of Christ. As a friend I advise you to submit to the will of the emperor. If you inform on any Christians, you will receive their wealth. I shall write to your mother and brother, asking them not to preach Christ in public. Let them practice their faith in secret.”
St Victor replied, “I want to be a preacher of Christianity like my mother and brother.” Sebastian said, “O Victor, we all know what woes await you, your mother and brother.” Then Sebastian suddenly felt a sharp pain in his eyes. He was dumbfounded, and his face was somber.
For three days he lay there blind, without uttering a word. On the fourth day he declared, “The God of the Christians is the only true God.” St Victor asked why Sebastian had suddenly changed his mind. Sebastian replied, “Because Christ is calling me.” Soon he was baptized, and immediately regained his sight. St Sebastian’s servants, after witnessing the miracle, were also baptized.
Reports of this reached Nero, and he commanded that the Christians be brought to him at Rome. Then the Lord Himself appeared to the confessors and said, “Fear not, for I am with you. Nero, and all who serve him, will be vanquished.” The Lord said to St Victor, “From this day forward, your name will be Photinus, because through you, many will be enlightened and will believe in Me.” The Lord then told the Christians to strengthen and encourage St Sebastian to peresevere until the end.
All these things, and even future events, were revealed to St Photina. She left Carthage in the company of several Christians and joined the confessors in Rome.
At Rome the emperor ordered the saints to be brought before him and he asked them whether they truly believed in Christ. All the confessors refused to renounce the Savior. Then the emperor gave orders to smash the martyrs’ finger joints. During the torments, the confessors felt no pain, and their hands remained unharmed.
Nero ordered that Sts Sebastian, Photinus and Joses be blinded and locked up in prison, and St Photina and her five sisters Anatola, Phota, Photis, Paraskeva and Kyriake were sent to the imperial court under the supervision of Nero’s daughter Domnina. St Photina converted both Domnina and all her servants to Christ. She also converted a sorcerer, who had brought her poisoned food to kill her.
Three years passed, and Nero sent to the prison for one of his servants, who had been locked up. The messengers reported to him that Sts Sebastian, Photinus and Joses, who had been blinded, had completely recovered, and that people were visiting them to hear their preaching, and indeed the whole prison had been transformed into a bright and fragrant place where God was glorified.
Nero then gave orders to crucify the saints, and to beat their naked bodies with straps. On the fourth day the emperor sent servants to see whether the martyrs were still alive. But, approaching the place of the tortures, the servants fell blind. An angel of the Lord freed the martyrs from their crosses and healed them. The saints took pity on the blinded servants, and restored their sight by their prayers to the Lord. Those who were healed came to believe in Christ and were soon baptized.
In an impotent rage Nero gave orders to flay the skin from St Photina and to throw the martyr down a well. Sebastian, Photinus and Joses had their legs cut off, and they were thrown to dogs, and then had their skin flayed off. The sisters of St Photina also suffered terrible torments. Nero gave orders to cut off their breasts and then to flay their skin. An expert in cruelty, the emperor readied the fiercest execution for St Photis: they tied her by the feet to the tops of two bent-over trees. When the ropes were cut the trees sprang upright and tore the martyr apart. The emperor ordered the others beheaded. St Photina was removed from the well and locked up in prison for twenty days.
After this Nero had her brought to him and asked if she would now relent and offer sacrifice to the idols. St Photina spit in the face of the emperor, and laughing at him, said, “O most impious of the blind, you profligate and stupid man! Do you think me so deluded that I would consent to renounce my Lord Christ and instead offer sacrifice to idols as blind as you?”
Hearing such words, Nero gave orders to again throw the martyr down the well, where she surrendered her soul to God (+ ca. 66).
On the Greek Calendar, St Photina is commemorated on February 26.
The New Testament describes the familiar account of the "woman at the well" (John 4:5-42), who was a Samaritan. Up to that point she had led a sinful life, one which resulted in a rebuke from Jesus Christ. However, she responded to Christ's stern admonition with genuine repentance, was forgiven her sinful ways, and became a convert to the Christian Faith - taking the name 'Photini' at Baptism, which literally means "the enlightened one".
A significant figure in the Johannine community, the Samaritan Woman, like many other women, contributed to the spread of Christianity. She therefore occupies a place of honour among the apostles. In Greek sermons from the fourth to the fourteenth centuries she is called "apostle" and "evangelist." In these sermons the Samaritan Woman is often compared to the male disciples and apostles and found to surpass them.
Later, Byzantine hagiographers developed the story of the Samaritan Woman, beginning where Saint John left off. At Pentecost Saint Photini received baptism, along with her five sisters, Anatole, Photo, Photis, Paraskeve, Kyriake, and her two sons, Photeinos and Joseph. She then began a missionary career, traveling far and wide, preaching the good news of the Messiah's coming, His death and resurrection. When Nero, the emperor of Rome, began to persecute Christians, Photini and her son Joseph were in Carthage, in Africa, where she was preaching the Christian gospel. After Jesus appeared to Photini in a dream, she sailed to Rome. Her son and many Christians from Africa accompanied her. Photini's arrival and activity aroused curiosity in the capital city. Everyone talked about her, "Who is this woman?" they asked. "She came here with a crowd of followers and she preaches Christ with great boldness."
Soldiers were ordered to bring her to the emperor, but Photini anticipated them. Before they could arrest her, Photini, with her son Joseph and her Christian friends, went to Nero. When the emperor saw them, he asked why they had come. Photini answered, "We have come to teach you to believe in Christ." The half-mad ruler of the Roman Empire did not frighten her. She wanted to convert him! Nero asked the saints their names. Again Photini answered. By name she introduced herself, her five sisters and younger son. The emperor then demanded to know whether they had all agreed to die for the Nazarene. Photini spoke for them. "Yes, for the love of Him we rejoice and in His name we'll gladly die." Hearing their defiant words, Nero ordered their hands beaten with iron rods for three hours. At the end of each hour another persecutor took up the beating. The saints, however, felt no pain. Nothing happened to their hands. Photini joyfully quoted words of a psalm by David: "God is my help. No matter what anyone does to me, I shall not be afraid." Perplexed by the Christian's endurance and confidence, Nero ordered the men thrown into jail. Photini and her five sisters were brought to the golden reception hall in the imperial palace. There, the six women were seated on golden thrones, In front of them stood a large golden table covered with gold coins, jewels and dresses. Nero hoped to tempt the women by this display of wealth and luxury. Nero then ordered his daughter Domnina, with her slave girls, to go speak with the Christian women. Women, he thought, would succeed in persuading their Christian sisters to deny their God.
Domnina greeted Photini graciously, mentioning the name of Christ. On hearing the princess' greeting, the saint thanked God. She then embraced and kissed Domnina. The women talked. But the outcome of the women's talk was not what Nero wished.
Photini catechized Domnina and her hundred slave girls and baptized them all. She gave the name Anthousa to Nero's daughter. After her baptism, Anthousa immediately ordered all the gold and jewels on the golden table distributed to the poor of Rome.
When the emperor heard that his own daughter had been converted to Christianity, he condemned Photini and all her companions to death by fire. For seven days the furnace burned, But when the door of the furnace was opened, it was seen that the fire had not harmed the saints. Next the emperor tried to destroy the saints with poison, Photini offered to be the first to drink it. "O King," she said, "I will drink the poison first so that you might see the power of my Christ and God." All the saints then drank the poison after her. None suffered any ill effects from it. In vain Nero subjected Photini, her sisters, sons and friends to every known torture. The saints survived unscathed to taunt and ridicule their persecutor. For three years they were held in a Roman prison. Saint Photini transformed it into a "house of God." Many Romans came to the prison, were converted and baptized. Finally, the enraged tyrant had all the saints, except for Photini, beheaded. She was thrown first into a deep, dry well and then into prison again. Photini now grieved that she was alone, that she had not received the crown of martyrdom together with her five sisters, Anatole, Photo, Photis, Paraskeve and Kyriake and her two sons, Photeinos and Joseph. Night and day she prayed for release from this life. One night, God appeared to her, made the sign of the cross over her three times. The vision filled her with joy. Many days later, while she hymned and blessed God, Saint Photini gave her soul into God's hands. The Samaritan Woman conversed with Christ by the well of Jacob, near the city of Sychar. She drank of the "living water" and gained everlasting life and glory. For generation after generation, Orthodox Christians have addressed this prayer to the woman exalted by the Messiah when He sat by the well in Samaria and talked with her:
Illuminated by the Holy Spirit, All-Glorious One,
from Christ the Saviour you drank the water of salvation.
With open hand you give it to those who thirst.
Great-Martyr Photini, Equal-to-the-Apostles,
pray to Christ for the salvation of our souls.
Adapted from Saints and Sisterhood: The lives of forty-eight Holy Women
Il appartenait à la maison royale de Hongrie et, quelques années après son mariage, sa femme et lui furent d'accord pour se séparer. Il entra chez les dominicains et sa femme se fit aussi religieuse. Ils n'ont été ni béatifiés, ni canonisés. Son procès de canonisation était en cours et devait se conclure au concile de Ferrare, mais fut interrompu par l'invasion turque qui détruisit son tombeau à Gyor en 1438. Ce qui n'empêche pas les Hongrois de les honorer d'un culte très officiel.
Died 1336. Maurice, Prince of Hungary, was persecuted by his father-in-law for his desire to remain in the Dominican Order. He was born into the royal house of Hungary. There had been many heavenly signs before his birth that he was to be an unusual favorite of God, but for the first few years of his life he was so sickly that no one believed he would survive. By the time he was five, he was a delicate, dreamy child who played at saying Mass and leading family prayers. The little chapel in his father's castle was his favorite haunt, and he was always to be found there between sessions in the schoolroom.
When he was still quite small, an old Dominican came one day to visit his parents, and took a great fancy to the handsome little boy. He told the child the story of Saint Alexis, which greatly impressed him. When Maurice knelt to ask the old priest's blessing, the Dominican said prophetically, "This child will one day enter our holy Order and will be one of its joys."
In spite of the several indications that God had designs on Maurice, circumstances conspired against him. His parents died when he was still quite young, leaving him immensely wealthy and solely in charge of his father's estates. A brother, who had entered the Dominican novitiate, died very young. Relatives prevailed upon Maurice to marry. Against all his wishes, he did so.
However, he and his young wife, the daughter of the Count of Palatine, made a vow of continence, and both resolved to became Dominicans as soon as it was possible to dispose of the estates. When his wife fled to the Isle of Margaret in the Danube, and took the veil in Saint Margaret's convent, her father was furious. He went in search of the young husband and found that he, too, had gone to the Dominicans. He settled the matter in the forthright fashion of the times by kidnapping Maurice and locking him in a tower. Here, like another Thomas Aquinas, the young novice settled down to wait until someone tired of the arrangement.
After three months of unfruitful punishment, Maurice was released as incorrigible, and his relatives devoted their attention to getting hold of his estates instead. He went happily off to Bologna to complete his studies, where he remained for three years.
For 32 years, Maurice ignored the throne and the luxuries of the world to live in obscurity and poverty. The picture of him left us by the chroniclers is an engaging one: an earnest, pious priest who made no effort to capitalize on his birth or social graces; a zealous addict of poverty, who managed, by a series of sagacious trades, to have the oldest habit in the house and the dreariest cell. He is said to have said the whole Psalter daily, plus the Penitential Psalms, and the Litany of the Saints.
A number of curious stories are told about him. Once, when he was staying with a Benedictine friend, the friend noticed that he went in and out of locked doors with no trouble at all, and that the rooms lighted up by themselves when he entered. Maurice is supposed to have had the gift of prophecy. A relative of his had cheated the sisters out of some property that Maurice had left them. Maurice told him that the goods would be taken away from him, and that another man, more generous, would give it back to the sisters. The man died shortly thereafter, and the prophecy was fulfilled.
After Maurice's death at least two miracles of healing were reported at his grave: one was a cure from fever, another from blindness. Butler's Lives of the Saints lists him as "Blessed Maurice" and he is still venerated in Hungary, although his cultus has never been formally approved (Attwater2, Benedictines, Dorcy).
MAURICE CSAKY belonged to the royal Hungarian dynasty, his father being count of Csak, but the exact place of his birth is not known. From childhood he was seriously disposed, and loved to hear and read the lives of the saints, and he wished to enter a monastery; but his aspirations were overruled, and at the age of twenty he was married to the daughter of the Palatine Prince Amadeus. His bride was in every way worthy of him, and they were tenderly attached to each other; but after some years they agreed to part and to retire into the cloister. Maurice chose the Order of Preachers, and entered the friary on the island of St Margaret. The step taken by the young couple created a great sensation, and Ladislaus, governor of Buda, actually caused Maurice to be imprisoned for five months to test his resolution. He emerged from captivity with his intention unshaken, but his superiors in the order thought it wise to transfer him from Hungary to Bologna. Later the young friar returned to his own country as an emissary of peace. So eager was he to avert strife that he would rush in between combatants and exhort them to come to terms. When he was appointed sacristan he made this office an opportunity for almost unbroken devotion to the Blessed Sacrament. A great love for the poor was another characteristic of a singularly winning personality. Maurice died at Raab and was buried in the monastery of Javarin.
A Latin Life of Bd Maurice is printed by the Bollandists in the Acta Sanctorum, March, vol. iii. See also F. Kaindl in Archiv f. österreichische Geschichte, vol. xci (1902), pp. 53-58. Although there seems never to have been any formal beatification or confirmotio cultus, Bd Maurice is, or at any rate was, honoured liturgically in his native country.
Chrétien romain, premier évêque de Narbonne au IIIe siècle (en même temps que saint Trophimed'Arles, saint Aphrodisede Béziers et saintSaturninde Toulouse).
"C’est vers l’an 200 que l'Église Romaine envoya un évêque dans la Capitale de la Gaule Narbonnaise pour y organiser l'Église locale parce qu’il y avait déjà un bon noyau de chrétiens dans la région.
Cet évêque s’appelait 'Paul' et mourut en l’an 240. C’est lui qui consacra le 1er évêque de Béziers, saint Aphrodise.
Un sarcophage chrétien datant de cette époque a été retrouvé sous les fondations de la basilique 'St Paul' de Narbonne. Richement décoré, (preuve que la personne était importante), il pourrait être celui du saint évêque, puisqu’un lieu de culte a été édifié autour de lui au IVe siècle, preuve encore que ce personnage a été vénéré très tôt.
Pourquoi 'Paul Serge'?
Pendant longtemps, Narbonne a été le siège d’un grand archevêché: une immense province ecclésiastique qui s’étendait du Rhône jusqu’à Tarragone, en Espagne. Mais, les circonstances firent qu’un jour Tarragone voulut obtenir son indépendance vis-à-vis de l’archevêque de Narbonne. Alors, pour mieux faire valoir leur suprématie, les narbonnais allèrent jusqu’à dire que 'Saint Paul de Narbonne' n’était autre que le proconsul romain de Chypre qui invita les Apôtres Paul et Barnabé chez lui et se convertit à la foi chrétienne, comme le relate lelivre des Actes (13, 7-12). Or, ce proconsul s’appelait 'Sergius Paulus (Serge Paul)'. C’est lui, dirent les Narbonnais, qui vint ensuite évangéliser Narbonne et fut son 1er évêque. Ainsi, 'Paul' de Narbonne devint 'Paul Serge'.
Cela n’y fit rien, Tarragone fut séparée de l’autorité de l’archevêché narbonnais, mais le prestige et le nom de 'Paul Serge' restait acquis. Ce qui explique que nous fêtons aujourd’hui (11 Décembre) 'Saint Paul Serge'.
(Source: St Paul Serge, titulaire de l’église et patron des villages de Mailhac & de Névian. D’après l’abbé Bernard Dumec. 11.12.2010 - diocèse de Carcassonne)
Aux premiers siècles de notre ère, Narbonne comptait parmi les principales cités de l'empire romain. Un jour dans cette cité, "de toutes les villes de la Gaule la plus marchande, la plus plébéienne, la plus bruyante et la plus turbulente", l’Évangile aborda à son tour. Dès le IIIe siècle, Narbonne eut son premier évêque, il s'appelait Paul et était envoyé par l'évêque de Rome. Il avait déjà fondé l’Église de Béziers à la tête de laquelle il avait placé son disciple Aphrodise. (statue - église de Leucate)
Le 22 mars, mémoire de notre saint Père PAUL, premier Évêque de NARBONNE
Notre Saint Père Paul faisait partie de la mission des sept Evêques envoyés de Rome au IIIe siècle pour compléter l'évangélisation de la Gaule*. Prêchant la Bonne Nouvelle par villes et campagnes dans la Narbonnaise, - vaste région qui couvrait la Provence et le Languedoc actuels, du Lac Léman au littoral atlantique -, il fonda l'Eglise de Béziers-, puis, après y avoir ordonné son diciple Aphrodise comme Evêque, il se rendit à Narbonne, ancienne colonie romaine et capitale de cette province. Sa prédication y connut un rapide succès, de sorte qu'il put faire construire une église pour y réunir la communauté chrétienne. On raconte que, sous l'instigation du Malin, deux de ses Diacres, pris de jalousie à son égard, l'accusèrent d'un crime honteux. Le Saint Pasteur n'eut aucune peine à se disculper, en réunissant les autres Evêques de la région, qui lui portèrent bon témoignage, et répondant par la douceur et la mansuétude à ses accusateurs, il les délivra par sa prière du démon qui s'était emparé d'eux.
Après avoir brillé par sa prédication et ses miracles pendant de longues années, Saint Paul s'endormit en paix, laissant comme source de bénédictions à la ville de Narbonne son précieux corps, qui fut malheureusement presque entièrement brûlé pendant la Révolution française.
* D'après S. Grégoire de Tours. cf. au 9 oct. la notice de S. Denis de Paris. Une Vie de S. Paul, datant du VIe s., fait de lui un disciple des Apôtres. et une tradition locale l'a identifié avec le proconsul de Chypre Sergius Paulus, qui fut converti par S. Paul (Actes 17: 3). Il aurait suivi l'Apôtre jusqu'à Rome, où il aurait souffert pour la foi puis serait allé évangéliser la Gaule méridionale. C'est en route vers l'Espagne pour y rejoindre S. Paul, qu'il aurait fondé l'Eglise de Béziers et celle de Narbonne.
Died after 250 (c. 290?). Saint Gregory of Tours informs us (Hist. Franc. I, 30), that Saint Paul was consecrated priest at Rome from where he was sent with other preachers to plant the faith in Gaul. There Saints Saturninus of Toulouse and Dionysius of Paris were crowned with martyrdom. Saints Paul of Narbonne, Trophimus of Arles, Martial of Limoges, and Gatian of Tours survived, established churches in their respective sees amidst many dangers, and died in peace. Prudentius says, that Paul's association with the city of Narbonne had made it famous. A much later legend identifies Paul with the Roman proconsul Sergius Paulus, who was converted by Saint Paul the Apostle (Acts 13) (Attwater2, Benedictines, Husenbeth).
ST. GREGORY of Tours informs us,1 that he was sent with other preachers from Rome to plant the faith in Gaul. St. Saturninus of Thoulouse, and St. Dionysius of Paris, were crowned with martyrdom: but St. Paul of Narbonne, St. Trophimus of Arles, St. Martial of Limoges, and St. Gatian of Tours, after having founded those churches amidst many dangers, departed in peace. Prudentius says,2 that the name of Paul had rendered the city of Narbonne illustrious.
Fondatrice de l'Institut des Maîtresses pieuses (✝ 1732)
Née en Toscane, elle rejoindra une de ses amies, Rosa Venerini, pour fonder un institut destiné à la formation des jeunes institutrices. Sa vie de dévouement au service de l'Église et d'attention aux autres l'ont fait canoniser en 1930.
À Montefiascone en Toscane, l’an 1732, sainte Lucie Filippini, vierge, qui fonda l’Institut des Maîtresses religieuses pour faire progresser l’éducation chrétienne des jeunes filles et des femmes, surtout les pauvres.
Born in Corneto or Tarquinia, Tuscany, Italy, January 13, 1672; died at Montefiascone, Italy, on March 25, 1732; canonized in 1930. Marc'Antonio Cardinal Barbarigo discovered the pedagogical genius of Lucia Filippini, who had been orphaned while still quite young. In her native town of Corneto, he saw young and old gathered about a little girl in the market place, listening to the child as she explained the catechism. He took the little girl with him on the very same day to the episcopal city of Montefiascone, and had her instructed by the Poor Clares.
She joined Blessed Rosa Venerini in training school mistresses at Montefiascone. Although Rose began the work, she died before it matured into the flourishing Italian institute of the Maestre Pie, or Filippine, of which Saint Lucy is venerated as the co-foundress. Lucy devoted the rest of her life to improving the status of women, and founding schools and educational centers for girls and women throughout Italy. In 1707, she was called to Rome by Pope Clement XI to establish the first school of the institute there. Lucy endeared hereself to the people of Rome during her tenure.
In a parchment laid in her grave at the Cathedral of Montefiascone, the saint is lovingly described: "After she had lost both her parents, Cardinal Marc'Antonio Barbarigo of blessed memory took her into his care. He later availed himself of her services in the founding of schools of Christian doctrine for young girls. Active with the greatest ardor for this foundation and its propagation, she fully realized the importance of this work for the glory of God, the saving of souls, and the Christian education of women.
"Her ability and experience made her work flourish and spread to our diocese and to many others. Her endeavors earned her the name of una donna forte--a strong woman. Though she lived wholly for her foundation, she never ceased praying at the feet of the Lord, thus uniting, in admirable fashion, the virtues of Martha and Mary.
"To set her up also as a model of invincible patience, God put her to the severest tests. She died on the Feast of the Annunciation, March 25, 1732, at the age of 60, of cancer, in terrible pain, which she endured with supreme patience."
A portrait reveals that she was a very pretty woman (Attwater2, Benedictines, Delaney, Encyclopedia, Schamoni).
There will always be young children to educate, and women, by reason of their maternal nature, are the most gifted "schoolmarms". Teaching-sisters are best fitted to instruct Catholic children, for they can communicate not only secular knowledge but a knowledge and appreciation of things religious.
In 1685 the bishop of Viterbo, Italy, established a diocesan teaching order to instruct young women, especially those from the poorer classes, in book learning and religion. The order's foundress was Blessed Rose Venerini. In those days general education was not available, so the Viterbo foundation really filled a gap. Other bishops became interested in bringing the institute into their own dioceses. One such was the bishop of Montefiascone, near Rome: Cardinal Marcantonio Barbarigo.
Cardinal Barbarigo engaged in long-range planning. He knew a young woman of his diocese, Lucia Filippini, a devout and enthusiastic person, who had shown a genuine interest in helping her pastor teach catechism to children. He sent her to a monastery of women to be educated, but he carefully planned her course of instruction. In 1692, when he thought Lucy ready, he assigned her to the staff of his school at Montefiascone, which had already opened. Barbarigo had meanwhile invited Sister Rose Venerini to spend some time there tutoring his faculty in the principles that she had framed in Viterbo.
Lucy served as Bl. Rose's second-in-command for two years, and theirs was a most profitable association. When Sister Rose had to leave in 1694, Sister Lucia was named head of the school.
Lucia was an admirable director of the academy. Though highly talented, she was modest, charitable, and able to pass on to others her own spiritual convictions. She was also courageous in the face of obstacles, had a very practical gift of common sense, and a winning personality. Soon she was called on to start new schools elsewhere.
In 1704, the Montefiascone community of teachers was set up as a religious congregation independent of that founded by Bl. Rose. As Rose's group bore the name "Maestre Pie Venerini" ("Venerini Religious Teachers"), so Lucy's took the name "Maestre Pie Filippini." Two years later, on the death of Cardinal Marcantonio Barbarigo, Pope Clement IX, intensely interested in Sister Lucy's enterprise, directed the M.P.F. to move their headquarters to Rome.
When the Filippini sisters opened their first school in the Eternal City, the schoolhouse proved too small to accommodate the great number of applicants. Thereafter, the institute spread, as the centuries passed, throughout Italy, and into Switzerland, England, Brazil, Canada, and the United States. In non-Italian countries the sisters usually established schools and centers among Italian immigrants. Today they have 146 houses worldwide, and number over 1000 members. They were introduced into the United States in 1910, and at present have two provinces, with a total membership of over 360. One of their foundations was in the Rochester Diocese: a catechetical center established at Watkins Glen in 1936.
Unfortunately the physical stamina of the nun whom the Romans called "la Maestra santa" ("the holy schoolmarm") was not as great as her zeal. In 1726 she fell seriously ill, and no remedy seemed to help. On March 25, 1732, the exact day she had predicted, this gracious woman passed to her reward.
The Church eventually confirmed the popular judgment of Sister Lucy's holiness. Pope Pius XI declared her blessed in 1926, and canonized her in 1930.
Lucy Filippini was born on January 13, 1672 in Corneto-Tarquinia - a city that existed centuries before Rome was built. She had not yet reached her first birthday when her mother died and was buried in the Church of San Marco. Her father, whom she loved dearly, also died six years later and was buried in the Church of Santa Margherita in Corneto. Now orphaned, Lucy went to live with her aunt and uncle. As a child Lucy would prepare small altars and pray devoutly. It was soon clear that she possessed a precocious intelligence, an inclination toward the spiritual life, and a modesty that was truly angelic. Her vision was set on God. Notwithstanding her aristocratic upbringing, she always conducted herself with modesty and its practice.
At times Lucy would seek for a serene atmosphere in the nearby Benedictine Nuns' Monastery of Santa Lucia where the daughters of the nobility were educated. Lucy visited frequently, drawn there by her desire to be among those whose lives and goodness she admired. It was here that she received her First Communion. Here, too, Lucy received the spiritual nourishment of which she never had enough and listened attentively to the explanations of the divine mysteries. The grace she felt can be understood from the joy and enthusiasm expressed later as she led and instructed others. Desirous of penetrating the innermost meaning of the truths brought by Christ to mankind, she showed in her speech and her understanding a wisdom beyond her years. She spoke with much fervor, and her words of compassion and love brought tears to the eyes of her companions. They were a prelude to Lucy's future mission.
When Cardinal Mark Anthony Barbarigo made his first pastoral visit to Corneto, he made a lasting impression on Lucy and she followed him to Montefiascone. Entrusting herself to the Cardinal's guidance, Lucy was eager to leave behind all worldly things. Lucy had a special devotion to Our Lady, her spiritual mother, and throughout her life her deep love for Mary and her faith sustained her when Cardinal Barbarigo's plans were to be implemented in his dioceses. He had envisioned her as a key factor to bring about a rebirth of Christian living. He had already begun by establishing a seminary where young priests might study and train for the ministry of the Word.
The next step was to develop a Christian conscience and encourage the practice of virtue in the home; this he resolved to do by opening schools for young ladies, particularly the children of the poor, in whom he saw hope for the future. Lucy would head the schools they founded to promote the dignity of womanhood and help influence a healthy family life. Together they looked ahead to fulfilling their generous, ardent and profound mission of faith and charity. In 1692, teachers were trained to staff the rapidly expanding schools.
The young ladies of Montefuscione were taught domestic arts, weaving, embroidering, reading, and Christian doctrine. Twelve years later the Cardinal devised a set of rules to guide Lucy and her followers in the religious life. Fifty-two schools were established during Lucy's lifetime. As the Community grew, it attracted the attention of Pope Clement XI who, in 1707, called Lucy to Rome to start schools, which he placed under his special protection. Here she completed the work of founding the schools.
To complement the work of the schools, Lucy and her Teachers conducted classes and conferences for women, who were strengthened in their faith as they took part in prayer, meditation, and good works. Her focus for the social apostolate was to encourage her Teachers to minister to the needs of the poor and the sick. Her method of teaching attracted widespread attention.
History records that Saint Paul of the Cross was ''pleased to discover, even in the most humble villages, small and fervent centers of spiritual renewal where...the Religious Teachers kept alive the flame of faith, a wholesome fear of God, and an appreciation of educated life.'' Lucy's spiritual and educational adventure resulted in countless conversions through the gift of grace. The social apostolate was an extension of the classroom. She testified that the young ladies were the coordinating element that underlies family life: ''Having learned in school those things that were necessary, they repeat them to parents and relatives at home and thus become so many young teachers.''
Lucy died at sixty years of age, March 25, 1732, on Feast of the Annunciation For three centuries the example of Christian womanhood that marked the lives of her Teachers and students was recognized by Holy Mother Church. In 1930, Lucy Filippini's saintly life was adequately acknowledged. Not only was she officially declared a Saint of the Church, but she was given the last available niche in the Basilica of Saint Peter in Rome. The Institute, which bears the name of Lucy Filippini, owes its birth to the solicitous good shepherd who loved schools and to the holy teacher who committed her entire life to the educative-apostolic mission.
This mission initiated by the Cardinal and Lucy 300 years ago, continues today through the schools and the Religious Family to which they gave life. Its mission has spread beyond Italy into Europe, the United States of American Brazil, Ethiopia and India.
Il fut un ardent défenseur du concile d'Ephèse qui avait reconnu à la Vierge Marie le titre de "Mère de Dieu". Il fit rebâtir la basilique de Sainte-Marie Majeure à Rome, l'embellissant de mosaïques remarquables. Il accomplit également une œuvre d'apaisement entre l'Église de Rome et les Églises d'Orient. Nous connaissons sa correspondance avecsaint Augustinqui l'invite à une grande vigilance contre les pélagiens.
À Rome sur la voie Tiburtine, près de saint Laurent, en 440, saint Sixte III, pape, qui apaisa les dissensions entre le patriarcat d’Antioche et celui d’Alexandrie et donna au peuple de Dieu, dans la ville de Rome, la basilique de Sainte-Marie sur l’Esquilin.
Consecrated 31 July, 432; d. 440. Previous to his accessionhe was prominent among the Romanclergy and in correspondence with St. Augustine. He reigned during the Nestorian and Pelagian controversies, and it was probably owing to his conciliatory disposition that he was falselyaccused of leanings towards these heresies. As pope he approved the Actsof the Council of Ephesus and endeavoured to restore peace between Cyril of Alexandria and John of Antioch. In the Pelagian controversy he frustrated the attempt of Julian of Eclanum to be readmitted to communionwith the CatholicChurch. He defended the pope'srightof supremacy over Illyricum against the local bishops and the ambitiousdesigns of Proclus of Constantinople. At Rome he restored the Basilicaof Liberius, now known as St. MaryMajor, enlarged the Basilica of St. Lawrence-Without-the-Walls, and obtained precious giftsfrom the Emperor Valentinian III for St. Peter's and the Lateran Basilica. The work which asserts that the consul Bassus accused him of crime is a forgery. He is the author of eight letters (in P.L., L, 583 sqq.), but he did not write the works "On Riches", "On False Teachers", and "On Chastity" ("De divitiis", "De malis doctoribus", "De castitate") attributed to him. His feast is kept on 28 March.
Sources
DUCHESNE (ed.), Lib. Pont., I (Paris, 1886), 126-27, 232-37; BARMBY in Dict. Christ. Biog., s.v. Sixtus (3); GRISAR, History of Rome and the Popes, tr. CAPPADELTA, I (St. Louis, 1911), nos. 54, 135, 140, 144, 154.
Weber, Nicholas. "Pope St. Sixtus III." The Catholic Encyclopedia. Vol. 14. New York: Robert Appleton Company, 1912. 28 Mar. 2016 <http://www.newadvent.org/cathen/14032a.htm>.
Ecclesiastical approbation.Nihil Obstat.July 1, 1912. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.
HE was a priest among the Roman clergy in 418, when Pope Zozimus condemned the Pelagian heretics. Sixtus was the first, after this sentence, who pronounced publicly anathema against them, to stop their slander in Africa that he favoured their doctrine, as we are assured by St. Austin and St. Prosper in his chronicle. The former sent him two congratulatory letters the same year, in which he applauds this testimony of his zeal, and in the first of these letters professes a high esteem of a treatise written by him in defence of the grace of God against its enemies. It was that calumny of the Pelagian heretics that led Garnier into the mistake, that our saint at first favoured their errors. But a change of this kind would not have been buried in silence. After the death of St. Celestine, Sixtus was chosen pope, in 432. He wrote to Nestorius to endeavour to reclaim him after his condemnation at Ephesus, in 431: but his heart was hardened, and he stopped his ears against all wholesome admonitions. The pope had the comfort to see a happy reconciliation made, by his endeavours, between the Orientals and St. Cyril: in which he much commended the humility and pacific dispositions of the latter. He says, “that he was charged with the care and solicitude of all the churches in the world,1 and that it is unlawful for any one to abandon the faith of the Apostolic Roman Church, in which St. Peter teaches in his successors what he received from Christ.”2 When Bassus, a nobleman of Rome, had been condemned by the emperor, and excommunicated by a synod of bishops for raising a grievous slander against the good pope, the meek servant of Christ visited and assisted him in person, administered him the viaticum in his last sickness, and buried him with his own hands. Julian of Eclanum or Eeulanum, the famous Pelagian, earnestly desiring to recover his see, made great efforts to be admitted to the communion of the Church, pretending that he had become a convert, and used several artifices to convince our saint that he really was so: but he was too well acquainted with them to be imposed on. This holy pope died soon after, on the 28th of March, in 440, having sat in the see near eight years. See his letters, Anastasius’s Pontifical, with the notes of Bianchini, &c.
Note 1. Ep. 1. ad Episc. Orient. p. 1236. Ep. decret. t. 1. [back]
Note 2. Ep. 6. ad Joan. Antioch. contra Nestor. [back]
Rev. Alban Butler (1711–73). Volume III: March. The Lives of the Saints. 1866.
moine et artiste de l'abbaye de Saint Gall en Suisse (✝ v. 915)
Tutilo ou Tuathal.
Moine de Saint Gall en Suisse, il était adroit de ses mains, éloquent de sa parole, d'une remarquable intelligence, excellent poète, musicien, peintre et ciseleur. L'empereur Charles le Gros regrettait qu'on eût enseveli dans un cloître un si bel homme. Il était d'une grande humilité et d'un grand recueillement. Mais saint Tutilon donnait à tous la richesse de ses dons. On l'appelait au loin pour peindre des saintes images, il élevait les enfants dans la beauté du chant liturgique, il ciselait les objets liturgiques. On ne conserve de lui que quelques élégies et une hymne.
Tutilo de Saint Gall né en Irlande vers 850, mort vers 915 moine et artiste.
Il était de forte stature et passa sa vie dans l'abbaye bénédictine de Saint Gall en Suisse où il était ami de SaintNotker le Bègue.
Il était bon orateur, poète, musicien, peintre, architecte, sculpteur....
Très talentueux, il pouvait jouer de tous les instruments utilisés pour la liturgie y compris la harpe.
Peu de ses œuvres nous sont parvenues mais des peintures et sculptures existent encore.
Il fut reconnu saint pour ses qualités d'humilité et de dévotion à Dieu par la prière et par ses œuvres.
Died at Saint-Gall, Switzerland, c. 915. The handsome, eloquent, quick-witted Saint Tutilo was a giant in strength and stature and a friend of Saint Notker Balbulus, with whom he received musical training from Moengal. Tutilo, a monk of Saint-Gall, may have been Tuathal, a younger member of the party of the Irish Bishop Marcus and his nephew who stopped at the abbey on their return from Rome. Tutilo was a painter, musician and composer of music for harp and other strings, poet, orator, architect, metal worker, mechanic, head of the cloister school, and sculptor, but he is best known for his obedience, recollection, and aversion to publicity. Some of his paintings can be found in Constance, Metz, Saint-Gall, and Mainz. The chapel in which he was buried, dedicated to Saint Catherine, was later renamed for him (Attwater2, Benedictines, D'Arcy, Encyclopedia, Fitzpatrick2).
When St. Gall, the companion of St. Columbanus, died in Switzerland in 640, a monastery was built over the place of his burial. This became the famous monastery of St. Gall, one of the most influential monasteries of the Middle Ages and the center of music, art, and learning throughout that period.
About the middle of the ninth century, returning from a visit to Rome, an Irishman named Moengul stopped off at the abbey and decided to stay, along with a number of Irish companions, among them Tuathal, or Tutilo. Moengul was given charge of the abbey schools and he became the teacher of Tutilo, Notker, and Radpert, who were distinguished for their reaming and their artistic skills. Tutilo, in particular, was a universal genius: musician, poet, painter, sculptor, builder, goldsmith, head of the monastic school, and composer.
He was part of the abbey at its greatest, and the influence of Gall spread throughout Europe. The Gregorian chant manuscripts from the monastery of St. Gall, many of them undoubtedly the work of St. Tutilo, are considered among the most authentic and were studied carefully when the monks of Solesmes were restoring the tradition of Gregorian chant to the Catholic Church. The scribes of St. Gall supplied most of the monasteries of Europe with manuscript books of Gregorian chant, all of them priceless works of the art of illumination. Proof of the Irish influence at St. Gall is a large collection of Irish manuscripts at the abbey dating from the seventh, eighth, and ninth centuries.
Tutilo was known to be handsome, eloquent, and quick-witted, who brought something of the Irish love of learning and the arts to St. Gall. He died in 915 at the height of the abbey's influence, remembered as a great teacher, a dedicated monk, and a competent scholar.
Thought for the Day: Beauty is one of the names of God, and we often forget that the cultivation of beauty can give glory to God. "O Lord, I have loved the beauty of Your house and the place where Your glory dwells." St. Tutilo loved God deeply and expressed it in a thousand beautiful ways, leading many people to God. Beautiful things can lift our minds to God.
From 'The Catholic One Year Bible': ". . . The good soil represents honest, good-hearted people. They listen to God's words and cling to them and steadily spread them to others who also soon believe."—Luke 8:15
Taken from "The One Year Book of Saints" by Rev. Clifford Stevens published by Our Sunday Visitor Publishing Division, Our Sunday Visitor, Inc., Huntington, IN 46750
Tutilo was an Irish man who, while visiting the renowned Benedictine Abbey of St. Gall in present-day Switzerland, delayed his departure – and stayed his whole life.
Said to have been a large, powerful, handsome and quick-witted Irishman, Tutilo was also genial in that he was a teacher, an orator, a poet, an architect, a painter, a sculptor, an accomplished illuminator, a musician, even a mathematician and astronomer.
His numerous talents and gifts led to his being much in demand and, by permission of his abbot, he fulfilled many artistic commissions outside the monastery. One of these was his sculpture of the Blessed Virgin Mary for the Cathedral at Metz, considered to be a masterpiece.
He was a member of the abbey at the zenith of its influence throughout all of Europe. Many of the Gregorian chant manuscripts that survive to this day, and some of the most authentic, are undoubtedly Tutilo’s own work.
Of all his many talents, the one Tutilo loved the most was music.
According to tradition, he could play and teach all of the instruments in the monastery and had a fine musical voice.
King Charles had a great admiration for the gifted monk and remarked that it was a great pity for so much talent to be hidden away in a monastery.
But the saint himself shrank from publicity and when obliged to go to the great cities he strove to avoid notice and compliments.
All he wanted was to use his gifts for the service of God.
Though Tutilo was the epitome of today's "Renaissance man", sanctity was his real crown.
The chronicler, Eckehard IV, tells about Tuotilo, monk of St. Gall (850-915). Born in Ireland around 850, he was educated at the Abbey of St. Gall in St Gallen, present day Switzerland. He remained to become a monk there.
A man of great physical strength and stature, he was a painter, sculptor, musician, poet and composer of music for harp and other strings and head of the cloister school. Eckehard also praises his skill in casting out demons. But he is best known, he tells us, for his obedience, recollection and aversion to publicity.
Eckehard describes him thus:
“Tuotilo was eloquent, clear of voice, a polished workman in carving and paint. He was musical, even as his companions were, but surpassing all in every kind of string and pipe, and he taught the cithara also to the sons of the nobles in a building that the abbot had set apart for them.
“He was endowed by nature with a strong body and mind, and with a ready command of both Latin and German; entertaining both in the serious and in the jocund vein but the sight of anything unseemly never failed to excite his indignation.
“But with all these qualities he had one more excellent: in secret prayer he had the gift of tears. He was chaste, as a disciple of (the famous schoolmaster) Marcellus (of St. Gall), who shut his eyes before women.”
The only woman for whom he professed a great love was the Virgin Mary, and to her he had a deep and tender devotion. And she also had a great love for this monk, as we can see from the following story.
While Tuotilo was working at his sculpture in Metz, two pilgrims came to him as he carved a statue of the Blessed Virgin and begged for alms.
He slipped some money into their hands, and as they moved outside the room where he was working, they said to a cleric who passed by, “God bless that man who has been so merciful to us today. But was that his sister? That lady of wondrous beauty who is so serviceable to hand him his chisels and teach him how to use them?”
The cleric marveled at their words, for he had but lately parted from Tuotilo and had seen no such lady. Wherefore, he went back, and for one quick moment, he saw what they had described.
Then he and the pilgrims went to Tuotilo and said, ‘Father, blessed art thou of the Lord, who has so great a lady to instruct you in your work.”
But Tuotilo replied that he did not know what they were talking about, and he forbade them most strictly to say any such thing to others. But the temptation to tell what they had seen was too great, and the next morning many persons had heard the report of this glorious thing. So Tuotilo withdrew himself from them and departed, nor would he ever thenceforward continue his work in that city.
But on the gilded nimbus, where he left a plain flat surface, some other hand has since carved these letters, ‘This holy object was carved by Holy Mary herself’ Hoc panthema pia celeverat ipsa Maria.
Although it has disappeared from sight, this statue was still extant in his time. Eckehard, who was writing 100 years after the monk Tuotilo’s death, describes it: “The image itself, seated, and seeming as though it were living, is an object of all beholders even unto this day.”
Finally, Eckehard expresses his belief that Tuotilo received the reward of his blameless life in the next world. He was buried in the Chapel of St. Catharine, which later on was dedicated to St. Tuotilo. It is uncertain whether he was formally declared a saint, although he was considered as one in the Monastery of St. Gall - for had he not exorcized the devils and wrought other wonders?
At right above, you see an ivory plate that he sculpted, which is the cover of the Evangelium Longum. It pictures the Assumption of the Virgin and St. Gall sleeping by the fire and St. Gall giving bread to the bear.
Adapted from G. G. Coulton, Art and the Reformation, NT: Alfred Knopf, 1928, pp.55-57
Franciscaine autrichienne, elle s'opposa au nazisme et refusa que les crucifix soient enlevés dans l'hôpital où se trouvaient les religieuses. En octobre 1942, elle fut arrêtée pour haute trahison, jetée en prison et condamnée à mort. Une pétition demanda sa grâce au général des S.S., Martin Bormann qui la refuse et elle fut décapitée le 30 mars 1943, après avoir demandé à l'aumônier de la prison de tracer une croix sur son front.
Près de Vienne en Autriche, l’an 1943, la bienheureuse Hélène Kafka (Marie-Restituta), vierge, des Sœurs franciscaines de la Charité et martyre. Originaire de Bohême, elle était infirmière; pendant la seconde guerre mondiale quand elle fut arrêtée par le régime nazi et décapitée.
Nom de religion: Marie Restituta (Maria Restituta)
Pays: Autriche
Naissance: 1894
Mort: 30.03.1943à Vienne
Etat: Religieuse-Martyre
Note: Religieuse franciscaine de la charité. Infirmière. Elle lutta contre le nazisme. Elle refusa de retirer les crucifix des chambres des malades. Arrêtée pour avoir composé un poème satirique sur Hitler. Condamnée pour haute trahison le 29.10.1942. Guillotinée à la prison de Vienne.
Béatification: 21.06.1998à Viennepar Jean Paul II
Canonisation:
Fête: 30 mars
Réf. dans l’Osservatore Romano : 1998 n.26 p.4
Réf. dans la Documentation Catholique : 1998 n.14 p.690
Notice
Le 21 juin 1998 Jean Paul II béatifie trois Autrichiens (Jacob Kern2, Anton Schwartz2 et Restituta Kafka) sur la "Place des héros" de Vienne. 60 ans auparavant en 1938 - rappelle le Pape - Hitler du balcon qui domine cette place a fait acclamer l'Anschluss (rattachement de l'Autriche à l'Allemagne) par une foule en délire de 250'000 personnes. Sur cette même "Heldenplatz", devant une foule enthousiaste de 50'000 personnes (on en attendait plus, mais l'Église d'Autriche, quoique bien vivante, traverse à ce moment-là une crise), Jean Paul II béatifie une martyre de Nazisme, Sœur Restituta Kafka. Hitler avait proclamé que le salut était en lui; les "héros selon l'Église" annoncent que le salut ne se trouve pas dans l'homme mais dans le Christ, Roi et Sauveur.
Restituta Kafka naît en 1894. Avant d'être majeure, elle exprime son intention d'entrer au couvent. Ses parents s'y opposent, mais elle ne perd pas de vue son projet: devenir sœur "par amour de Dieu et des hommes" et servir en particulier les pauvres et les malades. Les "Sœurs franciscaines de la Charité" l'accueillent, lui permettant de réaliser sa vocation dans le monde hospitalier: un engagement quotidien souvent dur et monotone. Sœur infirmière dans l'âme, elle fait bientôt figure "d'institution"à Mödling. Sa compétence, sa résolution et sa cordialité sont telles que de nombreuses personnes l'appellent Sœur Resoluta et non Sœur Restituta. Son courage et sa fermeté ne lui permettent pas de se taire face au régime national-socialiste. Elle refuse de retirer le crucifix des chambres des malades et même lorsqu'on bâtit une nouvelle aile à l'hôpital, elle y fait mettre des crucifix, prête à payer de sa vie plutôt que de renoncer à ses convictions. Effectivement, à la suite d'une perquisition chez elle, on découvre un poème satirique contre Hitler. Le mercredi des Cendre 1942, elle est arrêtée par la Gestapo. C'est alors que commence pour elle en prison un 'Calvaire' qui dure plus d'un an. Malgré de nombreux recours en grâce, elle est condamnée à mort. Conservant le crucifix dans son cœur, elle lui rend encore témoignage peu de temps avent d'être conduite au lieu de l'exécution: elle demande à l'aumônier de la prison de lui faire "le signe de la croix sur le front". Ses dernières paroles connues sont: "J'ai vécu pour le Christ, je veux mourir pour le Christ". Elle est décapitée dans la prison de Vienne le 30 mars 1943. La Gestapo prend soin que son corps ne soit pas rendu à la Communauté de peur qu'on en fasse une martyre.
"Tant de choses peuvent nous être enlevées à nous chrétiens, mais nous ne permettront à personne de nous enlever la Croix comme signe de salut - conclut le Pape - Nous ne permettrons pas qu'elle soit exclue de la vie publique". Puis s'adressant aux jeunes: "Plantez dans votre vie la Croix du Christ! La Croix est le véritable arbre de vie". Et les jeunes d'apprécier ce message avec enthousiasme.
Note d'humour: Pour fêter cette béatification, les Sœurs franciscaines ont fait brasser des bières avec l'étiquette "Restituta", rappelant ainsi qu'après chaque opération difficile, la bienheureuse se faisait servir au bistrot une chope de bière avec une goulache…
Maria Restitua, née le 1er mai 1884 à Husovice, près de Brünn (aujourd'hui Brno) en Moravie (actuellement République tchèque) et décapitée le 30 mars 1943 à Vienne est une religieuse catholique.
Son nom séculier était Hélène Kafka (ou Kafková).
En 1896, ses parents s'installent avec leurs six autres enfants à Vienne, où le père était cordonnier. Elle fut vendeuse, et en 1914, entra dans la congrégation hospitalière des Franciscaines de la Charité à Vienne. A sa profession, elle prit le nom de Marie Restituta. Elle devint infirmière anesthésiste à l'hôpital de Mödling en 1919.
Après l'Anschluss en mars 1938, elle s'opposa au régime nazi et refusa que les crucifix soient enlevés dans l'hôpital où se trouvaient les religieuses. Elle fut dénoncée comme opposante et arrêtée le Mercredi des Cendres 1942, sous le prétexte d'avoir écrit des poèmes satiriques à l'encontre d'Hitler.
Une pétition demanda sa grâce au général des S.S., Martin Bormann qui la refusa et elle fut décapitée le 30 mars 1943 à la prison de Vienne, après avoir demandé à l'aumônier de la prison de tracer une croix sur son front.
Elle fut béatifiée à Vienne par le Pape Jean-Paul II le 21 juin 1998.
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).
Helen Kafka was born in 1894 to a shoemaker and grew up in Vienna, Austria. At the age of 20, she decided to join the Franciscan Sisters of Christian Charity and took the name Restituta after an early Church martyr.
In 1919, she began working as a surgical nurse in Austria. When the Germans took over the country, she became a local opponent of the Nazi regime. Her conflict with them escalated after they ordered her to remove all the crucifixes she had hung up in each room of a new hospital wing.
Sister Maria Restitua refused, and was arrested by the Gestapo in 1942. She was sentenced to death for "aiding and abetting the enemy in the betrayal of the fatherland and for plotting high treason.”
She spent the rest of her days in prison caring for other prisoners, who loved her. The Nazis offered her freedom if she would abandon the Franciscan sisters, but she refused. She was beheaded March 30, 1943 in Vienna, and was beatified by Pope John Paul II on June 21, 1998.
APOSTOLIC JOURNEY OF HIS HOLINESS JOHN PAUL II TO AUSTRIA (JUNE 19-21, 1998)
BEATIFICATION OF FR JAKOB KERN, SR RESTITUTA KAFKA AND FR ANTON MARIA SCHWARTZ
HOMILY OF POPE JOHN PAUL II
Sunday, 21 June 1998
1."Who do the people say I am?" (Lk 9:18).
Jesus asked his disciples this question one day as they were walking together. He also puts this question to Christians on the paths of our time: "Who do the people say I am?".
As it was 2,000 years ago in an obscure part of the then known world, so today, human opinions about Jesus are divided. Some attribute to him the gift of prophetic speech. Others consider him an extraordinary personality, an idol that attracts people. Others, again, believe he is even capable of ushering in a new era.
"But who do you say that I am?" (Lk 9:20). The question cannot be given a "neutral" answer. It requires a taking of sides and involves everyone. Today, as well, Christ is asking: you Catholics of Austria, you Christians of this country, you citizens, "who do you say that I am?".
It is a question that comes from Jesus' heart. He who opens his own heart wants the person before him not to answer with his mind alone. The question that comes from Jesus' heart must move ours: Who am I for you? What do I mean to you? Do you really know me? Are you my witnesses? Do you love me?
2. Then Peter, the disciples' spokesman, answered: "We consider you the Christ of God" (Lk 9:20). The Evangelist Matthew reports Peter's profession in greater detail: "You are the Christ, the Son of the living God!" (Mt 16:16). Today the Pope, as Successor of the Apostle Peter by the grace of God, professes on your behalf and with you: "You are the Messiah of God. You are the Christ, the Son of the living God".
3. Down the centuries, there has been a continual struggle for the correct profession of faith. Thanks be to Peter, whose words have become the norm!
They should be used to measure the Church's efforts in seeking to express in time what Christ means to her. In fact, it is not enough to profess with one's lips alone. Knowledge of Scripture and Tradition is important, the study of the Catechism is valuable; but what good is all this if faith lacks deeds?
Professing Christ calls for following Christ. The correct profession of faith must be accompanied by a correct conduct of life. Orthodoxy requires orthopraxis. From the start, Jesus never concealed this demanding truth from his disciples. Actually, Peter had barely made an extraordinary profession of faith when he and the other disciples immediately heard Christ clarify what the Master was expecting of them: "If any man would come after me, let him deny himself and take up his cross daily and follow me" (Lk 9:23).
As it was in the beginning, so it is today: Jesus does not only look for people to acclaim him. He looks for people to follow him.
4. Dear brothers and sisters, whoever reflects on the history of the Church with eyes of love will discover that despite the many faults and shadows, there were and still are men and women everywhere whose lives highlight the credibility of the Gospel.
Today I am given the joy to enrol three Christians from your land among the blesseds. Each of them individually confirmed his or her profession of faith in the Messiah through personal witness of life. All three blesseds show us that "Messiah" is not only a title for Christ but also means a willingness to co-operate in the messianic work: the great become small and the weak take the lead.
It is not the heroes of the world who are speaking today in Heroes' Square, but the heroes of the Church. Sixty years ago from the balcony overlooking this square, a man proclaimed himself salvation. The new blesseds have another message. They tell us: Salvation [Heil] is not found in a man, but rather: Hail [Heil] to Christ, the King and Redeemer!
5.Jakob Kerncame from a humble Viennese family of workers. The First World War tore him abruptly from his studies at the minor seminary in Hollabrunn. A serious war injury made his brief earthly life in the major seminary and the Premonstratensian monastery of Geras - as he said himself - a "Holy Week". For love of Christ he did not cling to life but consciously offered it to others. At first he wanted to become a diocesan priest. But one event made him change direction. When a Premonstratensian left the monastery to follow the Czech National Church formed after the separation from Rome which had just occurred, Jakob Kern discovered his vocation in this sad event. He wanted to atone for this religious. Jakob Kern joined the monastery of Geras in his place, and the Lord accepted his offering a "substitute".
Bl. Jakob Kern stands before us as a witness of fidelity to the priesthood. At the beginning, it was a childhood desire that he expressed in imitating the priest at the altar. Later this desire matured. The purification of pain revealed the profound meaning of his priestly vocation: to unite his own life with the sacrifice of Christ on the Cross and to offer it vicariously for the salvation of others.
May Bl. Jakob Kern, who was a vivacious and enthusiastic student, encourage many young men generously to accept Christ's call to the priesthood. The words he spoke then are addressed to us: "Today more than ever there is a need for authentic and holy priests. All the prayers, all the sacrifices, all the efforts and all the suffering united with a right intention become the divine seed which sooner or later will bear its fruit".
6. In Vienna 100 years ago, Fr Anton Maria Schwartzwas concerned with the lot of workers. He first dedicated himself to the young apprentices in the period of their professional training. Ever mindful of his own humble origins, he felt especially close to poor workers. To help them, he founded the Congregation of Christian Workers according to the rule of St Joseph Calasanz, and it is still flourishing. He deeply longed to convert society to Christ and to renew it in him. He was sensitive to the needs of apprentices and workers, who frequently lacked support and guidance. Fr Schwartz dedicated himself to them with love and creativity, finding the ways and means to build "the first workers' church in Vienna". This humble house of God hidden among the modest dwellings, resembles the work of its founder, who filled it with life for 40 years.
Opinions on the "worker apostle" of Vienna varied. Many found his dedication exaggerated. Others felt he deserved the highest esteem. Fr Schwartz stayed faithful to himself and also took some courageous steps. His petitions for training positions for the young and a day of rest on Sunday even reached Parliament.
He leaves us a message: Do all you can to protect Sunday! Show that it cannot be a work day because it is celebrated as the Lord's day! Above all, support young people who are unemployed! Those who give today's young people an opportunity to earn their living help make it possible for tomorrow's adults to pass the meaning of life on to their children. I know that there are no easy solutions. This is why I repeat the words which guided Bl. Fr Schwarz in his many efforts: "We must pray more!".
7. Sr Restituta Kafka was not yet an adult when she expressed her intention to enter the convent. Her parents were against it, but the young girl remained faithful to her goal of becoming a sister "for the love of God and men". She wanted to serve the Lord especially in the poor and the sick. She was accepted by the Franciscan Sisters of Charity to fulfil her vocation in everyday hospital life, which was often hard and monotonous. A true nurse, she soon became an institution in Mödling. Her nursing ability, determination and warmth caused many to call her Sr Resoluta instead of Sr Restituta.
Because of her courage and fearlessness, she did not wish to be silent even in the face of the National Socialist regime. Challenging the political authority's prohibitions, Sr Restituta had crucifixes hung in all the hospital rooms. On Ash Wednesday 1942 she was taken away by the Gestapo. In prison her "Lent" began, which was to last more than a year and to end in execution. Her last words passed on to us were: "I have lived for Christ; I want to die for Christ".
Looking at Bl. Sr Restituta, we can see to what heights of inner maturity a person can be led by the divine hand. She risked her life for her witness to the Cross. And she kept the Cross in her heart, bearing witness to it once again before being led to execution, when she asked the prison chaplain to "make the Sign of the Cross on my forehead".
Many things can be taken from us Christians. But we will not let the Cross as a sign of salvation be taken from us. We will not let it be removed from public life! We will listen to the voice of our conscience, which says: "We must obey God rather than men" (Acts 5:29).
8. Dear brothers and sisters, today's celebration has a particularly European tone. In addition to the distinguished President of the Republic of Austria, Mr Thomas Klestil, the Presidents of Lithuania and Romania, political leaders from home and abroad, have honoured us with their presence. I offer them my cordial greetings and through them I also greet the people they represent.
With joy for the gift of three new blesseds which we are offered today, I turn to all my brothers and sisters in the People of God who are gathered here or have joined us through radio or television. In particular, I greet the Pastor of the Archdiocese of Vienna, Cardinal Christoph Schönborn, and the President of the Austrian Bishops' Conference, Bishop Johann Weber, as well as my Brothers in the Episcopate who have come to Heroes' Square from near and far. Then I cannot forget the many priests and deacons, religious and pastoral assistants in the parishes and communities.
Dear young people! I extend a special greeting to you today. Your presence in such large numbers is a great joy for me. Many of you have come a long way, and not only in a geographical sense.... But now you are here: the gift of youth which life is waiting for! May the three heroes of the Church who have just been enrolled among the blesseds sustain you on your way: young Jakob Kern, who precisely through his illness won the trust of young people; Fr Anton Maria Schwartz, who knew how to touch the hearts of apprentices; Sr Restituta Kafka, who gave courageous witness to her convictions.
They were not "photocopied Christians", but each was authentic, unrepeatable and unique. They began like you: as young people, full of ideals, seeking to give meaning to their life.
Another thing makes the three blesseds so attractive: their biographies show us that their personalities matured gradually. Thus your life too has yet to become a ripe fruit. It is therefore important that you cultivate life in such a way that it can bloom and mature. Nourish it with the vital fluid of the Gospel! Offer it to Christ, the sun of salvation! Plant the Cross of Christ in your life! The Cross is the true tree of life.
9. Dear brothers and sisters! "But who do you say that I am?".
In a short time we will profess our faith. To this profession, which puts us in the community of the Apostles and of the Church's Tradition, as well as in the ranks of the saints and blesseds, we must also add our personal response. The persuasive power of the message also depends on the credibility of its messengers. Indeed, the new evangelization starts with us, with our life-style.
The Church today does not need part-time Catholics but full-blooded Christians. This is what the three new blesseds were! We can learn from them!
Thank you, Bl. Jakob Kern, for your priestly fidelity!
Thank you, Bl. Anton Maria Schwartz, for your commitment to workers!
Thank you, Sr Restituta Kafka, for swimming against the tide of the times!
All of you saints and blesseds of God, pray for us. Amen.
Sixth daughter of a shoemaker. Grew up in Vienna, Austria. Worked as a sales clerk. Nurse. Joined the Franciscan Sisters of Christian Charity (Hartmannschwestern) in 1914, taking the name Restituta after an early Church martyr. Worked for twenty years as a surgicalnurse, beginning in 1919. Known as a protector of the poor and oppressed. Vocal opponent of the Nazis after Anschluss, the German take over of Austria. Sister Restituta hung a crucifixin every room of a new hospital wing. The Nazis ordered them removed; Restituta refused. She was arrested by the Gestapo in 1942. Sentenced to death on 28 October1942 for “aiding and abetting the enemy in the betrayal of the fatherland and for plotting high treason”; Martin Bormann decided that her execution would provide “effective intimidation” for other opponents of the Nazis. She spent her remaining time in prison caring for other prisoners; even the Communistprisoners spoke well of her. She was offered her freedom if she would abandon her religious community; she declined. Martyr.
BL. MARIA RESTITUTA KAFKA was born in Brno (in what is now the Czech Republic) on 10 May 1894, the sixth daughter of a shoemaker, and was given the name Helena at Baptism. She grew up with her family in Vienna and was employed as a salesgirl and later as a nurse. As a nurse she came into contact with the Franciscan Sisters of Christian Charity (known as the "Hartmannschwestern") and entered their congregation in 1914, taking the name of an ancient martyr, Restituta.
From 1919 she worked for 20 years as a surgical nurse and soon gained the reputation not only of a devoted and capable nurse but one who was particularly close to the poor, the persecuted and the oppressed. She even protected a Nazi doctor from arrest which she thought was unjustified.
When Hitler took over Austria, Sr Restituta made her total rejection of Nazism quite clear. She called Hitler "a madman" and said of herself: "A Viennese cannot keep her mouth shut". Her reputation spread rapidly when she hung a crucifix in every room of a new hospital wing. The Nazis demanded that the crosses be removed, threatening Sr Restituta's dismissal. The crucifixes were not removed, nor was Sr Restituta, since her community said they could not replace her. Sr Restituta was arrested and accused not only of hanging the crosses but also of having written a poem mocking Hitler.
On 28 October 1942 she was sentenced to death for "aiding and abetting the enemy in the betrayal of the fatherland and for plotting high treason". She was later offered her freedom if she would leave her religious congregation, but she refused. When asked to commute her sentence, Martin Bormann expressly rejected the request, saying: "I think the execution of the death penalty is necessary for effective intimidation.
While in prison she cared for the other prisoners, as even communist prisoners later attested. After various requests for clemency were rejected by the authorities, Sr Restituta was decapitated on 30 March 1943.
Relic of Blessed Restituta Kafka in the Basilica of St Bartholomew on Tiber Island
A strong and courageous woman. Ward sister and head nurse in an Austrian hospital, she firmly, opposed the anti-religious measures of the Nazi regime and defended the rights of the weak and the sick, speaking of peace and democracy. She was denounced by the SS, was imprisoned, condemned to death and then decapitated in Vienna on 30 March 1943, at the age of 49. She was killed together with some Communist workmen whom she managed to comfort on the eve of their death.
The sacrifice of Bl. Maria Restituta (in the world: Helen Kafka) — the only nun to be condemned to death under the National-Socialist regime and judged after a court hearing — was recently commemorated in the Basilica of St Bartholomew on Tiber Island. Cardinal Christoph Schönborn, Archbishop of Vienna, celebrated on 4 March a Mass at which the Franciscan Sisters of Christian Charity gave to the Basilica a small cross which Maria Restituta carried on the belt of her habit. The relic was placed in the altar — which commemorates the martyrs of Nationalist-Socialism — by a woman who was born in 1941 in very the hospital where the religious served in those years. Immediately following the Great Jubilee of 2000, John Paul II decided that the Roman Basilica of St Bartholomew on Tiber Island was to become a memorial of the "new martyrs" and witnesses of the faith from the 20th and 21st century.
Born on 1 May 1894 at Brno-Husovice, in modern day Czech Republic, of humble background, Helen Kafka grew up in the Austrian capital where she worked in the Lainz hospital with the Franciscan Sisters of Christian Charity. In 1914 she entered the convent and received the name Maria Restituta. From 1919 until 1942 she served in the hospital in Mödling, Vienna, where she became a surgical nurse and an anaesthetist, esteemed for her professional competence, beloved for her sensitivity and respected for her energetic character, so much so that she soon earned the nickname "Sister Resoluta" .
After Germany annexed Austria, the religious worked for justice and the dignity of every human being. Faced with the anti-religious suppression of the Nazis, she responded by reaffirming religious freedom and by refusing to remove the crucifixes in the hospital. She also countered Hitler's swastika with the Cross of Christ. She also spread "A soldier's song" that spoke of democracy, peace, and a free Austria. Spied on by two ladies, she was denounced by a doctor close to the SS, who for some time sought an opportunity to distance her from the hospital.
After her arrest by the Gestapo on Ash Wednesday, 18 February 1942, she was condemned to death on 29 October 1942 (the day chosen for her liturgical memorial). The sentence was carried out 30 March 1943. Before her death she asked the chaplain to make the sign of the cross on her forehead. "She was a saint because in that situation she encouraged everyone, she transmitted a power, a positive spirit and one of confidence", a fellow-prisoner later recalled.
On 21 June 1998 Restituta Kafka was beatified in Vienna, together with the servants of God, Jakob
Kern and Anton Maria Schwartz, by John Paul II, who said: "Looking at Bl. Sr Restituta, we can see to what heights of inner maturity a person can be led by the divine hand. She risked her life for her witness to the Cross. And she kept the Cross in her heart, bearing witness to it once again before being led to execution, when she asked the prison chaplain to make the Sign of the Cross on my forehead". John Paul II continued: "Many things can be taken from us Christians but the Cross as the sign of salvation will not be taken from us. We will not let it be removed from public life! We will listen to the voice of our conscience, which says: 'We must obey God rather than men' (Acts 5:29)."
Bl. Maria Restituta Helen Kafka was a lady who, with a power for renewal, was able to give an example of freedom of expression and of responsibility of the individual conscience — even in difficult circumstances, animated by a virtue that is at times inconvenient: courage. "No matter how far we are from everything we are, no matter what is taken from us", the religious wrote in a letter from prison, "no one can take from us the faith we have in our heart. In this way we can build an altar in our own heart".
A SHORT BIOGRAPHY OF BLESSED MARIA RESTITUTA KAFKA
21Jul
WE MUST OBEY GOD RATHER THAN MEN (ACTS 5:29).
“A strong and courageous woman, Ward Sister and Head Nurse in an Austrian hospital, she firmly opposed the anti-religious measures of the Nazi regime and defended the rights of the weak and the sick, speaking of peace and democracy. She was denounced by the SS, was imprisoned, condemned to death and then beheaded in Vienna on the 30th March 1943, at the age of 49. She was killed together with some communist workmen whom she managed to comfort on the eve of their death.
THE FRANCISCAN SISTERS OF CHRISTIAN CHARITY
The sacrifice of Blessed Maria Restituta (Helene Kafka) – the only nun to be condemned to death under the National-Socialist regime and judged after a court hearing – was recently commemorated in the Basilica of St Bartholomew on Tiber Island. Cardinal Christoph Schoenborn, Archbishop of Vienna, celebrated a Mass at which the Franciscan Sisters of Christian Charity gave to the Basilica a small cross which Maria Restituta carried on the belt of her habit. The relic was placed in the altar – which commemorates the martyrs of National-Socialism – by a woman who was born in 1941 in the very hospital where the religious served in those years. Immediately following the great jubilee of 2000, John Paul II decided that the Roman Basilica of St Bartholomew on Tiber Island was to become a memorial of the ‘new martyrs’ and witnesses of the faith from the 20th and 21st centuries.
ENERGETIC CHARACTER
Born on 1 May 1894 [at Hussowitz bei Bruenn in the Austria-Hungary Empire, today] Brno-Husovice, in modern day Czech Republic, of humble background, Helene Kafka grew up in the Austrian capital where she worked in the Lainz hospital with the Franciscan Sisters of Christian Charity. In 1914 she entered the convent and received the name Maria Restituta. From 1919 until 1942 she served in the hospital in Moedling, Vienna, where she became a surgical nurse and an anaesthetist, esteemed for her professional competence, beloved for her sensitivity and respected for her energetic character, so much that she soon earned the nickname ‘Sister Resoluta’.
THE CROSS OF CHRIST
After Germany annexed Austria, the religious worked for justice and the dignity of every human being. Faced with the anti-religious suppression of the Nazis, she responded by reaffirming religious freedom and by refusing to remove the crucifixes in the hospital. She also countered Hitler’s swastika with the Cross of Christ. She also spread ‘A soldier’s song’ that spoke of democracy, peace, and a free Austria. Spied on by two ladies, she was denounced by a doctor close to the SS, who for some time sought an opportunity to distance her from the hospital.
‘SHE WAS A SAINT’
After her arrest by the Gestapo on Ash Wednesday, 18 February 1942, she was condemned to death on 29th October 1942 (the day chosen for her liturgical memorial). The sentence was carried out on 30th March 1943. Before her death she asked the chaplain to make the sign of the cross on her forehead. ‘She was a saint because in that situation she encouraged everyone, she transmitted a power, a positive spirit and one of confidence’, a fellow prisoner later recalled.
On 21 June 1998 Restituta Kafka was beatified in Vienna, together with the servants of God, Jakob Kern and Anton Maria Schwartz, by John Paul II, who said: ‘Looking at Blessed Sister Restituta, we can see to what heights of inner maturity a person can be led by the divine hand.
She risked her life for her witness to the Cross. And she kept the Cross in her heart, bearing witness to it once again before being led to execution, when she asked the prison chaplain to ‘make the Sign of the Cross on my forehead’. John Paul II continued: ‘Many things can be taken from us Christians but the Cross as the sign of salvation will not be taken from us. We will not let it be removed from public life! We will listen to the voice of our conscience, which says: ‘We must obey God rather than men’ (Acts 5:29).
‘NO ONE CAN TAKE FROM US THE FAITH’
Blessed Maria Restituta Helene Kafka was a lady who, with a power for renewal, was able to give an example of freedom of expression and of responsibility of the individual conscience – even in difficult circumstances, animated by a virtue that is at times inconvenient: courage. ‘No matter how far we are from everything we are, no matter what is taken from us,’ the religious wrote in a letter from prison, ‘no one can take from us the faith we have in our heart. In this way we can build an altar in our own heart.'”
– This article was published in “The Crusader” issue June 2013. For donations towards the Restoration Appeal and subscriptions, please contact: The Secretary, All Saints Friary, Redclyffe Road, Urmston, Manchester M41 7LG
The brutal murder of American journalist, James Foley, is just the latest act inspired by Satan, and carried out by his malevolent followers. James Foley was not killed because he was James Foley. He was killed because, like so many before him, he represented GOODNESS. The evil that has given us the heinous torture and bloodletting of Christians, since ISIS reared its Satanic head, is nothing new. It has been with us throughout history. I would like you to take a trip back to Nazi Germany, circa 1943. Meet Helena Kafka, who grew up to be become Sister Maria Restituta, a Franciscan Sister of Charity.
May 1, 1894, was a happy day for Anton and Marie Kafka. Marie had just given birth to her sixth child, a girl, and mom and her daughter were both doing fine. The proud parents named their new baby, Helena. Devout Catholics, Anton and Marie had Helena baptized into the faith thirteen days after her birth in their parish, The Church of the Assumption, in the town of Husovice, located in Austria. Before Helena reached her second birthday, and due to financial circumstances, the family had to move. They settled in the city of Vienna, where Helena and her siblings would remain and grow up.
Helena was a good student and worked hard. She received her First Holy Communion in May of 1905 in St. Brigitta Church, and was confirmed in the same church a year later. After eight years of school, Helena spent another year in housekeeping school. By the age of 15, she was working as a servant, a cook and was earning nursing. She became an assistant nurse at Lainz City Hospital in 1913. This was Helena's first contact with the Franciscan Sisters of Christian Charity, and she was immediately moved to become a Sister herself. On April 25, 1914, Helena Kafka joined the Franciscan sisters, and on October 23, 1915, she became Sister Maria Restituta. She made her final vows one year later, and began working solely as a nurse.
When World War I ended, Sister Maria was the lead surgical nurse at Modling Hospital in Vienna. She and all other Austrians had never heard of Adolf Hitler, and could never have imagined that one day their beloved nation would be annexed into the German Republic because of this man. After a successful coup d'etat by the Austrian Nazi Party on March 12, 1938, these unforeseen and unimagined things came to pass. The Nazis, under Hitler, now controlled the once proud Austrian nation.
Sister Restituta was very outspoken in her opposition to the Nazi regime. When a new wing to the hospital was built, she hung a Crucifix in each of the new bedrooms. The Nazis demanded that they be removed, telling Sister Restituta that she would be dismissed if she did not comply. She refused, and the crucifixes remained hanging on the walls One of the doctors on staff, a fanatical Nazi, would have none of it. He denounced her to the Nazi Party, and on Ash Wednesday, 1942, she was arrested by the Gestapo after coming out of the operating room. The "charges" against her included "hanging crucifixes and writing a poem that mocked Hitler".
Sister Maria Restituta, the former Helena Kafka, loved her Catholic faith, and, filled with the Spirit, she wanted to do nothing more than serve the sick. The Nazis promptly sentenced her to death by the guillotine for "favouring the enemy and conspiracy to commit high treason". The Nazis offered her freedom if she would abandon the Franciscans she loved so much. She adamantly refused. An appeal for clemency went as far as the desk of Martin Bormann, Hitler's personal secretary and Nazi Party Chancellor. His response was that her execution "would provide effective intimidation for others who might want to resist the Nazis". Sister Maria Restituta spent her final days in prison caring for the sick. Because of her love for the Crucifix, and the Person who was nailed to it and died on it, she was beheaded on March 30, 1943. She was 48 years old.
Pope John Paul II visited Vienna on June 21,1998. That was the day Helena Kafka, the girl who originally went to housekeeping school to learn how to be a servant, was beatified by the Pope, and declared Blessed Maria Restituta. She had learned how to serve extremely well, always serving others before herself.
John était né en 1532 à Peterborough, et devait être déjà «mûr» quand il rejoignit en 1574 le Collège anglais de Douai pour se préparer au sacerdoce.
Il fut ordonné prêtre en 1576.
Avec Cuthbert Mayne, il repassa bientôt en Angleterre. Cuthbert fut martyrisé en 1577 et sera béatifié en même temps que notre John (voir au 30 novembre).
John trouva refuge chez une veuve d’Ingatestone (Essex), Madame Petre : c’était la fille de William Browne, ancien maire de Londres. John se faisait passer pour le secrétaire de cette dame.
Parmi ses activités, il put ramener au catholicisme un certain George Godsalve (Godsalf), qui avait été diacre, avant de passer au protestantisme ; ce dernier revint au catholicisme et gagna Douai pour recevoir le sacerdoce.
John fut arrêté une première fois en 1577, et bientôt relâché : il gagna Douai en novembre de cette année-là. On pense qu’il réussit à retourner à Ingatestone avant Noël 1579.
Les deux, John et George Godsalf se retrouvèrent en juillet 1581. Mais la police les arrêta dans le domaine de Madame Petre, sur indications d’un traître connu de l’époque, criminel, assassin, ravisseur et voleur de son état, dénonceur en titre au service de la police.
John et George furent interrogés, et envoyés à la Tour de Londres, le 14 juillet 1581.
George ne trahit pas, mais passa plusieurs années en prison, avant d’être relâché et banni : il finit ses jours à Paris en 1592.
L’homme qui dénonça John avait travaillé chez Madame Petre, chez laquelle il avait détourné pas mal d’argent. Il y avait aussi séduit une jeune fille et demandé à John de les marier ; sur son refus, il avait décidé de se venger.
John représentait une «prise» bien plus intéressante que George. Il fut torturé le 14 août, puis de nouveau le 31 octobre. Le 20 mars 1581, on le réveilla brusquement, on le tira de sa cellule à moitié-nu, et il fut livré aux officiers qui l’attendaient pour l’emmener à la prison de Chelmsford : on ne lui laissa pas même la possibilité de prendre ses affaires, qui lui furent dérobées par la femme de l’officier.
Le 22 mars, à Chelmsford, John fut accusé de trahison, pour avoir conspiré à l’assassinat de la Reine et de ses ministres, dans le but de la remplacer par la Reine d’Ecosse, Marie. John nia ces accusations stupides, protestant de sa loyauté envers la Reine, contestant la fiabilité des renseignements de son traître, dont on ne se fatigua pas à vérifier les allégations. De toutes façons, le verdict était fait d’avance.
Après donc une année de prison, le 2 avril au matin, John fut amené de la prison à l’endroit de l’exécution. Il commença par se mettre à genoux pour prier, pendant environ une demi-heure, puis il embrassa l’échafaud, fit ouvertement une profession de foi et déclara sa totale innocence.
On avait envoyé de Londres des renforts pour mener assez rondement l’exécution. De nouveau on pria John de regretter sa trahison, il s’y refusa encore une fois. Un Protestant vint alors déclarer que le frère de John, quelques années auparavant, avait admis la trahison de John Payne : John répondit que son frère, tout Protestant sérieux qu’il eût été et demeurât, n’aurait jamais juré une telle chose ; et pour appuyer sa parole, il demanda que l’on convoquât son frère, puisqu’il habitait sur place, mais on ne le trouva pas et il fallait procéder à l’exécution.
On retira donc l’échelle qui retenait John. Le gouvernement avait l’intention d’amener l’exécution à son terme, sans tarder, avec le moins possible de tourments. En effet, la foule sympathisait tellement avec ce prêtre, que beaucoup vinrent s’accrocher aux pieds du pendu pour en accélérer la mort et lui éviter le supplice de l’écartèlement (car d’ordinaire, on ne laissait pas pendus les condamnés jusqu’à leur mort, on les descendait, on les éviscérait encore vivants et ensuite seulement on les écartelait). On s’en prit aussi au bourreau qui, pendant ce temps, se demandait encore s’il allait procéder à l’écartèlement, dans le cas où Payne reviendrait à lui et souffrirait encore.
On a dit que ce martyre eut lieu en 1581, «neuf mois» après l’arrestation de John. Il se peut bien que l’exécution ait eu lieu plutôt en 1582, donc après vingt-et-un mois de prison.
Béatifié en 1886, canonisé en 1970, John Payne est commémoré le 2 avril.
Le miracle retenu pour la canonisation, advint par l’intercession de Cuthbert Mayne et de ses Compagnons en 1962 : un malade fut guéri instantanément et de façon stable d’un sarcome à l’épaule.
Born in the Diocese of Peterborough; died at Chelmsford, 2 April, 1582. He went to Douai in 1574, was ordainedpriest by the Archbishop of Cambrai on 7 April, 1576, and left for England with Blessed Cuthbert Mayne on 24 April. He resided for the most part with Anne, widow of Sir William Petre, and daughter of Sir William Browne, sometime Lord Mayor of London, at Ingatestone, Essex, but also in London. Shortly after his arrival he reconciled George Godsalve, B.A. Oxon., a Mariandeacon, of Bath diocese, whom he sent to Douai to be prepared for the priesthood, which he received at Cambrai on 20 December, 1576. John was arrested and imprisoned early in 1577, but, being not long afterwards discharged, came back to Douai in November. He probably returned to Ingatestone before Christmas, 1579. Early in July, 1581, he and Godsalve, who had come to England in June, 1577, were arrested in Warwickshire through the instrumentality of "Judas" Eliot, and, after being examined by Walsingham at Greenwich, were committed to the Tower on 14 July. There Blessed John was racked on 14 August, and again on 31 October. Eliot had accused him of plotting to kill the queen and her three most trusted statesmen. On this charge he was indicted at Chelmsford on 23 March, and, though no attempt was made to corroborate Eliot's story, the jury gave the verdict expected of them. At his execution the crowd interfered to prevent the infliction of the last barbarities until he was dead.
Sources
Camm, Lives of the English Martyrs (London, 1904-5), II, 424; Allen, A Briefe Historie, ed. Pollen (London, 1908).
Wainewright, John. "Bl. John Payne." The Catholic Encyclopedia. Vol. 8. New York: Robert Appleton Company, 1910. 2 Apr. 2016 <http://www.newadvent.org/cathen/08483a.htm>.
Transcription.This article was transcribed for New Advent by Richard E. Cullen.
Ecclesiastical approbation.Nihil Obstat. October 1, 1910. Remy Lafort, S.T.D., Censor. Imprimatur.+John Cardinal Farley, Archbishop of New York.
St. John Payne was an English Catholic Priest and Martyr. He was born in Peterborough in 1532. He was a mature man when he went to the English College at Douai in 1574. The Archbishop of Cambrai ordained him a Priest on April 7, 1576. Shortly after being ordained, he left for the English mission with another Priest, Cuthbert Mayne. Mayne headed for his native South West England, and Payne headed for Essex. In early July 1851, he and another who had come to England were arrested in Warwickshire while staying at the estate of Lady Petre. It was through the efforts of George “Judas” Eliot, a known criminal, murderer, rapist and thief, who made a career out of denouncing Catholics and Priests for bounty. After being examined at Greenwich, they were committed to the Tower of London on July 14th. Eliot was a Catholic, and had been employed in positions of trust in the Petre household where he had embezzled sums of money. He enticed a young woman to marry him, and the approached Fr. Payne. When he refused, Elliot was determined to make his revenge, and a profit as well, by turning him in. Fr. John Payne was indicted at Chelmsford on March 22, on a charge of treason for conspiring to murder the Queen and her leading officers. John denied the charges, and affirmed his loyalty to the Queen in all that was lawful; contesting the reliability of the murderer Eliot how had turned him in. No attempt was made to corroborate Eliot’s story, which had been well rehearsed. The guilty verdict was a foregone conclusion. At his execution, he was dragged from prison on a hurdle to the place of execution and first prayed on his knees for almost thirty minutes. He then kissed the scaffold, made a profession of faith, and publicly declared his innocence. He was called upon to repent of his treason, and again, Payne denied it. A Protestant minister shouted out that he knew of Payne’s treason, from his brother, year’s prior. Fr. Payne admitted that his brother was an earnest Protestant, but that he would never had said such a lie. Fr. Payne asked that his brother who was in the same vicinity, be brought in and asked. The execution proceeded and John Payne was at their mercy. What was supposed to be a smooth, quiet execution was anything but that. The crowd had become so sympathetic to John Payne that they hung on his feet to speed up his death and prevented the infliction of the quartering until he was dead. John Payne was one of a group of prominent Catholic martyrs of the persecution who were later designated as the Forty Martyrs of England and Wales. He was beatified by Pope Leo XIII, by means of a decree, and was canonized along with the other Martyrs of England and Wales by Pope VI, on October 25, 1970. Practical Take Away St. John Payne was from England, and became a Priest while in his forties. He was sent to Essex to be a missionary, shortly after his ordination. Being a Catholic, much less a Priest was forbidden in his time, and a known thief living in his household betrayed him. He was arrested, and sent to the Tower of London. He was convicted on a trumped up charge of trying to murder the Queen. He denied the charges, and the courts had several opportunities to overturn his conviction based on truth, but because he was a Priest, his outcome was predetermined. He was falsely accused, convicted, and then martyred for the faith. St. John Payne was one of a group of prominent Catholic martyrs of the persecution who were later designated as the Forty Martyrs of England and Wales. He was beatified by Pope Leo XIII, by means of a decree, and was canonized along with the other Martyrs of England and Wales by Pope Paul VI, on October 25, 1970. SOURCE : http://www.newmanconnection.com/faith/saint/saint-john-payne John Paine, Priest M (RM)
(also known as John Payne)
Born in Peterborough, England; died at Chelmsford, England, April 2, 1582; beatified in 1886; canonized in 1970 by Pope Paul VI as one of the Forty Martyrs of England and Wales.
It seems that Saint John was a convert to Catholicism. He went to Douai in 1574, was ordained two years later, and immediately sent on the English mission with Saint Cuthbert Mayne. Payne was so successful in bringing back many to the Church that he was arrested a year after his arrival in England. He was released and left England, but returned in 1579.
Again he was arrested--this time in Warwickshire, where he was acting as steward for Lady Petre at Ingatestone Hall, which Lady Petre used as a hiding place for priests. He was accused of plotting to murder the Queen by one John Eliot, a seasoned criminal and murderer who denounced dozens of priests for money.
Payne was imprisoned and tortured in the Tower for nine months before being condemned to death. He was hanged, drawn, and quartered--the usual punishment for being a Catholic priest in Protestant England. This meant he was hanged on a gallows, but cut down before losing consciousness. While still alive and aware, his body was ripped open, eviscerated, and the hangman groped about among the entrails until he found the heart--which he tore out and showed to the people before throwing it on a fire (Attwater, Benedictines, Delaney, Undset).
According the website for the Catholic Church in Colchester, England dedicated to St. John Payne (which also provides us with the image at the right):
John Payne was a native of the Diocese of Peterborough, but the date of his birth remains unknown. There has been some speculation about his early life, but his first association with Essex seems to have been as a steward to the Shelley family of Stondon Hall. He was ordained at Cambrai on April 7th 1576 and left for England shortly afterwards with St. Cuthbert Mayne.
He acted as chaplain and steward to Lady Petre at Ingatestone Hall and also ministered to catholics in the district. He worked further afield too and is known to have taken lodgings in London. A successful pastor, he was brought to the attention of the authorities and was imprisoned during the winter of 1576-77. . . .
Following several unsuccessful attempts to secure a confession of guilt, John Payne was executed at Chelmsford on April 2nd 1582 - one of 127 priests put to death during the reign of Elizabeth I. He was one of the English and Welsh Martyrs beatified by Pope Leo XIII on December 29th 1886. The process was again resumed under Pope Pius XI in 1923 and Blessed John Payne was included in a smaller group of 40 martyrs proposed by the Bishops of England and Wales and approved by Rome in 1960. The Forty Martyrs were canonised by Pope Paul VI in October 1970.
Anne Petre (pronounced Peter), mentioned above, was the widow of Sir William Petre, who served as Secretary of State for four of the five Tudor monarchs, while remaining Catholic (although he did profit from the Dissolution of the Monasteries and was instrumental in the destruction of the Gilbertine monastic movement, the only native monastic order in England, founded by St. Gilbert of Sempringham!). As the wikipedia article linked above notes:
Sir Williams's widow, Anne, who survived him many years, was also Catholic; she lived on at Ingatestone Hall, and there received and sheltered many of the seminary priests, whose presence was strictly forbidden in England by Elizabeth's law at that time. Coming from Douai they were usually missionaries to the persecuted Catholics, but sometimes plotters against the protestant Queen. Amongst them was John Payne, who lived for some time at Ingatestone Hallunder the protection of old Lady Petre. In 1577, he was arrested at Ingatestone, thrown into prison for three weeks, and then released. He returned to France by the end of the year, but it was not long before he was back in England, and residing at Ingatestone Hall, where he passed as Lady Petre's steward. In 1581, information was laid against him, and he was arrested at Warwick and tried, not only for saying Mass, which was then a punishable offence, but also for plotting against Elizabeth. After long investigation, trial, and torture, he was executed in 1582 at Chelmsford. John Payne was nephew of Rector Woodward, of Ingatestone who had resigned rather than conform. Lady Petre herself was on the list of recusants whose addresses were to be sent up in 1582. The trial and execution of her confessor and pseudo-steward seems to have been a severe blow to the old lady, for she died in April of the same year and was buried with her husband in the vault in the chancel, and her effigy lies by his on the tomb above.
Née le 25 avril 1875 à Choroní (Aragua, Vénézuéla), Laura était la fille du colonel Clemente Alvarado et de Margarita Cardozo, dont elle reçut la profonde dévotion au Christ et à l’Eucharistie. Mais les parents n’étaient pas (encore) mariés à l’Eglise.
Le deuxième prénom de Laura, Evangelista, lui fut donné en souvenir de l’Evangéliste saint Marc, fêté le jour de sa naissance. Certains dirent qu’elle s’appelait Elena, mais il semble qu’ils se trompèrent.
La famille se déplaça bientôt à Maracay, où Laura acheva ses études.
En 1888, elle reçut la Première communion, et fit alors ses premiers vœux. Peu après elle enseigna le catéchisme aux enfants qui se préparaient à leur tour à la Première communion.
En 1892, à dix-sept ans, elle reçut le scapulaire du Carmel ; l’année suivante, elle fit partie des Filles de Marie, et renouvela ses vœux.
Quand son père fut très malade, elle pria de tout son cœur pour qu’il acceptât de recevoir le Sacrement des malades, mais surtout pour qu’il se mariât devant l’Eglise et devant le Prêtre. Le papa accepta et Laura, en action de grâce à Dieu, promit de garder l’abstinence perpétuelle de viande, ce qu’elle observa fidèlement pendant dix ans, jusqu’à ce qu’un prêtre l’en dispensât, pour sa santé.
Toute jeune, Laura aimait travailler comme bénévole à l’hôpital. En 1897, elle s’engagea comme volontaire à l’hôpital de Maracay. Dès lors, elle s’occupa fébrilement des plus pauvres, avec tant de dévouement et de bons résultats, que l’aumônier lui confia la direction et l’administration de l’établissement.
En 1900, comme couronnement de cet engagement, et avec quelques autres jeunes filles qui partageaient le même idéal, Laura fonda la congrégation des Augustines Récolettes du Vénézuéla, dont elle fut elle-même la supérieure dès 1903, désormais avec le nom de María de Saint-Joseph.
Par la suite, la mère María de Saint-Joseph prendra en charge d’autres centres de soins, par exemple à Maracaibo, Caracas, Coro, Ciudad Bolivar. Les Religieuses voulaient s’occuper particulièrement des petites filles abandonnées et des vieillards.
En 1901, elle fonda l’institut augustinien Doctor Gualdrón ainsi que l’institut Madre María.
Le 2 avril 1967, une thrombose s’abattit sur cette colonne de l’Eglise vénézuélienne. Elle mourut ainsi à Maracay, à quatre-vingt onze ans.
Mère María de Saint-Joseph a été béatifiée en 1995.
Le miracle reconnu pour cette béatification, fut la guérison totale et inespérée d’une Consœur, totalement invalide, à qui déjà la Mère Fondatrice avait prédit la guérison.
Bienheureuse Marie de Saint-Joseph (Laure Alvarado)
Religieuse - Fondatrice (✝ 1967)
Née en 1875, Laure Alvarado Cardozo était administratrice de l'hôpital de Maracay au Vénézuela, elle fonde avec le père Lopez Avelido les Augustines Récollettes du Sacré-Cœur de Jésus qui s'occupe des malades, des personnes âgées et des orphelins. Sa dévotion à la Sainte Vierge lui fait prendre le nom de Marie de Saint-Joseph. Elle est désignée supérieure générale. Elle le resta pendant près de 50 ans, s'occupant des nombreuses fondations de l'institut et mourut à l'âge de 92 ans.
Béatifiée par Jean-Paul II le 7 mai 1995, c'est la première bienheureuse du Vénézuela.
À Maracay au Vénézuéla, en 1967, la bienheureuse Marie de Saint-Joseph (Laure Alvarado), vierge, qui fonda les Augustines Récollettes du Sacré-Cœur, et montra un souci continuel et une extrême charité pour les jeunes filles orphelines, les vieillards et les pauvres abandonnés.
Martyrologe romain
"Je voudrais vivre et mourir en chantant le Magnificat"
Bienheureuse Marie de Saint Joseph ALVARADO CARDOZO
Nom: ALVARADO CARDOZO
Prénom: Laure (Laura)
Nom de religion: Marie de Saint Joseph (Maria de San José)
Pays: Venezuela
Naissance: 25.04.1875 à Chorom (Venezuela)
Mort: 02.04.1967 à Maracay
Etat: Religieuse - Fondatrice
Note: 08.12.1892 vœu de virginité perpétuelle. En 1901, avec le Père Lopez Avelido, elle fonde les Sœurs Augustines Récollettes du Cœur de Jésus, pour les malades, les personnes âgées et les orphelins. Première bienheureuse du Venezuela.
Béatification: 07.05.1995 à Rome par Jean Paul II
Canonisation:
Fête: 2 avril
Réf. dans l’Osservatore Romano: 1995 n.20 p.2-3
Réf. dans la Documentation Catholique: 1995 n.11 p.564
Notice
Née en 1875, à Chorom, au Venezuela, Laura Alvarado Cardozo fait sa première communion à 13 ans en la fête de l'Immaculée Conception. En ce jour, elle émet un vœu privé de virginité, sa consacrant au Christ qu'elle choisit comme Époux. En cette même fête, le 8 décembre 1892, âgée de 17 ans, elle renouvellera ce vœu en présence de son directeur spirituel. Sa grande dévotion eucharistique s'exprime par l'adoration du Saint Sacrement de jour et de nuit, et par la préparation d'hosties qu'elle distribue gratuitement aux prêtres, exemple suivi par ses Filles encore aujourd'hui. Pour les malades en qui elle voit Jésus souffrant, elle se dévoue lors d'une épidémie dans sa ville de Maracay en 1893, et en 1901, elle fonde dans cette même ville la Congrégation des "Sœurs Augustines récollettes du Cœur de Jésus", consacrée à l'assistance des personnes âgées, des orphelins et des laissés pour compte. Bref, elle choisit ceux que le monde ordinairement rejette et elle inculque à ses Filles cet amour de prédilection pour eux. Elle a une tendre piété mariale qui lui fait choisir en religion le nom de Maria de San José, et qui lui inspire ces paroles: "Je voudrais vivre et mourir en chantant le Magnificat". Cette femme simple de notre temps, digne d'être offerte en exemple à son peuple, meurt en 1967, à 92 ans. Elle est béatifiée en 1995 par Jean Paul II, en présence du Président de la République du Venezuela. Elle est la première Bienheureuse de ce pays.
(also known as Laura Evangelista Alvarado Cardozo)
Born at Choroni, Venezuela, April 25, 1875; died at Maracay, Venezuela, April 2, 1967; beatified May 7, 1995.
Laura Evangelista's made her First Holy Communion on August 15, 1888--a day she could never forget because that was also the day she made a private vow of virginity and consecrated herself to her bridegroom, Jesus Christ. At the age of 17, she made the same vow under the spiritual guidance of her parish priest, Vicente López Aveledo.
She was already working for her living and teaching poor children the catechism in her home, when a smallpox epidemic struck Maracay. Father Vicente opened a hospital and she tended the sick despite the poverty of the people and difficulty of the situation. Yet she never lost hope. Continually she would utter the motive of her life: "My Jesus, the ideal I seek is You and You alone. Nothing frightens me. I want to be a saint, but a true saint."
Her spiritual director, Father Vicente, founded a congregation of nursing sisters--the Augustinian Recollects of the Heart of Jesus-- to tend to the sick, elderly, and orphans in 1901. The following year Laura Evangelista reaffirmed her adolescent vow. On September 13, 1903, she was recognized as the foundress of the community, professed her perpetual vows, and took the name María de San José.
Much like Mother Teresa of Calcutta's modern-day sisters, Mother Maria's sisters cared for the poorest of the poor. She would say, "Those rejected by everyone are ours; those no one want to take are ours." And so they founded 37 homes for the elderly and orphans; thus, spreading Christ's love more deeply into the hearts of those in La Victoria, Villa de Cura, Coro, Calabozo, Ocumare del Tuy, Barquisimeto, Los Teques, San Felipe, Puerto Cabello, Caracas and Valencia.
Mother María's life was a union of loving service and deep contemplation, especially before the Blessed Sacrament where she would spend hours in intimate conversation with Jesus. Her love of the Holy Eucharist drew her to make hosts with her own hands for distribution to parishes--a work she recommended to her daughters.
She died at the age of 92 after a long, patiently borne illness. At her request she was buried in the chapel of the Immaculate Conception Home in Maracay. There thousands of pilgrims visit her shrine to thank her for her intercession on their behalf (L'Observattore Romano).
Choroni, Venezuela, 25 aprile 1875 – Maracay, Venezuela, 2 aprile 1967
La beata venezuelana Maria di San Giuseppe (al secolo Laura Alvarado Cardozo), vergine, fondò la Congregazione delle Suore Agostiniane Recollette del Cuore di Gesù e si dimostrò sempre amorevolmente premurosa verso le orfanelle, i vecchi ed i poveri abbandonati. Giovanni Paolo II la beatificò il 7 maggio 1995.
Martirologio Romano: A Maracay in Venezuela, beata Maria di San Giuseppe (Laura) Alvarado, vergine, che fondò le Agostiniane Recollette del Sacro Cuore e fu sempre amorevolmente sollecita verso le ragazze orfane, gli anziani e i poveri abbandonati.
Sempre più spesso la cattolica America Latina, sta donando alla cristianità, esemplari figure di santi e beati fioriti in quelle terre, che da cinque secoli hanno visto l'opera apostolica ed eroica di tanti missionari, i cui frutti più preziosi sono proprio i santi e beati nativi di quelle Nazioni, ormai con maggioranza cattolica.
La Beata Maria di S. Giuseppe, è una di queste eccelse figure sorte nella terra venezuelana; ella nacque con il nome di Laura Alvarado Cardozo a Choroni, un paesino sulla costa dell'Oceano Pacifico, nello Stato di Aragua, Venezuela, il 25 aprile 1875, primogenita dei quattro figli di Clemente Alvarado e Margherita Cardozo.
Il padre originario delle Isole Canarie, non era cattolico praticante ed operava nel campo del commercio; la madre era venezuelana e fervente cristiana; a due anni Laura ricevette il Sacramento della Cresima.
Per poter dare un'appropriata educazione ai figli, la famiglia Alvarado Cardozo, si trasferì a Maracay dove Laura frequentò le scuole fino al 1892, quando aveva 17 anni; distinguendosi per l'intelligenza precoce e l'ottimo carattere.
Formata dalla religiosità della madre e della nonna paterna, sin da fanciulla espresse il desiderio di consacrarsi a Dio, ma l'opposizione paterna la bloccò.
Terminati gli studi nel 1892, confidò al suo parroco e direttore spirituale, don Vicente Lopez Aveledo, il suo ardente desiderio di farsi suora di clausura, ma questi le consigliò di attendere, nel frattempo l'8 dicembre 1892 a 17 anni, fece il voto di perpetua verginità e divenne una delle più fedeli collaboratrici del parroco.
Per la mancanza di conventi di clausura in Venezuela, dovette accantonare la sua aspirazione e prese a lavorare il 3 novembre 1893, in un piccolo ospedale aperto dal suo parroco a Maracay, per soccorrere gli abitanti colpiti da un'epidemia di vaiolo, che seminava desolazione e morte, soprattutto tra i poveri.
Lavorò in questo luogo spendendo tutte le sue energie, niente la faceva vacillare animata com'era di raggiungere una vera santità di vita; con altre quattro amiche, prestò la sua opera gratuitamente nell'ospedale per quasi nove anni, spinta dal suo amore verso i poveri e dalla speranza di fondare prima o poi un Istituto per i poveri e per le orfanelle. Il gruppo di volontarie prese il nome di 'Samaritanes' e Laura Alvarado Cardozo ne fu la direttrice.
L'11 febbraio 1901, ottenuto il permesso dell'arcivescovo di Caracas, fondò insieme a padre Lopez Aveledo, una congregazione di suore dedite all'assistenza e alla cura dei malati, degli orfani e degli anziani, con il nome di “Hermanas hospitalarias de S. Augustín”, Laura insieme a tre giovani vestì l'abito agostiniano, iniziando il Noviziato, fu nominata superiora del nascente Istituto, carica che manterrà fino al 1960.
Il 22 gennaio 1902, fece la professione religiosa prendendo il nome di suor Maria di S. Giuseppe; il 28 settembre 1903, la Sacra Congregazione dei Religiosi approvò gli statuti dell'Istituzione.
La sua ardente carità la portò a percorrere quasi tutto il territorio del Venezuela, fondando più di 35 Case per i poveri, a partire dal 1905 con la prima casa per le orfanelle, che aveva sempre sognato.
Gli abitanti di tante città e villaggi, conobbero l'impegno di quella suora, asciutta, con il volto di asceta e di mistica, apparentemente debole e malaticcia ma carica di forza interiore e di ardente carità senza limiti.
Nelle sue case trovavano accoglienza i più diseredati della società, soleva dire alle sue figlie: “I rifiutati da tutti, quelli sono i nostri; quelli che nessuno vuole sono i nostri”.
Le sue giornate erano dedicate alla cura dei poveri e delle bambine, trascorreva lunghe ore davanti al Tabernacolo in adorazione, da qui traeva la forza da mettere poi al servizio dei bisognosi.
L'approvazione diocesana, arrivò solo il 17 settembre 1927, dando loro la denominazione di “Suore Ospedaliere Agostiniane”; il 10 maggio 1950 su richiesta della Madre Fondatrice, la Congregazione venne aggiunta all'Ordine degli Agostiniani Recolletti e il 15 novembre 1952 fu elevata a Congregazione di Diritto Pontificio, con il nome di “Suore Agostiniane Recollette del Cuore di Gesù”.
Nel 1960 Madre Maria di S. Giuseppe ormai di 85 anni, fu sostituita nella carica di Superiora Generale e poté così ritirarsi nella Casa di 'Hogar' di Maracay, dove passò gli ultimi anni della sua lunga vita dedita alla preghiera e alla fabbricazione delle ostie necessarie per la parrocchia di Maracay e di altre parrocchie, che col tempo diventarono migliaia e migliaia di ostie, che la Madre distribuiva gratuitamente; come fanno tuttora le sue figlie.
Morì in odore di santità, dopo lunga malattia il 2 aprile 1967 a 92 anni; i funerali furono una vera apoteosi, con la partecipazione di Autorità civili e religiose, con aerei che lanciavano petali di rose sulla folla.
Fu sepolta nella Cappella della Casa delle Orfane di Maracay; dal settembre 1994 la sua salma incorrotta, è stata collocata in un sarcofago di cristallo e bronzo.
Il 9 ottobre 1983 si diede inizio alla causa di beatificazione; è stata proclamata Beata il 7 maggio 1995 da papa Giovanni Paolo II; la sua celebrazione è al 2 aprile.
Il faut être reconnaissant à Michel Cornuz de présenter au public ces petits traités d’un auteur apprécié dans l’espace germanophone – de nombreux cantiques sont de sa plume – mais peu connu en France. Quelques 250 ans nous séparent de la première édition de ces textes. Si on sent la distance historique, perceptible dans le style du langage, ces écrits n’ont cependant rien perdu de leur actualité.Tersteegen milite auprès de ses coreligionnaires protestants pour une réhabilitation de la mystique, suspectée d’enthousiasme. Éluder la part affective de l’expérience spirituelle en revient non seulement à assécher la foi mais aussi à favoriser le retour de l’émotionnel sous forme de quêtes ésotériques irrationnelles, danger ô combien actuel.
Michel Cornuz présente ici trois textes de Tersteegen. Le premier, « Instruction pour une juste compréhension et un bon usage de l’Ecriture sainte », relie expérience spirituelle et lecture biblique, parole intérieure et extérieure, en un « cercle vertueux », les deux se favorisant et se conditionnant mutuellement. Le second, « Epître au sujet de la raison… » tâche de mieux définir les possibilités et les limites de l’intelligence humaine par rapports à la foi. Vieux débat ! Tersteegen se tient également éloigné des ratiocinations que des débordements sentimentaux et plaide pour un passage toujours à renouveler « de la tête au cœur ». Le dernier, « Bref exposé de la nature et de l’utilité de la vraie piété », défend le bonheur de la vie spirituelle contre tout soupçon formulé à l’encontre de la mystique. Celle-ci ne se caractérise nullement par des dons extraordinaires, mais se vérifie au contraire dans une sanctification « ordinaire » et quotidienne de tout chrétien.
Tersteegen cherche constamment l’équilibre entre deux stratégies. La première veut prévenir tout orgueil rationaliste par une intégration de l’expérience personnelle. La seconde évite tout débordement affectif, mettant au centre l’Ecriture pour faire coupure par rapport à la pure subjectivité. Cette harmonie entre les différentes strates de la personnalité est à redécouvrir pour l’époque contemporaine.
Waltraud Verlaguet
Les protestants et la mystique
Nous assistons de nos jours à une redécouverte, y compris au sein du protestantisme, de la tradition mystique. La revalorisation de cette forme de spiritualité correspond bien à l’attente religieuse de beaucoup de nos contemporains. Elle vient également combler une place laissée trop longtemps en jachère dans le protestantisme moderne. Certains toutefois voient avec méfiance ce « retour du refoulé » et refusent, au nom de la Parole et de l’Écriture, toute forme de mystique, jugée par trop individualiste, subjective, émotionnelle, quand ce n’est pas franchement païenne. Il y aurait, selon ces théologiens, incompatibilité entre le protestantisme et la mystique ; tout accueil bienveillant de cette forme de spiritualité serait donc déjà une atteinte à la pureté de la foi réformée.
Je vous propose d’abord de voir d’où vient ce refus, et qu’il naît d’un profond malentendu sur la définition de la mystique. Puis, nous ferons un parcours historique, avec trois figures marquantes de la spiritualité protestante : Luther, le Père de la Réforme, qui a une attitude ambivalente vis à vis de la mystique ; Jacob Böhme et enfin Gerhard Tersteegen. Nous verrons ainsi comment le protestantisme peut intégrer en son sein, sans renier ses principes, la grande tradition mystique chrétienne.
Le refus
Ce refus catégorique de la mystique au sein du protestantisme est plutôt récent : il vient du courant appelé « théologie dialectique » dont les grandes figures sont Emile Brunner (1889-1966) et surtout Karl Barth (1886-1968). Barth traite la mystique d’« athéisme larvé et ésotérique » et Brunner y voit « le seul adversaire de taille de la foi chrétienne jusqu’à la fin des temps », parce qu’elle représente « la plus fine distillation du paganisme » au sein du christianisme. Ce front polémique sera repris, comme une sorte d’évidence, par leurs successeurs et est à la base de ce refus virulent de la spiritualité mystique au sein des Églises de la Réforme.
Mais si nous regardons ce que visent ces attaques, nous pouvons être étonnés ; car ce n’est pas tant la tradition mystique médiévale ou classique qui est remise en question par nos auteurs que la théologie moderniste et libérale de Schleiermacher. Schleiermacher, dans sa philosophie religieuse, proposait un système partant d’une identité essentielle entre l’Esprit divin et l’esprit de l’homme. C’est cela qui est taxé de « mystique » par nos théologiens. Ainsi comprise, la « mystique » s’oppose à la Révélation et à la foi. En effet, si la « mystique » consiste en la prise de conscience de l’unité originelle de l’homme avec Dieu, la connaissance de Dieu devient une faculté inhérente à l’homme (par une démarche d’introspection) sans qu’il y ait besoin de Révélation extérieure. Elle est alors le signe de l’orgueil de l’homme qui cherche à devenir Dieu (le « péché » par excellence). D’où l’opposition qui sera répétée ensuite si souvent comme un slogan : ou la mystique (tentative de l’homme d’accéder à Dieu par ses propres moyens) ou la Parole (Révélation qui vient de Dieu vers l’homme). Ou la religion (mouvement ascendant de l’homme vers la divinité) ou la foi (mouvement descendant du Dieu de la Bible vers l’être humain).
Toutefois, on peut se demander si cette critique de la « mystique » vise juste. En effet, quand nous lisons les témoignages des mystiques sur leur expérience, nous voyons que pour eux la mystique n’est pas un système métaphysique qui postulerait une identité essentielle de l’homme avec Dieu ; c’est bien plutôt un cheminement spirituel de transformation intérieure. L’union n’est pas un présupposé métaphysique, mais elle est l’aboutissement de la démarche, lorsque l’homme s’est vidé de lui-même pour faire toute la place à Dieu. La critique vise donc tout autre chose que la réalité vécue par les mystiques. C’est pourquoi il est si important de nous mettre à l’écoute des témoignages des mystiques sur ce qu’ils vivent 1.
Luther proche de la mystique
Quand nous regardons aux débuts de la Réforme, nous voyons que cette dernière a un souffle spirituel très fort, très proche de la mystique. Luther d’ailleurs connaissait bien les œuvres de Tauler (représentant de la mystique rhénane) et avait à plusieurs reprises fait éditer un ouvrage mystique anonyme de la fin du XIVe siècle : la « théologie germanique ». On peut même dire que l’expérience de la justification, qui est à la base de toute la théologie luthérienne, est profondément mystique. Dans son Traité de la liberté chrétienne, Luther va reprendre tout le vocabulaire de la mystique nuptiale médiévale (notamment de Bernard de Clairvaux) pour exprimer le « joyeux échange » de la justification :
« Mais voici une grâce incomparable qui appartient à la foi : elle unit l’âme à Christ comme l’épouse est unie à l’époux. Par ce mystère, dit l’apôtre, Christ et l’âme deviennent une seule chair (Eph. 5,30). Une seule chair : s’il en est ainsi et s’il s’agit entre eux d’un vrai mariage […] il s’ensuit que tout ce qui leur appartient constitue désormais une possession commune, tant les biens que les maux. Ainsi, tout ce que Christ possède, l’âme fidèle peut s’en prévaloir et s’en glorifier comme de son bien propre, et tout ce qui est à l’âme, Christ se l’arroge et le fait sien. Comparer ici, c’est découvrir l’incomparable. Christ est plénitude de grâce, de vie et de salut ; l’âme ne possède que ses péchés, la mort et la condamnation. Qu’intervienne la foi et, voici, Christ prend à lui les péchés, la mort et l’enfer ; à l’âme, en revanche sont donnés la grâce, la vie et le salut. […]
Qui donc pourrait se faire une idée digne de ce mariage royal ? Et qui pourrait embrasser les glorieuses richesses d’une telle grâce ? Voici que, riche et saint, Christ, l’époux prend pour épouse cette prostituée chétive, pauvre et impie ; il la rachète de tous ses maux, il la pare de tous ses biens. Il n’est pas possible que ses péchés la perdent, car ils reposent sur Christ et sont engloutis en lui. Quant à elle, elle possède en Christ la justice qu’elle peut regarder comme la sienne propre et qu’à l’encontre de tous ses péchés elle peut opposer en toute assurance à la mort et l’enfer en disant : “Si moi, j’ai péché, mon Christ n’a pas péché ; c’est en lui que je crois, tout ce qui est à lui est à moi et tout ce qui est à moi est à lui” selon le Cantique des cantiques : “Mon Bien-aimé est à moi et je suis à lui” (Ct 2,16) 2. »
Ce sont bien les thèmes de la mystique nuptiale, mais au lieu de décrire le terme du cheminement spirituel, Luther les utilise pour exprimer l’expérience du commencement, lorsque l’être humain découvre qu’il est aimé inconditionnellement par Dieu. De ce fondement vont naître les principaux principes de la Réforme, là aussi en parenté très étroite avec la mystique.
La grâce seule est l’affirmation de la gratuité de l’Amour divin qui ne dépend pas des œuvres humaines. Cela rejoint la valorisation de la passivité de l’être humain chez de nombreux mystiques. Le Christ seul signifie la relativisation de toutes les médiations humaines pour entrer en communion avec Dieu. Cette union sans « intermédiaires institutionnels » est aussi recherchée par les mystiques. L’Écriture seule indique le lieu où rencontrer le Christ, Parole de Dieu. Luther, pourrait-on dire, transpose pour tout le peuple chrétien, le principe de la lectio divina (voir à son sujet p. VI, col. 1) en usage dans les monastères. Enfin le sacerdoce universel de tous les chrétiens permet d’abolir la séparation entre clercs et laïcs, entre une Église enseignante et une Église enseignée. Cela rejoint la mystique qui se réclame de l’autorité de l’expérience personnelle de Dieu.
Réaction de Luther face aux « enthousiastes »
Mais il y a une nette évolution de Luther vis à vis de la spiritualité mystique. Luther doit en effet lutter sur un double front : contre l’Église catholique dont il s’est détaché, mais de plus en plus aussi contre ceux qu’il appelle des « enthousiastes », qui se réclament de ses principes, mais veulent aller jusqu’au bout de leurs conséquences. Ce sont les anabaptistes, mais aussi des cercles spiritualistes, qui se basent sur l’expérience d’une lumière « intérieure » et veulent se passer de toutes les médiations extérieures. Luther va réagir vigoureusement contre ce risque de« subjectivisme » de la foi chrétienne. Il insistera de façon massive sur les aspects « objectifs » ou « extérieurs » de la foi. La grâce seule rappelle que la justification est totalement extérieure à l’être humain ; l’Écriture seule met l’accent aussi sur le fait que la Révélation ne peut venir que d’une parole extérieure (la prédication qui renvoie à l’Écriture). Luther écrira même : « Dieu ne donne à personne son Esprit ou sa grâce, sinon par ou avec la parole externe préalable. C’est là notre sauvegarde contre les enthousiastes, autrement dit : les esprits qui se flattent d’avoir l’Esprit indépendamment de la parole et avant elle, et qui, par suite, jugent, interprètent et étendent l’Écriture et la parole orale selon leur gré. […] C’est pourquoi, nous avons le devoir et sommes dans l’obligation de maintenir que Dieu ne veut entrer en rapport avec nous les hommes que par sa parole externe et par les sacrements. Tout ce qui est dit de l’Esprit indépendamment de cette parole et de ces sacrements, c’est le diable3. »
Élan mystique dans un premier temps donc, réaction anti-mystique dans un deuxième temps au nom des mêmes principes fondamentaux ; voilà comment on peut résumer l’évolution de Luther qui laisse des questions spirituelles en suspens : comment faire nôtre cette justice offerte gratuitement en Christ ? Comment passer du Christ pour nous (de la justification) au Christ en nous (de la sanctification) ? C’est ce genre de questions qui préoccupera les mystiques protestants des générations suivantes.
Böhme (1575-1624)
Jacob Böhme est beaucoup moins connu que Luther. Ce n’est pas un théologien, ni un pasteur, mais un laïc, cordonnier de son état, qui va publier une œuvre touffue à partir d’une expérience spirituelle visionnaire. Böhme relate cette expérience dans une lettre à un correspondant :
« Jamais, je n’ai nourri le désir de connaître quelque chose du Mystère divin, encore moins compris comment le chercher et comment le trouver. Mon ignorance était du genre de celle des laïcs, dans la simplicité. Je cherchais uniquement le cœur du Christ pour m’y cacher du coléreux courroux de Dieu et des attaques du Diable, et avec sérieux, je priais Dieu de me donner son Esprit Saint et sa grâce pour qu’il me bénît en lui et pour qu’il me conduisît, pour qu’il m’ôtât ce qui me détournait de lui, afin que je m’abandonnasse entièrement à lui, afin que je ne vécusse pas suivant ma volonté, mais suivant la sienne, afin qu’il fût mon unique guide et afin que je pusse être son enfant dans son fils Jésus Christ.
Dans cette recherche et dans ce désir qui m’animaient avec un sérieux extrême, et durant lesquels j’ai subi de violentes attaques […] la porte s’était ouverte devant moi, si bien qu’en un quart d’heure j’ai vu et j’ai su plus que si j’avais fréquenté l’université pendant de nombreuses années. Cela m’a grandement étonné, je ne savais pas ce qui m’arrivait, et alors, j’ai tourné mon cœur vers la louange de Dieu.
En effet, je vis et je connus l’être de tous les êtres, le fond et le sans-fond, également la naissance de la sainte trinité, l’origine et l’état originel de ce monde et de toutes les créatures par la Sagesse divine 4. »
Cette longue citation nous place au cœur de l’expérience mystique de Böhme ; on voit d’abord que c’est un être inquiet, angoissé, mélancolique qui cherche à s’apaiser « dans le cœur du Christ ». Sa démarche est dans la ligne des mystiques du détachement : il veut renoncer à sa volonté propre pour suivre uniquement la volonté divine. Il faut insister sur cet aspect, car, contrairement à beaucoup de ses commentateurs, Jacob Böhme ne cherche pas la connaissance pour le plaisir de la spéculation, mais dans le but d’éprouver le salut et de devenir « enfant de Dieu dans son fils Jésus Christ ». Sa théosophie – terme qui signifie littéralement « sagesse de Dieu » et qui désigne une connaissance par illumination (et non par la raison) de la nature de Dieu, de l’univers et de l’homme, ainsi que de leurs rapports (« correspondances ») réciproques – sera toujours au service d’une mystique de l’union à Dieu par le Christ. Dans la prière s’ouvre pour Böhme la porte de la connaissance, une connaissance intuitive et visionnaire (« Je vis et je connus ») des mystères de Dieu, de la création et de l’homme, qui le conduit à la louange.
Que peut nous apporter Böhme ?
Le climat spirituel de l’époque de Böhme est bien différent de celui de l’époque de Luther. Le problème majeur n’est plus tellement celui de la culpabilité individuelle (« Comment puis-je être juste devant Dieu ? ») mais plutôt le problème du mal « cosmique » : pourquoi le mal ? D’où vient-il ? Comment le vaincre ? Böhme va, à partir de son expérience visionnaire fondamentale, prendre à bras le corps cette question. On pourrait dire que Jacob Böhme va transposer dans la nature d’une part, et surtout en Dieu – ce qui sera considéré comme un blasphème par les orthodoxies – ce fond obscur, sombre, ténébreux qu’il ne sent que trop en lui-même. Il y a, selon notre théosophe, dans la nature divine quelque chose d’obscur ; Dieu n’est pas une réalité statique : il doit « naître » par la victoire de la Lumière sur cette source ténébreuse. Böhme décrit, de façon mythique, ce processus de « naissance » du Dieu Vivant : de la source obscure à la Lumière par l’Amour. Jacob Böhme pourra décrire ce même processus à l’œuvre dans la nature, dans l’histoire, et en chaque être humain : « la naissance de Dieu » en l’âme humaine est alors perçue, selon ce même dynamisme, comme une victoire du Christ (ou du « principe lumineux ») sur le fondement ténébreux de la personne (l’enfer ou l’angoisse) qui aboutit à la paix et à la joie de l’Esprit Saint.
Malgré son côté parfois obscur, il y a un souffle spirituel fort chez Böhme, qui a eu une très grande influence sur toute une frange très marginalisée de nos Églises, l’« ésotérisme chrétien ». Certains adeptes du New Age se réclament de sa pensée, et tenter de mieux le comprendre pourrait nous permettre de créer des ponts avec cette mouvance, par delà les anathèmes réciproques.
Trois aspects de la pensée de Böhme me semblent très actuels :
– La grande question à la base de la démarche de Böhme est aussi actuelle : nous sommes confrontés à la question lancinante du mal. Böhme ne va pas donner une explication, mais il décrit un processus de libération, que nous devons accomplir en nous-mêmes.
– Ce processus spirituel a des parentés avec la psychologie des profondeurs, notamment d’obédience jungienne (Jung s’est d’ailleurs réclamé de notre théosophe) : la prise en compte de ce que Jung appelle l’ombre permet l’unification de la personne, son « individuation ».
Toutefois la mystique de Böhme, coupée de son expérience vive, peut donner lieu à des spéculations stériles. Böhme nous donne alors un critère souple de discernement pour toute voie « d’ésotérisme » : ce voyage intérieur me conduit-il au Christ présent en moi et à la paix de l’Esprit Saint ou est-ce simplement une spéculation dangereuse dans laquelle l’homme reste prisonnier de ses propres constructions mentales ?
Tersteegen (1697-1769)
Avec Gerhard Tersteegen, nous pénétrons dans un tout autre univers spirituel, moins obscur, plus proche de la simplicité évangélique et de la grande tradition mystique chrétienne. Il convient de donner des indications biographiques sur celui qu’on a pu appeler un « saint protestant » et qui est malheureusement très peu connu, faute de traductions, dans l’espace francophone.
Tersteegen a impressionné ses contemporains par la cohérence totale entre sa vie et son enseignement, sa piété et sa personne, sa pensée et son action. Il place très haut l’idéal de sanctification, hérité de sa tradition réformée. Il naît en 1697 à la frontière entre l’Allemagne et les Pays Bas dans une famille de tisserands. Après des études excellentes, notamment dans l’apprentissage des langues (ce qui lui permettra de traduire des textes mystiques), il se voit dans l’obligation financière de travailler jeune et deviendra tisserand. Il fait une expérience spirituelle forte, sous l’influence notamment de cercles piétistes, et décide de vivre une vie érémitique, en traduisant des textes de la tradition mystique catholique (notamment les écrits de Madame Guyon, qui l’ont fortement influencé) et en se faisant « rubanier ». Tersteegen va écrire de nombreux poèmes saisissants où, dans des formules très courtes, il donne un condensé de son expérience mystique. Il fera aussi beaucoup d’accompagnement spirituel, et donnera des enseignements (au grand dam du pasteur local qui n’apprécie guère son rayonnement !).
Tersteegen cherche Dieu par le silence intérieur :
« Ô âme, sors de ta volonté propre
Rentre en toi et fais silence.
Dans le fond de ton âme, Dieu est proche.
Celui qui perd tout, là, il Le trouve. »
« Dieu est tout près, Il est en toi : ne le cherche plus au loin !
Dieu est Dieu dans les cœurs – Il aime à se donner aux cœurs.
Fais demi-tour ! Rentre en toi ! Par Dieu seul tu seras comblé !
Abandonne-Lui ta personne et tes biens et qu’Il en fasse ce qu’Il veut !
Ce que tu fais, fais-le pour Lui ! Ne regarde ni ta personne, ni tes œuvres. »
La mystique de Tersteegen est très proche de celle de Madame Guyon, peut-être plus apaisée, sans les excès de cette dernière. On peut la qualifier d’ascétique, puisqu’elle est préparée par un retrait du monde, un silence extérieur qui facilite le silence intérieur, un rejet de la dispersion et dissipation extérieures qui permet une unification intérieure. L’abandon de la volonté propre est au centre de cette mystique : il permet de laisser le cœur vide pour que Dieu vienne l’habiter. Tersteegen parle très souvent de rentrer en soi-même, il préconise donc une démarche d’intériorisation, pour découvrir (par l’abandon progressif des sens, des sentiments, des idées) ce « fond » où Dieu « révèle sa présence ». Il développe ainsi des thèmes traditionnels de la tradition mystique : ce fond est semblable à l’« étincelle divine » en l’homme de Maître Eckhart ou de la « fine pointe de l’âme » de François de Sales. Cette conception mystique lui permet d’échapper au « sentimentalisme » piétiste, car le « sentiment » est encore du domaine des « sensations » et est donc à dépasser. Quand l’homme entre dans le « repos », c’est Dieu qui peut agir à l’intérieur de l’âme totalement abandonnée pour la faire avancer dans la voie spirituelle.
Tersteegen, à la suite de Madame Guyon mais aussi de Luther, insiste sur ce caractère « passif » de la vie mystique : il met souvent en garde contre la tentation de vouloir construire par soi-même sa vie spirituelle, de vouloir en avoir la maîtrise. La vraie « piété » consiste à laisser l’Esprit agir en soi ; la seule « œuvre » de l’homme est de se rendre disponible et d’écarter tout ce qui pourrait être un obstacle à l’action intérieure de l’Esprit. Tersteegen exprime cette idée en recourant à l’image biblique du potier :
« On doit être comme de l’argile informe dans la main de Dieu. Cette main d’amour nous forme comme elle le veut. (...) Elle rend doux et passif, elle nous apprend à abandonner toute volonté. (...) Elle nous isole dans un lieu vide de toute vie propre ou étrangère, où Dieu est le seul et entier trésor des âmes 5. »
Tersteegen est profondément attaché à la Bible
Est-il encore besoin de préciser que la mystique de Tersteegen est profondément biblique ? Tersteegen peut nous aider à vivre une spiritualité enracinée dans la Bible sans tomber dans le fondamentalisme. Dans son traité « Instruction pour une juste compréhension et une bonne utilisation de l’Écriture » qui ouvre son Chemin de vérité, Tersteegen propose une véritable méthode de lectio divina protestante. La lectio divina est la méthode monastique de lecture de la Bible ; elle consiste en une méditation de la Parole de Dieu en plusieurs étapes, afin de permettre d’y entendre la voix divine s’adressant personnellement au cœur de chacun.
Dans ce traité, Tersteegen s’oppose aux spiritualistes qui prétendent se passer de l’Écriture qu’ils considèrent comme trop « extérieure » et aux rationalistes qui la vident de toute saveur spirituelle. Il va dégager cinq points principaux pour une juste compréhension de l’Écriture, cinq attitudes spirituelles qui nous permettent de recevoir ce qu’elle veut nous donner. Ce sont : la prière, la mise en pratique, le renoncement, le recueillement et la souffrance.
La prière implique une attitude d’humilité devant l’Écriture ; elle consiste à nous décharger de tous nos pseudo-savoirs : il ne faut pas venir à l’Écriture en croyant déjà la connaître, mais, par la prière, nous pouvons nous rendre disponibles à ce que Dieu veut nous donner par sa Parole.
L’Écriture est essentiellement pratique (et non théorique), il faut donc mettre en pratique ce que l’on a déjà compris de la vie chrétienne pour avancer dans une compréhension toujours plus profonde de la volonté divine.
Le renoncement à soi est – nous l’avons déjà vu – au centre de la mystique de Tersteegen : Dieu ne peut se communiquer qu’à un cœur dépouillé, parfaitement détaché, qui ne cherche pas dans l’Écriture un quelconque avantage personnel.
Le recueillement est la pratique de la contemplation de la Divinité présente en notre fond ; c’est la condition pour que l’Écriture ne demeure pas une parole purement extérieure, mais qu’elle devienne cette Parole que Dieu veut prononcer au plus intime de chaque personne.
Enfin Tersteegen mentionne la souffrance, car la vraie connaissance est donnée aux cœurs brisés qui ne s’appuient pas sur leurs forces, mais attendent tout secours de Dieu.
Des conseils concrets pour une méditation chrétienne
En plus de ces principes, Tersteegen va donner aussi des conseils très concrets pour la pratique d’une « méditation chrétienne » ayant pour centre l’Écriture sainte.
Il nous conseille, dans un premier temps, de nous abstraire de nos occupations quotidiennes pour entrer dans le recueillement, en un moment mis à part pour la lecture de la Bible et sa méditation, à l’image de Marie aux pieds de Jésus (Lc 10,38-42) :
« Rassemble d’abord tes sens et ta pensée loin des distractions extérieures : avec Marie, assieds-toi en esprit aux pieds de Jésus et lis aussitôt dans le plus grand recueillement et la plus grande tranquillité les paroles de l’Écriture telles qu’elles sont dans leur extériorité, dans l’attente que Dieu te fasse entendre en même temps les mots de son Esprit dans leur intériorité 6. »
On voit l’équilibre que Tersteegen ne cesse de maintenir entre l’extériorité de l’Écriture et l’intériorité d’une Parole intime. Tersteegen recommande ensuite de recevoir l’Écriture comme une parole qui nous est personnellement adressée et qui ne concerne que nous-mêmes : « Ne t’en sers pas pour regarder et juger les autres, pour les instruire et les convertir, mais pour toi-même. C’est toi la personne concernée. » L’Écriture est donnée avant tout pour notre édification, notre « mûrissement spirituel » ; il faut donc en faire une lecture « existentielle » et non intellectuelle. Surtout n’y cherchons pas des arguments pour asséner nos propres idées. Comme le dit joliment Tersteegen, qui devait avoir rencontré dans les milieux piétistes pas mal de combats à coup de versets bibliques : « l’Écriture est une pharmacie et non une armurerie » ! Le but est de mettre en pratique ce qui est dit, mais en faisant attention toutefois à ne pas voir dans la Bible qu’un livre de morale et à ne pas trop compter sur ses propres forces pour accomplir le commandement divin. L’Écriture, en effet, nous renvoie toujours au Christ et c’est Lui qui, en nous, accomplira la volonté divine. Notre auteur déconseille d’avoir recours, lors du temps de méditation, à des commentaires ou des explications « humaines » ; il faut simplement laisser l’Esprit lui-même nous ouvrir l’Écriture et nous toucher au cœur. Enfin, Tersteegen nous recommande de ne pas avaler l’Écriture comme des gourmands en lisant trop pendant la méditation, mais plutôt de laisser résonner en nous un verset (et non de raisonner sur lui).
Voilà beaucoup de conseils pratiques, mais n’oublions pas le but principal de l’Écriture qui est de nous conduire au Christ :
« Ce but, c’est de nous appeler hors de notre éloignement misérable, hors de la dispersion due à notre état de créature et de notre individualisme, pour nous guider vers Dieu lui-même, vers la communion ardente avec lui en Jésus Christ. Quand nous lisons l’Écriture, il ne faut jamais perdre des yeux ce but final, sinon nous la lisons en vain, et au lieu de devenir pour nous un moyen, elle devient un obstacle. (...) Ce n’est pas l’Écriture qui peut nous donner la vie, mais seulement le Christ dont l’Écriture témoigne. Ô âme va vers le Christ avant la lecture, pendant la lecture et après la lecture. »
Tersteegen ne confond donc pas l’Écriture avec la Parole de Dieu (comme le font les fondamentalistes) : l’Écriture nous renvoie au Christ, seule Parole de Dieu capable de nous donner la vie, qui est présent au plus intime de notre personne par son Esprit. Enfin Tersteegen termine son instruction en rappelant que chacun est une Écriture sainte par toute sa vie, un « Évangile vivant » comme le disait Madame Guyon.
Tersteegen propose une voie entre mouvance « évangélique » et protestantisme traditionnel
La mystique de Tersteegen est entièrement d’inspiration biblique, et il me semble que sa lecture de l’Écriture sainte pourrait nous aider à vivre un dialogue intra-protestant entre la mouvance « évangélique » et le protestantisme traditionnel. Nous l’avons déjà dit, les « évangéliques » sont les enfants du piétisme ; ils ont repris à leur compte les préoccupations de renouveau spirituel du XVIIIe siècle et l’ont fait fructifier, non sans le trahir parfois : qu’on songe par exemple au caractère schématique et figé de l’expérience de conversion subite, qui semble devenir, dans certains milieux, le seul modèle possible pour entrer dans une vie de foi. Mais la difficulté principale pour vivre un dialogue fructueux est le « fondamentalisme » de beaucoup de ces Églises, phénomène qui, sous sa forme actuelle – qu’on pourrait qualifier d’« intégrisme protestant » – ne remonte qu’au début du XXe siècle. Tersteegen (et avec lui l’ensemble du piétisme originel) pourrait montrer qu’il existe une alternative entre une lecture fondamentaliste de l’Écriture sainte (qui identifie la Bible avec la Parole de Dieu) et une lecture rationalisante (qui en évacue le mystère) : une réelle lecture spirituelle qui permette au croyant d’entendre à travers les mots de la Bible la voix de Dieu qui parle à son cœur. Il faut dire aussi que l’exégèse biblique « scientifique » a bien changé depuis l’époque de Tersteegen : elle ne repose plus sur un rationalisme réducteur et elle peut nous aider à ne pas tomber dans un « subjectivisme » proche du délire interprétatif.
Tersteegen rejoint aussi, par beaucoup d’aspects de sa vie spirituelle, la démarche contemporaine en matière de spiritualité. Giovanna della Croce, Carmélite italienne qui a écrit un ouvrage sur Tersteegen, affirme à juste titre : « Son effort incessant pour confronter la foi chrétienne avec la vie et la parole du Christ, sa recherche de l’unité entre la théologie et la piété, avec la vision réaliste de l’existence chrétienne qui en découle, son engagement pour l’homme concret, lié au monde, pour donner une réponse personnelle à l’appel de Dieu dans la grâce : tout cela constitue les composantes essentielles des problèmes posés aujourd’hui à la conscience chrétienne au sujet de la relation de l’homme à Dieu et de la spiritualité qu’elle exige 7. »
La mystique et le protestantisme peuvent s’enrichir mutuellement
Il me semble, après ce parcours trop bref sur mystique et protestantisme, qu’il nous faut vraiment lever le malentendu qui perdure trop souvent dans les Églises protestantes au sujet de cette forme de spiritualité et découvrir la richesse et la profondeur de notre propre tradition.
La mystique pourrait constituer aujourd’hui une chance pour le protestantisme, en lui permettant de ne pas se figer dans un intellectualisme sans vie et un moralisme sans joie. De son côté, le protestantisme pourrait aussi constituer une chance pour la mystique, en lui permettant de ne pas se diluer dans une spiritualité « light », un mysticisme exalté et crédule, et en lui donnant un ancrage dans une tradition communautaire d’interprétation de la Bible.
En renouant avec leurs traditions mystiques, les Églises de la Réforme pourraient devenir des lieux de découverte ou d’approfondissement spirituels pour nos contemporains éloignés des institutions ecclésiales. Peut-être alors, pourront-ils expérimenter qu’il n’y a pas besoin de chercher trop loin, dans des religions ou pratiques exotiques, de quoi répondre à leurs aspirations et qu’il existe au sein du protestantisme des richesses spirituelles insoupçonnées.
1 Pour cela, je me permets de renvoyer à mon livre Le ciel est en toi. Introduction à la mystique chrétienne, Genève, Labor et Fides, 2001.
2 Martin LUTHER, Le traité de la liberté chrétienne in Œuvres, tome II, Genève, Labor et Fides, 1966, p. 282-283.
3 Cité par Gerhard EBELING, Luther. Introduction à une réflexion théologique, Genève, Labor et Fides, p. 96-97.
4 Jacob BÖHME, Les épîtres théosophiques, Monaco, Editions du Rocher, 1980, p. 196.5 Cité par Hans Jürgen SCHRADER, « Madame Guyon, le piétisme et la littérature de langue allemande », in Madame Guyon, Grenoble, Jérôme Million, 1997.
6 Toutes les citations de ce paragraphe sont extraites de Gerhard TERSTEEGEN, « Instruction pour une juste compréhension et une bonne utilisation de l’Écriture » in Chemin de Vérité, Sentier de Villeméjane n°5, 1995, p.18-207 Cité par Bernd JASPERT, « Tersteegen », in Dictionnaire de spiritualité ascétique et mystique, tome 15, col. 260-271, Paris 1990, p.271.
BIBLIOGRAPHIE SOMMAIRE : L’auteur de l’article, Michel Cornuz, a participé à la rencontre organisée par l’association œcuménique l’Amitié Rencontre entre Chrétiens, sur le thème : « Quête spirituelle et aventures mystiques » qui s’est tenue du 4 au 11 juillet 2003 à la Baume. L’Association édite 4 fois par an un bulletin de grande qualité qui présente des textes de réflexion riches et accessibles. (Pour tous renseignements sur cette publication (où est paru l’article ci-dessus) vous pouvez contacter Pierre Beauchamp, 33 rue Saint-Ouen, 14400 Caen).
Pour approfondir le sujet de la mystique et du protestantisme, on lira par exemple :
Michel CORNUZ, Le protestantisme et la mystique, Genève, Labor et Fides, 2003.
Pierre GISEL, « La mystique en protestantisme, données et évaluation », in : Le supplément, numéro 214, sept 2000. Cet article comporte de précieux renseignements bibliographiques
André GOUNELLE, « La mystique selon Tillich », Laval théologique et philosophique, février 2003
À l’écoute de Gerhard Tersteegen : comment devenir comme un enfant
Quand un enfant de grâce entend ou lit qu’il lui est dit : « Tu aimeras le Seigneur ton Dieu de tout ton coeur, de toute ton âme, de toute ta pensée et de toute ta force » (Mc 12.30), il ne se casse pas longtemps la tête pour avoir une description exacte et un concept bien distinct de ce qu’est le coeur, l’âme, la pensée, la force ainsi que de leurs caractéristiques ; il comprend bien que Dieu le veut tout entier.
C’est pourquoi il n’a pas besoin de faire un grand détour ; mais il sépare seulement son amour de tous les autres éléments, il rassemble toutes les facultés de son âme comme un fagot et il remet le tout entièrement à Dieu.
À mon avis, il agit avec beaucoup plus d’intelligence qu’un autre qui aurait besoin d’une heure entière pour saisir ce que chacun de ces mots signifie dans sa particularité, avant d’arriver à l’acte de se remettre à Dieu et de l’aimer. Encore faut-il qu’il y arrive et qu’il ne s’éloigne pas trop de son coeur en s’arrêtant à l’explication de ce qu’est le coeur, au risque peut-être de ne plus pouvoir le trouver pour le remettre à Dieu.
Je ne dis pas ces choses dans l’intention de condamner toutes les explications de l’Ecriture ; mais pour empêcher que l’on ne donne trop à la tête et pas assez au coeur, et que l’on fasse de grands détours, alors que le temps de notre vie est tellement limité et précieux.
(Gerhard Tersteegen, Epître au sujet de la raison, sa capacité, son usage et son abus en ce qui concerne les réalités divines, chapitre 1, dansTraités spirituels,Labor et Fides,p. 101-102)
TERSTEEGEN, GERHARD (1697-1769), German religious writer, was born on the 25th of November 1697, at Mors, at that time the capital of a countship belonging to the house of Orange-Nassau (it fell to Prussia in 1702), which formed a Protestant enclave in the midst of a Catholic country. After being educated at the gymnasium of his native town, Tersteegen was for some years apprenticed to a merchant. He soon came under the influence of Wilhelm Hoffman, a pietistic revivalist, and devoted himself to writing and public speaking, withdrawing in 1728 from all secular pursuits and giving himself entirely to religious work. His writings include a collection of hymns {Das geislliche Blumengartlein, 1729; new edition, Stuttgart, 1868), a volume of Gebete, and another of Briefe, besides translations. of the writings of the French mystics. He died at Muhlheim in Westphalia on the 3rd of April 1769.
See Hymns, and the article by Eduard Simons in Herzog-Hauck, Realencyklopddie, vol. xix. (ed. 1907).
While Benjamin Schmolck must be regarded as the greatest of Lutheran hymn-writers in Germany during the eighteenth century, Gerhard Tersteegen holds the same distinction among German Reformed hymnists. Except for the Wesleys in England, no man during his age exerted so great a spiritual influence in evangelical circles of all lands as did Tersteegen. In some respects his religious views bordered on fanaticism, but no one could question his deep sincerity and his earnest desire to live the life hidden with Christ in God.
Born at Mörs, Rhenish Prussia, November 25, 1697, Tersteegen was only six years old when his father died. It had been the plan of his parents that he should become a Reformed minister, but the death of the father made it impossible for the mother to carry out this purpose. At the age of sixteen he was apprenticed to a merchant, and four years later entered business on his own account.
Although he was only twenty years old at this time, he began to experience seasons of deep spiritual despondency. This lasted for nearly five years, during which time he changed his occupation to that of silk weaving, since he desired more time for prayer and meditation. It was not until the year 1724, while on a journey to a neighboring town, that light seemed to dawn on his troubled soul, and he was filled with the assurance that God’s grace in Christ Jesus was sufficient to atone for all sin. In the joy and peace which he had found, he immediately wrote the beautiful 124 hymn, “How gracious, kind and good, my great High Priest, art Thou.”
From this time until the close of his life, Tersteegen began to devote his energies more and more to religious work and literary activities. An independent religious movement known as “Stillen im Lande” had begun about this time, and he soon became known as a leader among these people.
Tersteegen had already ceased to associate with his friends in the Reformed Church, and had gone over to religious mysticism. In one of his strange spiritual moods he wrote what he called “a covenant between himself and God” and signed it with his own blood.
Finally he gave up business pursuits entirely, and his home became the refuge of multitudes of sick and spiritually troubled people. It came to be known as the “Pilgrim’s Hut,” from the fact that many found a temporary retreat there, as well as spiritual help and guidance. Tersteegen also traveled extensively in his own district, and made frequent visits to Holland to hold meetings there.
Tersteegen never married, and for this reason he was accused of teaching celibacy. Several sects, including the Moravians, sought to induce him to become one of their number, but he steadfastly refused to identify himself with any organized church body. He died at Mülheim, April 30, 1769.
Tersteegen’s hymns, as well as his other writings, reflect his spirit of mysticism. His soul was imbued with the sense of the nearness of God, and, through a life of spiritual communion and a renunciation of the world, he developed a simplicity of faith and a child-like trust that found beautiful expression in his hymns.
Two of these, “Thou hidden love of God whose height” and “Lo, God is here, let us adore,” made a deep impression 125 on John Wesley, who translated the former during his visit to Georgia in 1736. Wesley became familiar with Tersteegen’s hymns through contact with Moravian pilgrims who were crossing the Atlantic on the same ship on which he sailed. “Lo, God is here, let us adore” has several English versions, including “God is in His temple” and “God Himself is present.”
Another of Tersteegen’s hymns, “God calling yet! shall I not hear?” is one of the most stirring calls to repentance in all the realm of Christian hymnody. It was rendered into English by Mrs. Sarah Borthwick Findlater in the series of translations known as “Hymns from the Land of Luther.”
Other noted hymns by Tersteegen include “Jesus, whom Thy Church doth own,” “O Love divine, all else transcending,” and “Triumph, ye heavens,” the latter a Christmas lyric of exultant strain.
Tersteegen’s conception of the high place which hymnody should occupy in Christian worship is revealed in his writings. He says: “The pious, reverential singing of hymns has something angelic about it and is accompanied by divine blessing. It quiets and subdues the troubled emotions; it drives away cares and anxieties; it strengthens, refreshes and encourages the soul; it draws the mind unconsciously from external things, lifts up the soul to joyful adoration, and thus prepares us to worship in spirit and in truth. We should sing with the spirit of reverence, with sincerity, simplicity and hearty desire.... When you sing, O soul, remember that you are as truly communing with the holy and omnipresent God as when you are praying. Consider that you are standing in spirit before the throne of God with countless thousands of angels and spirits of the just and that you are blending your weak praises with the music of heaven. Serve the Lord with fear, and rejoice with trembling.”
Gerhard Tersteegen was born in Moers, Prussia, in 1697. His father died when he was young, and after studying the classics, Tersteegen was apprenticed to a merchant, He worked as a merchant before taking up weaving, an occupation that allowed him more time for his devotional studies and hymn writing.
Self-taught in his religious studies and aligned with mystics rather than the Reform Church of Germany, Tersteegen worked as an itinerant preacher, regularly visiting Holland, and maintained a house known as Pilgrim’s Hut as a retreat for prayer in Mülhern. For much of his life, he lived in poverty, suffering from depression and hunger. The author of more than 100 hymns, Tersteegen published his work in Geistliches Blumen-Gärtlein (1729). He died in 1796.
VEILLÉE DE PRIÈRE À L'OCCASION DU JUBILÉ DE LA DIVINE MISÉRICORDE
DISCOURS DU PAPE FRANÇOIS
Place Saint-Pierre Samedi 2 avril 2016
Chers frères et sœurs, bonsoir !
Nous partageons avec joie et reconnaissance ce moment de prière qui nous introduit au Dimanche de la Miséricorde, tant désiré par saint Jean-Paul II – il y a onze ans, comme en ce jour, en 2005 il s’en est allé – ; et il voulait ceci pour accomplir une demande de sainte Faustine. Les témoignages qui ont été proposés – et dont nous remercions – et les lectures que nous avons entendues ouvrent des trouées de lumière et d’espérance pour entrer dans le grand océan de la miséricorde de Dieu. Combien sont les visages de sa miséricorde, avec lesquels il vient à notre rencontre ? Ils sont vraiment nombreux ; il est impossible de tous les décrire, parce que la miséricorde de Dieu est en croissance continuelle. Dieu ne se fatigue jamais de l’exprimer et nous ne devrions jamais nous habituer à la recevoir, à la rechercher, à la désirer ! C’est quelque chose de toujours nouveau qui provoque étonnement et surprise en voyant la grande imagination créatrice de Dieu quand il vient à notre rencontre avec son amour.
Dieu s’est révélé en manifestant plusieurs fois son nom, et ce nom est « miséricordieux » (cf. Ex. 34,6). Comme grande et infinie est la nature de Dieu, aussi grande et infinie est sa miséricorde, à tel point qu’il semble une entreprise ardue de pouvoir la décrire sous tous ses aspects. Parcourant les pages de la sainte Ecriture, nous trouvons que la miséricorde est avant tout la proximité de Dieu avec son peuple. Une proximité qui s’exprime et se manifeste principalement comme aide et protection. C’est la proximité d’un père et d’une mère qui se reflète dans une belle image du prophète Osée. Il dit ceci : « Je le guidais avec humanité, par des liens d’amour ; je le traitais comme un nourrisson qu’on soulève tout contre sa joue ; je me penchais vers lui pour le faire manger » (11, 4). L’accolade d’un père et d’une mère à leur enfant. Cette image est très expressive : Dieu prend chacun de nous et le soulève tout contre sa joue. Que de tendresse cela contient, que d’amour cela exprime ! Tendresse : mot presqu’oublié et dont le monde d’aujourd’hui – nous tous – nous avons besoin. J’ai pensé à cette parole du prophète quand j’ai vu le logo du Jubilé. Non seulement Jésus porte l’humanité sur ses épaules, mais sa joue est contre celle d’Adam, à tel point que les deux visages semblent se fondre en un.
Nous n’avons pas un Dieu qui ne saurait pas comprendre nos faiblesses et y compatir (cf. He 4, 15). Au contraire ! Justement en vertu de sa miséricorde Dieu s’est fait l’un de nous : « Par son incarnation, le Fils de Dieu s’est en quelque sorte uni lui-même à tout homme. Il a travaillé avec des mains d’homme, il a pensé avec une intelligence d’homme, il a agi avec une volonté d’homme, il a aimé avec un cœur d’homme. Né de la Vierge Marie, il est vraiment devenu l’un de nous, en tout, en tout semblable à nous, hormis le péché (Gaudium et spes, n. 22). En Jésus, donc, non seulement nous pouvons toucher de la main la miséricorde du Père, mais nous sommes poussés à devenir nous-mêmes instrument de la miséricorde. Il peut être facile de parler de miséricorde, alors qu’il est plus engageant d’en devenir concrètement des témoins. C’est un parcours qui dure toute la vie et ne devrait connaître aucune pause. Jésus nous a dit que nous devons être « miséricordieux comme le Père » (cf. Lc 6, 36). Et cela dure toute la vie !
Que de visages a donc la miséricorde de Dieu ! Elle nous est fait connaître comme proximité et tendresse, mais aussi en vertu de cela comme compassion et partage, comme consolation et pardon. Qui plus en reçoit, plus il est appelé à l’offrir, à la partager ; elle ne peut être tenue cachée ni gardée seulement pour soi-même. C’est quelque chose qui brûle le cœur et le provoque à aimer, reconnaissant le visage de Jésus Christ surtout en celui qui est plus loin, faible, seul, perdu et marginalisé. La miséricorde ne reste pas clouée sur place : elle va à la recherche de la brebis perdue, et quand elle la retrouve elle exprime une joie contagieuse. La miséricorde sait regarder dans les yeux chaque personne ; chacune est précieuse pour elle, parce que chacune est unique. Que de douleur nous éprouvons dans le cœur lorsque nous entendons dire : ‘‘Ces gens… ces gens, ces pauvres gens, mettons-les dehors, laissons-les dormir dans la rue…’’. Cela est-il de Jésus ?
Chers frères et sœurs, la miséricorde ne peut jamais nous laisser tranquilles. C’est l’amour du Christ qui nous « inquiète » tant que nous n’avons pas atteint l’objectif ; qui nous pousse à embrasser et à serrer contre nous, à impliquer tous ceux qui ont besoin de miséricorde pour permettre à tous d’être réconciliés avec le Père (cf. 2 Co 5, 14-20). Nous ne devons pas avoir peur, c’est un amour qui nous rejoint et nous implique au point d’aller au-delà de nous-mêmes, pour nous permettre de reconnaître son visage dans celui de nos frères. Laissons-nous conduire docilement par cet amour et nous deviendrons miséricordieux comme le Père.
Nous avons écouté l’Évangile : Thomas était un homme têtu. Il n’avait pas cru. Et il a trouvé la foi précisément lorsqu’il a touché les plaies du Seigneur. Une foi qui n’est pas capable de se mettre dans les plaies du Seigneur n’est pas la foi ! Une foi qui n’est pas capable d’être miséricordieuse, comme les plaies du Seigneur sont signe de miséricorde, n’est pas la foi : c’est une idée, c’est une idéologie. Notre foi est incarnée dans un Dieu qui s’est fait chair, qui s’est fait péché, qui a été plaie pour nous. Mais si nous voulons croire vraiment et avoir la foi, nous devons nous approcher et toucher cette plaie, caresser cette plaie et également abaisser la tête pour laisser les autres caresser nos plaies.
Il est bien alors que ce soit l’Esprit Saint qui guide nos pas : C’est lui l’Amour, c’est lui la Miséricorde qui se communique à nos cœurs. Ne mettons pas d’obstacles à son action vivifiante, mais suivons-le docilement sur les sentiers qu’il nous indique. Demeurons avec le cœur ouvert, pour que l’Esprit puisse le transformer ; et ainsi, pardonnés, réconciliés, immergés dans les plaies du Seigneur, devenons des témoins de la joie qui jaillit du fait d’avoir rencontré le Seigneur ressuscité, vivant au milieu de nous.
[Bénédiction]
L’autre jour, en parlant avec les dirigeants d’une association d’aide, de charité, a émergé cette idée, et j’ai pensé : ‘‘Je l’exprimerai à Place [Saint Pierre], le samedi’’. Qu’il serait beau que comme souvenir, disons, comme un ‘‘monument’’ de cette Année de la Miséricorde, il y ait dans chaque diocèse une œuvre, sous la forme d’une structure, de miséricorde : un hôpital, une maison pour les personnes âgées, pour les enfants abandonnés, une école là où il n’y en a pas, une maison pour récupérer les toxicomanes… Tant de choses qu’on peut faire… Il serait beau que chaque diocèse y pense : que puis-je laisser comme souvenir vivant, comme œuvre de miséricorde vivante, comme plaie de Jésus vivant à l’occasion de cette Année de la Miséricorde ? Pensons-y et parlons-en avec les Evêques. Merci !
prêtre - fondateur de la Congrégation des Sœurs Véroniques de la Sainte Face (✝ 1953)
Le Pape Jean-Paul II le béatifia le 4 mai 1987 et Benoît XVI le canonisa le 23 octobre 2005.
"La Messe quotidienne et l'adoration fréquente du Sacrement de l'autel furent l'âme de son sacerdoce: avec une charité pastorale ardente et inlassable, il se consacra à la prédication, à la catéchèse, au ministère des Confessions, aux pauvres, aux malades et à la maturation des vocations sacerdotales. Aux Sœurs Véroniques de la Sainte-Face, qu'il fonda, il transmit l'esprit de charité, d'humilité et de sacrifice, qui avait animé toute son existence."Homélie du Pape Benoît XVI
Gaetano Catanoso (1879-1963)biographiesite du Vatican.
À Reggio en Calabre, l’an 1953, Gaétan Catanoso, prêtre, qui fonda la Congrégation des Sœurs Véroniques de la Sainte Face en faveur des pauvres et pour le service des délaissés.
Martyrologe romain
«Vous devez vous rendre dans les endroits les plus isolés et abandonnés, là où les autres congrégations refusent d'aller. Votre mission consiste à récolter les épis abandonnés par les moissonneurs» Père Gaétan
Il naquit le 14 février 1879 à Chorio di San Lorenzo (archidiocèse de Reggio Calabria, Italie), dans une famille d'agriculteurs profondément chrétiens. Il entra à 10 ans au séminaire archiépiscopal de Reggio et fut ordonné prêtre le 20 septembre 1902.
Pendant deux ans, il fut Préfet d'ordre au séminaire, puis, en 1904, il fut nommé curé de Pentidattilo, un village pauvre et isolé de la Calabre. Il partagea la vie difficile des habitants, se faisant "tout à tous". Ressentant une profonde dévotion pour la Sainte Face du Seigneur, il se consacra à en diffuser le culte parmi la population, en faisant participer les prêtres et les laïcs à l'apostolat de la réparation des péchés. "La Sainte Face est ma vie", disait-il. Avec une heureuse intuition, il unit cette dévotion à la piété eucharistique.
En 1918, il devint "Missionnaire de la Sainte Face", s'inscrivant à l'archiconfrérie de Tours. L'année suivante, il institua dans son village la Pieuse Union de la Sainte Face. Il fonda l'OEuvre des Clercs pauvres pour offrir aux jeunes garçons démunis la possibilité d'accéder au sacerdoce.
De 1921 à 1940, il fut curé de l'église "Santa Maria della Purificazione"à Reggio, où il exerça une activité encore plus vaste. Il accomplit également les fonctions suivantes: directeur spirituel du séminaire archiépiscopal (1922-49), aumônier des hôpitaux Réunis (1922-33), confesseur des Instituts religieux de la ville et de la prison (1921-50); chanoine pénitencier de la cathédrale (1940-63); Recteur de la Pieuse Union de la Sainte Face, qui fut transférée de Pendatillo à Reggio en 1950.
La célébration de la Messe et l'adoration de l'Eucharistie occupaient une place centrale dans sa vie. L'idée de donner vie à une Congrégation religieuse féminine pour diffuser la dévotion à la Sainte Face et apporter un réconfort aux prêtres ayant besoin d'aide et aux paroisses les plus perdues et les plus isolées de la Calabre, commença ensuite à se concrétiser en lui.
En 1934, encouragé par son ami Dom Orione, il fonda la Congrégation des Soeurs véroniques de la Sainte Face, qui fut canoniquement approuvée en 1953. Il projeta ensuite la construction d'un sanctuaire consacré à la Sainte Face, mais n'eut pas la possibilité de voir son projet réalisé avant sa mort, qui survint le 4 avril 1963 à Reggio.
CHAPELLE PAPALE POUR LA CONCLUSION DE LA XI ASSEMBLÉE GÉNÉRALE ORDINAIRE DU SYNODE DES ÉVÊQUES, POUR LA CLÔTURE DE L'ANNÉE DE L'EUCHARISTIE ET POUR LA CANONISATION DES BIENHEUREUX:
Place Saint-Pierre Journée mondiale des Missions Dimanche 23 octobre 2005
Vénérés frères dans l'épiscopat et dans le sacerdoce!
Chers frères et soeurs!
En ce XXX Dimanche du temps ordinaire, notre Célébration eucharistique s'enrichit de divers motifs d'action de grâce et de supplication à Dieu. Au même moment se concluent l'Année de l'Eucharistieet l'Assemblée ordinaire du Synode des Evêques, consacrée précisément au mystère eucharistique dans la vie et dans la mission de l'Eglise, alors que dans quelques instants seront proclamés saints cinq Bienheureux:Mgr Józef Bilczewski, Evêque, les prêtres Gaetano Catanoso, Zygmunt Gorazdowski et Alberto Hurtado Cruchaga, et le religieux capucinFelice da Nicosia. En outre, on fête aujourd'hui la Journée mondiale des Missions, un rendez-vous annuel qui réveille dans la communauté ecclésiale l'élan pour la mission. C'est avec joie que j'adresse mes salutations à toutes les personnes présentes, en premier lieu aux Pères synodaux, puis aux pèlerins venus de diverses nations, avec leurs pasteurs, pour fêter les nouveaux saints. La liturgie d'aujourd'hui nous invite à contempler l'Eucharistie comme source de sainteté et nourriture spirituelle pour notre mission dans le monde: ce précieux "don et mystère" nous manifeste et nous communique la plénitude de l'amour de Dieu.
La Parole du Seigneur, qui vient de retentir dans l'Evangile, nous a rappelé que dans l'amour se résume toute la loi divine. Le double commandement de l'amour de Dieu et de notre prochain contient les deux aspects d'un unique dynamisme du coeur et de la vie. Jésus conduit ainsi à son achèvement la révélation antique, sans ajouter de nouveau commandement, mais en réalisant en lui-même et dans sa propre action salvifique la synthèse vivante des deux grandes paroles de l'Ancienne Alliance: "Tu aimeras Yahvé ton Dieu de tout ton coeur..." et "Tu aimeras ton prochain comme toi-même" (cf. Dt 6, 5; Lv 19, 18). Dans l'Eucharistie, nous contemplons le Sacrement de cette synthèse vivante de la loi: le Christ nous remet en lui-même la pleine réalisation de l'amour pour Dieu et de l'amour pour nos frères. Et c'est cet amour qu'il nous communique lorsque nous nous nourrissons de son Corps et de son Sang. C'est alors que peut se réaliser en nous ce que saint Paul écrit aux Thessaloniciens dans la seconde Lecture d'aujourd'hui: "Vous vous êtes tournés vers Dieu, abandonnant les idoles pour servir le Dieu vivant et véritable" (1 Th 1, 9). Cette conversion est le principe du chemin de sainteté que le chrétien est appelé à réaliser dans sa propre existence. Le saint est celui qui est tellement fasciné par la beauté de Dieu et par sa vérité parfaite qu'il en est progressivement transformé. Pour cette beauté et cette vérité, il est prêt à renoncer à tout, même à lui-même. L'amour de Dieu lui suffit et il en fait l'expérience dans le service humble et désintéressé rendu à son prochain, en particulier aux personnes qui ne sont pas en mesure d'y répondre. Combien est providentiel, dans cette perspective, le fait qu'aujourd'hui, l'Eglise indique à tous ses membres cinq nouveaux saints qui, nourris du Christ, Pain vivant, se sont convertis à l'amour et ont orienté toute leur existence à partir de celui-ci! Dans diverses situations et à travers divers charismes, ils ont aimé le Seigneur de tout leur coeur et ils ont aimé leur prochain comme eux-mêmes et sont "ainsi devenus un modèle pour tous les croyants" (1 Th 1, 6-7).
Saint Józef Bilczewski fut un homme de prière. La Messe, la Liturgie des Heures, la méditation, le chapelet et les autres exercices de piété rythmaient ses journées. Un temps particulièrement long était consacré à l'adoration eucharistique.
Saint Zygmunt Gorazdowski est également devenu célèbre en raison de sa dévotion fondée sur la célébration et sur l'adoration de l'Eucharistie. Vivre l'offrande du Christ l'a conduit vers les malades, les pauvres et les indigents.
La profonde connaissance de la théologie, de la foi et de la dévotion eucharistique de Józef Bilczeski ont fait de lui un exemple pour les prêtres et un témoin pour tous les fidèles.
Zygmunt Gorazdowski, en fondant l'Association des Prêtres, la Congrégation des Soeurs de Saint-Joseph, et bien d'autres institutions caritatives, s'est toujours laissé conduire par l'esprit de communion, qui se révèle pleinement dans l'Eucharistie.
"Tu aimeras le Seigneur ton Dieu de tout ton coeur... et ton prochain comme toi-même" (Mt 22, 37.39). Tel était le programme de vie de saint Alberto Hurtado, qui chercha à s'identifier au Seigneur et à aimer les pauvres avec le même amour. La formation reçue au sein de la Compagnie de Jésus, consolidée par la prière et par l'adoration de l'Eucharistie, le porta à se laisser conquérir par le Christ, devenant un véritable contemplatif dans l'action. Dans l'amour et l'abandon total à la volonté de Dieu, il trouva la force de son apostolat. Il fonda El Hogar de Cristo pour les plus pauvres et pour les sans-abris, leur offrant un milieu familial empli de chaleur humaine. Son ministère sacerdotal se distinguait par sa sensibilité et sa disponibilité envers les autres, étant la véritable image vivante du Maître, "doux et humble de coeur". A la fin de ses jours, malgré les profondes douleurs de la maladie, il eut la force de continuer à répéter: "Je suis content, Seigneur, je suis content", exprimant ainsi la joie avec laquelle il avait toujours vécu.
Saint Gaetano Catanoso fut le promoteur et l'apôtre de la Sainte Face du Christ. "La Sainte Face - affirmait-il - est ma vie. Elle est ma force". Avec une heureuse intuition, il associa cette dévotion à la piété eucharistique. Il s'exprimait ainsi: "Si nous voulons adorer le Visage royal de Jésus... nous le trouvons dans la divine Eucharistie, où, avec le Corps et le Sang de Jésus Christ, se cache sous le voile immaculé de l'Hostie, le Visage de Notre Seigneur". La Messe quotidienne et l'adoration fréquente du Sacrement de l'autel furent l'âme de son sacerdoce: avec une charité pastorale ardente et inlassable, il se consacra à la prédication, à la catéchèse, au ministère des Confessions, aux pauvres, aux malades et à la maturation des vocations sacerdotales. Aux Soeurs véroniques de la Sainte-Face, qu'il fonda, il transmit l'esprit de charité, d'humilité et de sacrifice, qui avait animé toute son existence.
Saint Felice da Nicosia aimait répéter en toutes circonstances, joyeuses ou tristes: "Ainsi soit-il pour l'amour de Dieu". Nous pouvons ainsi comprendre combien était intense et concrète en lui l'expérience de l'amour de Dieu révélé aux hommes dans le Christ. Cet humble Frère capucin, illustre fils de la terre de Sicile, austère et pénitent, fidèle aux plus authentiques expressions de la tradition franciscaine, fut progressivement modelé et transformé par l'amour de Dieu, vécu et réalisé dans l'amour du prochain. Frère Felice nous aide à découvrir la valeur des petites choses qui rendent la vie plus précieuse et nous enseigne à percevoir le sens de la famille et du service à nos frères, en nous montrant que la joie véritable et durable à laquelle aspire le coeur de tout être humain est fruit de l'amour.
Chers et vénérés Pères synodaux, pendant trois semaines, nous avons vécu ensemble un climat de ferveur eucharistique renouvelée. Je voudrais désormais, avec vous et au nom de tout l'épiscopat, envoyer un salut fraternel aux Evêques de l'Eglise qui est en Chine. C'est avec beaucoup de peine, que nous avons ressenti l'absence de leurs représentants. Je veux toutefois assurer à l'ensemble des Evêques chinois que nous sommes proches d'eux, de leurs prêtres et de leurs fidèles par la prière. Le chemin de souffrance des communautés confiées à leur soin pastoral est présent dans notre coeur: il ne demeurera pas sans fruit parce qu'il représente une participation au Mystère pascal, à la gloire du Père. Les travaux synodaux nous ont permis d'approfondir les aspects fondamentaux de ce Mystère confié à l'Eglise depuis le début. La contemplation de l'Eucharistie doit pousser tous les membres de l'Eglise, en premier lieu les prêtres, ministres de l'Eucharistie, à raviver leur engagement de fidélité. C'est sur le mystère eucharistique, célébré et adoré, que se fonde le célibat que les prêtres ont reçu comme don précieux et signe de l'amour sans partage envers Dieu et envers le prochain. Pour les laïcs aussi, la spiritualité eucharistique doit constituer le moteur intérieur de toute activité et aucune dichotomie n'est admissible entre la foi et la vie, dans leur mission d'animation chrétienne du monde. Alors que se conclut l'Année de l'Eucharistie, comment ne pas rendre grâce à Dieu pour les nombreux dons offerts à l'Eglise au cours de ce temps? Et comment ne pas reprendre l'invitation du bien-aimé Pape Jean-Paul II à "repartir du Christ"? Comme les disciples d'Emmaüs qui, le coeur réconforté par la parole du Ressuscité et illuminés par sa présence vivante, reconnue dans la fraction du pain, revinrent en hâte à Jérusalem et devinrent des témoins de la Résurrection du Christ, nous aussi, nous reprenons notre chemin, animés par le vif désir de témoigner du mystère de cet amour qui donne l'espérance au monde.
Dans cette perspective, s'inscrit parfaitement cette Journée mondiale des Missions que nous célébrons aujourd'hui, à laquelle le vénéré Serviteur de Dieu Jean-Paul II avait donné pour thème de réflexion: "Mission: Pain rompu pour la vie du monde". La Communauté ecclésiale, quand elle célèbre l'Eucharistie, spécialement le Jour du Seigneur, prend toujours davantage conscience du fait que le sacrifice du Christ est "pour tous" (Mt 26, 28) et que l'Eucharistie pousse le chrétien à être "pain rompu" pour les autres, à s'engager pour un monde plus juste et plus fraternel. Aujourd'hui encore, face aux foules, le Christ continue à exhorter ses disciples: "Donnez-leur vous-mêmes à manger" (Mt 14, 16) et, en son nom, les missionnaires annoncent et témoignent de l'Evangile, parfois même au prix du sacrifice de leur vie. Chers amis, nous devons tous repartir de l'Eucharistie. Que Marie, Femme eucharistique, nous aide à l'aimer, à "demeurer" dans l'amour du Christ, pour être intimement renouvelés par Lui. Docile à l'action de l'Esprit et attentive aux nécessités des hommes, l'Eglise sera alors toujours davantage un phare de lumière, de vraie joie et d'espérance, réalisant pleinement sa mission de "signe et moyen de l'unité de tout le genre humain" (Lumen gentium, n. 1).
Naissance: 14.02.1879àChorio de San Lorenzo (Calabre)
Mort: 04.04.1963
Etat: Prêtre - Fondateur
Note: 1902 Prêtre. 1921 Curé de Santa Maria della Candelora, à Reggio Calabria. Fonde la Congrégation des Filles de Sainte Véronique, Missionnaires de la Sainte Face. Construit un sanctuaire consacré à la Sainte Face.
Réf. dans la Documentation Catholique: 1997 n.12 p.599
Notice
Au terme du synode des évêques sur l’Eucharistie, clôturant l’Année eucharistique voulue par Jean Paul II, le Pape Benoît XVI, son successeur, canonise le Dimanche 23 octobre 2005 (Dimanche des Missions) cinq Bienheureux qui se sont distingués par leur dévotion eucharistique, notamment Saint Gaétan Catanoso.
Gaetano (Gaétan) Catanoso naît à Chorio de San Lorenzo (Arcidiocèse de Reggio di Calabria - Calabre) en 1879. Ordonné prêtre en 1902, il est nommé en 1904 curé de Pontidattilo, petit village de montagne très pauvre, puis de Sainte Marie de la Purification (Candelora) à Reggio en 1921, où il restera de longues années. Il a une spiritualité orientée vers la Sainte Face et la Réparation, et il s’inscrit à l’Archiconfrérie de Tours (France). Il répand cette dévotion dans la Péninsule au moyen d’une revue. Il répète souvent qu'il voudrait être le Cyrénéen pour aider le Christ à porter sa croix dont la lourdeur est due plus à nos péchés qu'au poids physique du bois. Dans le visage de chaque homme qui souffre, il voit "le Visage ensanglanté et défiguré du Christ". En bon pasteur, il se prodigue pour le bien de son troupeau (catéchisme, dévotion eucharistique et mariale), il assiste orphelins et malades, et soutient spirituellement les séminaristes et les jeunes prêtres.
En 1934, encouragé par son ami don Orione2, il fonde les "Sœurs de la Sainte Face", destinées à essuyer le visage du Christ, blessé et souffrant, chez tous les "crucifiés" du monde actuel. Une première maison est ouverte en 1935 à Riparo en Calabre. En plus de leur prière réparatrice, elles assurent un service de catéchèse et de charité dans les endroits les plus pauvres et les plus isolés. Il leur répète souvent : « Vous devez aller dans les centres les plus délaissés, là où les autres congrégations refusent d’aller ; votre place est de recueillir les épis échappés aux moissonneurs. » En l’honneur de la Sainte Face, il entreprend la construction d'un sanctuaire, c'est son dernier grand ouvrage. Il meurt en 1963 et le sanctuaire est inauguré en 1972.
Sa vie "constitue pour tous une invitation pressante à rechercher dans les valeurs éternelles de la foi et de la tradition chrétienne les bases pour édifier le progrès authentique de la société" (Jean Paul II).
Gaetano Catanoso, troisième de huit enfants, naît à Chorio di San Lorenzo (archidiocèse de Reggio de Calabre, Italie) le 14 février 1879, de Antonio et Antonina Tripodi, agriculteurs profondément chrétiens. Il est baptisé le même jour et en 1882 reçoit le Sacrement de la Confirmation.
Il entra à 10 ans au séminaire archiépiscopal de Reggio de Calabre et fut ordonné prêtre le 20 septembre 1902.
Pendant deux ans, il fut Préfet d'ordre au séminaire, puis, en 1904, il fut nommé curé de Pentidattilo, un village pauvre et isolé de la Calabre. Il partagea la vie difficile des habitants, se faisant « tout à tous ». Ressentant une profonde dévotion pour la Sainte Face du Seigneur, il se consacra à en diffuser le culte parmi la population, en faisant participer les prêtres et les laïcs à l'apostolat de la réparation des péchés. « La Sainte Face est ma vie », disait-il. Avec une heureuse intuition, il unit cette dévotion à la piété eucharistique.
En 1918, il devint « Missionnaire de la Sainte Face », s'inscrivant à l'archiconfrérie de Tours. L'année suivante, il institua dans son village la Pieuse Union de la Sainte Face. Il fonda l'Œuvre des Clercs pauvres pour offrir aux jeunes garçons démunis la possibilité d'accéder au sacerdoce.
De 1921 à 1940, il fut curé de l'église Santa Maria della Purificazioneà Reggio, où il exerça une activité encore plus vaste. Il accomplit également les fonctions suivantes : directeur spirituel du séminaire archiépiscopal (1922-49), aumônier des hôpitaux Réunis (1922-33), confesseur des Instituts religieux de la ville et de la prison (1921-50) ; chanoine pénitencier de la cathédrale (1940-63) ; Recteur de la Pieuse Union de la Sainte Face, qui fut transférée de Pendatillo à Reggio en 1950.
La célébration de la Messe et l'adoration de l'Eucharistie occupaient une place centrale dans sa vie. L'idée de donner vie à une Congrégation religieuse féminine pour diffuser la dévotion à la Sainte Face et apporter un réconfort aux prêtres ayant besoin d'aide et aux paroisses les plus perdues et les plus isolées de la Calabre, commença ensuite à se concrétiser en lui.
En 1934, encouragé par son ami don Orione (St Luigi Orione, prêtre et fondateur), il fonda la Congrégation des « Sœurs Véroniques de la Sainte Face », qui fut canoniquement approuvée en 1953. Il projeta ensuite la construction d'un sanctuaire consacré à la Sainte Face, mais n'eut pas la possibilité de voir son projet réalisé avant sa mort, qui survint le 4 avril 1963 à Reggio de Calabre.
Gaetano Catanoso à été béatifié, par Saint Jean-Paul II (Karol Józef Wojtyła, 1978-2005), le 4 mai 1997 et inscrit dans le livre des saints, le 23 octobre 2005, par le Pape Benoît XVI (Joseph Ratzinger, 2005-2013) lors de sa première cérémonie de canonisation.
Gaetano Catanoso was born on 14 February 1879 in Chorio di San Lorenzo, Reggio Calabria, Italy. His parents were wealthy landowners and exemplary Christians.
Gaetano was ordained a priest in 1902, and from 1904 to 1921 he served in the rural parish of Pentidattilo.
Fr Catanoso had a great devotion to The Holy Face of Jesus, and began "The Holy Face" Bulletin and established the "Confraternity of the Holy Face" in 1920. He once wrote: "The Holy Face is my life. He is my strength".
Versatility, openness to God's will
On 2 February 1921, he was transferred to the large parish of Santa Maria de la Candelaria, where he remained until 1940. He was very versatile and his ability to peacefully and diligently serve in such contradictory parish realities earned him the reputation of holiness.
Because he was not conditioned by exterior factors, positive or negative, Fr Gaetano worked well in all situations and settings, striving always to deepen his union with Christ and to do God's will for the good of those entrusted to his pastoral care. He desired nothing more than to serve at the country parish of Pentidattilo, and his appointment to Candelaria did not make him "puffed up".
As parish priest of Candelaria, he drew people to Christ by reviving Eucharistic and Marian devotions. He opened institutions, promoted catechetical instruction and crusaded against blasphemy and the profanation of feast days.
Fr Gaetano felt it his duty as a priest to help children and youth who lacked role models and risked being corrupted, as well as abandoned older persons and priests who were isolated and without support. He even helped restore churches and Tabernacles left to decay.
In short, he saw the Face of Christ in all who suffered and would say: "Let us all work to defend and save the orphans, those who are abandoned. There are too many dangers and there is too much misery. With Jesus let us turn our gaze to the abandoned children and youth: today, humanity is more morally sick than ever".
Fr Catanoso often spent hours or entire days in prayer before the Tabernacle, and in the parish and beyond he promoted Eucharistic Adoration. He also set up so-called "flying-squads", teams of priests willing to cooperate in the parishes by giving homilies and hearing confession on these occasions.
Spiritual assistance, Founder
From 1921 to 1950 he served as confessor at religious institutes and in the Reggio Calabria prison. He was also hospital chaplain and spiritual director of the Archiepiscopal Seminary.
In 1934, Fr Catanoso founded the "Congregation of the Daughters of St Veronica, Missionaries of the Holy Face"; its mission: constant prayer of reparation, humble service in worship,
catechesis, assistance to children, youth, priests and the elderly. The first convent was opened in Riparo, Reggio Calabria.
When the Archbishop curtailed the activities of the Congregation, Fr Catanoso showed great docility in accepting this decision.
Finally, however, on 25 March 1958, the Constitutions he had written received diocesan approval.
Fr Catanoso died on 4 April 1963, after an exemplary life. He was beatified by Pope John Paul II on 4 May 1997.
Furthermore, today is "World Mission Sunday", a yearly appointment that reawakens missionary ardour in the Ecclesial Community.
With joy I greet all who are present; first, the Synod Fathers, and then, the pilgrims who have come from various nations, together with their Pastors, to celebrate the new Saints.
Today's liturgy invites us to contemplate the Eucharist as the source of holiness and spiritual nourishment for our mission in the world: this supreme "gift and mystery" manifests and communicates to us the fullness of God's love.
The Word of the Lord, just proclaimed in the Gospel, has reminded us that all of divine law is summed up in love. The dual commandment to love God and neighbour contains the two aspects of a single dynamism of the heart and of life. Jesus thus brings to completion the ancient revelation, not by adding an unheard-of commandment, but by realizing in himself and in his work of salvation the living synthesis of the two great commands of the Old Covenant: "You shall love the Lord your God with your whole heart..." and "You shall love your neighbour as yourself" (cf. Dt 6: 5; Lv 19: 18).
In the Eucharist we contemplate the Sacrament of this living synthesis of the law: Christ offers to us, in himself, the complete fulfilment of love for God and love for our brothers and sisters. He communicates his love to us when we are nourished by his Body and Blood.
In this way, St Paul's words to the Thessalonians in today's Second Reading are brought to completion in us: "You turned to God from idols, to serve him who is the living and true God" (I Thes 1: 9). This conversion is the beginning of the walk of holiness that the Christian is called to achieve in his own life.
The saint is the person who is so fascinated by the beauty of God and by his perfect truth as to be progressively transformed by it. Because of this beauty and truth, he is ready to renounce everything, even himself. Love of God is enough for him, experienced in humble and disinterested service to one's neighbour, especially towards those who cannot give back in return.
In this perspective, how providential it is today that the Church points out to all her members five new saints who, nourished by Christ, the Living Bread, were converted to love; this marked their entire life!
In different situations and with different charisms, they loved the Lord with all their heart and their neighbour as themselves, so as to become "a model for all believers" (I Thes 1: 6-7).
St Jozef Bilczewski was a man of prayer. The Holy Mass, the Liturgy of the Hours, meditation, the Rosary and other pious practices formed part of his daily life. A particularly long time was dedicated to Eucharistic adoration.
St Zygmunt Gorazdowski also became famous for his devotion founded on the celebration and adoration of the Eucharist. Living Christ's offering urged him toward the sick, the poor and the needy.
The deep knowledge of theology, faith and Eucharistic devotion of Jozef Bilczewski made him an example for priests and a witness for all the faithful.
In founding the Association of Priests, the Congregation of the Sisters of St Joseph and many other charitable institutions, Zygmunt Gorazdowski always allowed himself to be guided by the spirit of communion, fully revealed in the Eucharist.
"You shall love the Lord your God with your whole heart.... You shall love your neighbour as yourself" (Mt 22: 37, 39). This was the programme of life of St Alberto Hurtado, who wished to identify himself with the Lord and to love the poor with this same love. The formation received in the Society of Jesus, strengthened by prayer and adoration of the Eucharist, allowed him to be won over by Christ, being a true contemplative in action. In love and in the total gift of self to God's will, he found strength for the apostolate.
He founded El Hogar de Cristo for the most needy and the homeless, offering them a family atmosphere full of human warmth. In his priestly ministry he was distinguished for his simplicity and availability towards others, being a living image of the Teacher, "meek and humble of heart". In his last days, amid the strong pains caused by illness, he still had the strength to repeat: "I am content, Lord", thus expressing the joy with which he always lived.
St Gaetano Catanoso was a lover and apostle of the Holy Face of Jesus. "The Holy Face", he affirmed, "is my life. He is my strength". With joyful intuition he joined this devotion to Eucharistic piety.
He would say: "If we wish to adore the real Face of Jesus..., we can find it in the divine Eucharist, where with the Body and Blood of Jesus Christ, the Face of Our Lord is hidden under the white veil of the Host".
Daily Mass and frequent adoration of the Sacrament of the Altar were the soul of his priesthood: with ardent and untiring pastoral charity he dedicated himself to preaching, catechesis, the ministry of confession, and to the poor, the sick and the care of priestly vocations. To the Congregation of the Daughters of St Veronica, Missionaries of the Holy Face, which he founded, he transmitted the spirit of charity, humility and sacrifice which enlivened his entire life.
St Felix of Nicosia loved to repeat in all situations, joyful or sad: "So be it, for the love of God". In this way we can well understand how intense and concrete his experience was of the love of God, revealed to humankind in Christ.
This humble Capuchin Friar, illustrious son of the land of Sicily, austere and penitent, faithful to the most genuine expressions of the Franciscan tradition, was gradually shaped and transformed by God's love, lived and carried out in love of neighbour.
Bro. Felix helps us to discover the value of the little things that make our lives more precious, and teaches us to understand the meaning of family and of service to our brothers and sisters, showing us that true and lasting joy, for which every human heart yearns, is the fruit of love.
Dear and venerable Synod Fathers, for three weeks we have lived together an atmosphere of renewed Eucharistic fervour. Now I would like, with you and in the name of the entire Episcopacy, to extend a fraternal greeting to the Bishops of the Church in China.
With deep sorrow we felt the absence of their representatives. Nevertheless, I want to assure all of the Chinese Bishops that, in prayer, we are close to them and to their priests and faithful. The painful journey of the communities entrusted to their pastoral care is present in our heart: it does not remain fruitless, because it is a participation in the Paschal Mystery, to the glory of the Father.
The work of the Synod enabled us to deepen the important aspects of this mystery, given to the Church from the beginning. Contemplation of the Eucharist must urge all the members of the Church, priests in the first place, ministers of the Eucharist, to revive their commitment of faithfulness. The celibacy that priests have received as a precious gift and the sign of undivided love towards God and neighbour is founded upon the mystery of the Eucharist, celebrated and adored.
For lay persons too, Eucharistic spirituality must be the interior motor of every activity, and no dichotomy is acceptable between faith and life in their mission of spreading the spirit of Christianity in the world.
With the closing of the Year of the Eucharist, how can we not give thanks to God for the many gifts granted to the Church during this time? And how can we not take up once again the invitation of our beloved Pope John Paul II to "start afresh from Christ"?
Like the disciples of Emmaus, whose hearts were kindled by the words of the Risen One and enlightened by his living presence recognized in the breaking of the bread, who hurriedly returned to Jerusalem and became messengers of Christ's Resurrection, we too must take up the path again, enlivened by the fervent desire to witness to the mystery of this love that gives hope to the world.
It is in this Eucharistic perspective that today's World Mission Sunday is well situated, to which the venerated Servant of God John Paul II gave as the theme for reflection: Mission: bread broken for the life of the world.
When the Ecclesial Community celebrates the Eucharist, especially on Sunday, the Day of the Lord, it better understands that Christ's sacrifice is "for all" (Mt 26: 28), and that the Eucharist urges Christians to be "bread broken" for others, to commit themselves to a more just and fraternal world.
Even today, faced with the crowds, Christ continues to exhort his disciples: "Give them something to eat yourselves" (Mt 14: 16), and in his Name, missionaries proclaim and witness to the Gospel, sometimes with the sacrifice of their lives.
Dear friends, we must all start afresh from the Eucharist. Mary, Woman of the Eucharist, will help us to "fall in love" with it, she will help us to "remain" in Christ's love, to be deeply renewed by him.
Docile to the Spirit's action and attentive to the needs of others, the Church will be evermore a beacon of light, of true joy and hope, fully achieving its mission as "sign and instrument... of unity among all men" (Lumen Gentium, n. 1).
Born at Chorio di San Lorenzo, Reggio Calabria, Italy, February 14, 1879; died April 4, 1958; beatified May 4, 1998. Gaetano was the son of wealthy, pious Christian parents. After his ordination in 1902, he gained a reputation for holiness while serving as a parish priest. His sensitivity to sin and desire to make reparation for them caused him to establish a confraternity of the Holy Face in his parish, which spread through a newsletter launched in 1920. In addition to this lay association, Gaetano founded the Poor Clerics to encourage priestly vocations.
In 1921, he was transferred to Santa Maria de la Candelaria in Reggio Calabria, where he revived Marian and Eucharistic devotions, intensified catechetical instruction, and crusaded for observance of liturgical feasts. He also encouraged cooperation among parish priests to provide missions, especially during Lent and May, by going to different parishes than their own to preach and hear confessions.
For 29 years Father Catanoso served as spiritual director to various religious institutes, the local prison, a hospital, and the archepiscopal seminary. In 1929, he offered himself as "a victim of love" to the Sacred Heart of Jesus. In 1935 in Ripario, Reggio Calabria, he founded the Congregation of the Daughters of Saint Veronica (Missionaries of the Holy Face) to offer continual prayers of reparation, catechesis, and other service to poor children, priests, and the elderly. His holiness was exhibited in his docility in obeying his archbishop's request that he curtail the activities of the congregation. Nevertheless, the constitutions of the institute, which he had written, were approved by the diocese March 25, 1958 (L'Observattore Romano)
Born to a wealthy, pious family. Ordained on 20 September1902, he served as a parishpriest. Established a Confraternity of the Holy Facein his parish, which spread through a newsletter launched in 1920. Founded the Poor Clerics to encourage priestly vocations. Transferred to Santa Maria de la Candelaria parishin Reggio Calabria, Italy in 1921. There he revived Marian and Eucharistic devotions, improved catechesis, and worked for observance of liturgical feasts. Worked for cooperation among local priests to provide missions by preaching and hearing confessions in each others parishes. Spiritual director for several religious institutions, a prison, hospital and seminary for decades. Founded the Congregation of the Daughters of Saint Veronica (Missionaries of the Holy Face) in 1935to teach, offer perpetual prayers, and work with the poor; they received diocesanapproval in 1958.
Antiphon: Lord, when was it that we saw Thee hungry and fed Thee,
or thirsty and gave Thee drink?
When was it that we saw Thee a stranger,
and brought Thee home,
sick or in prison and came to Thee?
And the King will answer them:
Believe me, when you did it to one of the least of my brethren here,
you did it to me.
V. Pray for us, Saint Gaetano.
R. That we may be made worthy of the promises of Christ.
Let us pray.
Stir up, O Lord, in our hearts
the spirit of adoration and reparation
that filled Saint Gaetano, Your priest,
that we, having our eyes fixed, like his,
on the Eucharistic Face of Jesus,
may live in ceaseless prayer
and in the humble service of those
most in need of compassion.
Through our Lord Jesus Christ, Your Son,
who lives and reigns with You in the unity of the Holy Spirit,
God, forever and ever.
The Priest of the Holy Face of Jesus
Gaetano Catanoso was born on 14 February 1879 in Chorio di San Lorenzo, Reggio Calabria, Italy. His parents, prosperous landowners, were exemplary Christians. Gaetano was ordained a priest in 1902, and from 1904 to 1921 he served in the rural parish of Pentidattilo.
Adorer of the Eucharistic Face
The Holy Face of Jesus illumined Father Catanoso's life. He venerated the Holy Face as depicted in the image of Veronica's Veil diffused by the Carmel of Tours in France. He began "The Holy Face" Bulletin and established a local chapter of the "Archconfraternity of the Holy Face" in 1920. "The Holy Face," he wrote, "is my life." Saint Gaetano directed anyone seeking the Face of Christ to the Most Holy Eucharist, saying, "If we wish to adore the real Face of Jesus, we can find it in the divine Eucharist where, with the Body and Blood of Jesus Christ, the Face of our Lord is hidden under the white veil of the Host."
A Eucharistic Parish Priest
On 2 February 1921, Father Catanoso was transferred to the large parish of Santa Maria de la Candelaria. He served there until 1940. The daily celebration of Holy Mass and Eucharistic adoration were the soul of his priesthood and the sustenance of his apostolate.
As the parish priest of Candelaria, Saint Gaetano drew people to Christ in the Sacrament of the Altar and renewed devotion to the Madonna. The plight of orphans moved him to undertake a number of charitable initiatives. He played an active role in the catechetical instruction of children and young people. Deeply moved by the message of the Blessed Virgin Mary at La Salette, Father Gaetano preached against blasphemy and taught the faithful to sanctify Sundays and the feasts of the Church.
Father Catanoso was compelled to reach out to orphans and to children suffering from neglect and abuse. He sought to provide youth with Christian role models. His charity extended to the forsaken elderly and to priests who found themselves isolated and without support. In all who suffered Father Gaetano saw the Face of Christ. His ardent love for the Most Holy Eucharist found expression in the restoration of churches and abandoned tabernacles.
Servant of Priests
"The Missionary of the Holy Face" spent hours or entire days in prayer before the Tabernacle. In his parish and beyond it he promoted Eucharistic Adoration in the spirit of reparation. He set up "flying-squads" of priests willing to assist other priests by preaching and hearing confessions on special occasions. In 1915 Saint Gaetano published for the first time a "Eucharistic Holy Hour" for priests. Saint Gaetano never let a single day pass without speaking of the Holy Face of Jesus.
Victim Priest
Father Gaetano patiently accepted sickness and, in the last stage of his life, blindness, desiring to unite himself to the saving Passion of Christ. In 1929 he offered himself as a victim priest to the Heart of Jesus.
La Madonna
Saint Gaetano's devotion to the Madonna was tender and childlike. He began praying the rosary daily as a little boy and remained faithful to the practice until his death. The rosary never left his hands, becoming for him a ceaseless prayer of the heart. To all who approached him for spiritual counsel he communicated his love of the Mother of God and his confidence in her intercession.
Spiritual Father and Founder
From 1921 to 1950 Saint Gaetano served as confessor to various religious communities and in the Reggio Calabria prison. He served as spiritual director of the Archdiocesan Seminary. Everyone called him "Father," a title not normally given parish priests in Italy. He was, in fact, a beloved spiritual father generating holiness of life in countless priests and consecrated women. Father Gaetano's simple and ardent preaching attracted sinners to the contemplation of the Holy Face of Jesus and inspired souls to imitate his life of adoration and reparation.
In 1934, Father Catanoso founded in Riparo, Reggio Calabria, the Congregation of the Sisters Veronicas of the Holy Face of Jesus. The Sisters devote themselves to Eucharistic adoration and reparation to the Holy Face, catechesis, assistance to children, youth, priests and the elderly.
Canonized Three Years Ago
Father Gaetano Catanoso died on the Thursday of Passion Week, April 4, 1963. Pope John Paul II beatified him on May 4, 1997. Pope Benedict XVI canonized him on October 23, 2005. The liturgical memorial of Saint Gaetano Catanoso was fixed on September 20, the date of his ordination to the holy priesthood.
An American Cousin
Saint Gaetano's American cousin, Justin Catanoso, wrote a book recounting his experience of having a saint in the family. Visit Justin's website here.
Chorio di San Lorenzo, Reggio Calabria, 14 febbraio 1879 - Reggio Calabria, 4 aprile 1963
Gaetano Catanoso nacque a Chorio di San Lorenzo, Archidiocesi di Reggio Calabria, il 14 febbraio 1879. Ordinato sacerdote il 20 settembre 1902, fu parroco di Pentedattilo e della Candelora in Reggio Calabria, dove realizzò un centro irradiante di vita eucaristica, divulgando la devozione al Volto Santo. Guida illuminata delle anime, da essere definito "il Confessore della Chiesa reggina", fu anche Cappellano delle carceri e dell'ospedale, Padre spirituale del Seminario diocesano, Canonico Penitenziere della Cattedrale. Promosse e sostenne iniziative di sostentamento per le vocazioni ecclesiastiche e fondò la "Congregazione delle Suore Veroniche del Volto Santo".
Morì il 4 aprile 1963, fu beatificato da Papa Giovanni Paolo II il 4 maggio 1997 e canonizzato nel 2005.
Martirologio Romano: A Reggio Calabria, beato Gaetano Catanoso, sacerdote, che fondò la Congregazione delle Suore Veroniche dal Volto Santo per l’assistenza ai poveri e agli emarginati.
La strada da Chorio a Reggio Calabria, nel 1889, era lunga e accidentata. Papà Antonio era partito presto da casa per accompagnare il figlioletto Gaetano, di 10 anni, in Seminario, ma a un certo punto il ragazzino non ce la faceva più. Lo mise nella gerla e lo caricò sull’asino. Verso sera arrivarono alla meta.
Gaetano disse: "Sono venuto per farmi prete". È per Gesù solo che si possono vivere avventure così: fragile di salute, ma ardente di cuore per il suo ideale, prese a impegnarsi con serietà, a crescere nell’amore di Dio e del prossimo. Di tanto in tanto, ritornava in famiglia per ristabilirsi in salute, ma gli era impossibile scoraggiarsi.
"Chi te lo fa fare, una vita così?"– potremmo dire noi. Risposta: "Gesù solo". Solo Gesù e nessun altro.
A 16 anni, già vestito l’abito talare, tenne la prima predica alla gente del suo paese natio, meravigliando tutti per il fervore con cui parlò di Gesù presente nel SS.mo Sacramento dell’altare e della Madonna, sua e nostra Madre. "È stato un episodio molto bello – dirà un giorno – un anticipo della mia futura missione sacerdotale". Parroco, padre, riparatore
Era nato, Gaetano Catanoso, a Chorio di S. Lorenzo (RC), il 14 febbraio 1879. I suoi genitori erano proprietari terrieri con coloni a lavorare nelle loro terre. Il ragazzo crebbe in una famiglia ricca di fede e di figli. In Seminario, i superiori temono però che non arrivi all’altare, ma lui, stupendo tutti, cresce in modo brillate così che dirà di se stesso: "Anche l’asinello ce l’ha fatta".
È ordinato sacerdote a Reggio Calabria il 20 settembre 1902. E’ così contento quel giorno che esclama: "O parenti, e amici chiamati a prender parte alla mia festa, pregate il Cuore di Gesù che mi renda santo". Giura di non commettere mai alcun peccato né mortale né veniale deliberato e di stare alla presenza di Dio ogni istante della sua vita.
Nel 1904, a soli 25 anni, va parroco a Pentadattilo, un piccolo borgo sull’Aspromonte, dove rimarrà fino al 1921. E’ innamorato di Dio e trascorre gran parte del suo tempo in chiesa, in adorazione a Gesù Eucaristico, dopo aver celebrato la S. Messa, centro della sua giornata e della sua vita, come farebbe, se potesse, un angelo. Confessa a lungo, ogni giorno, e presto si rivela un ottimo direttore spirituale: non vengono soltanto i parrocchiani al suo confessionale, ma molti dei dintorni e poi da lontano, anche molti confratelli sacerdoti.
Si dedica con amore di padre alla sua gente, ai bambini e ai ragazzi, agli anziani e ai malati, ai più poveri. Istruisce i giovani con una scuola serale gratuita, chiama i fedeli a prender parte alla S. Messa, in modo consapevole e fervoroso. E’ inviato a predicare missioni e a confessare in altre parrocchie della diocesi e fuori diocesi. Diventa la guida di tanti sacerdoti, di religiosi e di suore, di anime consacrate.
Nel silenzio della sua chiesa, don Gaetano matura una grande missione. Nel 1915, quando già gode fama di santità, per i consacrati, ma senza escludere nessuno, inizia a stampare un periodico: "L’ora eucaristica sacerdotale". Nel 1918, incontra don Luigi Orione, che nel 1908 si era distinto per la sua carità durante il terremoto di Messina e Reggio Calabria, e si infiamma di nuovo zelo apostolico.
Si avvicina la sua "ora". Nell’agosto 1843, Papa Gregario XVI a Roma aveva istituito la Confraternita del Volto Santo di Gesù, al fine di riparare le offese contro di Lui, soprattutto la bestemmia. Nel medesimo mese, al Carmelo di Tours, in Francia, Gesù si rivelava all’umile portinaia, suor Maria: "Il mio Cuore è bestemmiato ovunque: i fanciulli stessi bestemmiano. Con la bestemmia, il peccatore mi maledice in faccia, mi investe apertamente e pronuncia lui stesso il mio giudizio e la sua condanna. Io cerco delle Veroniche per asciugare il mio divin Volto, poiché esso ha pochi adoratori". Così il 27 ottobre 1845, nasceva a Tours il movimento della riparazione al Volto Santo di Gesù.
Don Gaetano ne viene a conoscenza e nel 1918 si iscrive al sodalizio dei Missionari del Santo Volto di Tours. L’anno seguente erige nella sua parrocchia la Confraternita del Santo Volto: "Uniamoci nella devozione al Volto Santo, per riparare i nostri peccati, in primo luogo la bestemmia e la profanazione della festa, per la conversione dei peccatori. Vogliamo diventare anime riparatrici, contribuire al trionfo della Chiesa, partecipare alle sublimi ricompense promesse da Nostro Signore".
Come Veronica per Gesù
Dal 1921 è parroco di S. Maria della Purificazione a Reggio Calabria. Nella sua parrocchia realizza un centro irradiante di vita eucaristica, divulgando con ogni mezzo l’amore al Volto Santo di Gesù, adorato nella SS.ma Eucaristia, sua presenza reale e Sacrificio al Padre, servito nei fratelli più poveri. Continua la sua itineranza di predicatore per la diocesi e per la Calabria.
Attorno a lui nasce un vasto sodalizio di anime. È cappellano delle carceri e dell’ospedale di Reggio, direttore spirituale del Seminario diocesano, poi canonico penitenziere in cattedrale. Nelle sue predicazioni attraverso l’Aspromonte, incontra numerosi ragazzi che non possono realizzare la loro vocazione sacerdotale per mancanza di mezzi: don Gaetano, dal 1921 fa nascere l’Opera vocazione per i chierici poveri e ne conduce diversi al sacerdozio. Nel medesimo tempo, progetta un’altra grande opera.
Nel 1934, benché già minato nella salute, ma indomabile per il suo amore a Dio e per il suo zelo per la salvezza delle anime, fonda una Famiglia religiosa votata alla preghiera riparatrice, all’evangelizzazione e all’assistenza della gioventù, a cominciare dall’infanzia, degli anziani, raggiungendo paesi sperduti di montagna, privi di strade e abbandonati sotto ogni aspetto.
Nascono così le Suore Veroniche del Santo Volto di Gesù, perché "come la Veronica asciugò il Volto piagato di Gesù sulla via del Calvario, esse lo adorino, e lo amino perdutamente nell’Eucaristia e gli asciughino le lacrime e le piaghe nei più poveri e nei più soli".
Tutti ormai lo chiamano "padre": è davvero il Padre delle anime, dei sacerdoti, dei consacrati e anche dei peccatori. Lo leggono con attenzione sul suo bollettino Il Volto Santo da cui imparano la sua spiritualità e il suo stile di vita. Lo ascoltano nella sua predicazione semplice e ardente. Trovano consolazione e coraggio dalla sua affezione alla Madonna, da lui amata e seguita soprattutto nel messaggio da Lei rivelato a La Salette, nel 1846, con l’invito forte alla conversione dal peccato, alla riparazione dei peccati dell’umanità, al ritorno continuo a Dio.
Anche i suoi Arcivescovi, da quello che lo ha ordinato a Mons. Giovanni Ferro giunto in diocesi nel 1950, lo guardano con ammirazione e venerazione, come a guida e Padre spirituale amabile e autorevolissimo: sarà Mons. Ferro ad approvare il 25 marzo 1958, le Suore Veroniche e ad accogliere l’ultimo progetto di don Gaetano: la costruzione del Santuario del Volto Santo che dovrà diventare, secondo le sue parole, "il centro dell’adorazione perpetua e della riparazione contro la bestemmia e la profanazione della festa". Tabernacolo vivente
La sua predicazione, i suoi scritti sono un mare di luce e di amore più splendente del mare che circonda la sua terra. "Se vogliamo adorare il Volto Santo di Gesù e non solo la sua immagine, questo Volto noi lo troviamo nella divina Eucaristia, dove con il Corpo e il Sangue di Gesù, si nasconde sotto il bianco velo dell’Ostia santa, il Volto di Nostro Signore".
"Non lasciate passare un giorno senza aver parlato del Volto Santo. Fate comprendere il dovere della riparazione e la vostra parola sia come il lievito che fermenta la farina".
"Amate Gesù Sacramentato. Non lo dimenticate mai. Non lo lasciate solo nel Tabernacolo, andate a visitarlo. Non è l’immagine di Nostro Signore come è l’immagine di un santo, ma è la realtà: Gesù vivo in Corpo, Sangue, Anima e Divinità. Andate, parlate con Gesù, discorrete con Gesù, vivete di Gesù, consolate Gesù, fate tutto con Gesù, allora porterete Gesù alle anime".
"Pregate la Madonna. Quando la Madonna si volle manifestare afflitta e amareggiata, comparve con il Rosario in mano. Non dimenticate Lourdes, La Salette, Fatima. La Madonna parla anche di grandi castighi e chiede preghiere e penitenza. Consoliamo il Cuore della Mamma. Amate la Madonna e nella vostra vita, sarete felici".
Nella sua lunga vita, le difficoltà e le umiliazioni non gli erano mai mancate, ma lo sostiene una fede eroica nel Signore Gesù, ogni giorno più amato e vissuto fino all’identificazione con Lui: "Non scoraggiatevi, il Signore ci vuole tanto bene, le sofferenze passano, il premio per il Cielo rimane. Coraggio e avanti nel Signore".
P. Gaetano Catanoso va incontro a Dio al sorgere del 4 aprile 1963, giovedì della Passione del Signore. Chi lo conosce, lo definisce una luce che brillava, la bontà in persona, un tabernacolo vivente di Dio. "Lo trovavo sempre con il Rosario in mano", dirà di lui il suo Arcivescovo Mons. Ferro.
La sua fama di santità dilaga, confermata da una prodigiosa guarigione gravissima malattia di una Suora, avvenuta il giorno stesso della sua morte. Nel 1997, il Papa Giovanni Paolo II lo iscriveva tra i beati, e il Papa Benedetto XVI recentemente lo ha proclamato santo. Il bambino partito sull’asino per farsi prete, è giunto alla gloria degli altari e a una straordinaria irradiazione di Verità e di luce sul nostro tempo: anche oggi, più che mai, siamo assetati di Dio e cerchiamo il Volto Santo di Gesù, il Figlio suo, nostro Salvatore: unico Salvatore.
Autore: Paolo Risso
Diceva in una sua lettera pastorale in preparazione alla beatificazione di padre Catanoso, l’arcivescovo di Reggio Calabria Vittorio Mondello, “diventa beato uno dei nostri preti, di quelli che vivono a contatto con la gente, nell’esperienza quotidiana della vita parrocchiale, nell’impatto con il complesso mondo dei problemi, delle fatiche e dei disagi di ogni giorno. Diventa beato un prete di questo estremo lembo d’Italia, di questa terra che è il sud del Sud”.
E la beatificazione del sacerdote Gaetano Catanoso ebbe anche due aspetti straordinari, uno che essendo morto solo 34 anni prima, egli era conosciuto da tanti suoi contemporanei ancora viventi e poi che nella storia bimillenaria della Chiesa reggina, egli era il primo prete diocesano a diventare beato.
Gaetano Catanoso, terzogenito di otto figli, nacque a Chorio di S. Lorenzo (Reggio Calabria) il 14 febbraio 1879; a 10 anni nell’ottobre 1889 entrò nel Seminario Arcivescovile di Reggio Calabria e per motivi di salute fu costretto a vari ritorni temporanei in famiglia e proprio in uno di questi ritorni, aveva solo 15 anni, s’improvvisò predicatore nella chiesa di Chorio, attirando l’attenzione degli ascoltatori; presagio della sua futura missione sacerdotale.
Fu ordinato sacerdote il 20 settembre 1902 dal cardinale Gennaro Portanova, arcivescovo di Reggio. Per due anni rimase nel Seminario come prefetto d’ordine, fino al marzo 1904, quando venne nominato parroco a Pentidattilo, piccolo paese montano dell’Aspromonte sul versante ionico, isolato e poverissimo.
Qui il giovane parroco condivise con i suoi fedeli una vita fatta di stenti e privazioni, sperimentando ogni giorno il peso di un sottosviluppo che favoriva l’inerzia, l’emigrazione all’estero, la rassegnazione.
Promosse la devozione al “Volto Santo”, di cui nel 1918 divenne missionario aderendo all’Arciconfraternita di Tours in Francia e nel 1919 ottenne di erigere nella sua parrocchia di Pentidattilo, una “Confraternita del Volto Santo”; nel 1920 diede vita allo stampato “Il Volto Santo” che si diffuse in tutta la penisola.
Pur essendo costretto ad essere pastore di una piccola località sui monti, ebbe la volontà di conoscere, divenire amico, condividere le opere sociali ed assistenziali, di due futuri beati: Luigi Orione e Annibale Maria Di Francia, appoggiandone lo sviluppo anche in terra calabrese.
Nel 1921 fu nominato parroco nella chiesa di S. Maria della Candelora o della Purificazione, nella città di Reggio Calabria; qui fu parroco fino al 1940; la sua opera pastorale ebbe uno spazio più vasto, ravvivò nel popolo la devozione eucaristica e mariana, promosse l’istruzione catechistica e la crociata contro la bestemmia; indisse Missioni per il popolo, sia in Quaresima, sia nel mese di maggio, coordinando le cosiddette “Squadre Volanti”, ossia sacerdoti ben disposti ad aiutare i parroci in queste Missioni, sia per le confessioni, sia per le predicazioni.
Nel 1930 divenne canonico del Capitolo della Cattedrale; sempre ricco del carisma di diffondere la riparazione delle offese e la devozione al Volto Santo del Signore sofferente, continuò ad esserne un zelante missionario e nel dicembre 1934 s’impegnò con tutte le sue energie a fondare la Congregazione delle “Suore Veroniche del Volto Santo”, con lo scopo specifico di erigere asili e scuole di formazione catechistica nei posti più sperduti, lontani e disagiati.
Nel luglio 1935 vi fu la vestizione delle prime suore e a dicembre l’apertura della prima Casa a Riparo, nella periferia di Reggio Calabria; nel 1956 ne stese le Costituzioni e nel 1957 iniziò la costruzione della Casa Madre; l’Istituzione delle Suore Veroniche ebbe l’approvazione diocesana il 25 marzo 1958.
Ormai sessantenne, pur continuando a stimolare e guidare spiritualmente le sue suore, si dedicò con grande abnegazione alle confessioni, diventando di fatto “il confessore della Chiesa reggina”, e direttore spirituale di vari Istituti religiosi.
Ebbe la consolazione verso il termine della sua vita, di vedere realizzato l’altro grande sogno, di un santuario dedicato al Volto Santo, eretto presso la Casa-madre delle Suore Veroniche.
Alle suore ripeteva spesso “Voi dovete andare nei centri più abbandonati, là dove altre Congregazioni rifiutano di andare; il vostro posto è quello di raccogliere le spighe sfuggite ai mietitori”. E sempre parlando delle sue suore, Gaetano Catanoso diceva: “Le suore che io volevo non dovevano avere né casa, né mobili, né giardino, dovevano essere ricche di povertà e senza pretese, accontentandosi di tutto, come dono del Signore. Le presi dal popolo, anime semplici e le mandai così, come gli Apostoli di Nostro Signore, senza nulla, nei paesi che più avevano bisogno”.
Morì a Reggio Calabria il 4 aprile 1963 e la sua santa morte e la sua eroica vita, indusse la Chiesa di Reggio Calabria e le Suore Veroniche a richiedere il processo per la sua beatificazione; la causa iniziò il 15 dicembre 1981, fu proclamato venerabile il 3 aprile 1990 e beato il 4 maggio 1997 in Piazza S. Pietro, da papa Giovanni Paolo II.
Papa Benedetto XVI, nella sua prima cerimonia di canonizzazione, lo ha proclamato santo il 23 ottobre 2005 in piazza San Pietro.
Martyre à Thessalonique, avec ses sœurs Agapé et Chiona (✝ 304)
Ce n'était qu'une jeune fille quand éclata la persécution à Salonique. Comme beaucoup d'autres, elle s'enfuit dans la montagne pour se cacher, mais elle se reprocha cette lâcheté et revint à la maison. C'est là qu'elle fut arrêtée. Le juge lui offrit la vie sauve si elle apostasiait. Elle refusa et fut brûlée vive.
À Thessalonique en Macédoine, l’an 304, sainte Irène, vierge et martyre. Parce qu’elle avait caché les livres saints, malgré l’édit de Dioclétien, et qu’elle refusait de sacrifier aux dieux, le préfet Dulcétius, qui avait déjà fait mourir ses deux sœurs, Agapè et Chionia, donna l’ordre de l’exposer nue au lupanar, puis la fit jeter dans un brasier.
Sainte Irène de Thessalonique est associé à saint Agape et sainte Chionie.
Les trois soeurs naquirent à Thessalonique de parents qui adoraient les idoles.
Comme elles voulaient se faire chrétiennes, elle avaient réussi à se procurer les saintes écritures malgré l’interdiction de Dioclétien.
Mais elles furent découvertes en 304 et menée devant le tribunal du gouverneur Dulcetius avec trois autres femmes, Eutychie, Philippe et Casie ainsi qu’un homme : Agathon.
On les accusa de ne pas vouloir manger de viandes sacrifiées aux dieux. et elles refusaient toujours d’en consommer. Comme Eutychie était enceinte, on ordonna de la mener en prison et de prendre soin d’elles jusqu’à son accouchement.
Puis on leur reprocha d’avoir dérobé et conservé des livres sur la doctrine chrétienne. Comme elles ne voulaient pas révéler l’endroit où elles avaient caché les écrits, Dulcétius leur proposa d’adorer les dieux en échange du pardon. Elles refusèrent.
Irène surtout, tint un discours violent affirmant qu’elles préféraient être brûlées vives que de laisser brûler les textes sacrés.
On la condamna alors à être exposée dans un lupanar. Ce qui fut fait immédiatement. Mais personne n’osa s’approcher d’elle ni tenir, en sa présence, des propos malveillants.
Devant cet échec, Dulcetius la fit revenir devant le tribunal. Comme elle refusait encore de donner les textes cachés, elle fut mise sur un bûcher où pour être brûlée vive. Ses deux soeurs avaient subit le même supplice quelques jours auparavant.
La sainte Grande Martyre Irene est née dans la ville de Magedon en Perse au IVe siècle.Elle était la fille du Roi païen Licinius, et ses parents l'ont nommée Penelope.
Pénélope était très belle, et son père a gardé son isolement dans une haute tour du moment où elle avait six ans pour qu'elle ne soit pas exposé au Christianisme.Il a également placé treize jeunes filles dans la tour avec elle.Un vieux professeur du nom d'Apellian a été attribué à lui donner la meilleure éducation possible.Apellian était Chrétien, et lors de ses leçons, il dit à la fille le Christ le Sauveur et lui a enseigné la Foi chrétienne et les vertus chrétiennes.
Lorsque Penelope atteint l'adolescence, ses parents ont commencé à réfléchir à son mariage.Un jour, un oiseau s'envola par la fenêtre portant un rameau d'olivier dans son bec, le déposant sur une table.Puis, un aigle fondit avec une couronne de fleurs dans son bec, et aussi il posa sur la table.Enfin, un corbeau a volé en portant un serpent, il est tombé sur la table.Penelope a été intrigué par ces événements et se demandais ce qu'ils voulaient dire.
Apellian a expliqué que la colombe a signifié son éducation, et le rameau d'olivier était la grâce de Dieu qui est reçue dans le Baptême.L'aigle avec la couronne de fleurs a représenté le succès dans sa vie future.Le corbeau et le serpent avaient prédit sa souffrance et de la douleur future.
A la fin des conversations Apellianus dit que le Seigneur a voulu sa fiancée pour lui-même et que Penelope subirait beaucoup de souffrance pour son Epoux céleste.Après cela Penelope a refusé le mariage, a été baptisé par le prêtre Timothée, et elle a été nommée Irène (la paix).Elle a même exhorté ses propres parents à devenir chrétiens.Peu de temps après, elle a détruit toutes les idoles de son père.
Depuis Sainte-Irène s'était consacrée au Christ, elle refusa de se marier l'un des prétendants que son père avait choisi pour elle.Lorsque Licinius appris que sa fille a refusé d'adorer les dieux païens, il était furieux.Il a essayé de la détourner de Christ en lui faisant torturé.Elle a été ligoté et jeté sous les sabots des chevaux sauvages afin qu'ils puissent lui piétiner à mort, mais il est resté immobile chevaux.Au lieu de nuire à la sainte, un des chevaux chargés Licinius, s'empara de sa main droite et l'arracha de son bras.Puis il a frappé Licinius et se mit à le piétiner.Ils délié la sainte Vierge, et par ses prières Licinius rose sain et sauf en présence de témoins oculaires de sa main intacte.
En voyant un tel miracle, Licinius et son épouse, et de nombreuses personnes, (environ 3000 hommes) croient dans le Christ et transformée par les dieux païens.Démissionner de ses fonctions administratives, Licinius se consacra au service du Seigneur Jésus.Sainte-Irène vivait dans la maison de son Apellian enseignant, et elle commença à prêcher le Christ parmi les païens, les convertir à la voie du salut.
Lorsque Sedecius, le nouveau préfet de la ville, entendu parler de ce miracle, il convoqua Apellian et l'a interrogé à propos de Irene manière de vie.Apellian répondu que Irene, comme les autres chrétiens, vivaient dans une stricte tempérance, de se consacrer à la prière constante et la lecture des livres saints.Sedecius appelé le saint lui et son invité à cesser de prêcher au sujet de Jésus-Christ.Il a également tenté de la forcer à sacrifier aux idoles.Sainte-Irène résolument confessé sa foi devant le préfet, ne craignant sa colère et prêt à subir la souffrance pour le Christ.Par ordonnance du Sedecius elle a été jeté dans une fosse remplie de vipères et les serpents.Le saint a passé dix jours dans la fosse et est resté indemne, car un ange du Seigneur l'a protégé et lui apporta la nourriture.Sedecius attribuer ce miracle à la sorcellerie, et il a soumis Sainte-Irène à beaucoup d'autres tortures, mais elle est restée indemne.Sous l'influence de sa prédication et les miracles encore plus de gens ont été convertis à Christ, et se détourna de l'adoration des idoles inanimées.
Sedecius a été destitué par son fils, Savorus qui persécutait les chrétiens avec un zèle encore plus grand que son père avait fait.Sainte-Irène est allé à sa ville natale de Magedon en Perse pour répondre Savorus et son armée, et lui demander de mettre fin à la persécution.Quand il a refusé, Sainte-Irène prié et toute son armée fut aveuglé.Elle pria de nouveau, et ils ont reçu leurs yeux une fois de plus.En dépit de cela, Savorus refusé de reconnaître la puissance de Dieu.En raison de son insolence, il a été frappé et tué par un coup de foudre.
Après cela, Sainte-Irène est entré dans la ville et a accompli plusieurs miracles.Elle est retournée à la tour construite par son père, accompagné par le prêtre Timothée.Par son enseignement, elle se convertit cinq mille personnes à Christ.
Ensuite, le saint est allé à la ville de Callinicus ou Callinicum (peut-être sur le fleuve de l'Euphrate en Syrie).Le gouverneur de cette place était le roi Numérien, fils de Sébastien.Quand elle a commencé à enseigner au sujet du Christ, elle a été arrêtée et torturée par les autorités païennes.Elle a été placée en trois bœufs de bronze qui ont été chauffés au feu.Elle a été transférée de l'un à l'autre, mais elle est restée miraculeusement indemne.Des milliers d'idolâtres embrassé le christianisme à la suite de cet événement merveilleux.
Sentant l'approche de la mort, Numérien ordonna à ses Babdonus éparque continuer à torturer le saint afin de la forcer à sacrifier aux idoles.Une fois de plus, les tortures étaient inefficaces, et les gens se sont tournés vers le Christ.
Le Saint martyr du Christ s'est ensuite rendu à la ville de Constantine, quarante miles au nord-est d'Edesse.En 330, le roi perse Sapor II (309-379) avait entendu parler de grands miracles St Irène.Pour l'empêcher de gagner les gens à Christ, elle a été arrêtée, décapité, puis enterré.Cependant, Dieu a envoyé un ange pour l'élever à nouveau, et elle entra dans la ville de Mesembria.Après avoir vu sa vie et l'entendre prêcher, le roi local a été baptisé avec beaucoup de ses sujets.
Désireux de convertir les païens au christianisme encore plus, Sainte-Irène s'est rendu à Ephèse, où elle a enseigné le peuple et accompli de nombreux miracles.Le Seigneur a révélé à elle que la fin de sa vie approchait.Ensuite, Sainte-Irène a quitté la ville, accompagné par six personnes, dont son ancien professeur Apellian.À la périphérie de la ville, elle a trouvé un tombeau neuf dans lequel on n'avait jamais été enterré.Après avoir fait le signe de la croix, elle est allée à l'intérieur, diriger ses compagnons pour fermer l'entrée de la grotte avec une grosse pierre, ce qu'ils firent.Quand les chrétiens ont visité la grotte quatre jours plus tard, ils ne trouvèrent pas le corps du saint.
Apellian retourné après seulement deux jours, et a trouvé la pierre avait été roulée et le tombeau vide.C'est ainsi que Dieu glorifie Sainte-Irène, qui l'aimaient et a consacré sa vie à le servir.Bien que beaucoup de ces miracles peut sembler improbable pour ceux qui sont sceptiques, rien n'est impossible à Dieu.
Sainte-Irène a conduit des milliers de personnes au Christ par sa prédication, et par son exemple.L'Église continue d'honorer sa mémoire et de lui demander son intercession céleste.
La sainte, glorieuse grande martyre Irene est invoqué par ceux qui désirent effectuer un mariage rapide et heureux.En Grèce, elle est aussi la sainte patronne des policiers.Sainte-Irène est aussi l'un des Martyrs douze Vierge apparue à saint Séraphim de Sarov (Janvier 2) et la nonne Diveyevo Eupraxia sur la fête de l'Annonciation en 1831.Par ses saintes prières, que le Seigneur ait pitié de nous et sauve-nous.
Died at Thessalonica, Macedonia, April 5, 304. The martyrdom of Irene's sisters Agape and Chionia is described on April 3. The story is based on an amplified version of genuine records. In 303, Emperor Diocletian issued a decree making it an offense punishable by death to possess any portion of sacred Christian writings. Irene and her siblings, daughters of pagan parents living in Salonika, owned and hid several of the forbidden volumes of Holy Scriptures.
The sisters were arrested and Chionia and Agape were sentenced by Governor Dulcitius to be burned alive because they refused to consume foods offered to pagan gods. Meanwhile, their house had been searched and the forbidden volumes discovered.
Irene was examined again, and said that when the emperor's decree against Christians was published, she and others fled to the mountains. She avoided implicating those who had helped them, and declared that nobody but themselves know they had the books: "We feared our own people as much as anybody."
Irene was sent to a soldiers' brothel, where she was stripped and chained but was miraculously protected from molestation. So, after again refusing a last chance to conform, she was sentenced to death. She died two days after her sisters either by being forced to throw herself into flames or, more likely, by being shot in the throat with an arrow. The books, including the Sacred Scripture, were publicly burned.
Three other women and a man were tried with these martyrs, of whom one woman was remanded because she was pregnant. It is not recorded what happened to the others (Attwater, Benedictines, Delaney, Encyclopedia, White).
In art, this trio is represented generally as three maidens carrying pitchers, though they may be shown being burned at the stake (Roeder). They are venerated in Salonika (Roeder).
Sister of SaintAgape and SaintChionia. Convicted of possessing the Scriptures despite a prohibition issued in 303 by Emperor Diocletian, and of refusing food that had been offered to the gods. Following the martyrdom of her sisters, Irene was also ordered to deny the faith; she refused. She was sent to a house of prostitution, and when she was unmolested after being exposed naked and chained, she was executed. Martyr.
In 303, the Emperor Diocletian outlawed the possession of sacred Scripture. Three Christian sisters living in Thessalonica at the time—Agape, Chionia, and Irene—concealed the several volumes of Scripture that they owned.
Later, the three were arrested for refusing to eat food sacrificed to Roman gods. When they were taken, their house was searched and the Scriptures discovered. Agape and Chionia were martyred first, and when Irene was commanded to deny her faith, she, too, was condemned to die. She was exposed in a house of prostitution first, but when she remained untouched, she was killed. It is thought that she was killed with arrows, which she shows in this illustration.
The relics of St. Irene rest in the reliquary chapel in the Basilica.
St. Irene, with her sisters, you gave you life for love of Scripture, pray for us!
Irene lived in the Balkans during apostolic times in the town of Magedon. Her father Licinius was a lower-rank nobleman. Some think that she was a Slav. Irene was born a pagan of pagan parents. Penelope – for that was her pagan name – learned about the Christian Faith from her teacher Appelianus. St. Timothy, the disciple of the Apostle Paul, baptized her and her court attendants, and provided her with the Epistles of the Apostle Paul to read. Refusing to marry, she angered her father, and he wanted to torture her. Instead, she converted her father to Christianity in a miraculous manner. Irene was subjected to various tortures by four kings, not including her father, but God spared her through His angels. King Sedechias buried her up to her neck in a ditch filled with snakes and scorpions, but an angel of God destroyed these venomous and repulsive creatures and preserved the holy virgin unharmed. Then this king tried to saw her in half, but the saw broke against her body as against a stone. After that the same king tied her to a wheel under a water mill and released the flow of water, hoping in this manner to drown her. But the water refused to flow, and stood still, and the virgin remained alive and well. King Sapor, the son of King Sedechias, shod her feet with nails, loaded a sack of sand upon her, harnessed her and ordered that she be led like an animal far outside the town. “Truly, I am as a beast before Thee, O Lord!” said the holy martyr, running bound behind her torturers. However, an angel of God shook the earth, and the earth opened up and swallowed her tortures. Having survived all her tortures, through which she converted a countless number of pagans to Christianity, Irene entered the town of Callinicus, where she preached the Christian Faith. The local king Numerian tried to kill her in this manner: he cast her into three flaming hot metal oxen, one after the other. But the virgin was saved and remained alive. Many saw this and came to believe. The Eparch Vavdonos took her to the town of Constantina, where he thought to kill her by placing her on red-hot grates. But that too did not harm St. Irene, and she brought many to the true Faith. Finally, Irene arrived in the town of Mesembria where she was slain by King Shapur, but God restored her to life. The king and many of the people, upon witnessing this, believed in Christ and were baptized. Thus, through her sufferings and miracles, St. Irene converted over one hundred thousand pagans to the Christian Faith. Finally she lay down in a coffin and ordered Appelianus to close it. After four days, when the coffin was opened, her body was not in it. Thus, God glorified forever the virgin and martyr Irene, who sacrificed all and endured all so that God might be glorified among men.
Source: St. Nikolai Velimirovic, The Prologue of Ohrid – Volume One.
The holy Great Martyr Irene was born in the city of Magedon in Persia during the fourth century. She was the daughter of the pagan king Licinius, and her parents named her Penelope.
Penelope was very beautiful, and her father kept her isolated in a high tower from the time she was six so that she would not be exposed to Christianity. He also placed thirteen young maidens in the tower with her. An old tutor by the name of Apellian was assigned to give her the best possible education. Apellian was a Christian, and during her lessons, he taught the girl about Christ the Savior, the Christian Faith, and Christian virtues.
When Penelope reached adolescence, her parents began to think about her marriage. One day, a dove flew through the window of Penelope’s tower carrying an olive branch in its beak, depositing it upon a table. An eagle then swooped in with a wreath of flowers in its beak, and also placed it upon the table. Finally, a raven flew in carrying a snake, which it dropped on the table. Penelope was puzzled by these events and wondered what they meant.
Apellian explained that the dove signified her education, the olive branch stood for the grace of God received in Baptism, and the eagle with the wreath of flowers represented success in her future life. The raven and the snake foretold her future suffering and sorrow. Apellian further said that the Lord wished to betroth her to Himself and that Penelope would undergo much suffering for her heavenly Bridegroom. After this, Penelope refused to marry, was baptized by the priest Timothy, and was renamed Irene (“peace”). She even urged her own parents to become Christians. Shortly afterwards, she destroyed all her father’s idols.
Since St. Irene had dedicated herself to Christ, she refused to marry any of the suitors her father had chosen for her. When King Licinius learned that his daughter refused to worship the pagan gods, he was furious. He attempted to turn her from Christ by having her tortured. She was tied up and thrown beneath the hooves of wild horses so that they might trample her to death, but the horses remained motionless. Instead of harming her, one of the horses charged Licinius, seized his right hand, and tore it from his arm. The horse then knocked Licinius down and began to trample him. St. Irene demanded to be untied, and through her prayers, Licinius was unharmed with his hand still intact.
Seeing such a miracle, Licinius, his wife, and over 3,000 others professed Christ and turned from the pagan gods. Resigning his administrative duties, Licinius devoted himself to the service of the Lord Jesus Christ. St. Irene lived in the house of her teacher, Apellian, and began to preach Christ among the pagans, converting them to the path of salvation.
When Sedecius, the new prefect of the city, heard of this miracle, he summoned Apellian and questioned him about Irene’s life. Apellian replied that Irene, like other Christians, lived in strict temperance, devoting herself to constant prayer and reading holy books. Sedecius summoned Irene, urged her to stop preaching about Christ, and attempted to force her to sacrifice to the idols. St. Irene staunchly confessed her faith before the prefect, not fearing his wrath, and prepared to suffer for Christ.
By order of Sedecius, she was thrown into a pit filled with vipers and serpents. St. Irene spent ten days in the pit and remained unharmed, with an angel of the Lord protecting her and bringing her food. Sedecius ascribed this miracle to sorcery, and subjected St. Irene to many other tortures. However, she remained unharmed. Under the influence of her preaching and miracles even more people were converted to Christ and turned away from the worship of idols.
Soon, Sedecius was overthrown by his son, Savorus, who persecuted Christians with an even greater zeal than his father. St. Irene traveled to her hometown of Magedon in Persia to meet Savorus and his army to ask him to end the persecutions. When he refused, St. Irene prayed and the entire army was blinded. She prayed again and they received their sight once more. In spite of this, Savorus refused to recognize the power of God. Because of his insolence, he was struck and killed by a bolt of lightning.
After this, St. Irene walked into the city and performed many miracles. She returned to the tower built by her father, accompanied by the priest Timothy. Through her teaching, she converted 5,000 people to Christ.
Later, St. Irene traveled to the city of Callinicum (on the Euphrates River in Syria). King Numerian, the son of Sebastian, was the ruler. When St. Irene began to teach about Christ, she was arrested and tortured by the pagan authorities. She was placed into three bronze ovens which were heated by fire. She was transferred from one to another, but miraculously remained uninjured. Thousands of idolaters embraced Christianity as a result of this wondrous event. King Numerian instructed his men to continue torturing the saint in order to force her to sacrifice to idols. Once again, the tortures were ineffective, and many people turned to Christ.
St. Irene then traveled to the city of Constantina, forty miles northeast of Edessa. By 330, Persian King Sapor II had heard of St Irene’s great miracles. To prevent her from winning more people to Christ, Sapor ordered that she be arrested, beheaded, and then buried. However, God sent an angel to raise her up again, and she then traveled to the city of Mesembria. After seeing her alive and hearing her preach, the local king was baptized along with many of his subjects.
Wishing to convert even more pagans to Christianity, St. Irene traveled to Ephesus, where she taught and performed many miracles. At this place, the Lord revealed to her that the end of her life was approaching. St. Irene left the city accompanied by six people, including her former teacher, Apellian. On the outskirts of the town, she found a new tomb in which no one had ever been buried. After making the Sign of the Cross, she went inside, directing her companions to close the entrance to the cave with a large stone. When Christians visited the cave four days later, the body of St. Irene was nowhere to be found.
The holy, glorious Great Martyr Irene is invoked by those wishing to effect a swift and happy marriage. In Greece, she is also the patron saint of policemen. St. Irene is also one of the twelve Virgin Martyrs who appeared to St. Seraphim of Sarov and Diveyevo Nun Eupraxia on the Feast of the Annunciation in 1831.
Troparion (Tone 4) –
Your lamb Irene, O Jesus,
Calls out to You in a loud voice:
I love You, O my bridegroom,
And in seeking You, I endure suffering.
In Baptism I was crucified so that I might reign in You,
And died so that I might live with You.
Accept me as a pure sacrifice,
For I have offered myself in love.
By her prayers save our souls, since You are merciful.
Kontakion (Tone 3) –
O pure Irene, you adorned yourself with the splendors of virginity,
So you became all-beautiful in your struggle:
You were dyed with the blood you shed for Christ
And so became all-pleasing to God.
Therefore you received the prize of glory from your creator.
By permission of the Orthodox Church in America(www.oca.org)
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