Bienheureux EUGÈNE III, Pape

July 8, 2015, 6:09 am

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Bienheureux Eugène III

Pape (165 ème) de 1145 à 1153 (✝ 1153)

D'abord moine cistercien à Clairvaux, puis au monastère des Saints Vincent et Anastase, à Tre Fontane, aux portes de Rome, il fut élu pape à une époque de pleine évolution politique. Il resta fidèle à son père spirituel,saint Bernardà qui il demanda de prêcher une croisade, qui d'ailleurs échoua. Nous trouvons Eugène III à Paris en 1147, à Trèves, et dans bien d'autres régions. Il intervient en Angleterre, réglemente l'Église d'Irlande, met sur pied l'organisation ecclésiastique de la Suède et de la Norvège, assure sa primauté devant l'empereur Frédéric Barberousse. Il vécut pauvrement, plein de bienveillance et de justice. Théologien, il fit traduire les homélies desaint Jean Chrysostome. Trois des cardinaux qu'il avait nommés devinrent papes : Adrien IV, Alexandre III et Victor IV. Très tôt le petit peuple romain le considéra comme un saint en raison de sa manière de vivre et de concevoir le rôle de la Papauté.

Voir aussi sur le site de l'Ordre cistercien de la Stricte Observance: leBienheureux Eugène III.

Saint Bernard écrivit pour lui le Traité «de Consideratione», où sont évoqués les devoirs du pontife. Jean de Salisbury le décrit comme 'une âme pleine de délicatesse et d’autorité, de grandeur et d’humilité'.

"Le diocèse donne alors à l'Église un grand pape,Calixte II(1119-1124), originaire de Quingey. Les abbayes nouvelles, surtout cisterciennes, se multiplient: elles seront les principaux foyers de résistance au schisme de Frédéric Barberousse; saintPierre de Tarentaise, défenseur de l'orthodoxie, mourra à Bellevaux en 1174, et le pape Eugène III, cistercien également, viendra en 1148 consacrer la cathédrale reconstruite sous le titre de saint Jean l'Évangéliste." (Histoire du diocèse de Besançon)

À Tivoli près de Rome, en 1153, le trépas du bienheureux Eugène III, pape. Disciple de saint Bernard et premier abbé du monastère cistercien des Saints Vincent et Anastase aux Eaux Salviennes (Saint-Paul aux Trois Fontaines), il fut élu au siège de Rome, alors que la ville était dans l’effervescence politique; il s’employa avec bonheur à défendre le peuple de la cité des incursions des infidèles et à améliorer la discipline ecclésiastique.

Martyrologe romain

SOURCE : http://nominis.cef.fr/contenus/saint/1467/Bienheureux-Eugene-III.html

Eugène III (1145)

Bernardo Paganelli di Montemagno, né à Pise, mort à Tivoli en 1153. Bienheureux.

Il parvint à mettre sur pied la deuxième croisade, mais celle-ci échoua.

Eugène III approuva le Souverain Ordre Militaire de Malte.

SOURCE : http://eglise.de.dieu.free.fr/liste_des_papes_11.htm

EUGÈNE III, 

BERNARDO PAGANELLI DI MONTEMAGNO (mort en 1153) pape (1145-1153)

Pape italien né près de Pise à une date inconnue et mort le 8 juillet 1153 à Tivoli, non loin de Rome. Bernardo Paganelli di Montemagno est un disciple de saint Bernard de Clairvau. Il est abbé du monastère cistercien de Saint-Vincent-et-Saint-Anastase à Rome (aujourd'hui l'abbayede Tre Fontane) lorsqu'il est élu pape le 15 février 1145, puis intronisé le 18 février sous le nom d'Eugène III. L'élection inhabituelle d'un ecclésiastique extérieur au conclave provoque une émeute populaire à Rome, obligeant le nouveau pontife à fuir la cité. En 1144, comme tant d'autres en Europe occidentale, c'est avec consternation qu'il apprend la chute du comté d'Édesse, capitale du premier royaume latin d'Orient fondé par les croisés, tombé aux mains des Turcs. Profitant de l'état d'anarchie qui règne à Rome, Arnaud de Brescia, le réformateur extrémiste italien qui s'oppose depuis toujours au pouvoir temporel de la papauté, entre dans la ville et contraint le pape à s'exiler au début de 1146. Alors qu'il est en France (1147), Eugène III presse le roi Louis VII le Jeune de mener une croisade pour la libération d'Édesse, et invite saint Bernard de Clairvauxà la prêcher. Cette deuxième croisade, impressionnante entre toutes par son ampleur, se soldera pourtant par un échec retentissant.

Rentré en Italie en juin 1148, Eugène III excommunie Arnaud de Brescia en juillet de la même année au motif que celui-ci avait dénoncé le pape comme étant « un homme de sang » et fomenté la révolte contre la papauté. Siégeant hors de Rome pendant la plus grande partie de son pontificat à cause de l'hostilité du nouveau sénat restauré au Capitole, Eugène III tient de nombreux conciles régionaux. En 1153, il signe le traité de Constance avec Frédéric I^er Barberousse, successeur de Conrad III sur le trône du Saint Empire romain germanique, fixant les conditions du couronnement à Rome de celui-ci. Le pape mourra avant que Frédéric ait pu se rendre en Italie. Il sera béatifié le 3 octobre 1872.

Universalis, « EUGÈNE III, BERNARDO PAGANELLI DI MONTEMAGNO (mort en 1153) pape (1145-1153) », Encyclopædia Universalis [en ligne], consulté le 13 juillet 2015. URL : http://www.universalis.fr/encyclopedie/eugene-iii-bernardo-paganelli-di-montemagno-pape/

SOURCE : http://www.universalis.fr/encyclopedie/eugene-iii-bernardo-paganelli-di-montemagno-pape/

Blessed Eugene III, OSB Cist. Pope (RM)

Born at Montemagno, between Lucca and Pisa, Italy; died at Tivoli, July 8, 1153; cultus approved 1872. Pietro Paganelli became a canon at the Pisa cathedral and an official in the ecclesiastical curia of Pisa. After meeting Saint Bernard joined the Cistercians at Clairvaux in 1135, taking the name Bernard. His namesake professed him. He became abbot of Saint Athanasius (then Tre Fontane) in Rome and was unexpectedly elected pope on February 15, 1145, taking the name Eugene.

Forced to flee the city when he refused to recognize the sovereignty of the Roman Senate and Arnold of Brescia, heading the opposition to his election, seized temporal power, he was secretly consecrated at Farfa Abbey on February 18. Eugene moved to Viterbo and then returned to Rome under a truce, which the rebels immediately broke, pillaging churches and turning Saint Peter's into an armory.

At the invitation of King Louis VII, he went to France in 1147 and proclaimed the Second Crusade, which ended in failure, despite the efforts of Saint Bernard, who preached it, when the armies of King Louis VII and Emperor Conrad II of Germany were defeated.

Eugene held synods at Paris and Trier in 1147 and the following year at Rheims, where he condemned Gilbert de la Porree, and at Cremona, where he excommunicated Arnold and threatened to use force against the Roman rebels. Terms were arranged and Eugene returned to Rome in 1149 but was again forced to leave the following year.

He took up residence at Tivoli, concluded the Treaty of Constance in 1153 with Emperor Frederick I, guaranteeing the rights of the Church. Eugene labored throughout a tumultuous pontificate to reunite the Eastern churches to Rome, to reform clerical conduct and discipline, removed unworthy clergymen (among them the archbishops of Mainz and York), fought the recurrence of Manichaeism, was known for his courage and simplicity, and lived according to the spiritual counsels of Saint Bernard, who wrote De consideratione for his guidance.

Saint Antoninus fittingly called him "one of the greatest and one of the most afflicted of popes" (Benedictines, Delaney). 

SOURCE : http://www.saintpatrickdc.org/ss/0708.shtml

Pope Blessed Eugene III

Bernardo Pignatelli, born in the neighbourhood of Pisa, elected15 Feb., 1145; d. at Tivoli, 8 July, 1153. On the very day that Pope Lucius II succumbed, either to illness or wounds, the Sacred College, foreseeing that the Romanpopulace would make a determined effort to force the new pontiffto abdicate his temporal power and swear allegiance to the Senatus Populusque Romanus,hastily buried the deceased pope in the Lateranand withdrew to the remote cloister of St. Cæsariuson the Appian Way. Here, for reasons unascertained, they sought a candidate outside their body, and unanimously chose the Cistercianmonk, Bernardof Pisa, abbot of the monastery of Tre Fontane, on the site of St. Paul'smartyrdom. He was enthroned as Eugene III without delay in St. JohnLateran, and since residence in the rebellious city was impossible, the pope and his cardinals fled to the country. Their rendezvous was the monastery of Farfa, where Eugenereceived the episcopalconsecration. The city of Viterbo, the hospitable refuge of so many of the afflicted medievalpopes, opened its gates to welcome him; and thither he proceeded to await developments. Though powerless in face of the Romanmob, he was assured by embassies from all the European powers that he possessed the sympathy and affectionate homage of the entire Christian world.

Concerning the parentage, birth-place, and even the original name of Eugene, each of his biographers has advanced a different opinion. All that can be affirmedas certain is that he was of the noble family of Pignatelli, and whether he received the name of Bernardo in baptism or only upon entering religion, must remain uncertain. He was educated in Pisa, and after his ordination was made a canonof the cathedral. Later he held the office of vice-dominus or steward of the temporalities of the diocese. In 1130 he came under the magnetic influence of St. Bernard of Clairvaux; five years later when the saint returned home from the Synodof Pisa, the vice dominus accompanied him as a novice. In course of time he was employed by his order on several important affiars; and lastly was sent with a colony of monks to repeople the ancient Abbey of Farfa; but Innocent II placed them instead at the Tre Fontane.

St. Bernardreceived the intelligence of the elevation of his disciple with astonishment and pleasure, and gave expression to his feelings in a paternal letter addressed to the new pope, in which occurs the famous passage so often quoted by reformers, true and false: "Who willgrant me to see, before I die, the Church of God as in the days of old when the Apostleslet down their nets for a draught, not of silver and gold, but of souls?" The saint, moreover, proceeded to compose in his few moments of leisure that admirable handbook for popes called "De Consideratione". Whilst Eugene sojourned at Viterbo, Arnold of Brescia, who had been condemned by the Councilof 1139 to exile from Italy, ventured to return at the beginning of the new pontificate and threw himself on the clemency of the pope. Believing in the sincerity of his repentance, Eugeneabsolvedhim and enjoined on him as penancefasting and a visit to the tombs of the Apostles. If the veteran demagogue entered Rome in a penitentialmood, the sight of democracybased on his own principles soon caused him to revert to his former self. He placed himself at the head of the movement, and his incendiary philippicsagainst the bishops, cardinals, and even the asceticpontiff who treated him with extreme lenity, worked his hearers into such fury that Rome resembled a city captured by barbarians. The palaces of the cardinals and of such of the nobility as held with the pope were razed to the ground; churchesand monasteries were pillaged; St. Peter's church was turned into an arsenal; and piouspilgrims were plundered and maltreated.

But the storm was too violent to last. Only an idiot could fail to understand that medievalRome without he pope had no means of subsistence. A strong party was formed in Rome and the vicinity consisting of the principal families and their adherents, in the interests of order and the papacy, and the democrats were induced to listen to words of moderation. A treaty was entered into with Eugeneby which the Senate was preserved but subject to the papal sovereignty and swearingallegiance to the supreme pontiff. The senators were to be chosen annually by popular election and in a committee of their body the executive power was lodged. The pope and the senate should have separate courts, and an appeal could be made from the decisions of either court to the other. By virtue of this treaty Eugenemade a solemn entry into Rome a few days before Christmas, and was greeted by the fickle populace with boundless enthusiasm. But the dual system of government proved unworkable. The Romansdemanded the destruction of Tivoli. This town had been faithfulto Eugene during the rebellion of the Romans and meritedhis protection. He therefore refused to permit it to be destroyed. The Romansgrowing more and more turbulent, he retired to Castel S. Angelo, thence to Viterbo, and finally crossed the Alps, early in 1146.

Problems lay before the popeof vastly greater importance than the maintenance of order in Rome. The Christian principalities in Palestine and Syria were threatened with extinction. The fall of Edessa (1144) had aroused consternation throughout the West, and already from ViterboEugenehad addressed a stirring appealto the chivalry of Europe to hasten to the defence of the Holy Places. St. Bernard was commissioned to preach the Second Crusade, and he acquitted himself of the task with such success that within a couple of years two magnificent armies, commanded by the King of the Romansand the King of France, were on their way to Palestine. That the Second Crusade was a wretched failure cannot be ascribed to the saint or the pope; but it is one of those phenomena so frequently met with in the historyof the papacy, that a pope who was made to subdue a handful of rebellious subjects could hurl all Europe against the Saracens. Eugenespent three busy and fruitful years in France, intenton the propagation of the Faith, the correction of errors and abuses, and the maintenance of discipline. He sent Cardinal Breakspear (afterwards Adrian IV) as legate to Scandinavia; he entered into relationswith the Orientals with a view to reunion; he proceeded with vigour against the nascent Manichean heresies. In several synods (Paris, 1147, Trier, 1148), notably in the great Synod of Reims (1148), canonswere enacted regarding the dress and conduct of the clergy. To ensure the strict executionof these canons, the bishops who should neglect to enforce them were threatened with suspension. Eugenewas inexorable in punishing the unworthy. He deposedthe metropolitans of Yorkand Mainz, and he for a causewhich St. Bernard thought not sufficiently grave, he withdrew the pallium from the Archbishop of Reims. But if the saintlypontiff could at times be severe, this was not his naturaldisposition.

"Never", wrote Ven. Peter of Clunyto St. Bernard, "have I found a truer friend, a sincerer brother, a purer father. His ear is ever ready to hear, his tongue is swift and mighty to advise. Nor does he comport himself as one's superior, but rather as an equal or an inferior… I have never made him a request which he has not either granted, or so refused that I could not reasonably complain." On the occasion of a visit which he paid to Clairvaux, his former companions discovered to their joy that "he who externally shone in the pontificalrobes remained in his heart an observant monk".

The prolonged sojourn of the pope in France was of great advantage to the FrenchChurch in many ways and enhanced the prestige of the papacy. Eugenealso encouraged the new intellectual movement to which Peter Lombard had given a strong impulse. With the aid of Cardinal Pullus, his chancellor, who had established the University of Oxford on a lasting basis, he reduced the schools of theology and philosophyto better form. He encouraged Gratianin his herculean task of arranging the Decretals, and we owe to him various useful regulations bearing on academic degrees. In the spring of 1148, the pope returned by easy stages to Italy. On 7 July, he met the Italianbishops at Cremona, promulgated the canonsof Reims for Italy, and solemnlyexcommunicatedArnold of Brescia, who still reigned over the Romanmob. Eugene, having brought with him considerable financial aid, began to gather his vassals and advanced to Viterbo and thence to Tusculum. Here he was visited by King Louisof France, whom he reconciled to his queen, Eleanor. With the assistance of Roger of Sicily, he forced his way into Rome (1149), and celebrated Christmas in the Lateran. His stay was not of long duration. During the next three years the Romancourt wandered in exile through the Campagna while both sides looked for the intervention of Conrad of Germany, offeringhim the imperial crown. Arousedby the earnest exhortations of St. Bernard, Conrad finally decided to descend into Italy and put an end to the anarchy in Rome. Death overtook him in the midst of his preparations on 15 Feb., 1152, leaving the task to his more energetic nephew, Frederick Barbarossa. The envoys of Eugenehaving concluded with Frederickat Constance, in the spring of 1153, a treaty favourable to the interests of the Church and the empire, the more moderate of the Romans, seeing that the days of democracywere numbered, joined with the nobles in putting down the Arnoldists, and the pontiff was enabled to spend his concluding days in peace.

Eugene is said to have gained the affection of the people by his affability and generosity. He died at Tivoli, whither he had gone to avoid the summer heats, and was buried in front of the high altar in St. Peters, Rome. St. Bernardfollowed him to the grave (20 Aug.). "The unassuming but astute pupil of St. Bernard", says Gregorovius, "had always continued to wear the coarse habit of Clairvauxbeneath the purple; the stoic virtuesof monasticism accompanied him through his stormy career, and invested him with that power of passive resistance which has always remained the most effectual weapon of the popes."St. Antoninus pronounces Eugene III "one of the greatest and most afflicted of the popes". Pius IX by a decreedof 28 Dec., 1872, approved the cult which from time immemorial the Pisans have rendered to their countryman, and ordered him to be honoured with Mass and Officeritu duplicion the anniversary of his death.

Sources

     For the earlier lives by BOSO, JOHN OF SALISBURY, BERNHARD GUIDONIS, and AMALRICUS AUGERII see MURATORI, SS. Rer. Ital., III, 439 sqq. Cf. Lib. Pont., ed DUCHESNE, II, 386; HEFELE, Conciliengesch., v, 494; his letters are in P.L., CLXXX, 1009 sqq. (JAFFÉ, II, 20 sqq.). See also SAINATI, Vita de beato Eugenio III (Monza, 1874); Annal. Bolland. (1891), X, 455; and histories of the city of Rome by VON REUMONT and GREGOROVIUS.

Loughlin, James."Pope Blessed Eugene III."The Catholic Encyclopedia.Vol. 5.New York: Robert Appleton Company,1909.12 Jul. 2015<http://www.newadvent.org/cathen/05599a.htm>.


SOURCE : http://www.newadvent.org/cathen/05599a.htm

Blessed Pope Eugene III

Also known as

• Peter dei Paganelli di Montemagno
• Bernard of Pisa
• Bernardo Pignatelli

Memorial

• 8 July

Profile

Prominent Cistercianmonk. Friend of SaintBernard of Clairvaux. Abbotof the monastery of Tre Fontaine. Elected pope unanimously on day of his predecessor’s funeral; the cardinalswanted a quick election to prevent the interference of secular authorities. Promoted the disastrous Second Crusade. In 1146, the agitation of Arnold of Brescia and the republicans drove the pope from Rome. While in exile from 1146 to 1149 and again from 1150 to 1152, Eugene worked to reform clerical discipline.

Born

• at Montemagno, Pisa, Italy as Peter dei Paganelli di Montemagno

Papal Ascension

• 15 February1145

Died

• 8 July1151 at Tivoli, Italy of natural causes

Beatified

• 28 December1872 by PopePius IX (cultus confirmed)

SOURCE : http://catholicsaints.info/blessed-pope-eugene-iii/

After the death of Lucius the cardinals withdrew to the Monastery of St. Caesarius where, protected by Frangipani swords, they could elect a pope in peace. The election was speedy and surprising.

Quickly the cardinals chose, not one of their own number, but Bernard, the Cistercian abbot of St. Anastasius. He took the name Eugene III. Bernard Paganelli was born in Pisa. He was a canon of the cathedral there and a high official when he met St. Bernard. This meant a radical change. He resigned his high offices to follow St. Bernard, that spiritual pied piper, into a Cistercian monastery. When Innocent II asked St. Bernard to send Cistercians to Rome, it was Bernard Paganelli who led the monks to St. Anastasius. There he attracted many vocations and the monastery was flourishing when Bernard was elected pope.

Eugene was a man of real holiness, humble, kindly, and cheerful. If he was severe, he was severe on principle as when he deposed the archbishops of Mainz and York. He accomplished much for the church. He might have done more if he had not been so troubled by the perennial Roman problem. Eugene had to go to Farfa to be consecrated in peace. But soon, tired of the excesses of Jordan, the Patrician, the Romans welcomed the Pope back and agreed to a compromise. The office of Patrician was abolished. The senate was to remain but to acknowledge the lordship of the Pope. This did not work well and soon the disgusted Pope once more left the city. The fall of Edessa. a bastion of the crusader kingdom, had alarmed Europe. Eugene proclaimed the second crusade. St. Bernard preached it. Louis VII of France and Emperor Conrad III were its leaders. Weak leaders they proved to be. The Germans were cut up in Asia Minor, the French butchered in a mountain defile. Louis and Conrad reached Jerusalem indeed, but rather as pilgrims than war leaders. The crusade which had begun in hope ended in disillusionment. So keenly did Eugene feel this that he left France.

The Pope was active in promoting the spiritual welfare of the church. He received an embassy from the Catholic Armenians and sent those good people a letter of instruction. He arranged discussions with the Greeks. He held a council at Rheims at which the Trinitarian vagaries of Gilbert de la Porree were condemned. On the other hand the pope approved of the visions of the holy mystic Hildegarde. Though he had actually been guardian of France during the crusade, Eugene could not control his own city. Arnold of Brescia, whom the pope had once pardoned, was now the idol of the factious Romans. Diplomacy and a show of force enabled Eugene to enter Rome once more in 1149, but he had so hard a time keeping order that he appealed to Conrad to come down and settle matters. The Emperor died before he could do so. His nephew and successor agreed to come into Italy. He was to come many times and the popes would not be pleased. Conrad's successor was Frederick Barbarossa. Blessed Eugene died at Tivoli July 8, 1153. He was buried in St. Peter's with great marks of veneration.

Excerpted from "Popes Through the Ages" by Joseph Brusher, S.J.

SOURCE : http://www.stsmarthaandmary.org/popes/Eugene%20III.htm

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Saint OUEN de ROUEN, évêque et confesseur

August 24, 2015, 5:34 am

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OUEN saint (600 env.-684)

Dadon ou Audoenus (ce qui donna en français Ouen) est né près de Soissons, vers 600, dans une noble famille, profondément chrétienne. Enfant, il reçoit la bénédiction de saint Colomban, de passage chez ses parents. À la cour de Clotaire II (mort en 629) et de Dagobert (mort en 639), il est référendaire et chargé de missions importantes. Dès 636, Ouen fonde un monastère à Rebais (Seine-et-Marne). Encore laïque, il est élu évêque de Rouen. Il est ordonné le 13 mai 641. Dans son diocèse de Rouen, il retrouve ses amis, Philibert, fondateur de l'abbaye de Jumièges, et Wandrille, fondateur de celle de Fontenelle (laquelle s'appela par la suite abbaye Saint-Wandrille). Il conserve une grande influence dans le royaume comme conseiller de la reine Bathilde jusqu'à sa retraite à Chelles. Il entretient d'excellentes relations avec le terrible maire du palais, Ébroïn. Déjà âgé, il entreprend le voyage de Rome. Obligé de se rendre auprès du maire du palais d'Austrasie, Pépin d'Héristal, il meurt, au retour, à Clichy, près de Paris, lieu où se situe la ville appelée en son honneur Saint-Ouen. Il est enterré à Rouen dans l'abbaye qui porte maintenant son nom.

Jacques DUBOIS, « OUEN saint (600 env.-684) », Encyclopædia Universalis [en ligne], consulté le 24 août 2015. URL : http://www.universalis.fr/encyclopedie/ouen/

SOURCE : http://www.universalis.fr/encyclopedie/ouen/

 Le 24 août, mémoire de notre Saint Père OUEN (DADON), Evêque de ROUEN.

Saint Ouen (Audoenus), d'abord appelé Dadon, était le fils de riches aristocrates francs, qui l'élevèrent dans la piété. Comme ses parents avaient coutume d'offrir une large hospitalité aux Clercs et pèlerins, ils reçurent un jour Saint Colomban et quelques disciples qui, chassés de Luxeuil par la reine Brunehaut d'Austrasie, s'étaient réfugiés dans le royaume rival de Neustrie (cf. 21/23 nov.). Béni par le saint moine, l'enfant grava dans son coeur la forte impression qui l'avait marqué lors de cette brève rencontre. Après des études au sein de sa famille, il fut envoyé à la cour du roi Clotaire pour faire l'apprentissage des responsabilités administratives et militaires. Il s'y lia avec un groupe de jeunes nobles, qui devinrent des Saints Evêques: Saint Didier, futur Evêque de Cahors (+ 655, mémoire 15 nov.); Paul, Evêque de Verdun (+ 8 fév. 648); Saint Faron, Evêque de Meaux (+ 28 oct. 670); Saint Sulpice, Evêque de Bourges (+ 17 janv. 647); et de futurs fondateurs de monastère, tels Saint Wandrille (+ 22 juil. 668) et Saint Cyran (+ vers 655, mémoire le 4 déc.). Mais ce fut surtout avec Saint Eloi (cf. 1er déc.), alors argentier au service du roi, qu'il entretint une amitié spirituelle profonde et durable.

Il passa une dizaine d'années dans la chancellerie royale, s'initiant à tous les rouages de l'administration du royaume et assistant aux fêtes de la cour. Après la mort de Clotaire II (629), son fils et successeur, Dagobert 1er, éleva Dadon à la dignité de référendaire, c'est-à-dire chef de la chancellerie. Mais celui-ci restait avide de s'approcher de Dieu par une vie d'ascèse et de prière, et sous les vêtements fastueux et rehaussés de pierreries, il portait un rude cilice et partageait les élans de son coeur avec Saint Wadrille, qui avait été ramené de force à la cour après avoir tenté de se retirer dans un ermitage. Ayant appris que ses deux frères, Adon et Radon, étaient devenus moines, Dadon fonda, avec le concours de ses parents, un monastère à Rebais, dans la forêt de Brie, qu'un édit royal protégea contre les exactions des fonctionnaires, et auprès duquel il fit construire un hospice pour les pauvres et les malades. Il fit appel à des moines de Luxeuil, dirigés par Saint Aile, pour le peupler et y inspirer l'esprit de Saint Colomban.

Malgré ses obligations, Saint Dadon progressait dans la vertu et sa réputation de sainteté se répandit au loin, de sorte que lorsque le prince breton Judicaël vint en visite à la cour de Dagobert, il préféra partager un modeste repas en compagnie de Dadon, plutôt que d'assister au festin offert par le roi.

Après la mort de Dagobert (639), alors que son ami Saint Eloi était élu Evêque de Noyon, le pieux ministre fut choisi avec acclamations par le peuple de Rouen pour devenir Evêque de cette ville. Devant passer, conformément aux Saints Canons, au moins une année dans les Ordres mineurs, le Saint se retira auprès de l'Evêque de Mâcon, qui l'ordonna Prêtre, et il passa une année à étudier les oeuvres des Saints Pères, notamment les sermons de Saint Césaire d'Arles, et à s'initier à la prédication au cours d'une mission qui le conduisit jusqu'en Espagne. Le Saint délivra par sa prière ce pays d'une terrible sécheresse qui l'affligeait depuis sept ans et, grâce à ce Miracle, il put ramener la population à l'observance des commandements de Dieu.

Sacré Evêque de Rouen, en même temps que Saint Eloi l'était à Noyon, il consacra dès lors tous ses soins à confirmer la foi dans son grand diocèse. Visitant villes et villages jusqu'au moindre hameau, il prêchait inlassablement la Vraie Foi, baptisait les populations restées païennes, luttait contre les superstitions, assistait les pauvres et les malades, et se faisait tout pour tous. Le temps libre qui lui restait, il le consacrait à la prière et à la contemplation des réalités célestes. Malgré ses obligations pastorales, il continuait à vivre en moine et il encouragea les fondations monastiques, en particulier celle de Saint Germer à Flay dans le pays de Bray (+ 660, mémoire le 24 sept.), et celles de ses amis: Saint Wandrille à Fontenelle, et Saint Philibert à Jumièges (cf. 20 août), dont il consacra lui-même les églises. Réglant avec leurs fondateurs la vie de ces institutions, le Saint Evêque contribua activement à la fusion de la tradition irlandaise, transmise par les monastères de Saint Colomban, avec la Règle de Saint Benoît et les Traditions des Saints Pères d'Orient.

En tant qu'Evêque métropolitain, il avait sous sa dépendance les diocèses de Bayeux, Avranches, Évreux, Sées, Lisieux et Coutances, dont il réunissait régulièrement les Evêques en des synodes locaux. Il participa aussi à des conciles généraux de l'Eglise franque, en particulier le concile de Chalon-sur-Saône (644 ou 656), où tous les Evêques du royaume prirent des décisions contre la corruption du Clergé et pour le redressement des moeurs des fidèles. C'est au cours de ce concile que fut aussi officiellement institué l'usage de la pénitence privée renouvelable¹.

Outre son activité ecclésiastique, Saint Ouen continua d'exercer son influence à la cour, et il était le conseiller très écouté de la reine Sainte Bathilde (cf. 30 janv.), régente du royaume de Neustrie après la mort de son fils Clovis II (657). A la majorité de Clotaire III, le maire du palais Ébroïn contraignit Sainte Bathilde à entrer au Monastère de Chelles; Saint Ouen se retira alors des affaires politiques et entreprit, malgré son grand âge (75 ans), un pèlerinage à Rome, sur le tombeau des Apôtres. A son retour, il fut accueilli par son peuple en liesse; mais il retrouvait le royaume fort troublé. Clotaire III étant mort, Ébroïn avait fait monter sur le trône Thierry - le troisième fils de Clovis II - sans prendre l'avis des nobles. Ceux-ci reléguèrent Thierry dans l'abbaye de Saint-Denis et appelèrent sur le trône Childéric II, roi dAustrasie, restaurant ainsi l'unité du royaume mérovingien. Ce roi gouverna d'abord avec sagesse, grâce à l'assistance de Saint Léger, mais il prit ensuite une attitude tyrannique et mourut assassiné. Pendant la lutte qui opposa le cruel Ébroïn à Saint Léger², Saint Ouen se tint à l'écart; mais en dépit de cette réserve, le maire du palais réussit à semer la discorde dans le Clergé du diocèse de Rouen. Comme on avait rapporté à Saint Ouen des calomnies contre Saint Philibert (cf. 20 août), il le fit déposer et mettre en prison. Ce ne fut qu'après la mort d'Ébroïn que, la vérité ayant été enfin révélée, Saint Philibert put être relâché; et les deux Saints tombèrent alors dans les bras l'un de l'autre, en se demandant mutuellement pardon.

Malgré ses quatre-vingts ans, Ssaint Ouen intervint encore pour rétablir la paix entre les royaumes de Neustrie et d'Austrasie, et se rendit en personne auprès de Pépin d'Héristal à Cologne, pour le réconcilier avec Waraton, maire du palais de Neustrie. Cette paix fut cependant de courte durée et, deux ans après, Pépin s'emparait du royaume de Neustrie. Le Saint, qui avait rendu la parole à un muet à Cologne et avait délivré une femme possédée sur le chemin du retour, arriva épuisé au château de Clichy, près de Paris, pour rendre compte au roi de sa mission, et c'est là qu'il remit son âme à Dieu (686). Son corps fut transféré à Rouen, escorté par le peuple et les grands du royaume, et il y accomplit de nombreux Miracles, jusqu'à sa destruction par les Calvinistes en 1562.

1. Dans l'Eglise ancienne, la pénitence publique, accordée pour l'expiation de péchés graves, n'était pas réitérable. C'est en s'inspirant de la pratique des monastères colombaniens que le concile de Châlon prescrivit aux Prêtres d'imposer une pénitence (épitimie) après chaque confession.

2. Cf notice de St Léger, dans le supplément au 2 oct. (Appendice 2).

SOURCE : http://calendrier.egliseorthodoxe.com/sts/stsaout/aout24bis.html

Ouen of Rouen B (RM)

(also known as Aldwin, Audoënus, Dado, Owen)

Born at Sancy, near Soissons, France, c. 600; died at Clichy on August 24, 684. The 20th bishop of Rouen, Saint Ouen, was the son of the Frankish Saint Authaire. While he and his brother Ado were still children living at Ussy-sur- Marne, their father extended hospitality to the exiled Saint Columbanus. The brother were well educated at Saint Médard Abbey and both were provided situations at the court of King Clotaire II, when they were of age. There Ouen became a member of a remarkable group of young men that included Saints Eligius (whose biography he wrote), Wandrille, Romanus, Didier, and Sulpicius Pius.

Ouen was a favorite of both Clotaire and his successor Dagobert I, who made him his chancellor. In this office Ouen steadily opposed the prevalent simony. Dagobert gave him land in the forest of Brie where he built a monastery in 636, which is now called Rebais. On the advice of Bishop Saint Faro of Meaux, he appointed Columbanus's disciple Saint Aile as its first abbot. Saint Ouen wanted to retire to Rebais, but neither Dagobert nor his courtiers would give consent.

When Dagobert was succeeded by his son, Clovis II, in 639, Ouen was induced to remain in the office of chancellor. Finally Clovis agreed to allow Ouen to receive ordination at the hands of Bishop Dieudonné (Deodatus) of Mâcon. Shortly thereafter Ouen was elected bishop of Rouen--about the same time that Eligius was chosen to be bishop of Noyon. Each took time to prepare for consecration with prayer and fasting. The friends both received episcopal consecration together at Rheims in 641.

Ouen was an exemplary bishop. His added privileges led him to increase his humility, austerities, and charities. He encouraged learning by founding monasteries, and sent missionaries to the remotest parts of his diocese. He also continued his efforts to extirpate simony and other clerical abuses. Ouen participated in the synod of Châlons in 644. Even on the episcopal chair Ouen was unable to withdraw completely from politics. He became the trusted advisor of a fourth king, Thierry III, and his mother Saint Bathildis. In this position he upheld the policy of the manipulating Ebroin, mayor of the palace, to such a degree that he was involved, though perhaps not culpably, in Ebroin's ill-treatment of Saints Leger and Philibert.

Ouen died at Clichy (near Paris) on his return from a political mission in Cologne, Germany, where he negotiated a peace between Neustria and Austrasia. Some of his relics were enshrined in Canterbury cathedral about 950 (Attwater, Benedictines, Delaney, Encyclopedia, Walsh).

SOURCE : http://www.saintpatrickdc.org/ss/0824.shtml

August 24

St. Ouen, or Audoen, Archbishop of Rouen, Confessor

HE was otherwise called Dadon, and was son of Autaire, a virtuous French nobleman, who was settled in Brie. St. Columban being courteously entertained by him, gave his blessing to his two sons, Ouen and Adon, then in their infancy. Autaire placed them both, during their youth, in the court of King Clotaire II., where they contracted a friendship with St. Eloi, and by his example conceived a great contempt for the world, and both resolved to devote themselves to the service of God. Adon executed his design some time after, and founded upon an estate which he had near the river Marne, the double monastery of Jouarre, then called Jotrum, which he endowed with his own estate. It is at present a Benedictin nunnery. St. Ouen was in great credit with king Clotaire II, and with his son and successor Dagobert I. who made him keeper of his seal, in quality of his referendary or chancellor; and original acts signed by him by virtue of this office are still extant. He obtained of the king a grant of a piece of land situated in the forest of Brie, between the greater and lesser Morin; where, in 634, he erected a monastery called, from the brook near which it stands, Resbac, at present Rebais. By the advice of St. Faro, bishop of Meaux, he sent for St. Agil, a disciple of St. Columban, and got him appointed the first abbot by a council held at Clichi in 636; but in this he was forced to make use of the king’s authority; for the cities of Metz, Langres, and Besançon had at the same time requested St. Agil to be their bishop, and the monks of Luxeu desired to have him for their abbot. St. Ouen would have retired himself to Rebais, there to embrace a monastic life; but king Dagobert and his nobles could by no means be induced to give their consent. St. Ouen and St. Eloi, though yet laymen, were for their zeal, piety, and learning considered as oracles even of the bishops, and they exceedingly promoted the cause of religion and virtue through the whole kingdom. Dagobert dying in 638, Clovis II. his son and successor, testified the same esteem for St. Ouen, and continued him for some time in the office of referendary, by virtue of which all the letters and edicts of the king were brought to him, and he put the king’s seal upon them, says Aymoïnus. At length this prince was prevailed upon to give St. Ouen leave to receive the clerical tonsure, and he was shortly after elected archbishop of Rouen, in the room of St. Romanus; and at the same time his friend St. Eloi was chosen bishop of Noyon and Tournay. They took a considerable time to prepare themselves for this dignity by retirement, rigorous fasting, and prayer, and received the episcopal consecration together at Rheims in 640.

St. Ouen in this new dignity increased, not his pomp, but his humility, austerities, and charities. His zeal was indefatigable, and, by his affability and patience, he was truly all to all. He exerted his zeal in extirpating simony and other abuses, and promoted every where the reformation of discipline, especially in the third council of Challons in 644. King Theodoric III. employed him in many charitable important commissions, especially in pacifying those who were at variance, and in calming seditions. The saint having procured a peace between the French in Austrasia and Neustria, went to carry the news thereof to king Theodoric at Clichi near Paris, where an assembly of prelates and lords was held; and falling there sick of a fever, he besought the king that St. Ansbert, abbot of Fontenelle, who was the king’s confessor, and whom the clergy and people of Rouen desired to have for their pastor, should succeed him. He died at Clichi, in great sentiments of holy compunction and joy on the 24th of August, in 683, having possessed the episcopal dignity forty-three years. See his life in Surius, and another more ancient in the Bollandists, p. 805, also l’Histoire de Rouen, t. 1, part. 3, p. 136, and Du-Plessis, Hist. de Meaux, p. 34, 45, and 47. See a long history of miracles performed by the intercession and relics of St. Ouen, written by the monk Fulbert in 1066; also the poem of Thierri, the learned monk of St. Ouen in 1050, upon the life of this saint in F. du Moustier’s Neustria Pia, p. 23, 72–846. Henschenius confounded St. Ouen with St. Owin, a monk of Lichfield, when he ascribed his life to an English writer of the tenth age, named Fridegorius, as Dom. Rivet observes, t. 8, p. 366. On his translations and miracles, see Martenne, Anecd. t. 3, Col. 1669.

Rev. Alban Butler (1711–73).  Volume VIII: August. The Lives of the Saints.  1866.

SOURCE :  http://www.bartleby.com/210/8/243.html

Voir aussi : http://perso.numericable.com/gabriel.floricich/saint-ouen/pages/y-Ouen.html

Sainte PATRICIA de NAPLES, vierge religieuse

August 25, 2015, 12:32 pm

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Sainte Patricia de Naples

(✝ v. 665)

Patrizia en italien.

Selon la légende elle avait des liens avec la famille royale de Constantinople. Elle s'échappa pour éviter le mariage  et se réfugia à Rome où elle reçut le voile de religieuse des mains du pape Libère pour se consacrer à Dieu. Au décès de son père, elle retourna à Constantinople pour distribuer ses biens aux pauvres et revint en Italie où elle mourut à Naples.

Il est dit que son sang conservé dans une fiole se liquéfie périodiquement comme celui de Saint Janvier.

Elle est sainte patrone de la ville de Naples.

SOURCE : http://nominis.cef.fr/contenus/saint/10621/Sainte-Patricia-de-Naples.html

Saint Patricia of Naples

Also known as

• Patricia of Constantinople
• Patrizia of…

Memorial

• 25 August

Profile

Born to the nobility, possibly related to the emperor. To escape an arranged marriage, and to give herself to the religious life, she made a pilgrimage to Jerusalemand then to Rome, Italy. Nun in Rome. Returned to Constantinople to give away her wealth to the poor. She then returned to Naples, Italy to make pilgrimages to the tombs of martyrs and saints.

Born

• at Constantinople (modern Istanbul, Turkey)

Died

• c.665 at Naples, Italy of natural causes
• a vial of her blood reportedly liquifies periodically

Patronage

• Naples, Italy

Canonized

• Pre-Congregation

SOURCE : http://catholicsaints.info/saint-patricia-of-naples/

Saint Patricia

By Barbara Zaragoza

on December 6, 2013 | 10:00 am 

Every Tuesday morning at the San Gregorio Armeno Church, Saint Patricia’s blood liquifies after the 9:30 a.m. service. She is the patroness saint of Naples and her remains as well as a tooth and a wax imitation of her body lie inside a coffin at a side altar. In addition, during the Tuesday mass, the vial of her blood is hung on the left side of the front altar and is covered with a cloth. After the Eucharist, the priest lifts Saint Patricia’s blood from the hook, brings it to the middle of the altar, and worshipers stand in a line to kiss the receptacle. Inside it, one opaque vial has a discernible syrupy dark liquid.

Not much is known about Saint Patricia, her deeds transferred only orally throughout the centuries. According to the little cards given out at the church, she was born rich and noble in Constantinople during the seventh century. She was also a descendant of the Roman Emperor, Constantine the Great. Wanting to lead a life of celibacy, she fled to Rome to avoid an arranged marriage. When her father died, Saint Patricia returned to Constantinople and gave all her inherited wealth to the poor. Thereafter, she embarked on a ship back to Rome, but a furious storm drove the vessel to the Bay of Naples, where she took shelter at the Castel dell’Ovo. With her friends, she decided to establish a prayer community in Naples and spent her life helping the needy of the city until her death in 665.

Further legend has it that her body was venerated for several centuries until, between 1198 and 1214, a knight wanted a memento from Saint Patricia and plucked out her tooth. An outpouring of blood came from the empty cavity, thereafter flowing at different periods of time. Calling it a miracle, nuns preserved some of this blood in two bulbous vials.

At the San Gregorio Armeno Church today, the “Sisters of Saint Patricia” help with the mass, take care of the cloister, and continue to venerate Saint Patricia’s remains. A large number of these nuns, interestingly, come from the Philippines.

On a more tongue in cheek note, the patron saint of Naples, San Gennaro, has his vial of blood at the Duomo, which liquifies every September 19th as well as the Saturday before the first Sunday in May. The blood of Saint Patricia, on the other hand, liquifies on her saint’s day of August 25th and each Tuesday after the morning mass, so Saint Patricia performs her miracle at least fifty-three times a year. All this definitively proves, once again, without a shadow of a doubt – that women work harder than men.

Getting There: San Gregorio Armeno Church is located at Via San Gregorio Armeno 44, affectionally known to most English speakers as Naples Christmas Alley. Make sure to go around the corner and visit the cloister, which has a beautiful courtyard. You can also browse the large selection of Christmas cribs –  the Neapolitan presepe in the shops along this street.

SOURCE : http://www.napoliunplugged.com/saint-patricia.html


Voir aussi : http://www.napolisworld.it/urbssanguinum/spatrizia.html

saint MERRI (MERRY, MÉDÉRIC, MEDERICUS), abbé bénédictin

August 29, 2015, 10:25 am

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Simon Vouet - Saint Merri délivrant des prisonniers, Paris , église Saint Merri 

Saint Merry (Médéric)

Abbé (7ème s.)

St Merry fut offert à l'âge de treize ans au monastère de Saint André d'Autun où il reçut toute son éducation et où il se donna à Dieu pleinement. Les moines remarquèrent son intelligence et sa fidélité religieuse et l'obligèrent à devenir leur abbé avec l'accord de l'évêque. Craignant l'orgueil il alla se cacher dans une forêt près d'Autun. Lieu qui garde le nom de La Celle Saint Merry. 

Les disciples se firent nombreux autour de lui et, toujours par recherche de la solitude, il se rendit à Champeaux en Brie près de Melun où il s'arrêta malade, mais, dès sa guérison, il reprit sa marche vers Paris, pour être proche de la tombe de saint Symphorien, fondateur de l'abbaye d'Autun qui se trouve dans l'église de Saint Germain des Prés. 

Il vécut en reclus, hors des murs de la ville, pendant trois années et s'en fut vers le Seigneur, vers l'an 700.
La chapelle où il fut enterré devint paroisse sous le nom de Saint Merry ou Saint Merri. 

Saint-Merry ou Médéric, un peu oublié aujourd’hui, était très populaire autrefois. Moine puis abbé à Autun, il est attiré dans la vieillesse par les tombeaux de saint Denys et de sainte Geneviève. Il gagne Paris, semant des prodiges sur son chemin, délivrant les prisonniers et guérissant les malades. Comme de nombreux autres, établis en ermites autour de Paris, il trouve refuge avec un compagnon près d’une chapelle - Saint-Pierre-des-Bois - rive droite de la Seine, dans une forêt hors de la Cité, au bord de la voie romaine Nord-Sud, qui est l’ancêtre de la rue Saint-Martin. (diocèse de Paris)

Un internaute nous signale: Saint Symphorien fut enterré à Autun. Ses reliques y sont actuellement dans la cathédrale saint-Lazare. A Paris, dans l'église Saint-Germain-des-Prés, c'est le tombeau de Saint-Germain qui se trouve dans la chapelle Saint Symphorien. C'est dans le monastère Saint-Martin et pas Saint-André qu'est enterré Médéric. La chapelle Saint-Pierre était en rive gauche et non droite de la Seine.

À Paris, vers 700, saint Merry (Médéric), prêtre et abbé d’un monastère à Autun. Devenu vieux, il quitta sa charge et finit sa vie dans un ermitage près de Paris.

Martyrologe romain

SOURCE : http://nominis.cef.fr/contenus/saints_1758.html

August 29

St. Merri, or Medericus, Abbot

HE was nobly born at Autun, in the seventh century, and from his infancy turned all his thoughts towards virtue. In his childhood he disdained the ordinary amusements of that age, and in all his actions considered the great end of human life the sanctification and salvation of his soul. That he might wholly attend to his only affair without distraction, when he was but thirteen years old, he so earnestly desired to embrace a monastic life, that his parents, who at first violently opposed his vocation, overcome by his importunities, presented him themselves to the abbot of St. Martin’s in Autun. In that monastery then lived fifty-four fervent monks, whose penitential and regular lives were an odour of sanctity to the whole country. Merri, in this holy company, grew up in the perfect exercise and habits of every virtue, especially humility, meekness, charity, obedience, and a scrupulous observance of every point of the rule. Being, in process of time, chosen abbot, much against his own inclinations, he pointed out to his brethren the narrow path of true virtue by example, walking before them in every duty; and the great reputation of his sanctity drew the eyes of all men upon him. The dissipation which continual consultations from distant parts gave him, and a fear of the dangers of forgetting himself, and falling into the snares of vanity, made him resign his office, and retire privately into a forest four miles from Autun, where he lay hid some time in a place called, to this day, St. Merri’s cell. He procured himself all necessaries of life by the labour of his hands, and found this solitude sweet by the liberty it gave him of employing his whole time in the exercises of heavenly contemplation, prayer, and penitential manual labour. The place of his retreat having at length become public, he was obliged to return to his monastery; but after having edified his brethren some time, and strengthened them in the maxims of religious perfection, he again left them, in order to prepare himself the better for his passage to eternity. He came to Paris with one companion called Frou or Frodulf, and chose his abode in a small cell adjoining a chapel dedicated in honour of St. Peter, in the north suburbs of that city; where, after two years and nine months, during which time he bore with astonishing patience the fiery trial of a painful lingering illness, he happily died about the year 700. He was buried in the above-mentioned chapel, upon the spot where now a great church bears his name, in which his relics are placed in a silver shrine over the high altar. He is named in the Roman Martyrology. See his anonymous life in Mabillon’s acts of saints of the Order of St. Bennet, and Stilting the Bollandist, t. 6, Augusti, p. 518.

Rev. Alban Butler (1711–73).  Volume VIII: August. The Lives of the Saints.  1866.

SOURCE : http://www.bartleby.com/210/8/294.html

Medericus (Merry) of Autun, OSB Abbot (RM)

Born in Autun, France; died c. 700. While he was about 13, Saint Merry took the Benedictine habit, probably at Saint Martin's in Autun, where 54 fervent monks lived, whose penitential and regular lives were an object of edification to the whole country. Being chosen abbot much against his own inclination, Merry pointed out to his brethren the narrow path of true virtue by example, walking before them in every duty, and the reputation of his sanctity drew the eyes of all men. The distractions that continual consultations from all parts gave him, and a fear of becoming vain, caused him to resign his office and retire into a forest four miles from Autun. There he hid for some time. He earned his living by the work of his hands. When his hiding place became known and he fell ill about the same time, he was obliged to return to the monastery.

After edifying his brethren for many years and strengthening them in religious perfection, he again left them in old age in order to make a pilgrimage to the shrine of Saint Germanus of Paris (also a native of Autun). In a northern suburb of Paris with one companion, Saint Frou (Frodulf), he chose to live in a small cell adjoining a chapel dedicated to Saint Peter. He suffered a painful, lingering illness for about three years then died happily. On the site of his cell rose the church of Saint Merry (Benedictines, Encyclopedia, Walsh, White).

In art, Saint Medericus is portrayed as an abbot with prisoners and chains near him. He may also be shown experiencing a vision of God the Father or teaching monks. Care should be taken not to confuse him with Saint Leonard, who is always young (Roeder). He is venerated especially at Autun and Paris (Roeder).

Source : http://www.saintpatrickdc.org/ss/0829.shtml

Sainte SABINE de ROME, martyre

August 29, 2015, 10:27 am

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Sainte Sabine

Martyre à Rome

Il n'est pas douteux qu'elle ait subi le martyre pour avoir enterré sa servantevictime de la persécution. Elle vivait sans doute à Vindenia en Ombrie. Une église bâtie à Rome en son honneur sur le mont Aventin en fit une sainte romaine très célébrée.

C'est maintenant la basilique Sainte-Sabine et legouvernement de l'Ordre des Prêcheursy est établi au couvent de Sainte-Sabine à Rome.

À Rome, commémoraison de sainte Sabine, dont le titre établi sur l’Aventin vers 422-432, présente son nom à la vénération.

Martyrologe romain

SOURCE : http://nominis.cef.fr/contenus/saint/1761/Sainte-Sabine.html

Sainte Sabine, martyre

La fête de Ste Sabine semble plus ancienne à Rome que la Décollation de St Jean-Baptiste que l’Église célèbre aujourd’hui en ce jour. La station en l’église Sainte-Sabine est attestée à la fin du VIème siècle.

« Sabine est la fondatrice d’un titre sur l’Aventin, auquel Pierre d’Illyrie substitua une basilique au temps du pape Célestin. Elle devait devenir sainte Sabine dans le cours du VIe siècle, comme les autres fondateurs et fondatrices des tituli romani. Une Passio sanctarum Serapiae et Sabinae en fait une martyre et donne le 29 août pour son natale. C’est ce jour-là que le Hiéronymien en fait mention et que saint Grégoire le Grand célébrait sa fête [1]. On en trouve le formulaire, au milieu du VIIe siècle, tant dans l’évangéliaire que dans le sacramentaire grégorien. Sainte Sabine a toujours été célébrée à Rome depuis lors » [2].

Textes de la Messe

eodem die 29 augusti

S. SABINÆ

Mart.

Commemoratio

Missa Me exspectavérunt, de Communi Communi non Virginum 1 loco, cum orationibus ut infra :

Oratio.

Deus, qui inter cétera poténtiæ tuæ mirácula étiam in sexu frágili victóriam martýrii contulísti : concéde propítius ; ut, qui beátæ Sabínæ Mártyris tuæ natalítia cólimus, per eius ad te exémpla gradiámur. Per Dóminum.

Secreta

Hóstias tibi, Dómine, beátæ Sabínæ Mártyris tuæ dicátas méritis, benígnus assúme : et ad perpétuum nobis tríbue proveníre subsídium. Per Dóminum nostrum.

Postcommunio

Divíni múneris largitáte satiáti, quǽsumus, Dómine, Deus noster : ut, intercedénte beáta Sabína Mártyre tua, in eius semper participatióne vivámus. Per Dóminum.

 

ce même 29 août

Ste SABINE

Martyre

Commémoraison

Messe Me exspectavérunt,, du Commun des Stes Femmes I, avec les oraisons ci-dessous :

Collecte

Dieu, entre autres merveilles de votre puissance, vous avez fait remporter la victoire du martyre même par le sexe le plus faible : faites, dans votre bonté, qu’honorant la naissance au ciel de la Bienheureuse Sabine, votre Martyre, nous tendions vers vous par l’imitation de ses exemples.

Secrète

Recevez avec bonté, Seigneur, les hosties offertes pour honorer les mérites de la bienheureuse Sabine, votre Vierge et Martyre, et faites qu’elles nous procurent un continuel secours.

Postcommunion

Rassasiés par la grandeur de votre don céleste, nous vous supplions, ô Seigneur notre Dieu, que la bienheureuse Sabine votre Martyre, intercédant pour nous, nous vivions toujours de la participation à ce sacrement.

Office

Leçon des Matines avant 1960.

Aux Matines de la Décollation de St Jean-Baptiste avant 1960, on commémorait Ste Sabine par la neuvième leçon

Neuvième leçon. Sabine, dame romaine, épouse de Valentin, homme de qualité, fut initiée par la Vierge Séraphie à la connaissance des préceptes de la foi chrétienne. Après le martyre de la pieuse Vierge, elle en recueillit les reliques pour les ensevelir avec honneur. On l’arrêta pour ce fait, et on la fit comparaître devant le juge Elpidius, Adrien étant empereur. « Êtes-vous, lui dit le juge, cette Sabine de race noble et d’illustre alliance ? — Oui, c’est moi, répondit-elle, et je rends grâces à mon Seigneur Jésus-Christ d’avoir été délivrée de la servitude des démons, par l’intercession de Séraphie, sa servante. » Le préfet essaya de diverses manières de la faire changer de sentiment ; mais voyant qu’il ne pouvait l’ébranler dans sa foi, il prononça la sentence qui la condamnait à la peine capitale, pour avoir méprisé les dieux. Les Chrétiens ensevelirent son corps dans le tombeau où elle-même avait enseveli Séraphie, sa maîtresse dans la foi.

Dom Guéranger, l’Année Liturgique

Saluons la noble Martyre dont le triomphe vient compléter les honneurs de cette journée [3]. La très antique église de Sainte-Sabine sur l’Aventin forme un des joyaux du trésor de la Ville éternelle. Avec Saint-Sixte-le-Vieux, elle eut cette autre gloire d’abriter dans Rome saint Dominique et ses premiers fils.

Bhx cardinal Schuster, Liber Sacramentorum

La station de ce jour sur l’Aventin nous est déjà attestée, pour la fin du VIe siècle, par le Registrum de saint Grégoire le Grand : Facta sunt haec in basilica sanctae Sabinae sub die IIII Kal. Sept. Indict. VI [4].

Le plus ancien Comes romain contenu dans le manuscrit de Würzbourg, mentionne cette fête, mais, à l’égal d’autres solennités non romaines, d’introduction moins ancienne, il la rejette à la fin de sa liste des divers Communs.

Sabine et Sérapie, que les Actes disent être ensevelies in oppido Vendinensium ad arcum Faustini, iuxta aream Vindiciani, semblent être des martyres de l’Ombrie. De Rossi a même démontré que, non loin de Interamna (Terni) existait le village de Vindena, d’où, vers la fin du VIIe siècle, les reliques des deux Saintes furent transférées dans le titulus Sabinae sur l’Aventin.

La messe est la même que le 6 mars pour les célèbres martyres de Carthage, Perpétue et Félicité. La première collecte, sauf le titre de vierge, est identique à celle de sainte Agathe, le 5 février ; les deux autres sont les mêmes que le 23 janvier, pour sainte Émérentienne [5].

Le verset alléluiatique est tiré du psaume 44 : « Alléluia. Dans la splendeur et la gloire, prépare-toi, avance-toi joyeusement et règne ».

La gloire et le triomphe du Christ, dit saint Paul, nous sont réservés dans la mesure où nous aurons participé, comme les martyrs, à l’ignominie de sa passion. C’est pourquoi la sainte liturgie de l’Église, qui est comme un reflet de celle du ciel, donne la place d’honneur aux saints martyrs.

Selon le Comes de Würzbourg, la première lecture était aujourd’hui la même que le 10 juillet ; c’est celle qui contient l’éloge de la femme forte (Prov., XXXI, 10-31). Pour mériter cet éloge, comme l’observe saint Philippe Neri, des choses extraordinaires ne sont point requises. Le Saint-Esprit loue la mère de famille qui file la laine et manie la quenouille et le fuseau. Dans la vie chrétienne, même les actes les plus ordinaires dans l’exercice du devoir deviennent sublimes et dignes de la vie éternelle quand ils sont accomplis en état de grâce. La fidélité humble et assidue aux exercices du devoir indique déjà une vie héroïque qui, si le Seigneur le veut, peut être une préparation suffisante à la grâce du martyre.

A quelle époque le Titulus Sabinae fut-il dédié à la martyre homonyme de Vindena ? C’est un problème difficile à résoudre, car dans l’inscription en mosaïque qui existe encore sur la porte de cette basilique, on relève bien que son fondateur fut un prêtre illyrien nommé Pierre, qui vivait au temps de Célestin Ier, mais sainte Sabine n’y est point nommée. Qu’a donc à faire ici cette matrone Sabine de qui l’église prit le nom ? Faut-il établir une relation quelconque entre la martyre de l’Ombrie et l’ancienne propriétaire de la domus de l’Aventin, agrandie ensuite par l’Illyrien Pierre et devenue une vaste basilique ? Ou bien une seconde Sabine romaine acheva-t-elle, en lui donnant son nom, la construction commencée par l’Illyrien ? Ce sont des questions que nous ne pouvons résoudre actuellement.

Dans le cloître de la basilique de Saint-Paul on conserve l’épigraphe d’un prêtre du titulus Sabinae, qui vivait à une époque où l’église n’était pas encore dédiée à la martyre de Vindena :

LOCVS • PRESBYTERI • BASILI • TITVLI • SABINE

[1] Grégoire Le Grand, Registrum epistolarum, XIII, 2 ; édit. Ewald- Hartmann, tome 2, p. 367.

[2] Cf. Pierre Jounel, Le Culte des Saints dans les Basiliques du Latran et du Vatican au douzième siècle, École Française de Rome, Palais Farnèse, 1977.

[3] Allusion à la Fête de la Décollation de St Jean-Baptiste.

[4] Reg. Lib. XI, n. 2. Ed. Hartmann, II, 367.

[5] Toutes ces pièces sont désormais du Commun des Vierges.

Dom Pius Parsch, Le guide dans l’année liturgique

Sainte Sabine.— Jour de mort : 29 août, vers 126. Tombeau : à Rome, dans la basilique qui lui est dédiée sur l’Aventin. Vie : Sainte Sabine, originaire de Vindena, en Ombrie, fut l’épouse d’un patricien appelé Valentin. Elle fut convertie à la foi chrétienne par sa servante Séraphie. Après la mort de cette pieuse vierge (le martyrologe en fait mémoire le 3 septembre), elle en recueillit les restes pour les ensevelir avec honneur. Cela lui vaut d’être incarcérée peu après par ordre de l’empereur Adrien, et d’être traduite devant le tribunal d’Elpidius : « N’êtes-vous pas Sabine, veuve de l’illustre Valentin ? » lui demanda celui-ci. . Oui, c’est moi, répondit-elle, et je rends grâces à mon Seigneur Jésus-Christ d’avoir été délivrée de la servitude des démons par l’intercession de sa servante Séraphie ». Le juge la condamna à mort pour son mépris des dieux. Les chrétiens déposèrent son corps dans le tombeau où elle-même avait enseveli Séraphie, sa maîtresse dans la foi. Pratique : Quel exemple édifiant ! La servante convertit sa maîtresse ; la maîtresse ensevelit le corps de sa servante et la suit dans son martyre. Toutes deux reposent unies dans une même sépulture. Comme le christianisme sait franchir les barrières sociales !

La basilique de Sainte-Sabine est une des plus célèbres églises stationnales de Rome ; c’est là que le clergé et les fidèles se rassemblent le Mercredi des Cendres.

SOURCE : http://www.introibo.fr/29-08-Ste-Sabine-martyre

St. Sabina

Widow of Valentinus and daughter of Herod Metallarius, suffered martyrdom about 126. According to the Actsof the martyrdom, which however have no historicvalue, she lived at Rome and was converted to Christianity by her femaleslave Serapia. Serapia was put to deathfor her faith and later, in the same year, Sabina suffered martyrdom. In 430 her relics were brought to the Aventine, where a basilica, which is very interesting in the history of art, is called after St. Sabina. Originally the churchwas dedicated to both saints. The feast of St. Sabina is celebrated on 29 August.

Löffler, Klemens."St. Sabina."The Catholic Encyclopedia.Vol. 13.New York: Robert Appleton Company,1912.29 Aug. 2015<http://www.newadvent.org/cathen/13290a.htm>.

SOURCE : http://www.newadvent.org/cathen/13290a.htm

Sabina of Rome M (RM)

Died c. 127. According to Saint Sabina's untrustworthy acta, she was a rich and noble widow (of Valentine?) from Umbria, Italy. Her virginal, Syrian servant, Saint Seraphia, was such a model of Christian charity and obedience that she converted her mistress, who soon outshone her teacher in fervor and piety. At the beginning of Hadrian's persecution, Beryllus, governor of the province, arrested Sabina and Seraphia. The latter was beaten to death with clubs. Sabina was released because of her high station at the pleading of her friends. She was retaken the following year and martyred at Rome. The Bollandists have proven that she was, indeed, a Roman martyr. About 430, a basilica was dedicated to her in Rome, which was one of the station churches of Lent. Some say that she gave her home to the Christians as a church and that this was the site for the later erection of the basilica. Saint Dominic had a special devotion to this Saint Sabina (Benedictines, Encyclopedia, Husenbeth). In art, Saint Sabina is depicted giving alms to a cripple. She may also be portrayed as a princess with a book, palm, and angels (Roeder). This patron of Rome is the patroness of children who have difficulty in walking and of housewives. She is invoked against hemorrhage (Roeder).

Source : http://www.saintpatrickdc.org/ss/0829.shtml

Saint Seraphia

Virgin and Martyr († ca. 126)

and Saint Sabina

Martyr († ca. 127)

Saint Seraphia was born at Antioch in the late first century, of Christian parents who, fleeing the persecution of Adrian, went to Italy and settled there. When her parents died, Seraphia was sought in marriage by many, but having resolved to consecrate herself to God alone, she sold all her possessions and distributed the proceeds to the poor. And then she sold herself into a voluntary slavery, and entered the service of a Roman noblewoman named Sabina. The piety of Seraphia, her love of work, and her charity soon gained the heart of her mistress, who became a Christian.

Seraphia was denounced as a follower of Christ and condemned to die. She was first placed over a burning pile, but remained uninjured by the flames. The prefect ordered her to be beheaded, and in that way she received the crown she so richly merited. Her mistress buried her with every mark of respect.

That noble Roman matron, Saint Sabina, was also denounced to the prefect Helpidius a year later. Christ is my God, I adore Him and serve Him; to Him alone I must sacrifice, she said when questioned. Her humble confession of faith obtained for her the grace of martyrdom; she was beheaded and all her goods confiscated. She was buried in the tomb she herself had had built in Rome, and where she had interred her beloved servant, Seraphia. In the year 425 a church was built at the site of the martyrdom of the two holy women, on Mount Aventino. The Church of Saint Sabina was given to Saint Dominic in the 13^th century by Pope Honorius III, and still today one venerates, under the main altar there, the bodies of the two holy Martyrs.

Reflection: Christian courage is in direct relationship to our Faith. If we continue in the Faith, founded and established and immovable, all things will be found possible to us.

Little Pictorial Lives of the Saints, a compilation based on Butler's Livesof the Saints and other sources by John Gilmary Shea (Benziger Brothers: New York, 1894); Les Petits Bollandistes: Vies des Saints, by Msgr. Paul Guérin (Bloud et Barral: Paris, 1882), Vol. 10

SOURCE : https://magnificat.ca/cal/en/saints/saint_seraphia_and_saint_sabina.html


Voir aussi : http://www.stsabina.org/history.html

Saint AIDAN (AEDAN) de LINDISFARNE, moine, abbé, évêque et confesseur

August 31, 2015, 8:34 am

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Saint Aidan de Lindisfarne

Évêque-abbé (✝ 651)

Moine missionnaire irlandais venant du monastère fondé par Saint Colomba sur l'île de Iona, il établit la religion chrétienne dans le district de Lindisfarne en Angleterre et devint, vers 635, évêque du pays qu'il avait converti.

A lire: saint Aidan, premier habitant de Holy Island de Lindisfarne - site en anglais.

À Lindisfarne en Northumbrie, l’an 653, saint Aidan, évêque et abbé. Homme de grande piété, d’extrême mansuétude et de sage autorité, il fut appelé du monastère d’Iona par le roi saint Oswald, et il établit dans cette île son siège épiscopal et son monastère, pour travailler efficacement à répandre l’Évangile dans ce royaume d’Angleterre.

Martyrologe romain

SOURCE : http://nominis.cef.fr/contenus/saint/1767/Saint-Aidan-de-Lindisfarne.html

L'évêque Aedan est né en Irlande à la fin du 6ème siècle, et mourut en 651. Saint Aidan fut disciple de saint Senan (8 mars) sur l'Ile Scattery, mais on ne sait rien de plus de certain sur sa vie antérieure à son entrée comme moine à Iona. Il fut bien accueillit par le roi saint Oswald (9 août), qui avait vécut en exil parmi les moines Irlandais à Iona et y avait demandé des moines pour évangéliser son royaume. Le premier missionnaire, Corman, n'eut pas de succès à cause de la rudesse de ses méthodes; dès lors Aidan fut envoyé pour le remplacer. Oswald accorda l'île de Lindisfarne("Ile sainte") à Aidan pour y fonder son siège épiscopal; son diocèse s'étendra du Forth jusqu'à l'Humber.


Par ses actions, il montra que jamais il ne chercha ni n'aima les biens de ce monde; les présents que le roi ou les riches lui offraient, il les donnait aux pauvres. Il vint rarement à la table royale, et jamais sans y emmener l'un ou l'autre de son clergé, et se hâtant toujours de quitter pour rejoindre ses tâches. Le centre de son activité était Lindisfarne, au large de la côte du Northumberland, entre Berwick et Bamburgh. Là, il établit un monastère sousla Règle de saint Columcille (Columba d'Iona); il n'était pas inapproprié de l'appeler l'Iona anglais, parce que de là, le paganisme fut progressivement éliminé en Northumbrie et les coutumes barbares sapées. La communauté n'était pas autorisée à accumuler des richesses; les surplus étaient utilisés pour les besoins des pauvres et le rachat avec affranchissement des esclaves (manumission). De Lindisfarne, Aidan voyagea à pied à travers le diocèse, visitant son troupeau et fondant des centres missionnaires.

L'apostolat d'Aidan fut facilité par des miracles innombrables, rapportés par saint Bede (25 mai) qui rédigea sa biographie. Il fut aussi aidé par le fait qu'Aidan prêcha en Irlandais et que le roi fit la traduction. Saint Aidan fit entrer 12 jeunes Anglais dans son monastère, pour les y élever, et il était infatigable pour s'occuper du bien-être des enfants et des esclaves, et pour l'affranchissement de ces derniers, il utilisa pour leur manumission nombre des aumônes qu'on lui accorda.

Le grand roi saint Oswald assista son évêque de toutes les manières possibles jusqu'à sa mort à la bataille contre le roi païen Penda en 642. Une belle histoire préservée par saint Bède nous rapporte qu'Oswald était attablé pour dîner un jour de Pâques, saint Aidan à ses côtés, quand on lui apprit qu'un grand groupe de pauvres demandait l'aumône à la porte. Prenant un plat en argent massif, il le chargea avec la viande de sa propre table et ordonna de la distribuer parmi les pauvres, puis qu'on brisa le plat d'argent et qu'on en partagea les morceaux entre les pauvres. Aidan, nous dit Bède, prit la main droite du roi, disant "Que jamais cette main ne périsse!" Sa bénédiction s'accomplit. Après la mort d'Oswald, son bras droit incorrompu fut conservé comme sainte relique.

Saint Oswin (20 août), le successeur de saint Oswald, soutint aussi l'apostolat d'Aidan. Et lorsqu'en 651, Oswin fut assassiné par Gilling, Aidan ne lui survécut que 11 jours. Il mourût au château royal de Bamburgh, qu'il utilisait comme centre missionnaire, gisant contre un mur de l'église où une tente avait été dressée pour l'abriter. Il fut d'abord enterré dans le cimetière de Lindisfarne, mais quand la nouvelle église Saint-Pierre fut achevée, on y transféra son corps. Les moines de Lindisfarne, fuyant les attaques répétées des Vikings, abandonnèrent leur sainte île en 875, emportant les reliques de saint Oswald et saint Aidan placées dans le cercueil contenant le corps incorrompu de saint Cuthbert. Durant 100 ans, les moines errèrent, s'installant de ci de là, et fondant des églises. En 995, craignant une nouvelle attaque des envahisseurs Danois, les moines s'enfuirent à nouveau avec leurs précieuses reliques. Selon la tradition, quand les moines approchèrent de la ville de Durham, le cercueil devint de plus en plus lourd, et un moine eut un songe dans lequel Cuthbert dit que son corps trouverait son repos final à "Dunholme". Aucun des moines ne connaissait un tel lieu mais, interrogeant les villageois, ils entendirent 2 femmes parler d'une vache perdue qui se serait égarée dans "le Dunholme". Les moines investiguèrent ce détail et découvrirent que c'était un promontoire boisé sur une boucle de la Rivière Wear, où de nos jours se trouve la cathédrale de Durham.

Les moines de Glastonbury affirmèrent que dès le 11ième siècle, ils possédaient les ossements de saint Aidan de Lindisfarne (Northumberland). Nous savons que ce n'était pas le corps entier, car il est reconnu que la moitié du corps se trouve à Iona en Écosse, et une partie du restant se trouve à la cathédrale de Durham. Saint dont le corps n'était pas entier et pourtant le plus ancien enregistré, il semble qu'Aidan est le seul saint "nordique" dont les reliques furent amenées au sud à Glastonbury par Tyccea, bien qu'apparemment pas sous la menace Viking.

Saint Bède loue hautement l'Irlandais Aidan qui fit tant pour porter l'Évangile à ses frères Anglo-Saxons. "Jamais il ne rechercha ni n'aima quoique ce soit de ce monde, mais fit ses délices à distribuer immédiatement aux pauvres quoique ce soit que rois ou riches du monde lui donnèrent. Il traversa villes et pays à pied, jamais à cheval, sauf si pressé par une urgente nécessité. Partout où il rencontrait quelqu'un, riche ou pauvre, il l'invitait, si païen, à embrasser le mystère de la Foi; ou s'il s'agissait d'un croyant, il cherchait à le renforcer dans leur Foi, exhortant par des paroles et actions pour les aumônes et bonnes oeuvres."

Il écrivit que saint Aidan "était un homme d'une gentillesse remarquable, bon et modéré, zélé pour Dieu; mais pas complètement selon la connaissance..." Par cela, Bède veut dire qu'Aidan suivait et enseignait la Liturgie et les coutumes disciplinaires des Chrétiens Celtes, qui différaient de ceux de la Chrétienté continentale romaine. Montague note qu'un des efforts de l'éducation anglo-saxonne dirigée par les moines Irlandais était que l'écriture anglaise se distinguait par son orthographe irlandaise. Aidan amena en Irlande la coutume du jeûne du mercredi et du vendredi (voir Didachè).

Dans l'art, on représente Saint Aidan en évêque avec en main le monastère de Lindisfarne et un cerf à ses pieds (parce que la tradition rapporte que sa prière rendit invisible un cerf poursuivit par des chasseurs). Il peut aussi être représenté

(1) tenant une torche allumée;

(2) donnant un cheval à un pauvre;

(3) calmant une tempête; ou

(4) éteignant un incendie par sa prière. Il est particulièrement vénéré à Glastonbury, Lindisfarne, et Whitby


SOURCE : http://stmaterne.blogspot.ca/2008/08/saint-aidan-de-lindisfarne-abb-vque-et.html

Aidan (Aedan) of Lindisfarne B (RM)

Born in Ireland; died 651. Saint Aidan is said to have been a disciple of Saint Senan on Scattery Island, but nothing else is known with certainty of his early life before he became a monk of Iona. He was well received by King Oswald, who had lived in exile among the Irish monks of Iona and had requested monks to evangelize his kingdom. The first missioner, Corman, was unsuccessful because of the roughness of his methods, so Aidan was sent to replace him. Oswald bestowed the isle of Lindisfarne (Holy Island) on Aidan for his episcopal seat and his diocese reached from the Forth to the Humber. By his actions he showed that he neither sought nor loved the things of this world; the presents which were given to him by the king or other rich men he distributed among the poor. He rarely attended the king at table, and never without taking with him one or two of his clergy, and always afterwards made haste to get away and back to his work.

The center of his activity was Lindisfarne, off the coast of Northumberland, between Berwick and Bamburgh. Here established a monastery under the Rule of Saint Columcille; it was not improperly been called the English Iona, for from it the paganism of Northumbria was gradually dispelled and barbarian customs undermined. The community was not allowed to accumulate wealth; surpluses were applied to the needs of the poor and the manumission of slaves.

From Lindisfarne Aidan made journeys on foot throughout the diocese, visiting his flock and establishing missionary centers. Aidan's apostolate was advanced by numerous miracles according to Saint Bede, who wrote his biography. It was also aided by the fact that Aidan preached in Irish and the king provided the translation. Saint Aidan took to this monastery 12 English boys to be raised there, and he was indefatigable in tending to the welfare of children and slaves, for the manumission of many of whom he paid from alms bestowed on him.

The great king Saint Oswald assisted his bishop in every possible way until his death in battle against the pagan King Penda in 642. Oswald's successor, Saint Oswin, also supported Aidan's apostolate and when in 651, Oswin was murdered in Gilling, Aidan survived him only 11 days. He died at the royal castle of Bamburgh, which he used as a missionary center, leaning against a wall of the church where a tent had been erected to shelter him. He was first buried in the cemetery of Lindisfarne, but when the new church of Saint Peter was finished, his body was translated into the sanctuary.

Saint Bede highly praises the Irish Aidan who did so much to bring the Gospel to his Anglo-Saxon brothers. He wrote that Saint Aidan "was a man of remarkable gentleness, goodness, and moderation, zealous for God; but not fully according to knowledge. . . . " By which Bede means that he followed and taught the liturgical and disciplinary customs of the Celtic Christians, which differed from those of Continental Christianity. Montague notes that one effort of Anglo-Saxon education being conducted by Irish monks was that English writing was distinguished by its Irish orthography. Aidan brought to Ireland the Roman custom of Wednesday and Friday fasts (Attwater, Benedictines, Encyclopedia, Montague, Walsh).

In art, Saint Aidan is portrayed as a bishop with the monastery of Lindisfarne in his hand and a stag at his feet (because of the legend that his prayer rendered invisible a deer pursued by hunters). He might also be portrayed (1) holding a light torch; (2) giving a horse to a poor man; (3) calming a storm; or (4) extinguishing a fire by his prayers (Roeder), He is especially venerated at Glastonbury, Lindisfarne, and Whitby (Roeder). 

SOURCE : http://www.saintpatrickdc.org/ss/0831.shtml

St. Aidan of Lindisfarne

An Irishmonk who had studied under St. Senan, at Iniscathay (Scattery Island). He is placed as Bishop of Clogher by Ware and Lynch, but he resigned that seeand became a monk at Iona about 630. His virtues, however, shone so resplendantly that he was selected (635) as first Bishop of Lindisfarne, and in time became apostle of Northumbria. St. Bede is lavish in praise of the episcopal rule of St. Aidan, and of his Irish co-workers in the ministry. Oswald, king of Northumbria, who had studied in Ireland, was a firm friend of St. Aidan, and did all he could for the Irish missioners until his sad death at Maserfield near Oswestry, 5 August, 642. St. Aidan died at Bamborough on the last day of August, 651, and his remains were borne to Lindisfarne. Bede tells us that "he was a pontiff inspired with a passionate love of virtue, but at the same time full of a surpassing mildness and gentleness." His feast is celebrated 31 August.

Grattan-Flood, William."St. Aidan of Lindisfarne."The Catholic Encyclopedia.Vol. 1.New York: Robert Appleton Company,1907.31 Aug. 2015<http://www.newadvent.org/cathen/01233d.htm>.

SOURCE : http://www.newadvent.org/cathen/01233d.htm

August 31

St. Aidan, or Ædan, Bishop of Lindisfarne, Confessor

WHEN the holy king Oswald 1 desired the bishops of Scotland to send him a person honoured with the episcopal character to preach the faith to his Anglo-Saxon pagan subjects, and plant the church among them, the first person who came was of a rough austere temper, and therefore could do little good, and being soon forced to return home again, he laid the fault on the rude indocile dispositions of the English. Hereupon the Scottish clergy called a synod to deliberate what was best to be done. Aidan, who was present, told the prelate, on his blaming the obstinacy of the English, that the fault lay rather in him, who had been too harsh and severe to an ignorant people, who ought first to be fed with the milk of milder doctrine, till they should be able to digest more solid food. At this discourse the whole assembly turned their eyes upon him, as one endued with prudence, the mother of other virtues; and he was appointed to the great and arduous mission.

Aidan was a native of Ireland, (then called Scotland,) and a monk of Hij, the great monastery which his countryman, St. Columba, had founded, and to which the six neighbouring islands were given, as Buchanan mentions. He was most graciously received by king Oswald, who bestowed on him for his episcopal seat the isle of Lindisfarne. 2 Of his humility and piety Bede gives an edifying account, and proposes him as an excellent pattern for succeeding bishops and clergymen to follow. He obliged all those who travelled with him, to bestow their time either in reading the scriptures, or in learning the psalms by heart. By his actions he showed that he neither sought nor loved the good things of this world; the presents which were made him by the king, or by other rich men, he distributed among the poor, or expended in redeeming captives. He rarely would go to the king’s table, and never without taking with him one or two of his clergy, and always after a short repast made haste away to read or pray in the church, or in his cell. From his example even the laity took the custom of fasting till none, that is, till three in the afternoon, on all Wednesdays and Fridays, except during the fifty days of the Easter time. Our venerable historian admires his apostolic liberty in reproving the proud and the great, his love of peace, charity, continence, humility, and all other virtues, which he not only practised himself, but, by his spirit and example, communicated to a rough and barbarous nation, which he imbued with the meekness of the cross. 3 Aidan fixed his see at Lindisfarne, and founded a monastery there in the year of our Lord 635, the hundred and eighty-eighth after the coming of the English Saxons into Britain, the thirty-ninth after the arrival of St. Augustine, and the second of the reign of king Oswald. From this monastery all the churches of Bernicia, or the northern part of the kingdom of the Northumbers from the Tine to the Firth of Edinburgh, had their beginning; as had some also of those of the Deïri, who inhabited the southern part of the same kingdom from the Tine to the Humber. The see of York had been vacant thirty years, ever since St. Paulinus had left it; so that St. Aidan governed all the churches of the Northumbers for seventeen years, till his happy death, which happened on the 31st of August in 651, in the royal villa Bebbord. He was first buried in the cemetery in Lindisfarne; but when the new church of St. Peter was built there, his body was translated into it, and deposited on the right hand of the altar. Colman when he returned into Scotland, carried with him part of his bones to St. Columb’s or Hij. 4 He is named on this day in the Roman Martyrology. See Bede: Leland Collect. t. 1. p. 512. alias 366.

Note 1. See his life on the 5th of August. [back]

Note 2. Lindisfarne, so called from the river Lindis, is eight miles in circumference; it is only an island at high water, and remains a peninsula when the tide leaves the strand dry. From the great number of saints who lived and lie buried there, it was called by our ancestors holy island. [back]

Note 3. Bede relates many miracles and prophecies of St. Aidan, (l. 3, c. 15,) and gives the following portrait of the clergy and people of this nation soon after their conversion to the faith: “Wherever a clergyman or monk came, he was received by all with joy as a servant of God; and when any one was travelling on his way, they would run up to him, and, bowing down, would be glad to be signed by his hand, or blessed by his prayer. They gave diligent attention to the words of exhortation which they heard from him, and on Sundays flocked with great eagerness to the churches or monasteries to hear the word of God. If any priest happened to come into a village, the inhabitants presently gathering together were solicitous to hear from him the words of life; nor did the priests or other ecclesiastics frequent the villages on any other account but to preach, visit the sick, and take care of souls; and so free were they from any degree of the bane of avarice, that no one would receive lands or possessions for building monasteries, unless compelled to it by the secular power.” (Hist. l. 3, c. 26.) [back]

Note 4. The discipline of the Scottish monks, and of Lindisfarne, was derived from the oriental monastic rules, and very austere. Roger Hoveden, Simeon of Durham, and Leland in his Collectanea, (t. 2, p. 158, alias 171,) tell us that the monks of Lindisfarne used no other drink than milk and water till wine and beer were allowed them, from the rules of the western monks in 762, when Ceolwulph, king of the Northumbers, in the ninth year of his reign, resigned his kingdom to his nephew, and became a monk at Lindisfarne. He was buried at Ubba, and his body afterwards translated to the church of Northam, where it is said to have been honoured with miracles. He is mentioned in the English Martyrologies on the 28th of October. Finan, the second bishop of Lindisfarne, built a new church there of hewn oak, which he covered with reeds; it was consecrated by St. Theodore, archbishop of Canterbury; Eadbert, bishop of Lindisfarne, afterwards covered it all over with lead. Finan died and was buried at Lindisfarne, having held that see ten years. Colman succeeded him, and in the synod at Strenesbault refusing to receive the Roman custom of celebrating Easter, which St. Wilfrid maintained, having been bishop three years, returned into Scotland. Colman retired with many English and Scottish monks that followed, from the western islands of Scotland into the west of Ireland, where he built a monastery for them in an island called, in the Scottish or Irish language, Inisbofin, i. e., the island of the white calf. Tuda, a southern Scottish monk, succeeded him, but died of the plague in a year. Eata, one of the twelve English youths whom St. Aidan educated, was chosen to succeed him first as abbot, afterwards also in the bishopric. Having governed this see fourteen years, he was removed to Hexham, and St. Cuthbert chosen bishop of Lindisfarne. Eadbert succeeded him in 687, and died in 698. Eadfrid, then Ethelworth, and eight other bishops held this see, till the monastery and church being burned down by the Danes, bishop Eardulf translated this see to Cunecester or Chester upon the Street; and, in 995, Aldhun, the eighth from him, removed this see from Chester to Durham. This prelate, with the assistance of the Earl of Northumberland, and the people of the country, cut down a great wood which surrounded the spot which he chose for the church, and built a large city and stately church, into which he, three years after, translated the uncorrupted body of St. Cuthbert, in the three hundred and thirty-ninth year after his death, and the three hundred and sixty-first from the foundation of the see of Lindisfarne by St. Aidan, as Leland relates. (In Collectan. t. 1, p. 528, ex Hist. aur. Joan Eborac.) The see of York having been restored in St. Cedde, St. Wilfrid, and their successors; a bishopric being also erected at Hexham under Eata, Bosa, and St. John of Beverley, and their successors, till this church and city being laid waste by the Danes about the year 800, the see of Hexham became extinct in Panbricht, the last bishop who governed this see, though some give him a successor named Tidfrid, (Lel. Collect. t. 2, p. 159, alias 174,) and the see of Carlisle in 1133, in the person of Athelwold, and lastly that of Chester in 1542, the thirty-third of Henry VIII. the bishopric of Lindisfarne is long since parcelled out into many. [back]

Rev. Alban Butler (1711–73).  Volume VIII: August. The Lives of the Saints.  1866.

SOURCE : http://www.bartleby.com/210/8/314.html

Bienheureuse MARGUERITE de LOUVAIN, vierge et martyre

September 2, 2015, 6:12 am

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Sainte Marguerite de Louvain

Servante d'auberge (✝ 1255)

Elle était de famille très pauvre et entra au service d'un de ses parents qui tenait une auberge et qui, par charité chrétienne, ouvrait souvent sa porte aux pèlerins démunis. Des brigands, déguisés en pèlerins, vinrent un jour et assassinèrent les aubergistes, puis devant le refus de sainte Marguerite de céder à leurs passions, ils la poignardèrent également.

SOURCE : http://nominis.cef.fr/contenus/saint/8089/Sainte-Marguerite-de-Louvain.html

La légende de la Bienheureuse Marguerite de Louvain

(Fier Margriet))

En 1225, Marguerite était employée chez son oncle Amandus qui tenait avec son épouse, l'auberge Saint-Georges situé à l'ancienne rue dite Muntstraat ( actuellement Meyerstraat). On la surnommait «Fier Margrietje» en raison de son courage et de sa grande noblesse de caractère.

Les aubergistes vieillissant, décidèrent d'(entrer dans les ordres à l'abbaye de Villers-la-Ville dans le Brabant wallon. La pieuse Marguerite décida de les y accompagner. Mais, à la veille de leur départ, une hautaine de pèlerins demandèrent l'hospitalité. Étant donné qu'il n'y avait plus rien à boire, Marguerite fut envoyée au pressoir pour y chercher du vin.

Pendant ce temps, les pèlerins, qui n'étaient autres que des brigands travestis, tuèrent l'aubergiste et sa femme, avant d'emmener Marguerite hors de la ville.

L'un des brigands voulait épouser Marguerite et, comme elle refusa, elle fut à son tour lâchement assassinée et son corps fut jeté dans la Dyle. Son cadavre fut découvert plus tard par des pêcheurs qui s'ensevelirent sur la berge de la rivière, lui procurant ainsi une derrière demeure. Une lueur céleste s'élevant de la tombe permit néanmoins de retrouver la dépouille de Marguerite qui fût exhumée et transférée à Louvain. Marguerite devint l'objet de la vénération populaire et plusieurs miracles lui furent attribués.

Des traces de cette légende sont encore présentes à Louvain, à l'intérieur et aux abords de l'église Saint-Pierre et sur la petite place, située à l'angle des rues Muntstraat/Tiensestraat, où une statue (Marguerite surnageant les eaux de la Dyle) est dédiée à cette enfant de Louvain, que le peuple continue d'appeler «Fier Margriet».

D'après un texte du «Public-Relations Leuven».

SOURCE : http://www.philagodu.be/generalculturel/folkloretraditions/Fier_Margriet.html

Blessed Margaret of Louvain V (AC)

(also known as Marguerite la Fière)

Born in Louvain, Brabant, Belgium, in 1207; died 1225 (1235?); cultus approved in 1905. Margaret was a servant in an inn in Louvain. She saw robbers kill her employers; they in turn pursued her to the banks of the Deel and murdered the 18-year-old. Her contemporary, Caesarius the Cistercian monk of Heisterbach states that she was about to enter the Cistercian convent when she was slain. They buried her body on the river bank where she was slain. After miracles were wrought at her intercession, her body was translated to a chapel built to house them in Saint Peter's churchyard in the same city. Later the wooden structure was replaced by a stone one and adjoined to the church by breaking through a wall (Benedictines, Husenbeth).

SOURCE : http://www.saintpatrickdc.org/ss/0902.shtml

September 2

B. Margaret, Virgin and Martyr at Louvain, in Brabant

SHE was martyred on the banks of the Dyle or Deel, by certain ruffians, in the beginning of the thirteenth century, because she would not consent to sin; for St. Thomas teaches 1 that all Christian virtues, being protestations of our faith, and proofs of our fidelity to God, they are a true motive of martyrdom. She was buried first on the bank of the river where she suffered, and was honoured with miracles. Her body soon after was translated to the church-yard of the collegiate church of St. Peter, in Louvain, and deposited in a chapel contiguous to it, built on purpose, first of wood, since of stone, which, by piercing the wall, is now united to that church. Her immemorial veneration at Louvain, and the exposition of her relics in this chapel, and distributions of the same, approved by the archbishops of Mechlin, are proofs of her rank in the Belgic Martyrologies. See an account of her martyrdom in Cæsarius, the Cistercian monk of the same age at Heisterbac, near Bonne, Dial. l. 6, c. 34. Another life, published with notes by Stilting, t. 1, Sept. p. 592; Molanus, &c. She lived in the time of Henry I. duke of Brabant, who died near Cologne, in 1235, and was buried in the chancel of St. Peter’s church of Louvain.

Note 1. S. Thom. 2, 2æ qu. 124, art. 5. [back]

Rev. Alban Butler (1711–73).  Volume IX: September. The Lives of the Saints.  1866.

SOURCE : http://www.bartleby.com/210/9/024.html

Voir aussi : http://www.vanderkrogt.net/statues/object.php?webpage=LE&record=bevb008

Saint BONIFACE I, Pape

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Boniface I, Pope (RM)

Died September 4, 423. In 418, Saint Boniface, an old Roman priest, was elected pope the day after a group of dissidents had seized the Lateran and elected Eulalius pope. Emperor Honorius called two councils, decided in favor of Boniface, and ousted Eulalius and his faction. Later in his papacy he had to deal with the ever-recurring claims of the patriarch of Constantinople. Boniface continued his predecessor's opposition to Pelagianism, persuaded Emperor Theodosius II to return Illyricum to Western jurisdiction, and gently, but firmly, defended the rights of the Holy See. He supported Saint Augustine, who dedicated several treatises against Pelagianism to him (Benedictines, Delaney).

SOURCE : http://www.saintpatrickdc.org/ss/0904.shtml

Pope St. Boniface I

Elected 28 December, 418; d. at Rome, 4 September, 422. Little is known of his life antecedent to his election. The "Liber Pontificalis" calls him a Roman, and the son of the presbyter Jocundus. He is believed to have been ordained by Pope Damasus I (366-384) and to have served as representative of Innocent I at Constantinople (c. 405).

At he death of Pope Zosimus, the Roman Church entered into the fifth of the schisms, resulting from double papal elections, which so disturbed her peace during the early centuries. Just after Zosimus's obsequies, 27 December, 418, a faction of the Roman clergy consisting principally of deacons seized the Lateran basilica and elected as pope the Archdeacon Eulalius. The higher clergy tried to enter, but were violently repulsed by a mob of adherents of the Eulalian party. On the following day they met in the church of Theodora and elected as pope, much against his will, the aged Boniface, a priest highly esteemed for his charity, learning, and good character. On Sunday, 29 December, both were consecrated, Boniface in the Basilica of St. Marcellus, supported by nine provincial bishops and some seventy priests; Eulalius in the Lateran basilica in the presence of the deacons, a few priests and the Bishop of Ostia, who was summoned from his sickbed to assist at the ordination. Each claimant proceeded to act as pope, and Rome was thrown into tumultuous confusion by the clash of the rival factions. The Prefect of Rome, Symmachus, hostile to Boniface, reported the trouble to the Emperor Honorius at Ravenna, and secured the imperial confirmation of Eulalius's election. Boniface was expelled from the city. His adherents, however, secured a hearing from the emperor who called a synod of Italianbishops at Ravenna to meet the rival popes and discuss the situation (February, March, 419). Unable to reach a decision, the synod made a few practical provisions pending a general council of Italian, Gaulish, and African bishops to be convened in May to settle the difficulty. It ordered both claimants to leave Rome until a decision was reached and forbade return under penalty of condemnation. As Easter, 30 March, was approaching, Achilleus, Bishop of Spoleto, was deputed to conduct the paschal services in the vacant Roman See. Boniface was sent, it seems, to the cemetery of St. Felicitas on the Via Salaria, and Eulalius to Antium. On 18 March, Eulalius boldly returned to Rome, gathered his partisans, stirred up strife anew, and spurning the prefect's orders to leave the city, seized the Lateran basilica on Holy Saturday (29 March), determined to preside at the paschal ceremonies. The imperial troops were required to dispossess him and make it possible for Achilleus to conduct the services. The emperor was deeply indignant at these proceedings and refusing to consider again the claims of Eulalius, recognized Boniface as legitimate pope (3 April, 418). The latter re-entered Rome 10 April and was acclaimed by the people. Eulalius was made bishop either of Nepi in Tuscany or of some Campanian see, according to the conflicting data of the sources of the "Liber Pontificalis". The schism had lasted fifteen weeks. Early in 420, the pope's critical illness encouraged the artisans of Eulalius to make another effort. On his recovery Boniface requested the emperor (1 July, 420) to make some provision against possible renewal of the schism in the event of his death. Honorius enacted a law providing that, in contested Papal elections, neither claimant should be recognized and a new election should be held.

Boniface's reign was marked by great zeal and activity in disciplinary organization and control. He reversed his predecessor's policy of endowing certain Western bishops with extraordinary papal vicariate powers. Zosimus had given to Patroclus, Bishop of Arles, extensive jurisdiction in the provinces of Vienna and Narbonne, and had made him an intermediary between these provinces and the Apostolic See. Boniface diminished these primatialrights and restored the metropolitan powers of the chief bishops of provinces. Thus he sustained Hilary, Archbishop of Narbonne, in his choice of a bishop of the vacant See of Lodeve, against Patroclus, who tried to intrude another (422). So, too, he insisted that Maximus, Bishop of Valence, should be tried for his alleged crimes, not by a primate, but by a synod of the bishops of Gaul, and promised to sustain their decision (419). Boniface succeeded to Zosimus's difficulties with the African Church regarding appeals to Rome and, in particular, the case of Apiarius. The Council of Carthage, having heard the representations of Zosimus's legates, sent to Boniface on 31 May, 419, a letter in reply to the commonitorium of his predecessor. It stated that the council had been unable to verify the canons which the legates had quoted as Nicene, but which were later found to be Sardican. It agreed, however, to observe them until verification could be established. This letter is often cited in illustration of the defiant attitude of the African Church to the Roman See. An unbiased study of it, however, must lead to no more extreme conclusion than that of Dom Chapman: "it was written in considerable irritation, yet in a studiously moderate tone" (Dublin Review. July, 1901, 109-119). The Africans were irritated at the insolence of Boniface's legates and incensed at being urged to obey laws which they thought were not consistently enforced at Rome. This they told Boniface in no uncertain language; yet, far from repudiating his authority, they promised to obey the suspected laws thus recognizing the pope's office as guardian of the Church's discipline. In 422 Boniface received the appeal of Anthony of Fussula who, through the efforts of St. Augustine, had been deposed by a provincial synod of Numidia, and decided that he should be restored if his innocence be established. Boniface ardently supported St. Augustine in combating Pelagianism. Having received two Pelagian letters calumniatingAugustine, he sent them to him. In recognition of this solicitude Augustine dedicated to Boniface his rejoinder contained in "Contra duas Epistolas Pelagianoruin Libri quatuor".

In the East he zealously maintained his jurisdiction over the ecclesiastical provinces of Illyricurn, of which the Patriarch of Constantinople was trying to secure control on account of their becoming a part of the Eastern empire. The Bishop of Thessalonica had been constituted papal vicar in this territory, exercising jurisdiction over the metropolitans and bishops. By letters to Rufus, the contemporary incumbent of the see, Boniface watched closely over the interests of the Illyrian church and insisted on obedience to Rome. In 421 dissatisfaction expressed by certain malcontents among the bishops, on account of the pope's refusal to confirm the election of Perigines as Bishop of Corinth unless the candidate was recognized by Rufus, served as a pretext for the young emperor Theodosius II to grant the ecclesiastical dominion of Illyricurn to the Patriarch of Constantinople (14 July, 421). Boniface remonstrated with Honorius against the violation of the rights of his see, and prevailed upon him to urge Theodosius to rescind his enactment. The law was not enforced, but it remained in the Theodosian (439) and Justinian (534) codes and caused much trouble for succeeding popes. By a letter of 11 March, 422, Boniface forbade the consecration in Illyricum of any bishop whom Rufus would not recognize. Boniface renewed the legislation of Pope Soter, prohibiting women to touch the sacred linens or to minister at the burning of incense. He enforced the laws forbidding slaves to become clerics. He was buried in the cemetery of Maximus on the Via Salaria, near the tomb of his favorite, St. Felicitas, in whose honor and in gratitude for whose aid he had erected an oratory over the cemetery bearing her name. The Church keeps his feast on 25 October.

Sources

Liber Pontificalis, ed. DUCHESNE (Paris, 1886), 1, pp. lxii, 227-229; JAME, Regesta Romanorum Pontificum (Leipzig, 1885), 1, 51-54; ActaSS., XIII, 62*; LIX, 605--616; BARONIUS, Annales(Bar-le-Duc, 1866), VII, 152-231; TILLEMONT, Mémoires(Venice, 1732), XII, 385-407; 666-670; P.L., XVIII, 397-406; XX, 745-792; HEFELE, Conciliengeschichte and translation, §§ 120, 122; DUCHESNE, Fastes Episcopaux de l'Ancienne Gaul(Paris, 1894), I 84-109; Les Eglíses Séparées (Paris, 1905), 229-279; BUCHANAN in Dict. Christ. Biog., s.v.; GREGORIUS-HAMILTON, Hist. of Rome in the Middle Ages (London, 1894), I, 180-181.

Peterson, John Bertram. "Pope St. Boniface I." The Catholic Encyclopedia. Vol. 2. New York: Robert Appleton Company, 1907. 4 Sept. 2015 <http://www.newadvent.org/cathen/02658a.htm>.

SOURCE : http://www.newadvent.org/cathen/02658a.htm

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Sainte REINE (REGINA) d'AUTUN, vierge et martyre

September 7, 2015, 8:40 am

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Sainte Reine

Martyre à Alésia, en Côte d'Or (✝ 252)

Ses 'Actes' sont sans valeur car ils sont l'œuvre d'un faussaire qui se contenta de plagier les 'Actes' de sainteMarguerite. 

Son culte est attesté à Alésia (Alise Sainte Reine -21150- dans la Côte d'Or) dès le Ve siècle, par une basilique érigée au-dessus de son sarcophage ce qui donne à croire que sainte Reine subit le martyre là même où Vercingétorix se rendit à César. 

A Voisines -89260- on trouve une chapelle Sainte-Reine: "bâtie en 1827 par deux habitants à la suite d’un vœu fait lors d’un pèlerinage à Alise-Sainte-Reine. Ce fut longtemps un pèlerinage fréquenté. L’hiver, une messe y est dite les premiers vendredis du mois car la chapelle est plus facile à chauffer que l’église." (Leschapelles du Sénonais et du Jovinien - diocèse de Sens-Auxerre)

D'après la légende qui évolue avec le temps, Reine était une jeune fille, orpheline de mère, instruite dans la foi chrétienne par sa nourrice.

À Alésia chez les Éduens, sainte Reine, martyre.

Martyrologe romain

SOURCE : http://nominis.cef.fr/contenus/saint/1807/Sainte-Reine.html

Sainte Reine d’Autun

Vierge et martyre

Fête le 7 septembre

Église de France

† en Bourgogne v. 286 (?)

Autre graphie : Reine ou Régine

Les Actes de cette martyre n’ont aucune valeur historique, on suppose que cette humble bergère se refusant à un païen, fut torturée et décapitée à Autun par le préfet Olybrius parce qu’elle avait refusé de l’épouser. Sa légende est une simple reprise de la vie de sainte Marina.

A Alise en Côte-d’Or (sur le plateau du mont Auxois, site d’Alésia), le culte de sainte Reine est antérieur à 626.

En 1923, on a déblayé à Alésia (Alise-Sainte-Reine) une église mérovingienne, probablement dédiée à notre martyre, peut-être exécutée sur cet emplacement en 252. Ses reliques sont à Flavigny-sur-Ozerain (Côte-d’Or).

Sainte Reine est la patronne des charpentiers.

SOURCE : http://www.martyretsaint.com/reine-dautun/

Regina (Regnia, Reine) of Autun VM (RM)

Born in Alise (Alesia), Burgundy, France; died c. 251 or 286. Regina has been venerated at Autun from an early date and was probably martyred under the persecution of Decius or Maximian Herecleus; however, we have no particulars of her life, so her clients developed a suitable one for her. 

Thus, it is related that Regina's father, Clement, was a prominent pagan citizen; her mother died in giving her life. The baby was entrusted to the care of a Christian nurse who had her baptized, which, to put it mildly, didn't please her father. He repudiated his daughter, refusing to ever see her again. The nurse was poor, so she sent Regina to tend her little flock of sheep. The young saint found this to be a pleasing occupation because it provided her with the time and solitude to pray and read the lives of the saints.

Too soon the little girl grew to womanhood and attracted the attention of the prefect of the province, Olybrius, who decided that she would be his bride. Regina, having dedicated her life to God, rejected his advances. Her father was willing to accept her as his daughter when he knew that she had a distinguished suitor, but she rejected his entreaties as well. As Olybrius was setting out on a journey, he had Regina imprisoned--the chief jailer was her own father, who carefully guarded his daughter in order to ensure his own advancement. He encased her in an iron belt joined by two chains to opposite walls.

When Olybrius returned, he again tried to sway Regina to become his wife. Again she rejected him. In his anger he had her scourged over a wooden horse, her nails torn from their beds, and her skin rent by iron hooks. Regina recovered from her injuries immediately after being returned to her cell. That night in prison, she had a vision of the cross, and a voice told her that her release would be soon. The next day Olybrius began the process again, this time using torches on her side, crucifixion, and finally decapitation. Many witnesses are said to have been converted by the appearance of a dove hovering over her head.

The story is entirely a Burgundian adaptation of the legend of Saint Marina or Margaret of Antioch. Her relics are enshrined in Flavigni abbey, to which they were translated in 864, and where they have been rendered famous by miracles and pilgrimages. There is a miraculous spring with powers to heal ringworm, mange, scurvy, and other illnesses, with a hospital nearby dedicated to Saint Regina founded by Saint Vincent de Paul (Benedictines, Delaney, Encyclopedia, Husenbeth, White).

In art, Saint Regina is portrayed as a maiden bound to a cross with torches applied to her sides. She might also be shown (1) in prison with a dove appearing on a shining cross; (2) with a lamb or sheep near her (not to be confused with Saint Agnes); (3) scourged with rods (Roeder); or (4) in a boiling cauldron (White). She is venerated at Autun, France, and in southern Germany (Roeder). 

SOURCE : http://www.saintpatrickdc.org/ss/0907.shtml

September 7

St. Regina, or Reine, Virgin and Martyr

AFTER undergoing many cruel torments, she was beheaded for the faith at Aliza, formerly a large town called Alexia, famous for the siege which Cæsar laid to it, now a small village in the diocess of Autun in Burgundy. Her martyrdom happened in the persecution of Decius, in 251, or under Maximian Herculeus in 286, as some Martyrologies mention. She is honoured in many ancient Martyrologies. Her relics are kept with great devotion in the neighbouring abbey of Flavigni, a league distant, whither they were translated in 864, and where they have been rendered famous by miracles and pilgrimages, of which a history is published by two monks of that abbey. See Lubin, Not. in Martyr. Rom. p. 41. Suassaye, Martyr. Gallic. Suysken, the Bollandist, t. 3. Sept. p. 24 ad 43.

Rev. Alban Butler (1711–73).  Volume IX: September. The Lives of the Saints.  1866.

SOURCE : http://www.bartleby.com/210/9/072.html

Saint ADRIEN et sainte NATHALIE, martyrs

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Adrian (Hadrian) M and Natalia (RM)

Adrian died at Nicomedia on March 4, c. 304; other feasts for the martyr are celebrated on March 4 and August 26; September 8 is the date of the translation of his relics to Rome.

Saint Adrian, a Roman imperial officer (either a pagan or a catechumen), watched as 23 Christians were being beaten before Emperor Maximian at the imperial court of Nicomedia. Their bravery prompted him to cry out, "Let me be counted as one of these, for I too am a Christian."

When his Christian wife of 13 months, Natalia, learned the reason for her husband's arrest, she was extremely proud. She ministered to Adrian and his fellow prisoners, who suffered excruciating tortures, and arranged for her husband to be catechized while interned. After Adrian had been sentenced to death, visitors were forbidden, but Natalia disguised herself as a boy and bribed her way into the prison to ask Adrian's prayers for her in heaven.

Natalia accompanied her husband to the executioner's block where he was to be cut to pieces. As the axe dismembered Adrian over an anvil, Natalia managed to save one of his hands. Distraught, she had to be restrained from casting herself into the fire when Adrian's body was burned with those of other martyrs. A rain storm extinguished the fire, allowing the Christians to gather the remains and bury them. (Another version of the story relates that the prisoners were to be burned to death, but the rain put out the fire.)

A few months later a pagan official began pestering Natalia to marry him. She had no intention of consorting with the heathen who had been responsible for Saint Adrian's death. She set sail to Argyropolis on the Bosporus, near Constantinople, taking her husband's hand with her. There she died peacefully on December 1 and is said to have been buried among the martyrs. Adrian's relics were later translated to Rome, then to Decline, Flanders, where they were placed by Count Baldwin VI (husband of Saint Adela of Messines) in the abbey now named Saint Adrian (if I understood this circuitous tale correctly). Many miracles were wrought at this shrine and attributed to Saint Adrian.

It is unknown which version or how much of this romantic story is true. There were two martyrs named Adrian who suffered at Nicomedia: one under Diocletian and the other under Licinius (Attwater, Benedictines, Bentley, Delaney, Husenbeth, White).

In art, Saint Adrian is portrayed as a Roman soldier with an anvil. His hand may be chopped off on the anvil or Natalia may be shown holding his severed limbs (Roeder). Sometimes he may be shown with a sword, lion, or hammer; as being thrown from a cliff into the sea (perhaps another Adrian?), or being brought to land by dolphins(?) (White). Adrian is the patron of soldiers, butchers (Roeder), arms dealers (who use anvils in their work), and prison guards, and is invoked against the plague (White). They are venerated in Lisbon (Roeder). 

SOURCE : http://www.saintpatrickdc.org/ss/0908.shtml

September 8

St. Adrian, Martyr

THIS saint was an officer in the Roman army, who, having persecuted the Christians in the reign of Maximian Galerius, was so moved by their constancy and patience, that he embraced their faith, and suffered many torments and a glorious martyrdom for the same at Nicomedia, about the year 306, in the tenth or last general persecution. His relics were conveyed to Constantinople, thence to Rome, afterwards into Flanders, where they were deposited in the Benedictin abbey of Decline, dedicated in honour of St. Peter, in the time of the first abbot, Severald. Baldwin VI., earl of Flanders, surnamed of Mons, because he married the heiress of that county, bought of a rich lord, named Gerard, the village of Hundelghem, in which stood a famous chapel of our Lady. The count founded there, in 1088, the town now called Geersbergen or Gerard’s Mount, on which, by a famous charter, he bestowed great privileges. Besides many pious donations made to that place, he removed this abbey of St. Peter, which has since taken the name of St. Adrian, whose relics, which it possesses, have been rendered famous by many miracles. Geersberg, called in French Grammont, stands upon the Dender, in Flanders, near the borders of Brabant and Hainault. St. Adrian is commemorated in the Martyrologies which bear the name of St. Jerom, and in the Roman, on the 4th of March, and chiefly on the 8th of September, which was the day of the translation of his relics to Rome, where a very ancient church bears his name. See on the translation of his relics to the abbey of Geersberg, Gramay’s Antiquitates Gerardi-montii, p. 40. Sanderus in Flandria Illustrata, &c., Stilting, p. 231.

Rev. Alban Butler (1711–73).  Volume IX: September. The Lives of the Saints.  1866.

SOURCE : http://www.bartleby.com/210/9/082.html

Saint CORBINIEN de FREISING, évêque et confesseur

September 8, 2015, 3:30 pm

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Corbinian of Freising B (RM)

Born at Châtres (near Melun), France; died 730. This early apostle of Bavaria was baptized Waldegiso after his father, but his mother changed his name to Corbinian, after herself--it must a been a very interesting family life! He lived as a anchorite for 14 years in a cell that he built near a chapel in Châtres on the road to Orléans. The fame of his sanctity, which was increased by the occurrence of several miracles and the prudent advice that he gave in spiritual matters, drew several followers whom he formed into a religious community under his discipline.

The distraction that this gave him made him think of seeking some new place where he might live in obscurity, and because he also had a devotion to Saint Peter, he determined to go to Rome and become an anchorite. He visited Pope Saint Gregory II to received his apostolic blessing on his new undertaking. But when the holy father discovered the saint's abilities, he admonished Corbinian to use his talents to harvest God's fields. The Frank agreed because he had learned to listen to what he thought was God's voice.

So Gregory sent Corbinian, who may already have been a bishop or who was so consecrated by Gregory, to preach in Bavaria, where he put himself under the protection of Duke Grimoald. After having successfully increased the number of Christians, he fixed his residence at Freising, in Upper Bavaria, which, however, did not become a regular episcopal see until Saint Boniface made it such in 739.

Though indefatigable in his apostolic duties, Corbinian was careful not to undertake more than he could handle, lest he should forget what he owed to his own soul. He always performed the divine office leisurely, and reserved several hours daily for holy meditation, so that he would have the spiritual resources with which to complete his obligations in the mission field.

When Saint Corbinian discovered that his Christian patron Grimoald had defied Church discipline by marrying his brother's widow, Biltrudis, he refused to deal with the duke until they separated. But the lady Biltrudis was offended by this truth and persecuted Corbinian in the hope of cowing him into allowing her to be reinstated. She abused him as a foreign interloper, specifically, a British bishop--which of course he was not. Losing hope she conspired to have him murdered. The saint took refuge at Meran, and remained in semi-exile until Grimoald (who had rejoined Biltrudis in his absence) was killed in battle shortly after and Biltrudis was carried off by the Franks.

Thereafter, Corbinian was recalled by Grimoald's successor, and continued his missionary work throughout Bavaria. Corbinian was buried at a monastery he had founded at Obermais, at Meran, but his body was brought to Freising in 765 by Aribo, his second successor and biographer (Benedictines, Delaney, Husenbeth, Walsh).

In art, Saint Corbinian is portrayed as a bishop making a bear carry his luggage because it has eaten his mule. The image may show just the bishop and a bear. Corbinian might also be shown with Duke Grimoald at his feet and the bear and mule in the background (Roeder).

SOURCE : http://www.saintpatrickdc.org/ss/0908.shtml

September 8

St. Corbinian, Bishop of Frisingen, Confessor

HE was a native of France, being born at Chatre, on the road to Orleans, and he lived a recluse fourteen years in a cell which he built in his youth near a chapel in the same place. The fame of his sanctity, which was increased by the reputation of several miracles, and the prudence of the advice which he gave in spiritual matters to those who resorted to him, rendered his name famous over the whole country, and he admitted several fervent persons to form themselves into a religious community under his discipline. The distraction which this gave him made him think of seeking some new solitude in which he might live in his former obscurity; and his devotion to St. Peter determined him to go to Rome, and there choose a cell near the church of the prince of the apostles. The pope, whose blessing he asked, becoming acquainted with his abilities, told him he ought not to live for himself alone, whilst many nations, ripe for the harvest, were perishing for want of strenuous labourers, and ordaining him bishop, gave him a commission to preach the gospel. Corbinian was affrighted at such language, but being taught to obey, lest he should resist the voice of God, returned first to his own country, and, by his preaching, produced great fruit among the people. In a second journey to Rome he converted many idolaters in Bavaria, as he passed through that country. Pope Gregory II. sent him back from Rome into that abandoned vineyard, commanding him to make it the field of his labours. Corbinian did so, and having much increased the number of the Christians, fixed his episcopal see at Frisingen, in Upper Bavaria. Though indefatigable in his apostolic functions, he was careful not to overlay himself with more business than he could bear, lest he should forget what he owed to his own soul. He always performed the divine office with great leisure, and reserved to himself every day set hours for holy meditation, in order to recruit and improve the spiritual vigour of his soul, and to cast up his accounts before God, gathering constantly resolution of more vigilance in all his actions. Grimoald, the duke of Bavaria, who, though a Christian, was a stranger to the principles and spirit of that holy religion, had incestuously taken to wife Biltrude, his brother’s relict. The saint boldly reproved them, but found them deaf to his remonstrances, and suffered many persecutions from them, especially from the princess, who once hired assassins to murder him. They both perished miserably in a short time. After their death St. Corbinian, who had been obliged to conceal himself for some time, returned to Frisingen, and continued his labours till his happy death, which took place in 730. His name occurs in the Roman Martyrology. See his life, with an account of many miracles wrought by him, compiled by Aribo, his third successor in the see of Frisingen, thirty years after the saint’s death, extant in Surius, Mabillon, Acta Bened, t. 3, p. 500, and the History of Frisingen, published in folio, in the year 1724. See also Bulteau, Hist. Monast. de l’Occid., t. 2. Suysken the Bollandist, p. 261

Rev. Alban Butler (1711–73).  Volume IX: September. The Lives of the Saints.  1866.

SOURCE : http://www.bartleby.com/210/9/085.html

Saints MARTYRS du JAPON

September 8, 2015, 3:33 pm

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Blessed Martyrs of Japan (AC)

Died at Nagasaki, Japan, 1628 (1634?); beatified in 1867. These brave Christians all grew up amid scenes of terror, when Christians were dying regularly, yet they maintained the faith and developed it. The most complete information I have comes from the Dominicans and concentrates on just two of the martyrs, but will provide some background. There may be other martyrs that should be included in this list, but these are the ones I found:

Antony (Blessed) of Saint Bonaventure, OFM -- Born in Tuy, Galicia, Spain, 1588. After studying in Salamanca, Blessed Antony joined the Franciscans. He was appointed to serve in the Manila mission, where he was ordained priest. Thereafter he migrated to Japan, where he is recorded to have reconciled 2,700 apostates before he was burned alive.

Antony (Blessed) of Saint Dominic, OP Tert. -- 20-year-old native of Japan, a member of the Third Order of Saint Dominic, and a friend of Blessed Dominic Castellet, the vicar provincial; beheaded.

Dominic (Blessed) of Nagasaki, OFM -- Native catechist, who, while he was imprisoned at Omura, received the Franciscan habit from Blessed Antony of Saint Bonaventure; burned alive.

Dominic (Blessed) Nifaki -- Two-year-old son of Louis Nifaki, beheaded.

Francis (Blessed) Nifaki -- Five-year-old son of Louis Nifaki, beheaded.

James (Blessed) Fayaxida, OP Tert. -- Japanese layman who joined the Dominican tertiaries before his decapitation for the faith.

John (Blessed) Tomaki, OP Tert. -- Japanese layman, member of the Third Order of Saint Dominic, a very active Catholic and the proud father of four sons who were also martyred: Blessed Dominic (age 16), Michael (age 13), Paul (age 7)

John (Blessed) Inamura, OP Tert. -- Japanese layman, member of the Third Order of Saint Dominic, beheaded for assisting the missionaries.

Jordan (Blessed) of Saint Stephen, OP -- Born in Sicily, Jordan became a Dominican and read all he could about the Oriental missions. When someone from the Philippines requested help, he convinced his superiors to send him. So, he joined other missionaries sailing from Seville, Spain, for the New World. During the voyage, he translated a biography of Saint Dominic from Spanish into Latin.

In Manila he was appointed infirmarian to the Chinese hospital so that he could learn Chinese and Japanese. He also studied the religious customs and superstitions of the people he would be teaching. Eventually he went to Japan disguised as a Chinese layman--it is unknown how a Sicilian could possibly do that!

Few priests were still able to preach during the persecutions. Once Jordan was saved by Blessed Dominic of Eriquicia. He was not as lucky on the Feast of Saint Dominic, when Thomas of Saint Hyacinth and he decided to visit a group of Christians who had not had a priest for eight years. That night one of the Christians warned them that the emperor's soldiers were nearby hunting for an Augustinian. The two priests tried to escape to prevent endangering the Christians, but were caught.

They were imprisoned for three months, repeated interrogated. During this time a native who spoke Portuguese came to them, pretending to be a Christian who had apostatized. He trampled on the crucifix, and the priests, heavily chained, tried to rescue it. They were condemned to die in the pits by being burned alive after undergoing the water torture--it took seven days for them to die. Dorcy relates that Jordan and Thomas of Saint Hyacinth were martyred on November 11, 1634; the Benedictine do not list Jordan and set the date for Thomas on September 8, 1628.

Laurence (Blessed) Jamada -- member of the Third Order of Saint Dominic, son of Blessed Michael Jamada, beheaded.

Louis (Blessed) Nifaki, OP Tert. -- Like Blessed John Tomaki, Louis was a Japanese member of the Dominican tertiaries. He was beheaded with two of his sons, Blessed Francis (age 5) and Dominic (age 2), for sheltering missionaries.

Matthew (Blessed) Alvarez, OP Tert. -- Beheaded because he was a native catechist and a member of the Third Order of the Friar Preachers.

Michael (Blessed) Jamada, OP Tert. -- Another Japanese layman and Dominican tertiary who was beheaded.

Michael (Blessed) Tomaki -- 13-year-old son of John Tomaki, beheaded.

Paul (Blessed) Aybara, OP Tert. -- Japanese catechist beheaded for the faith.

Paul (Blessed) Tomaki -- seven-year-old son of John Tomaki, beheaded.

Thomas (Blessed) of Saint Hyacinth, OP -- Thomas was another native catechist, born in Nagasaki and trained by the Jesuits who had also trained his parents as catechists. Thomas joined the Dominicans in Manila, the Philippines, where he was ordained. His scholastic record at the University of Santo Thomas was good; he perfected his Spanish and studied everything that he thought would make him more useful as an evangelist. As an able theologian, Thomas was the model of all virtues. With three others dressed as laymen, he made his way back to Japan through Formosa. They worked in the Dominican mission in Japan until each was caught; Thomas lasted the longest--four years. He was burned alive with Blessed Dominic Castellet (Benedictines, Dorcy).

SOURCE : http://www.saintpatrickdc.org/ss/0908.shtml

Saint SERGE I, Pape

September 8, 2015, 3:36 pm

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Sergius I, Pope (RM)

Born at Palermo, Italy; died in Rome, September 7, 701. Saint Sergius, the son of a Syrian merchant, was raised in Palermo and educated at Rome, where he became a priest. He succeeded Pope Conon on December 15, 687, despite the claims of Pascal and Theodosius, when he was supported by the exarch John of Ravenna. However, Sergius was forced to pay John the amount of the bribe promised by Pascal to the exarch to support his (Pascal's) nomination. In 689, Sergius baptized Saint Caedwalla, king of the West Saxons. He consecrated Saint Willibrord bishop in 695 and encouraged the English missionaries in Germany and Friesland. He also defended Saint Wilfrid.

A storm was raised in 693 when Sergius refused to sign the decrees of the Council of Trullanum, which had been convened the previous year by Emperor Justinian II. Although there was only one Western bishop in attendance, the council had passed canons applicable to the whole Church. If Sergius accepted these decrees, it would have meant that Constantinople was on an ecclesiastical level with Rome. Hoping to force Sergius to sign, the emperor sent Zachary, the commander of his bodyguard, to Rome to bring Sergius to Constantinople. The people of Rome and Ravenna resisted Zachary, and forced him to seek the protection of the pope. Eventually he was forced from the city. The issue was settled when Justinian was deposed in 695.

Pope Saint Sergius, who had attended the schola cantorum in Rome, is also remembered for encouraging liturgical music and decreeing that the Agnus Dei be sung at Mass (Benedictines, Delaney).

In art, Saint Sergius is shown sleeping as an angel brings him the episcopal insignia for Bishop Saint Hubert of Liège (Roeder). 

SOURCE : http://www.saintpatrickdc.org/ss/0908.shtml

Bienheureux FRÉDÉRIC OZANAM, fondateur

September 9, 2015, 8:24 am

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Bienheureux Frédéric Ozanam

fondateur de la société saint Vincent de Paul (✝ 1853)

Homme d’une érudition et d’une piété remarquables, il mit sa science éminente au service de la défense et de la propagation de la foi, montra aux pauvres une charité assidue dans la Société de Saint-Vincent de Paul et, père exemplaire, fit de sa famille une église domestique. Son père était médecin à Milan et ancien officier de cavalerie dans les armées napoléoniennes. En 1815, quand la ville repassa sous domination autrichienne, la famille Ozanam rentra en France, où Frédéric fit ses études de droit. Il était alors logé par Ampère. C'est alors que ses opinions politiques se dirigèrent vers le républicanisme, car il fut très marqué par la révolte des ouvriers tisserands, les Canuts à Lyon. Sa vie s'orienta vers l'aide aux plus démunis. Il décida, en avril 1833, avec des amis parisiens de fonder une petite société vouée au soulagement des pauvres, qui prit le nom de Conférence de la charité. La conférence se plaça sous le patronage de saint Vincent de Paul. Il fut alors aidé dans sa tâche par la bienheureuse Rosalie Rendu, des Filles de la Charité. En 1839, il obtint son doctorat ès lettres, puis l'agrégation pour devenir professeur de littérature comparée à la Sorbonne. Il s'engagea également en politique, se présentant, sans succès, aux élections législatives de 1848. En 1841, il se maria. Peu après, il fut atteint par la maladie et mourut à Marseille en 1853.

Béatification de Frédéric Ozanam - Homéliele Vendredi 22 août 1997 - Notre-Dame de Paris

société saint Vincent de Paul , Frédéric Ozanam, un modèle chrétien pour notre temps.

- D’origine lyonnaise, Ozanam vient très jeune à Paris pour faire carrière dans l’enseignement. Il n’entend pas seulement affirmer sa foi dans ses paroles et ses écrits, il veut la mettre en œuvre auprès des déshérités... (diocèse de Paris)

- Frédéric Ozanam (1813-1853) Après avoir fondé, à 20 ans, la société Saint-Vincent-de-Paul, ce laïc père de famille, béatifié par Jean-Paul II, a manifesté, sa vie durant, une foi ardente et une charité inventive au service des plus pauvres. (Témoins - site de l'Église catholique en France)

À Marseille, en 1853, le trépas du bienheureux Frédéric Ozanam. Homme d’une érudition et d’une piété remarquables, il mit sa science éminente au service de la défense et de la propagation de la foi, montra aux pauvres une charité assidue dans la Société de Saint-Vincent de Paul et, père exemplaire, fit de sa famille une église domestique.

Martyrologe romain

SOURCE : http://nominis.cef.fr/contenus/saint/9927/Bienheureux-Frederic-Ozanam.html

Béatification de Frédéric OZANAM - Homélie du Pape Jean-Paul II

Vendredi 22 août 1997 - Notre-Dame de Paris

1. «L'amour vient de Dieu» (1 Jn 4,7). L'Évangile de ce jour nous présente la figure du bon Samaritain. Par cette parabole, le Christ veut montrer à ses auditeurs qui est le prochain cité dans le plus grand commandement de la Loi divine: «Tu aimeras le Seigneur ton Dieu de tout ton cœur, de toute ton âme, de toute ta force et de tout ton esprit, et ton prochain comme toi-même» (Lc 10,27). Un docteur de la Loi demandait que faire pour avoir part à la vie éternelle: il trouva dans ces paroles la réponse décisive. Il savait que l'amour de Dieu et du prochain est le premier et le plus grand des commandements. Malgré cela, il demande: «Et qui donc est mon prochain? » (Lc 10,29).

Le fait que Jésus propose un Samaritain en exemple pour répondre à cette question est significatif. En effet, les Samaritains n'étaient pas particulièrement estimés par les Juifs. De plus, le Christ compare la conduite de cet homme à celle d'un prêtre et d'un lévite qui virent l'homme blessé par les brigands gisant à demi mort sur la route, et qui passèrent leur chemin sans lui porter secours. Au contraire le Samaritain, qui vit l'homme souffrant, «fut saisi de pitié» (Lc 10,33); sa compassion l'entraîna à toute une série d'actions. D'abord il pansa les plaies, puis il porta le blessé dans une auberge pour le soigner; et, avant de partir, il donna à l'aubergiste l'argent nécessaire pour s'occuper de lui (cf. Lc10,34-35). L'exemple est éloquent. Le docteur de la Loi reçoit une réponse claire à sa question: qui est mon prochain? Le prochain, c'est tout être humain, sans exception. Il est inutile de demander sa nationalité, son appartenance sociale ou religieuse. S'il est dans le besoin, il faut lui venir en aide. C'est ce que demande la première et la plus grande Loi divine, la loi de l'amour de Dieu et du prochain.

Fidèle à ce commandement du Seigneur, Frédéric Ozanam, a cru en l'amour, l'amour que Dieu a pour tout homme. Il s'est lui-même senti appelé à aimer, donnant l'exemple d'un grand amour de Dieu et des autres. Il allait vers tous ceux qui avaient davantage besoin d'être aimés que les autres, ceux auxquels Dieu Amour ne pouvait être effectivement révélé que par l'amour d'une autre personne. Ozanam a découvert là sa vocation, il y a vu la route sur laquelle le Christ l'appelait. Il a trouvé là son chemin vers la sainteté. Et il l'a parcouru avec détermination.

2.«L'amour vient de Dieu». L'amour de l'homme a sa source dans la Loi de Dieu; la première lecture de l'Ancien Testament le montre. Nous y trouvons une description détaillée des actes de l'amour du prochain. C'est comme une préparation biblique à la parabole du bon Samaritain.

La deuxième lecture, tirée de la première Lettre de saint Jean, développe ce que signifie la parole «l'amour vient de Dieu». L'Apôtre écrit à ses disciples: «Mes bien-aimés, aimons-nous les uns les autres, puisque l'amour vient de Dieu. Tous ceux qui aiment sont enfants de Dieu et ils connaissent Dieu. Celui qui n'aime pas ne connaît pas Dieu, car Dieu est amour» (1 Jn 4,7-8). Cette parole de l'Apôtre est vraiment le cœur de la Révélation, le sommet vers lequel nous conduit tout ce qui a été écrit dans les Évangiles et dans les Lettres apostoliques. Saint Jean poursuit: «Voici à quoi se reconnaît l'amour: ce n'est pas nous qui avons aimé Dieu, c'est lui qui nous a aimés, et il a envoyé son Fils qui est la victime offerte pour nos péchés» (ibid., 10). La rédemption des péchés manifeste l'amour que nous porte le Fils de Dieu fait homme. Alors, l'amour du prochain, l'amour de l'homme, ce n'est plus seulement un commandement. C'est une exigence qui découle de l'expérience vécue de l'amour de Dieu. Voilà pourquoi Jean peut écrire: «Puisque Dieu nous a tant aimés, nous devons aussi nous aimer les uns les autres» (1 Jn 4,11).

L'enseignement de la Lettre de Jean se prolonge; l'Apôtre écrit: «Dieu, personne ne l'a jamais vu. Mais si nous nous aimons les uns les autres, Dieu demeure en nous, et son amour atteint en nous sa perfection. Nous reconnaissons que nous demeurons en lui, et lui en nous, à ce qu'il nous donne part à son Esprit» (1 Jn 4,12-13). L'amour est donc la source de la connaissance. Si, d'un côté, la connaissance est une condition de l'amour, d'un autre côté, l'amour fait grandir la connaissance. Si nous demeurons dans l'amour, nous avons la certitude de l'action de l'Esprit Saint qui nous fait participer à l'amour rédempteur du Fils que le Père a envoyé pour le salut du monde. En connaissant le Christ comme Fils de Dieu, nous demeurons en Lui et, par Lui, nous demeurons en Dieu. Par les mérites du Christ, nous avons cru en l'amour, nous connaissons l'amour que Dieu a pour nous, nous savons que Dieu est amour (cf. 1 Jn 4,16). Cette connaissance par l'amour est en quelque sorte la clé de voûte de toute la vie spirituelle du chrétien. «Qui demeure dans l'amour demeure en Dieu, et Dieu en lui» (ibid.).

3. Dans le cadre de la Journée mondiale de la Jeunesse, qui a lieu à Paris cette année, je procède aujourd'hui à la béatification de Frédéric Ozanam. Je salue cordialement Monsieur le Cardinal Jean-Marie Lustiger, Archevêque de Paris, ville où se trouve le tombeau du nouveau bienheureux. Je me réjouis aussi de la présence à cet événement d'Évêques de nombreux pays. Je salue avec affection les membres de la Société de Saint-Vincent de Paul venus du monde entier pour la béatification de leur fondateur principal, ainsi que les représentants de la grande famille spirituelle héritière de l'esprit de Monsieur Vincent. Les liens entre vincentiens furent privilégiés dès les origines de la Société puisque c'est une Fille de la Charité, sœur Rosalie Rendu, qui a guidé le jeune Frédéric Ozanam et ses compagnons vers les pauvres du quartier Mouffetard, à Paris. Chers disciples de saint Vincent de Paul, je vous encourage à mettre en commun vos forces, pour que, comme le souhaitait celui qui vous inspire, les pauvres soient toujours mieux aimés et servis et que Jésus Christ soit honoré en leurs personnes !

4. Frédéric Ozanam aimait tous les démunis. Dès sa jeunesse, il a pris conscience qu'il ne suffisait pas de parler de la charité et de la mission de l'Église dans le monde: cela devait se traduire par un engagement effectif des chrétiens au service des pauvres. Il rejoignait ainsi l'intuition de Monsieur Vincent: «Aimons Dieu, mes frères, aimons Dieu, mais que ce soit aux dépens de nos bras, que ce soit à la sueur de nos visages» (Saint-Vincent de Paul, XI, 40). Pour le manifester concrètement, à l'âge de vingt ans, avec un groupe d'amis, il créa les Conférences de Saint-Vincent de Paul, dont le but était l'aide aux plus pauvres, dans un esprit de service et de partage. Très vite, ces Conférences se répandirent en dehors de France, dans tous les pays d'Europe et du monde. Moi-même, comme étudiant, avant la deuxième guerre mondiale, je faisais partie de l'une d'entre elles.

Désormais l'amour des plus misérables, de ceux dont personne ne s'occupe, est au cœur de la vie et des préoccupations de Frédéric Ozanam. Parlant de ces hommes et de ces femmes, il écrit : «Nous devrions tomber à leurs pieds et leur dire avec l'Apôtre : "Tu es Dominus meus". Vous êtes nos maîtres et nous serons vos serviteurs; vous êtes pour nous les images sacrées de ce Dieu que nous ne voyons pas et, ne sachant pas l'aimer autrement, nous l'aimons en vos personnes» (à Louis Janmot).

5. Il observe la situation réelle des pauvres et cherche un engagement de plus en plus efficace pour les aider à grandir en humanité. Il comprend que la charité doit conduire à travailler au redressement des injustices. Charité et justice vont de pair. Il a le courage lucide d'un engagement social et politique de premier plan à une époque agitée de la vie de son pays, car aucune société ne peut accepter la misère comme une fatalité sans que son honneur n'en soit atteint. C'est ainsi qu'on peut voir en lui un précurseur de la doctrine sociale de l'Église, que le Pape Léon XIII développera quelques années plus tard dans l'encyclique Rerum novarum.

Face aux pauvretés qui accablent tant d'hommes et de femmes, la charité est un signe prophétique de l'engagement du chrétien à la suite du Christ. J'invite donc les laïcs et particulièrement les jeunes à faire preuve de courage et d'imagination pour travailler à l'édification de sociétés plus fraternelles où les plus démunis seront reconnus dans leur dignité et trouveront les moyens d'une existence respectable. Avec l'humilité et la confiance sans limites dans la Providence, qui caractérisaient Fréderic Ozanam, ayez l'audace du partage des biens matériels et spirituels avec ceux qui sont dans la détresse !

6. Le bienheureux Frédéric Ozanam, apôtre de la charité, époux et père de famille exemplaire, grande figure du laïcat catholique du dix-neuvième siècle, a été un universitaire qui a pris une part importante au mouvement des idées de son temps. Étudiant, professeur éminent à Lyon puis à Paris, à la Sorbonne, il vise avant tout la recherche et la communication de la vérité, dans la sérénité et le respect des convictions de ceux qui ne partagent pas les siennes. «Apprenons à défendre nos convictions sans haïr nos adversaires, écrivait-il, à aimer ceux qui pensent autrement que nous, [...] plaignons-nous moins de notre temps et plus de nous-mêmes» (Lettres, 9 avril 1851). Avec le courage du croyant, dénonçant tous les égoïsmes, il participe activement au renouveau de la présence et de l'action de l'Église dans la société de son époque. On connaît aussi son rôle dans l'institution des Conférences de Carême en cette cathédrale Notre-Dame de Paris, dans le but de permettre aux jeunes de recevoir un enseignement religieux renouvelé face aux grandes questions qui interrogent leur foi. Homme de pensée et d'action, Frédéric Ozanam demeure pour les universitaires de notre temps, enseignants et étudiants, un modèle d'engagement courageux capable de faire entendre une parole libre et exigeante dans la recherche de la vérité et la défense de la dignité de toute personne humaine. Qu'il soit aussi pour eux un appel à la sainteté !

7. L'Église confirme aujourd'hui le choix de vie chrétienne fait par Ozanam ainsi que le chemin qu'il a emprunté. Elle lui dit: Frédéric, ta route a été vraiment la route de la sainteté. Plus de cent ans ont passé, et voici le moment opportun pour redécouvrir ce chemin. Il faut que tous ces jeunes, presque de ton âge, qui sont rassemblés si nombreux à Paris, venant de tous les pays d'Europe et du monde, reconnaissent que cette route est aussi la leur. Il faut qu'ils comprennent que, s'ils veulent être des chrétiens authentiques, ils doivent prendre ce même chemin. Qu'ils ouvrent mieux les yeux de leur âme aux besoins si nombreux des hommes d'aujourd'hui. Qu'ils comprennent ces besoins comme des défis. Que le Christ les appelle, chacun par son nom, afin que chacun puisse dire: voilà ma route! Dans les choix qu'ils feront, ta sainteté, Frédéric, sera particulièrement confirmée. Et ta joie sera grande. Toi qui vois déjà de tes yeux Celui qui est amour, sois aussi un guide sur tous les chemins que ces jeunes choisiront, en suivant aujourd'hui ton exemple!

© Copyright - Libreria Editrice Vaticana

SOURCE : http://w2.vatican.va/content/john-paul-ii/fr/travels/1997/documents/hf_jp-ii_hom_19970822.html

Blessed Frédèric Ozanam

Born in Lyons, France, in 1813; died 1853; beatified in 1997 by Pope John Paul II.

For the first 17 years of his life, Frédèric Ozanam saw Catholicism practiced daily by his devout parents. His father was a physician who gave his services freely to the poor. Frédèric's first enthusiasm was for philosophy, but defense of the faith became his chief intellectual concern. He studied the comparative history of religions in his leisure time, while he was a full-time law student in Paris. Both mystical and practical. Humble, no pride of intellect

In Paris, he lived with the famous scientist Ampère. His faith was tested by the secularism that surrounded him, by the unbelief. Ampère's faith created abut Ozanam an atmosphere unfavorable to doubt. His confessor Abbé Noirot really saved Ozanam by his instructions.

Ozanam worked with the publication L'Avenir, which aimed at cementing bonds between the Church and the working class, and at securing political liberty and equal rights for all people. Soon in conflict with Socialism, so aimed at the liberals. Pope disapproved, so the publication stopped in 1833.

Soon Ozanam realized that Christianity is not just an intellectual pursuit, which led him to understand there cannot be faith without works and to the founding of the Society of Saint Vincent de Paul. Active charity throughout the rest of his life. "The defense of the faith and the love of the poor became the two master passions of his life."

1830-1850 saw the rise of secularism and anti-clericalism in Europe. Ozanam fought these trends wherever possible. In 1832, he wrote to a friend, "It is most necessary to make it clear to the student body that one can be a Catholic and have common sense, and that one can love both religion and liberty." He initiated the Lenten Conferences at Notre Dame de Paris, which were still on- going a hundred years later and are now heard on the radio.

Saint Vincent de Paul Society is not simply for works of Christian charity, but primarily for sanctification of its members. Faith only maintained by the practice of charity. Also intended for the Society to be a practical exemplification of the principles of true democracy; rights of men founded on charity, not justice. Catholic men must become the servants of the poor, giving their hearts as well as their substance. He who was given gave as much as the one who helped him. "Almsgiving is a reward for service done which has no salary." Partial payment of the debt we owe the poor. "They suffer where we do not; they serve God by suffering in a way we do not: they win for us graces from Him, which without them we would never have; they make humanity itself more like Jesus."

Ozanam maintained that almsgiving is an honor, "when it takes hold of a man and lifts him up; when it looks first and foremost to his soul, . . . when it leads him to real independence and makes him a truer man. Help is an honor and not a humiliation when to the gift of bread is joined a visit that comforts, a word of advice that clears away a cloud, a shake of the hand that revives a dying courage; when it treats the poor man with respect, not only as an equal, but in many ways as one above us, since he is with us as one sent by God himself, to test our justice and our charity, and by our own attitudes towards him to enable us to save our souls."

Ozanam started a new journal L'ère Nouvelle. In July 1835, Ozanam won his doctorate in law and soon felt a spiritual dryness. In 1837 his father died from a fall down a dark staircase while visiting a poor patient and Ozanam became the head of the family. Sad, he poured out his soul to a priest who responded, "Rejoice in the Lord always!" which Ozanam realized was audaciously the right response. At this time he was trying to discern his vocation. By the end of 1840, he was engaged to Amélie Soulacroix, daughter of the Rector of the University of Lyons. He left the decision of his teaching in Paris or Lyons to her and she chose Paris.

For Amélie, Frédèric was consecrated to God, a man upon whom God and the poor held prior claims. Ozanam loved and cherished his wife; she was like Dante's Beatrice, the source of truth and virtue. In his The history of civilization in the fifth century, Ozanam wrote: "Christian marriage is a double oblation, offered in two chalices. . . . These two cups must both be full to the brim, in order that the union may be holy, and that heaven may bless it." Within one year after his marriage, he was elected to succeed Fauriel in the Sorbonne chair of comparative literature. His lectures and writings did much to make the Church more respected in the intellectual world of his day.

He was a man of unusual personal magnetism. His method of apologetic was primarily historical--he showed what the Church had done for mankind in the past, and argued from that to what it could and should do in the present. He said once in an address to working men that we work out our destinies here below, but without knowledge of the functions they will fulfill in the purposes of God. Another time: "The greatest men are those who have never drawn up in advance the plan of their lives, but have let themselves be led by the hand."

Five years after their marriage, their daughter Marie was born. Ozanam died in 1853 (age 40) when she was only eight.

From: Delany, Selden P. 1950. Married Saints (Westminster, MD, The Newman Press). 

SOURCE :http://www.saintpatrickdc.org/ss/0909.shtml

Saint GUY (GUIDON, GUIDO)d'ANDERLECHT, pèlerin et confesseur

September 12, 2015, 7:14 am

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Saint Guy d'Anderlecht

Pèlerin d'Anderlecht (✝ 1012)

Paysan pieux et bon, né vers 950 dans le Brabant, il est choisi comme sacristain de sa paroisse Notre-Dame de Laeken. Mais un marchand de Bruxelles le persuade de s'associer à lui pour gagner de quoi faire davantage d'aumônes. Guy met tout ce qu'il a dans cette affaire. Les catastrophes s'accumulent jusqu'au jour où Guy s'en repent. Comme pénitence, il part en pèlerinage à Rome et à Jérusalem. Rentré sept ans plus tard, vers 1012, il meurt épuisé à Anderlecht. Sa tombe devint un lieu de pèlerinage très fréquenté.

À Anderlecht dans le Brabant, vers 1012, saint Guy, qui fut d’abord gardien de l’église de Sainte-Marie de Laeken, puis pèlerina sept ans dans les lieux saints en se montrant d’une grande générosité envers les pauvres, enfin, revenu dans son pays, il y mourut pieusement.

Martyrologe romain

Dieu n’a besoin de rien mais l’homme a besoin de la communion de Dieu. Car la gloire de l’homme, c’est de persévérer dans le service de Dieu.

Saint Irénée

SOURCE : http://nominis.cef.fr/contenus/saint/1842/Saint-Guy-d-Anderlecht.html

Saint Guy d'Anderlecht

Sacristain
(1050-1112)

Guy, surnommé le Pauvre d'Anderlecht, vint au monde vers 1050, dans les environs de Bruxelles. Ses parents étaient de simples ouvriers, qui lui répétaient souvent les paroles de Tobie: « Si nous craignons Dieu nous sommes assez riches.»  Dès sa jeunesse, Guy passait chaque jour plusieurs heures en prières, partageait son pain noir avec les indigents, et se mettait au service des malades. On l'appelait déjà et il était bien l'ange du village.

Un jour qu'il se trouvait à Læken, il entra dans l'église et resta plus d'une heure à genoux devant l'autel. Le curé, qui s'en aperçut, l'appela, s'entretint avec lui, admira sa piété précoce et lui offrit de le prendre pour sacristain. Balayer l'église, parer les autels, prendre soin des ornements sacrés, servir les messes, mais rien au monde ne convenait mieux au cœur du saint jeune homme: il accepta d'emblée. Le pasteur de Læken ne tarda pas à se réjouir de son choix. Guy était ordonné, propre et ponctuel; la prière le suivait partout dans ses emplois; et son bonheur était de faire à l'église de longues oraisons: parfois il passait la nuit. Ses gages étaient fort modiques; mais il se contentait de si peu pour vivre, il se mortifiait, il jeûnait si souvent ! C'était les pauvres, en définitive, qui émargeaient à sa place. La délicatesse de sa conscience lui découvrait les plus minces imperfections, et il les expiait dans les macérations et les larmes. Avec cela, il charmait par ses manières douces et polies.

 Un marchand de Bruxelles, que les qualités aimables de Guy avaient gagné, parvint à lui persuader qu'en s'associant à son commerce, il pourrait faire de plus grandes charités. Le sacristain quitta donc son emploi et suivit le négociant; mais Dieu ne bénit pas son trafic. Il revint sans tarder à sa chère église de Læken, et l'expérience qu'il venait de faire des embarras du monde le rendit plus pieux encore.

Dix ans après, il entreprit le pèlerinage des sanctuaires de l'Italie et de la Palestine. Son but était de faire pénitence et de se soustraire à des marques de vénération qui alarmait sa modestie. Il partit pour Rome à pied et mendia son pain dans tout le voyage. En terre sainte, il visita tous les lieux célèbres, sans interrompre jamais son jeune ni ses grandes austérités. Il mit sept ans pour accomplir ses dévotions. Au retour, il rencontra dans la ville éternelle le doyen de l'église d'Anderlecht et quelques autres compatriotes partant pour Jérusalem. Le bienheureux s'offrit à leur servir de guide. Là, malgré ses soins, ils succombèrent à une maladie contagieuse. Épuisé de fatigues il rentra dans Brabant et alla porter aux chanoines d'Anderlecht la triste nouvelle de la mort de leur doyen. Ces religieux le retinrent au service de leur église; il les édifia quelque temps par ses vertus et sa pénitence, et mourut bientôt en odeur de sainteté.

L'abbé Pradier, La Vie des Saints pour tous les jours de l'année

SOURCE : http://www.magnificat.ca/cal/fr/saints/saint_guy_d_anderlecht.html

Histoire de St-Guidon Garçon de ferme très pieux, fils d'un couple âgé et pauvre, Guidon est né à Anderlecht dans la  seconde partie du X ème. siècle. Un jour, après avoir interrompu son labourage pour offrir sa ration de pain à ses parents, il revient et constate qu? un ange a labouré le champs à sa place. Il met une motte de terre dans sa musette afin de faire croire à la présence du pain. Lorsque le fermier veut voir sa ration de pain, Guidon trouve dans sa musette la motte de terre qui est devenue du pain. Quelques années plus tard, Guidon chavire sur le Senne avec une barque et manque de se noyer. A l'aide d'une rame, il gagne la berge. Sans pouvoir se détacher de celle-ci il aperçoit la petite église de Laeken. Lorsque Il s'agenouille devant la vierge, la rame se détache et Guidon décide de servir cette église. Après des années, il entreprend le pèlerinage vers Jérusalem à travers la Chrétienté? Au retour de Jérusalem, Guidon fait halte à Rome et rencontre des pèlerins Anderlechtois emmenés par leur doyen Wonedulphe (l'existence du chapitre remonterait à l' an 800). Celui-ci convainc Guidon de les emmener à Jérusalem puisque il connaît le chemin. Au retour, leurs compagnons meurent successivement et Wonedulphe confie à Guidon, avant d?expirer, la mission de ramener son anneau et d'annoncer sa mort. Le 12 septembre 1012, Guidon décéde en la maison du Vice Doyen du chapitre après avoir accompli les dernières volontés de Wonedulphe. Guidon a été canonisé le 24 juin 1112, sous Odart évêque de Cambrai, ceci explique que l'on fête longtemps la Saint Guidon également le 24 juin

© Tous droits réservés  2006

SOURCE : http://archive.wikiwix.com/cache/?url=http%3A%2F%2Fwww.st-guidon.be%2Fhistoire.htm

ST. GUY, OF ANDERLECHT.

FEAST DAY:  SEPTEMBER 12.

As a child Guy had two loves, the Church and the poor. The love of prayer growing more and more, he left his poor home at Brussels to seek greater poverty and closer union with God. He arrived at Laeken, near Brussels, and there showed such devotion before our Lady's shrine that the priest besought him to stay and serve the Church. Thenceforth, his great joy was to be always in the church, sweeping the floor and ceiling, polishing the altars, and cleansing the sacred vessels. By day he still found time and means to befriend the poor, so that his alms-giving became famous in all those parts. A merchant of Brussels, hearing of the generosity of this poor sacristan, came to Laeken, and offered him a share in his business. Guy could not bear to leave the church; but the offer seemed providential, and he at last closed with it. Their ship, however, was lost on the first voyage, and on returning to Laeken, Guy found his place filled. The rest of his life was one long penance for his inconstancy. About the year 1033, finding his end at hand, he returned to Anderlecht, in his own country. As he died, a light shone round him, and a voice was heard proclaiming his eternal reward.
 

REFLECTION.—Jesus was only nine months in the womb of Mary, three hours on the Cross, three days in the sepulchre, but He is always in the tabernacle.  Does our reverence before Him bear witness to this most blessed truth?

SOURCE : http://www.jesus-passion.com/saint_guy.htm

Guy of Anderlecht (RM)

(also known as Guido(n) or Wye of Láken)

Born near Brabant; died at Brussels, Belgium; c. 950-1012; feast day formerly on September 2.

Saint Guy, commonly called The Poor Man of Anderlecht, was the son of poor, but pious, parents who were richly blessed by their faith. They were not able to give their son a formal education, but were diligent in instructing him in the faith. They taught him the counsels of Saint Augustine that Christians should be detached from earthly possessions. Guy prayed throughout his life to be preserved from greed, to love poverty, and to bear all its hardships with joy. This detachment from the need to own, endowed the saint with love for his neighbor; he gladly fed the poor while he himself fasted and divided the little he had among them.

Legend says that when Guy grew to manhood, he was a farm laborer, who prayed as he plowed the fields, sometimes replaced at the plow by his guardian angel. He then wandered for a time until he arrived at the church of Our Lady at Laeken, near Brussels, whose priest was struck with his piety and hired Guy as sacristan. Guy gladly accepted the offer; and the cleanliness and good order that appeared in everything under his direction struck all who entered the church.

Like many other simple folk of every age, Guy was enticed by a merchant of Brussels to invest his small savings in a commercial venture, with the unusual motive of having more at his disposal to relieve the poor and leisure for contemplation. Unfortunately, the ship carrying their goods was lost leaving the harbor, and Guy, who had resigned his position as sacristan and been replaced, was left destitute. He recognized his mistake in following his own ideas and in forsaking secure and humble employment to embark, though with good intention, on the affairs of the world, and he blamed himself for the loss.

In reparation, Guy made a pilgrimage on foot to Rome and Jerusalem, wandering from shrine to shrine for seven years. Finally, he made his way back to Belgium and Anderlecht, where he was received almost immediately into the public hospital of Anderlecht and he died from exhaustion and illness.

His cultus did not arise immediately. In fact, his grave was forgotten until a horse uncovered it. The horse's owner hired two local boys to enclose the site in a high, solid hedge to ensure that others would not unwittingly trample on Guy's grave. The boys ridiculed the benefactor's act of reverence for the dead and were seized by strange stomach aches. Writhing in agony, they died. For some reason, this moved the local people to make pilgrimages to his grave and to build an oratory over it.

In 1076, a church was constructed and Guy's relics translated therein. Guy's sanctity was confirmed almost immediately thereafter by miracles wrought at his intercession. On June 24, 1112, a bishop acknowledged the relics with a grand ceremony and Guy's vita was composed. In 1595, the relics were enshrined in a new reliquary. During the 17th century, they were moved from place to place to escape pillage during wars. It seems that they were captured by the Protestants in the 18th century, although there is a "last acknowledgement of the venerable treasure" that occurred on September 11, 1851.

Over time his cultus increased locally, until now much folklore has accrued around his name and shrine, particularly associated with horses. Cabdrivers of Brabant lead an annual pilgrimage to Anderlecht until the beginning of World War I in 1914. They and their horses headed the procession followed by farmers, grooms, and stable boys leading their animals to be blessed. The description of the village fair that ended the religious procession sounds like fun. There would be various games, music, and feasting, followed by a competition to ride the carthorses bareback. The winner entered the church on bareback to receive a hat made of roses from the parish pastor (Attwater, Benedictines, Encyclopedia, Walsh).

In art, Saint Guy is depicted as a pilgrim with hat, staff, rosary, and ox at his feet. He might also be shown as a peasant or a pilgrim with a book (Roeder). Guy is venerated at Anderlecht, where he is considered the patron of laborers and sacristans, and protector of sheds and stables. He is invoked to calm infantile convulsions (Encyclopedia). 

SOURCE : http://www.saintpatrickdc.org/ss/0912.shtml

September 12

St. Guy, Confessor

From his life in Surius: also Miræus, in his Fasti, and Annales, Gramaye in Bruxellâ, p. 10, and particularly in Sanderus, in Chron. Brabant, et Lacâ Partheniâ, sect. 41, 42. The Bollandists, t. 3, Sept. p. 36.

About 1012, or rather 1033.

ST. GUY, in Latin Guido, commonly called the Poor Man of Anderlecht, was born in the country near Brussels, of mean parents, but both very virtuous, consequently content and happy in their station. They were not able to give their son a school education, nor did they on that account repine, but redoubled their diligence in instructing him early in the rudiments of the Christian doctrine, and in all the maxims of our holy religion, often repeating to him the lesson which old Toby gave his son: “We shall be rich enough if we fear God.” But their own example was the most powerful constant instruction, and inspired him more strongly than words could do with the Christian spirit of humility, meekness, and piety, and with a fear of God, animated by charity, which is fruitful in all manner of good works. Guy was from his cradle serious, obedient, mild, patient, docile, and an enemy to the least sloth. He conceived the highest sense of all religious duties, and was inured, both by his parents’ care and by his own fervour, to the practice of them. The meanness of his condition much delighted him as soon as he was of an age to know its value. He rejoiced to see himself placed in a state which Christ had chosen for himself. This conformity to his divine Master, who lived and died in extreme poverty, and the humiliation inseparable from his condition, were very pleasing to him, and it was his chief care to make use of the advantages it afforded him for the exercise of all heroic virtues. He showed to the rich and the great ones of the world all possible respect, but never envied or coveted their fortunes, and sighed sincerely to see men in all states so eagerly wedded to the goods of the earth, which they so much over-rate. When he met with poor persons who grieved to see themselves such, he exhorted them not to lose by murmuring, impatience, and unprofitable inordinate desires the treasure which God put into their hands. The painful labour, hardships, inconveniences, and humiliations to which his condition exposed him, he looked upon as its most precious advantages, being sensible that the poverty which our Redeemer chose was not such a one as even worldlings would desire, abounding with all the necessaries and comforts of life, but a poverty which is accompanied with continual privations, sufferings, and denials of the gratifications of the senses. The great curse which Christ denounces against riches regards the inordinate pleasure that is sought in the abundance of earthly goods, and in the delights of sense.

St. Austin says, that God ranks among the reprobate, not only those who shall have received their comfort on earth, but also those who shall have grieved to be deprived of it. This was the misfortune which Guy dreaded. In order to preserve himself from it, he never ceased to beg of God the grace to love the happy state of poverty, in which divine providence had placed him, and to bear all its hardships with joy and perfect resignation, in a spirit of penance, without which all the tribulations of this world are of no advantage for heaven. The charity which Guy had for his neighbour was not less active than his love of mortification and penance. He divided his morsel with the poor, and often fed them whilst he fasted himself. He stole from himself some hours every day to visit the sick, and carried to them all that he was able. At his labour he was faithful and diligent; and a spirit of prayer sanctified all his actions. Such was his life even in his youth. As virtue is infinitely the most precious inheritance that parents can leave to their children, his father and mother entertained, as much as was in their power, this rich stock of pious inclinations which grace had planted in their son, and daily begged of God to preserve and increase in that innocent heart the holy fire which he himself had kindled. Their prayers were heard. Guy’s early virtues, by diligent culture and exercise, grew up with him to greater strength and maturity, and advanced more and more towards perfection.

As Guy was one day praying in the church of our Lady, at Laken, a mile from Brussels, the curate of the place was charmed to see his recollection and devotion, and, taking an opportunity afterwards to discourse with him, was much more struck with the piety and unction of his conversation, and retained him in the service of his church in quality of beadle. This church is the most ancient of all the famous places of devotion to the Blessed Virgin in those parts. The name of Laken signifies a convent or house in a moist or marshy ground, as Sanderus shows. The saint, who rejoiced to have an opportunity of being always employed in the most humble offices of religion, embraced the offer with pleasure. His business was to sweep the church, dress the altars, fold up the vestments, take care of the linen and other moveables used in the service of God, ring the bell for mass and vespers, and provide flowers and other decorations which were used in that church: all which he performed with the utmost exactness and veneration which the most profound sense of religion can inspire. The neatness and good order that appeared in everything under his direction edified all that came to that church; for, out of a true spirit of religion, the servant of God looked upon nothing as small which belonged to the service of God, or to the decency of his house. His religious silence, modesty, and recollection in the church seemed to say to others: “This is the house of the Lord; tremble you that approach his sanctuary.” During his employments, he walked always in the divine presence, praying in his heart. When they were done, he refreshed his soul at the foot of the altar in fervent exercises of devotion; and often passed whole nights in prayer. He chastised his body by rigorous fists, and endeavoured, by constant compunction and the severity of his penance, to prevent the anger of his Judge at the last day. Had it been reasonable to form a judgment of the enormity of his sins by the humble sentiments he entertained of himself, and by the penitential tears he shed, he would have passed for the most grievous sinner on the face of the earth; whereas the sins he so grievously bewailed were only the lightest faults of inadvertence, such as the just fall into, and which only his great purity of heart could have discerned, and which it magnified in his eyes. To wipe away these daily stains (through the merits of Christ’s passion applied to his soul) he lived in constant compunction, learning every day to become more watchful over himself in all his words and actions, and in all the motions of his heart. By humility and meekness he was sweet and courteous to all, showing that true virtue is amiable to men, and that nothing so much civilizes the human soul. Out of his small salary he found a great deal for the poor; and, for their sake, he always lived himself in the greatest poverty, and often begged to procure them relief. For his humiliation God permitted the following trial to befal him.

A certain merchant of Brussels persuaded him to endeavour, by a little commerce, to gain something for the succour of the poor, and offered to put him in a way of thus making a more plentiful provision for them, by admitting him into a partnership in trade with himself. Guy’s compassion for the necessitous wrought more powerfully with him than any other regard could have done; nor was it easy for him to throw off the importunities of his tenderness for them. The bait was specious, and he was taken by it; but God did not suffer him long to remain in that illusion. The vessel, which was chiefly freighted by his partner, perished in going out of the harbour, and Guy, whose place in the church of Laken, upon his quitting, had been given to another, was on a sudden left destitute. He saw his mistake in following his own prudence, and in forsaking a secure and humble employment in which Providence had fixed him, to embark, though with a good intention, in the affairs of the world, in which, by dissipation, his virtue would perhaps have been much impaired, and worldly attachments secretly have taken root in his heart. For, though this employment was good in itself, yet he considered that God had justly punished his rashness in forsaking a station so suitable to the practice of piety, and had, in mercy, turned another way that affluence which might more probably have produced in him an affection to avarice or luxury, than have enlarged this charity. For plenty, riches, and worldly prosperity do not always, like soft distilling rains and dew, cherish, refresh, and increase the tender plant of virtue; but much more frequently, like a flood, wash away the earth from its roots, and either utterly extirpate it, or leave it oppressed and buried in rubbish, according to the maxims of eternal truth, condemning the spirit of the world, which the experience as well as reason of mankind confirms. This St. Guy clearly saw under his disappointment, and he condemned himself for the false step he had taken.

Another danger to which he had lived long exposed, was the persecution, if we may so call it, of the applause and praises of the world, which his virtue drew upon him in his low station. He had always carefully studied to arm himself against this temptation by the most sincere humility and constant watchfulness; but now, upon a review of his heart and whole conduct, he resolved to avoid this flattering enemy, by seeking out some foreign retirement. In this disposition, and in a spirit of penance for his reputed fault, he made an austere pilgrimage, first to Rome, and then to Jerusalem, and visited all the most celebrated places of devotion in the Christian world. Being returned as far as Rome, he there met Wondulf, dean of the church of Anderlech (a little town about two miles from Brussels), who, with some others, was ready to set out for the Holy Land. Guy was prevailed upon by them to be their guide, and to take another penitential journey thither. The dean and his companions were all carried off by a pestilential distemper, just as they were going to set sail from Palestine to return to Europe. Guy attended them in the time of their sickness, took care of their funerals, and, after seven years’ absence, returned to Anderlecht. The subdean of the chapter gave him an apartment in his house, not suffering him to return to Laken. The fatigues of his journeys, and other great hardships he had undergone, brought upon him a complication of distempers, of which he died soon after, on the 12th of September, about the year 1012, or rather 1033. 1 The canons buried him honourably in the ground belonging to their church. Many miracles that were performed by his intercession gave occasion to Gerard II., bishop of Arras and Cambray, about the year 1090, to order his sacred bones to be taken up, and a chapel to be built over the spot where they had been buried in the churchyard; for Anderlecht and Brussels were then in the diocess of Cambray, though they are now in that of Mechlin. In place of this chapel a magnificent collegiate church, under the patronage of St. Guy, was erected, and his relics translated into it in 1112. This church is endowed with very rich canonries, and is famous over the whole country.

Note 1. Baronius and Molanus, by mistake, place the death of St. Guy in 1112; it is more surprising that Baillet fell into the same error, since it has been demonstrated from the original life of the saint, and the deeds of several donations made to his church, that his death happened one hundred years before. See Miræus, both in his Fasti Belgici and his Annales Belgici, ad an. 1012; also Gramaye, professors of laws at Louvain, afterwards public historian of Brabant and Flanders, and provost of Arnheim, Antiquitates Brabantiæ, ann. 1708, p. 10, from memoirs furnished by Dr. Clement, a celebrated English theologian, dean of Anderlecht. This point, and other difficulties relating to the life of St. Guy, are fully cleared up by Sanderus, canon of Ipres, in Chorographia Brabantiæ, in the account of Laca Parthenia, or the Virgin’s Laken, § 41, 42, where he corrects the mistakes of Miræus concerning the first translation of St. Guy’s relics, and proves, against the same author, that he was not a native of Anderlecht, since his life informs us that he was a stranger there. [back]

Rev. Alban Butler (1711–73).  Volume IX: September. The Lives of the Saints.  1866.

SOURCE : http://www.bartleby.com/210/9/122.html

Today, September 12, we celebrate the feast day of Saint Guy of Anderlecht (also Saint Guido, 950-1012), a Belgian Christian known as the “Poor Man of Anderlecht.” Saint Guy was poor in material possessions throughout his life, but rich in the love, generosity, and grace of God. He worked tirelessly at the most menial of tasks, and gained a reputation for almsgiving, despite his own lack of the most basic needs. Although he never joined a particular religious order, Saint Guy was visited for spiritual direction by many, and through his model, brought many closer to Christ.

Born in Anderlecht, Belgian, a small village outside of Brussels, Guy was raised and instructed by poor, but pious parents. From an early age, he demonstrated great devotion to the Lord, and to Our Blessed Mother Mary. He proclaimed while still a child his wish to count himself among the special flock of Christ—the poor—for his entire life, and dedicated himself to a life of poverty and service to those who had nothing. Throughout his childhood, he gave away all he had, and spent his days visiting the sick and elderly of the town. It is said that when he worked the fields of his parents, an angel came and pushed the plow so that he might better pray undisturbed. Guy came to be recognized as a saint by many!

As Guy matured, his devotion only multiplied. He spent hours in prayer each day, rarely sleeping but instead contemplating the Lord. He traveled frequently to the church of Our Lady at Laeken, outside Brussels, and demonstrated such devotion to Mary that the priest approached him, and asked him to stay and serve the Church. It was with tremendous joy that Saint Guy remained in the church, constantly cleaning, sweeping, polishing the altars, and attending to the most menial needs during the day—stopping only to befriend and serve those who were poor and came on foot to the church looking for assistance. Each night he spent in prayer, rarely sleeping, but instead could be found kneeling at the foot of the cross, praying for the poor.

After many years of service, a savvy merchant from Brussels sought to take advantage of Guy, and offering him a share of his business, convinced him that through making more money, he could help more people. Guy wished nothing more than to remain in the church, but he saw the benefit in helping others and left his post. Almost immediately the business failed, and Guy, realizing his mistake, returned to the church only to find his position filled. Guy engaged in severe acts of penance for the remainder of his life, offering all he had to the Lord for his inconstancy. He traveled on pilgrimage—on foot—for seven years, visiting Rome and then the Holy Land, returning to Belgium and serving as a guide at the holy shrines.

A merchant of Brussels, hearing of the generosity of this humble sacristan, was prompted by a demon to go to Laeken and offer him a share of his business, telling him he would have the means thereby to give more to the poor. Guy had no desire to leave the church, but the offer seemed providential and he accepted it. The first ship bearing a cargo in which Guy had an interest, however, was lost, and he realized he had made a mistake. When he returned to Laeken, he found his place at the church filled. The rest of his life was one long penance for his inconstancy. For seven years he made pilgrimages of penance, visiting Rome and the Holy Land and other famous shrines.

Eventually, in his early 60s, Guy returned to Anderlecht, and died soon thereafter. In death, a golden light shone around him, and a heavenly voice was heard my many, proclaiming his eternal reward in heaven. He was buried in Anderlecht, and many miracles were attributed to his intercession at his grave. Saint Guy is the patron saint of Anderlecht, animals with horns, bachelors, convulsive children, epileptics, laborers, protection of outbuildings, protection of sheds, protection of stables, sacristans, sextons, work horses; and is invoked against epilepsy, against rabies, against infantile convulsions, and against mad dogs.

SOURCE : http://365rosaries.blogspot.ca/2011/09/september-12-saint-guy-of-anderlecht.html

Saint Guy of Anderlecht

Also known as

• Guido of Anderlecht
• Guidon of Anderlecht
• Poor Man of Anderlecht
• Wye of Láken

Memorial

• 12 September

Profile

Born in poverty, he was trained in religion by pious parents. For many years he embraced poverty as God’s will for him, and spent his time caring for the poor and sick. When he worked the fields, an angelwould sometimes man the plow so that Guy could praywithout distraction. He hung around the local church so much the priest made him the parishsacristan; Guy then lived in the church, and often spent all night in prayer.

A merchant from Brussels, Belgium either decided to give the boy a leg up in the world, or figured that Guy was a bumpkin who could be defrauded; versions vary. Either way, he offered Guy a part share in a new project that could make him rich. In the first ocean-going expedition in the project, the ship involved sank; Guy took it as a sign that he was right to begin with, and returned to his old life of poverty.

As penance for his bout of greed, Guy made a pilgrimage on foot to Rome, Italy then to Jerusalemwhere he worked for a while as a guide to pilgrims, then back to Brussels. Though he never joined any order or house, he vowed chastity, and devoted most of his time to prayer, and work as a sacristan.

Many post-mortem miraclesattributed to him. An annual festival grew up in the area around his grave, with most of the activities involving horses and the people who work with them because his grave, which was lost for years, was uncovered by a horse.

Born

• c.950 at Anderlecht, Belgium

Died

• 1012 at Anderlecht, Belgium of exhaustion and related natural causes
• his grave was forgotten for years until uncovered by a horse
• relics translated to a nearby church in 1076
• due to wars, his relics were moved and hidden in several places over the years
• relics destroyed by Protestants in the 18th century

Patronage

• Anderlecht, Belgium
• against epilepsy
• against hydrophobia
• against infantile convulsions
• against mad dogs
• against rabies
• animals with horns
• bachelors
• convulsive children
• epileptics
• farmers
• horned animals
• laborers
• protection of outbuildings
• protection of sheds
• protection of stables
• sacristans
• sextons
• work horses

Representation

• peasantpraying while an angel plows a nearby field
• peasant with a book
• pilgrim with a book
• pilgrim with hat, staff, rosary, and an ox at his feet

SOURCE : http://catholicsaints.info/saint-guy-of-anderlecht/

Voir aussi : http://nouvl.evangelisation.free.fr/guy_anderlecht_2.htm

http://orthodoxievco.net/ecrits/vies/synaxair/septembr/guy.pdf

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Saint EULOGE d'ALEXANDRIE, archevêque et confesseur

September 13, 2015, 6:46 am

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Saint Euloge d'Alexandrie

Patriarche d'Alexandrie (✝ 607)

Patriarche d'Alexandrie, il était syrien de naissance. Ses connaissances théologiques et philosophiques étaient fort grandes, ce pourquoi il fut choisi comme patriarche. Il se lia d'amitié avec le pape saint Grégoire le Grandet lutta avec vigueur contre la propagation des doctrines monophysites.

À Alexandrie, vers 607, saint Euloge, évêque, illustre par sa science, au temps de saint Grégoire le Grand qui lui envoya plusieurs lettres et écrivit de lui: ”Il n’est pas loin de moi, car il ne fait qu’un avec moi”.

Martyrologe romain

SOURCE : http://nominis.cef.fr/contenus/saint/1846/Saint-Euloge-d-Alexandrie.html

Euloge d’Alexandrine

Patriarche, Saint

† 608

Saint Eulogeétait Syrien de naissance. Etant encore jeune, il embrassa la vie monastique dans sa pairie. Les eutychiens, comme il arrive toujours à ceux qui ont abandonné le centre de l'union, se trouvaient alors divisés en plusieurs sectes. La fureur et l'animosité de leurs contestations avaient jeté les églises de Syrie et d'Egypte dans la plus grande confusion, et la plupart des moines syriens étaient devenus fameux par la corruption de leurs mœurs et par leur attachement à l'hérésie. Euloge apprit de leur chute à veiller sur lui-même, et il ne se distingua pas moins par l'innocence de sa vie, que par la pureté de sa doctrine.

Après avoir acquis une grande connaissance des belles-lettres, il se mit à étudier la théologie dans les vraies sources de cette science, dans l'Ecriture, dans les conciles et dans les ouvrages des Pères. Comme il joignait à une application infatigable, un esprit pénétrant, une conception vive et un jugement solide, ses progrès furent très-rapides. Il fut bientôt en état de combattre pour la vérité ; il mérita d'être compté parmi les Grégoire-le-Grand et les Eutychius. 11 devint en un mot une des plus brillantes lumières de l'Eglise dans le siècle où il vécut. Sa science reçut un nouvel éclat de son humilité, ainsi que de son amour pour la pénitence et pour la prière.

Les besoins de l'Eglise le firent tirer de sa solitude, et il fut fait prêtre par saint Anastase, patriarche d’Antioche, qui mourut en 598, et qui fut remplacé par Anastase-le-Jeune. Tant qu'Euloge demeura dans cette ville, il fut toujours étroitement lié avec saint Eutychius, patriarche de Constantinople, et il se réunit avec lui contre les ennemis de la vérité.

Tibère-Constantin, prince vertueux, n'eut pas plus tôt été élevé à l'empire, qu'il s'occupa des moyens de réparer les maux que Justinien et Justin-le-Jeune, ses prédécesseurs, avaient faits à l'Eglise et à l'Etat. Il ouvrit ses trésors pour assister tous ceux de ses sujets qui étaient dans le besoin. Son zèle pour l'orthodoxie lui faisait chercher de bons pasteurs pour les églises particulières qui avaient le plus souffert des ravages de l'eutychianisme. Ce fut ce qui le détermina à demander que l'on donnât saint Euloge pour successeur à Jean, patriarche d'Alexandrie. On le sacra sur la fin de l'année 583.

Ayant été obligé de faire un voyage à Constantinople, environ deux ans après son installation, il y trouva saint Grégoire-le-Grand, et se lia avec lui d'une amitié fort étroite. Ils n'eurent plus tous deux dans la suite qu'un cœur et qu'une âme. Parmi les lettres de saint Grégoire, il y en a plusieurs qui sont adressées au saint patriarche. Celui-ci composa d'excellents ouvrages contre les acéphales et les autres sectes des eutychiens. On connaît aussi de lui onze discours, dont le neuvième est un éloge de la vie monastique, et six livres contre les novatiens d'Alexandrie, dans le premier desquels il est prouvé qu'on doit honorer les martyrs. Il ne nous reste plus de ces ouvrages, que des fragments qui nous ont été conservés par Photius. Saint Euloge composa encore un autre traité, dont Photius ne parle point. Il s'y proposait de réfuter les agnoëtes, secte d’eutychiens, qui soutenaient que Jésus-Christ, comme homme, ignorait plusieurs choses, et notamment le jour du jugement. Saint Grégoire-le-Grand, que l'auteur avait prié d'examiner cet ouvrage, le lui renvoya, en lui marquant qu'il n'y avait rien trouvé que d'admirable. Le saint patriarche d'Alexandrie mourut en 606 ou en 608. Nous admirons les actions d'éclat qui brillèrent dans les Saints ; ce n'est pourtant point dans ces sortes d'actions que consistait leur sainteté, mais dans la disposition habituelle de vertu où était leur âme. De bonnes actions, faites de temps à autre, ne font point l'homme vertueux ; ce titre n'appartient qu'à celui qui s'est fait une heureuse habitude de la pratique des divins commandements. Ce n'est point assez d'avoir reçu dans son cœur la semence des vertus, il fa ut l'y nourrir, la développer, et l'unir tellement à la substance de son âme, qu'elle devienne le principe de toutes nos actions et de toutes nos affections. Par-là tout l'ensemble de conduite, tant publique que particulière, formera une suite non interrompue d'œuvres méritoires ; et ces œuvres tireront leur perfection de la ferveur qui les produira. Cette ferveur, par un caractère essentiel à la vertu, est toujours susceptible d'accroissement, et elle doit toujours croître dans une âme véritablement pénétrée de la divinité de notre sainte Religion.

SOURCE : http://alexandrina.balasar.free.fr/euloge_alexandrie.htm

Euloge, patriarche d'Alexandrie

Le Martyrologe romain vénère Euloge le 13 septembre. Il fut l'un des champion de l'orthodoxie et de l'unité de l'Eglise. Moine et prêtre d'Antioche, où il fut responsable de l'église de la Vierge, dite Justinienne, Euloge composa des eouvres insignes. Entre 578 et 580 il fut élu patriarche d'Alexandrie. Il était le 46e évêque à occuper le siège de Saint Marc. Pendant les 27 ans de son épiscopat, il lutta contre les hérésies de son temps et écrivit plusieurs livres, surtout contre les monophysites et les novatiens. Doué d'un tempérament modéré, il combattit l'hérésie par la force de la parole et par ses écrits. Il obtint la conversion de quelques hérétiques. A Alexandrie il bâtit une basilique en honneur de S. Julien d'Antinoé, martyrisé pendant la persécution de Dioclétien.

Euloge manifesta toujours une grande dévotion au Pape saint Leon le Grand et il écrivit des oeuvres pour sa défense. Il jouit de l'amitié du pape Grégoire le Grand (590-604), qu'il avait rencontré à Constantinople lorsqu'il était ambassadeur du Saint Siège. Euloge maintint avec lui une intense corresponsance. Dans l'Epistolaire de Grégoire il y a treize lettres adressées au patriarche alexandrin. Dans ces lettres, le pape expose ses principes doctrinaux et pastoraux et confie à Euloge ses soucis et partage avec lui ses joies. Des oeuvres d'Euloge on a conservé seulement quelques fragments. Il es mort en 607.

SOURCE : http://www.afriquespoir.org/?q=node/853

September 13

St. Eulogius, Patriarch of Alexandria, Confessor

From Nicephorus’s Chronicle, the Paschal Chronicle, Photius, Bibl. Cod. 181, 208, 226, 230, &c.

A.D. 608.

ST. EULOGIUS was a Syrian by birth, and embraced young the monastic state in that country. The Eutychian heresy was then split into various sects, as it usually happens among such as have left the centre of union. These, by their tyranny and the fury of their contests, had thrown the churches of Syria and Egypt into much confusion, and a great part of the monks of Syria were at that time become remarkable for their loose morals and errors against faith. Eulogius learned from the fall of others to stand more watchfully and firmly upon his guard, and was not less distinguished by the innocence and sanctity of his manners than by the purity of his doctrine. Having, by an enlarged pursuit of learning, attained to a great variety of useful knowledge in the different branches of literature, he set himself to the study of divinity in the sacred sources of that science, which are the holy scriptures, and the tradition of the church explained in its councils, and the approved writings of its eminent pastors. From the study of his retreat he made this his chief study, to which he directed every thing else; and, as his industry was indefatigable, his parts quick, his apprehensions lively, and his judgment solid, his progress was such as to qualify him to be an illustrious champion for the truth, worthy to be ranked with St. Gregory the Great and St. Eutychius as one of the greatest lights of the church in the age wherein he lived. His character received still a brighter lustre from his sincere humility and spirit of holy compunction and prayer. In the great dangers and necessities of the church he was drawn out of his solitude, and made priest of Antioch by the patriarch St. Anastasius, who was promoted to that dignity in 561, and, dying in 598, was succeeded by Anastasius the Younger. St. Eulogius, whilst he lived at Antioch, entered into the strictest connexions with St. Eutychius, patriarch of Constantinople, and joined his forces with that holy prelate against the enemies of the truth.

The Emperor Justinian and his nephew and successor, Justin the Younger, had been the plunderers of their empire, and the grievous oppressors of their subjects; the former to support his extravagance and vanity, the latter to gratify his insatiable avarice and scandalous lusts. Justin II., dying in 576, after a reign of ten years and ten months, Tiberius Constantine, a Thracian, and a virtuous prince, was raised to the throne. He applied himself to heal the wounds caused during the former reigns, both in the church and state. His charities in all parts of the empire were boundless, and all his treasuries were open to the poor. Amongst the evils with which the church was then afflicted, the disorders and confusion into which the tyranny of the Eutychians had thrown the church of Alexandria, called aloud for a powerful remedy, and an able and zealous pastor, endued with prudence and vigour to apply them. Upon the death of the patriarch John, St. Eulogius was raised to that patriarchal dignity towards the close of the year 583, at the earnest desire of the emperor, who, having reigned only six years and ten months, died the same year, leaving his son-in-law, Mauritius, his successor in the imperial throne. Our saint was obliged to make a journey to Constantinople about two years after his promotion, in order to concert measures concerning certain affairs of his church. He met at court Saint Gregory the Great, and contracted with him a holy friendship, so that, from that time, they seemed to be one heart and one soul. Among the letters of St. Gregory, we have several extant which he wrote to our saint. St. Eulogius composed many excellent works against the Acephali, and other sects of Eutychians. Photius has preserved us valuable fragments of some of these treatises; also of eleven discourses of our saint, the ninth of which is a commendation of a monastic life; likewise of his six books against the Novations of Alexandria, in the fifth of which he expressly sets himself to prove that the martyrs are to be honoured. 1 Photius makes no mention of the treatise of St. Eulogius against the Agnoëtæ, a sect of Eutychians, who ascribed to Christ, as man, ignorance of the day of judgment, and of many other things. St. Gregory the Great, to whose censure the author submitted it, sent him his approbation, with high commendations, saying: “I have not found any thing but what is admirable in your writings,” &c. 2 Saint Eulogius did not long survive Saint Gregory, for he died in the year 606, or, according to others, in 608.

We admire the great actions and the glorious triumphs of the saints; yet it is not so much in these that their sanctity consisted, as in the constant habitual heroic disposition of their souls. There is no one who does not sometimes do good actions; but he can never be called virtuous who does well only by humour, or by fits and starts, not by steady habits. It is an habitual poverty of spirit, humility, meekness, patience, purity, piety, and charity, which our Divine Master recommends to us. We must take due pains to plant the seeds of virtues in our souls, must watch and labour continually to improve and strengthen them, that they may be converted into nature, and be the principle by which all the affections of our souls, and all the actions of our lives are governed. If these pure heroic sentiments perfectly possess and fill our hearts, the whole tenour of our conduct, whether in private or in public life, will be an uniform train of virtuous actions, which will derive their perfection from the degree of fervour and purity from which they spring, and which, according to the essential property of virtue, is always improving, and always improvable.

Note 1. Phot. Cod. 182, p. 411. [back]

Note 2. St. Greg. l. 8, ep. 42. [back]

Rev. Alban Butler (1711–73).  Volume IX: September. The Lives of the Saints.  1866.

SOURCE : http://www.bartleby.com/210/9/131.html

St. Eulogius of Alexandria

Patriarch of that see from 580 to 607. He was a successful combatant of the hereticalerrors then current in Egypt, notably the various phases of Monophysitism. He was a warm friend of St. Gregory the Great, corresponded with him, and received from that pope many flattering expressions of esteem and admiration. Among other merits the pope makes special mention of his defence of the primacy of the Roman See(Baronius, Ann. Eccl., ad an. 597, no. 9). Eulogiusrefuted the Novatians, some communities of which ancient sect still existedin his diocese, and vindicated the hypostatic union of the two natures in Christ, against both Nestorius and Eutyches. Baronius(ad ann. 600, no. 5) says that Gregory wished Eulogiusto survive him, recognizing in him the voice of truth. It has been rightly said that he restored for a brief period to the church of Alexandriathat life and youthful vigour characteristic of those churchesonly which remain closely united to Rome. Besides the above works and a commentary against the various sects of the Monophysites (Severians, Theodosians, Cainites, Acephali) he left eleven discourses in defence of Leo I and the councilof Chalcedon, also a work against the Agnoetae, submitted by him before publication to Gregory I, who after some observations authorized it unchanged. With exception of one sermon and a few fragments all the writings of Eulogiushave perished.

McNeal, Mark."St. Eulogius of Alexandria."The Catholic Encyclopedia.Vol. 5.New York: Robert Appleton Company,1909.13 Sept. 2015<http://www.newadvent.org/cathen/05603c.htm>.

SOURCE : http://www.newadvent.org/cathen/05603c.htm

Saint Eulogius of Alexandria

Memorial

• 13 September
• 13 June on some calendars

Profile

Monk as a young man. Well educated in the literature and science of his day, was a Biblical scholar, and studied the writings of the great pastors. Opposed the Eutychian and Monophysite heresies. Patriarch of Alexandria, Egypt in 579, serving for 28 years. His correspondence with SaintGregory the Great has survived.

Born

• Syrian

Died

• c.607 of natural causes

Canonized

• Pre-Congregation

SOURCE : http://catholicsaints.info/saint-eulogius-of-alexandria/

Saint Eulogius, Patriarch of Alexandria

Saint Eulogius was a Syrian by birth, and while young embraced the monastic state in that country. The Eutychian heresy had thrown the Churches of Syria and Egypt into much confusion, and a great part of the monks of Syria were at that time become remarkable for their loose morals and errors against faith. Eulogius learned from the fall of others to stand more watchfully and firmly upon his guard, and was not less distinguished by the innocence and sanctity of his manners than by the purity of his doctrine. Having, by an enlarged pursuit of learning, attained to a great variety of useful knowledge in the different branches of literature, he set himself to the study of divinity in the sacred sources of that science, which are the Holy Scriptures, the tradition of the Church as explained in its councils, and the approved writings of its eminent pastors. In the great dangers and necessities of the Church he was drawn out of his solitude, and made priest of Antioch by the patriarch Saint Anastasius. Upon the death of John, the Patriarch of Alexandria, Saint Eulogius was raised to that patriarchal dignity toward the close of the year 583. About two years after his promotion, our Saint was obliged to make a journey to Constantinople, in order to concert measures concerning certain affairs of his Church. He met at court Saint Gregory the Great, and contracted with him a holy friendship, so that, from that time, they seemed to be one heart and one soul. Among the letters of Saint Gregory, we have several extant which he wrote to our Saint St. Eulogius composed many excellent works against different heresies, and died in the year 606.

Reflection – We admire the great actions and the glorious triumph of the Saints; yet it is not so much in these that their sanctity consisted, as in the constant habitual heroic disposition of their souls. There is no one who does not sometimes do good actions ; but he can never be called virtuous who does well only by humor, or by fits and starts, not by steady habits.

SOURCE : http://catholicsaints.info/pictorial-lives-of-the-saints-saint-eulogius-patriarch-of-alexandria/

Saint Eulogius, Patriarch of Alexandria, was one of the enlightened hierarchs of the sixth century. At first he was igumen of the monastery of the Mother of God in Antioch, and then in 579 he was chosen as Patriarch of Alexandria, where he served for twenty-seven years. Throughout his life, the saint struggled vigorously against heresies. He was also a friend of St Gregory Dialogus (March 12), and some of their correspondence has been preserved.

St Eulogius died in 607 or 608. St Photius quotes from his writings, which reveal an Orthodox theology of the two natures of our Lord Jesus Christ. Only one of his sermons, for Palm Sunday, has survived in complete form.

SOURCE : https://oca.org/saints/lives/2007/02/13/100517-st-eulogius-the-archbishop-of-alexandria

Voir aussi : http://www.persee.fr/web/revues/home/prescript/article/rebyz_0766-5598_1967_num_25_1_1386

Saint NICODÈME (NICOMÈDES) de ROME, prêtre et martyr

September 15, 2015, 5:33 am

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Saint Nicodème

Prêtre (2ème s.)

Prêtre, il répondit à ceux qui le pressaient de sacrifier aux idoles: " Je ne sacrifie qu'à Dieu tout puissant qui règne dans les cieux." Il mourut sous les coups de cordes plombées. 

À Rome, saint Nicomède, martyr, dont le pape Boniface V honora le corps, déposé au cimetière de la voie Nomentane, en élevant par-dessus une basilique sépulcrale.

Martyrologe romain

SOURCE : http://nominis.cef.fr/contenus/saint/8231/Saint-Nicodeme.html

Nicomedes of Rome M (RM)

Died c. 90. The Emperor Constantine Copronymus thought that the relics of the saints and martyrs were worthless objects, and that anyone who collected the bones of the holy ones was a fool. He therefore set about finding as many of these sacred remains as he could and throwing them into the sea. Pope Saint Paschal I, who was elected in 817, 32 years after the emperor's death, disagreed. Whereas Constantine Copronymus had got rid of saintly bones, Paschal I conceived it as his duty to find as many replacements as possible. The church of Santa Prassede in Rome is filled with all that he collected, their names inscribed on marble tablets close by the sanctuary.

Among them are the earthly remains of Saint Nicomedes, brought in 817 from their catacomb on the Via Nomentina. Nicomedes had been a priest, at a time when Christians had to keep their faith secret or risk death. His own beliefs came to light when he bravely obtained the bones of another martyr, Saint Felicula, to give them Christian burial.

Nicomedes was given the chance of apostatizing by offering sacrifice to heathen gods. "I sacrifice only to the almighty God who rules over us all from heaven," was Nicomedes' response. Nicomedes had signed his own death warrant. He was beaten with whips that had been made crueller by means of lead lining and, under this torture, died.

The saint's body was thrown into the Tiber, so that the Christians could not burial it. But another Christian named Justus boldly rescued it and placed the corpse in a tomb on the Via Nomentina, just outside the Porta Pia. And there it remained until 817 (Bentley).

In art, Saint Nicomedes is depicted as an early Christian priest with a club set with spikes (Roeder). 

SOURCE : http://www.saintpatrickdc.org/ss/0915.shtml

September 15

St. Nicomedes, Martyr

HE was a holy priest at Rome, who was apprehended in the persecution of Domitian for his assiduity in assisting the martyrs in their conflicts, and for interring their bodies. Refusing constantly to sacrifice to idols, he was beaten to death with clubs about the year 90. His tomb was on the road to Nomento, and he is commemorated on this day in the sacramentary of St. Gregory the Great, and in the Martyrologies of St. Jerom, Bede, &c. See the Acts of SS. Nereus and Achilleus.

Rev. Alban Butler (1711–73).  Volume IX: September. The Lives of the Saints.  1866.

SOURCE : http://www.bartleby.com/210/9/152.html

St. Nicomedes

Martyr of unknown era, whose feast is observed 15 September. The RomanMartyrologium and the historicalMartyrologies of Bede and his imitators place the feaston this date. The GregorianSacramentary contains under the same date the orations for his Mass. The name does not appear in the three oldest and most important manuscripts of the "Martyrologium Hieronymianum", but was inserted in later recensions ("Martyrol. Hieronymianum", ed. De Rossi-Duchesne, in ActaSS., Nov., II, 121). The saintis without doubt a martyr of the Roman Church. He was buried in a catacomb on the Via Nomentana near the gate of that name. Three seventh century Itineraries make explicit reference to his grave, and Pope Adrian I restored the churchbuilt over it (De Rossi, "Rome Sotterranea", I, 178-79). A titular church of Rome, mentioned in the fifth century, was dedicated to him (titulus S. Nicomedis). Nothing is known of the circumstances of his death. The legendof the martyrdom of Sts. Nereusand Achilleus introduces him as a presbyter and places his death at the end of the first century. Other recensions of the martyrdom of St. Nicomedes ascribe the sentence of death to the Emperor Maximinianus (beginning of the fourth century).

Sources

Acta SS., Sept., V, 5 sqq., Analecta Bollandiana, XI, 268-69; MOMBRITIUS, Sanctuarium, II, 160-61; Bibliotheca hagiographica latina, ed. BOLLANDISTS, II, 901-02; DUFOURCQ, Les Gesta Martyrurm romains, I (Paris, 1900), 209-10; MARUCCI, Les catacombes romaines (Rome, 1900), 254-56.

Kirsch, Johann Peter."St. Nicomedes."The Catholic Encyclopedia.Vol. 11.New York: Robert Appleton Company,1911.15 Sept. 2015<http://www.newadvent.org/cathen/11069c.htm>.

SOURCE : http://www.newadvent.org/cathen/11069c.htm

Voir aussi : http://orthodoxievco.net/ecrits/vies/synaxair/septembr/nicomede.pdf

Sainte EUPHÉMIE (EUPHEMIA) de CHALCÉDOINE, vierge et martyre

September 16, 2015, 6:35 am

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Le Martyre de sainte Euphémie, cathédrale Sainte-Euphémie de Rovinj., Croatie

Sainte Euphémie de Chalcédoine

Martyre en Bithynie (✝ v. 305)

Sainte Euphémieest née à Chalcédoine vers 284, de parents fortunés et chrétiens. Elle est morte martyre en 305. Elle est qualifiée de « mégalomartyre » (grande martyre).

Vierge et martyre à Chalcédoine. Arrêtée, elle connut d'abord diverses tortures avant d'être livrée aux bêtes qui la déchirèrent.

Un internaute nous écrit:

"En Orient, elle a reçu le titre rare de 'mégalomartyre' (grande martyre). Elle a deux Fêtes dans l'année: le jour de son martyre, le 16 septembre, et le 11 juillet. 

Sainte Euphémie était de Chalcédoine, et sur son tombeau on édifia une grande Basilique.

C'est cette Basilique qui fut choisie pour accueillir le IVe Concile œcuménique.

Selon l'historien Nicéphore, les pères du Concile, après des jours de discussions sans fin, décidèrent de demander à Dieu de trancher sur la question de la double nature (homme et Dieu) du Christ.

Chacun des deux camps déposa dans la tombe d'Euphémie l'exposé de sa doctrine, et les pères se mirent en Prière.

Quand ils ouvrirent le tombeau, la thèse orthodoxe se trouvait sur la poitrine de la sainte, et la thèse hérétique à ses pieds.

C'était le 11 juillet 451.

La deuxième Fête de Sainte Euphémie commémore donc ce miracle.

Saint Ambroise parle ainsi d'Euphémie: «Cette illustre vierge, cette glorieuse Euphémie, conserva la gloire de la virginité et mérita de recevoir la couronne du martyre.

Priscus son adversaire est vaincu.

Cette vierge sort intacte d'une fournaise ardente, les pierres les plus dures reviennent à l'état de cendre; les bêtes féroces s'adoucissent et se baissent devant elle.

Sa prière lui fait surmonter toute espèce de supplice.

Percée en dernier lieu par la pointe du glaive, elle quitte sa chair qui était sa prison pour se joindre avec liesse aux chœurs Célestes. Que cette vierge sacrée, Seigneur, protège votre Église; qu'elle prie pour nous qui sommes pécheurs : puisse cette Vierge pure nourrie dans votre maison vous présenter nos vœux.»"

Au martyrologe romain au 16 septembre: À Chalcédoine en Bithynie, vers 303, Sainte Euphémie, vierge et martyre.

La tradition rapporte que, après diverses tortures, elle fut livrée aux bêtes, sous l’empereur Dioclétien et le proconsul Prisque.

Martyrologe romain

SOURCE : http://nominis.cef.fr/contenus/saint/1861/Sainte-Euphemie-de-Chalcedoine.html

SAINTE EUPHÉMIE*

Euphémie est ainsi nommée de eu, qui est le bon, et femme, bonne femme, c'est-à-dire honnête, utile et agréable, car le bon a ces trois qualités. Elle fut utile par sa manière de vivre, honnête par l’excellence de ses mœurs, et agréable à Dieu par la contemplation des choses du ciel. Ou bien Euphémie vient de euphonie, qui veut dire son agréable. Or, on obtient un son agréable en trois manières : avec la voix, comme dans le chant; en pinçant, comme dans la cithare; avec le vent, comme dans l’orgue. De même sainte Euphémie rendit des sons doux à Dieu, avec la voix de ses bonnes oeuvres, avec ses bonnes actions, et avec le souffle de la dévotion intérieure.

Euphémie, fille d'un sénateur, voyant les tortures subies par les Chrétiens au temps de Dioclétien, courut chez le juge Priscus, et se confessant Chrétienne, animait, par l’exemple de sa constance, les cœurs des hommes eux-mêmes.

Or, quand le juge faisait massacrer les Chrétiens successivement, il ordonnait que les autres y assistassent, afin, que la terreur les forçât à immoler aux dieux, en voyant leurs frères déchirés si cruellement.

Comme il faisait décapiter avec cruauté les Saints en présence d'Euphémie, celle-ci, qui ne cessait d'encourager les martyrs à souffrir avec constance, se mit à crier que le juge lui faisait affront.

Alors Priscus fut réjoui, dans la pensée qu'Euphémie voulait consentir à sacrifier. Lui ayant donc demandé quel affront il lui faisait, elle dit:

« Puisque je suis de noble race, pourquoi donnes-tu la préférence à des inconnus et à des étrangers, et les fais-tu aller les premiers à J.-C., pour qu'ils parviennent plus tôt à la gloire qui leur a été promise ? »

Le juge lui répondit : « Je pensais que tu avais repris ton bon sens et je me réjouissais de ce que tu t'étais rappelé et ta noblesse et ton sexe. »

Elle fut donc renfermée eu prison et le lendemain elle fut amenée sans être attachée, avec ceux qui étaient garrottés.

Elle se plaignit de nouveau très amèrement, de ce que, malgré les lois des empereurs, on lui eût fait grâce des liens à elle seule.

Alors elle fut broyée de soufflets et renfermée en prison. Le juge l’y suivit et voulut lui faire violence, mais elle lutta contre lui comme un homme, en sorte que, par la permission de Dieu, une des mains de Priscus se contracta.

Il se crut sous le pouvoir d'un charme, et il envoya le prévôt de sa maison à Euphémie afin de voir si, à force de promesses, il ne lui ferait pas donner son consentement.

Mais cet homme trouva la prison close ; il ne put l’ouvrir avec les clefs, ni la briser à coups de hache ; enfin, saisi par le démon, il put à peine s'échapper, en poussant toutefois des clameurs et en se déchirant lui-même.

Plus tard on fit sortir Euphémie et ou la plaça sur une roue dont les rais étaient remplis de charbon, et le maître des tourments, qui était au milieu de la roue, avait donné à ceux qui la tiraient tel signal pour que, au bruit qu'il ferait, tous ensemble se missent à tirer et qu'ainsi à l’aide du feu qui jaillirait, les rais missent en lambeaux le corps d'Euphémie.

Mais, par une permission de Dieu, le ferrement qui retenait la roue tomba de ses mains, et fit du bruit; aussitôt les aides se mettant à tirer, la roue broya le maître des tourments et fit qu'Euphémie, debout sur la roue, fut conservée sauve et intacte.

Alors les parents de cet homme, tout désolés, voulurent, en mettant du feu sous la roue, brûler Euphémie et la roue tout à la fois ; la roue brûla en effet; mais Euphémie, déliée par un ange, fut aperçue debout sur un lieu élevé.

Appellien dit au juge : « Le courage des Chrétiens n'est vaincu que par le glaive; aussi je te conseille de la faire décoller. » On dressa donc des échelles, et comme quelqu'un voulait lever la main pour saisir la sainte, à l’instant, il fut tout à fait paralysé et on put à peine le descendre à demi-mort.

Un autre cependant, nommé Sosthène, monta mais il fut converti aussitôt par Euphémie à laquelle il demanda pardon : il dégaina donc son épée et cria au juge qu'il aimait mieux se donner la mort à lui-même que de toucher une personne défendue par les anges.

Enfin elle fut descendue et le juge dit à son chancelier de rassembler tous les jeunes libertins afin qu'ils fissent d'elle à leur volonté jusqu'à ce qu'elle défaillît d'épuisement.

Mais celui qui entra où elle était, voyant beaucoup de vierges de grand éclat et priant autour d'elle, se fit aussitôt Chrétien.

Alors le président fit suspendre la vierge par les cheveux, mais comme elle n'en restait pas moins inébranlable, il la fit renfermer en prison, défendant de lui donner de la nourriture, afin que, au bout de trois jours, elle fût écrasée comme une olive entré quatre grandes pierres.

Mais Euphémie fut nourrie par un ange, et le septième jour ayant été placée entre des pierres fort dures, à sa prière ces pierres-là même furent réduites en une cendre menue.

En conséquence le président, honteux d'être vaincu par une jeune fille, la fit jeter dans une fosse, où se trouvaient trois bêtes assez féroces pour dévorer un homme entier.

Mais elles accoururent auprès de la vierge pour la caresser, et, disposèrent ensemble leur queue de manière à lui servir de siège, et confondirent mieux encore le juge témoin de ce fait.

Le président faillit en mourir d'angoisse; mais le bourreau étant entré pour venger l’affront de son maître, enfonça une épée dans le côté d'Euphémie et en fit une martyre de J.-C.

Pour récompenser le bourreau, le juge le revêtit d'un Habit de soie, lui mit au cou un collier d'or, mais en sortant, il fut saisi par un lion qui le dévora tout entier.

Ce fut à peine si on retrouva de lui quelques ossements et des lambeaux de vêtement ainsi que le collier d'or.

Le juge Priscus se dévora lui-même et fut trouvé mort.

Or, Sainte Euphémie fut enterrée avec honneur à Chalcédoine ; et l’on dut à ses mérites la conversion de tous les Juifs et des Gentils de cette ville.

Elle souffrit vers l’an du Seigneur 280.

Saint Ambroise parle ainsi de cette vierge dans sa préface : « Cette illustre vierge, cette glorieuse Euphémie, conserva la gloire de la virginité et mérita de recevoir la couronne du martyre.

Priscus son adversaire est vaincu. Cette vierge sort intacte d'une fournaise ardente, les pierres les plus dures reviennent à l’état de cendre ; les bêtes féroces s'adoucissent, et se baissent devant elle : sa Prière lui fait surmonter toute espèce de supplice.

Percée en dernier lieu par la pointe du glaive, elle quitte sa chair qui était sa prison pour se joindre avec liesse aux chœurs Célestes.

Que cette vierge sacrée, Seigneur, protège votre Église; qu'elle prie pour nous qui sommes pécheurs : puisse cette Vierge pure nourrie dans votre maison vous présenter nos vœux. »

* Bréviaire.

La Légende dorée de Jacques de Voragine nouvellement traduite en français avec introduction, notices, notes et recherches sur les sources par l'abbé J.-B. M. Roze, chanoine honoraire de la Cathédrale d'Amiens, Édouard Rouveyre, éditeur, 76, rue de Seine, 76, Paris mdcccci

SOURCE : http://www.abbaye-saint-benoit.ch/voragine/tome03/140.htm

Sainte Euphémie est la patronne de la ville de Rovinj en Croatie, a l’époque de Dioclétien elle fut torturée et jetée au lion, ses reliquesfurent plus tard envoyées a Constantinople, et autour de l’an 800 ces mêmes reliques auraient traversées la Méditerranée dans un sarcophage de marbre et se seraient échouées à Rovinj.

Il est à présent exposé à l’intérieur de la Cathédrale.

La Cathédrale Ste Euphémie se trouve au point le plus haut de la presqu’ile.

Euphémie de Calcédoine

Vierge, Martyre, Sainte

† ca. 307

 Laville de Calcédoine fut le théâtre des glorieux combats de sainte Euphémie, qui souffrit vers l'an 307, dans la persécution que continuèrent les successeurs de Dioclétien. Ayant embrassé l'état de virginité, elle annonça par la couleur modeste de ses habillements, qu'elle renonçait aux plaisirs et aux amusements du monde. Les exercices de la piété, et les pratiques de la pénitence, faisaient son unique occupation. Comme l'amour de Dieu régnait dans son cœur, elle ne vivait que pour lui, et tendait tous les jours à la perfection avec une nouvelle ardeur. Tout ce qui ne la portait pas à Dieu, lui paraissait méprisable.

Ayant été arrêtée, elle fut cruellement tourmentée par l'ordre du magistrat, nommé Priscus. L'histoire de ses souffrances fut représentée sur un tableau dont saint Astère, évêque d'Amasée dans le Pont, nous a laissé une description exacte, et qui se gardait autrefois dans la grande église de Calcédoine. Un soldat lui tirant la tête en arrière, un autre lui cassait les dents, en sorte que le sang qui lui sortait de la bouche couvrait son visage, ses cheveux et ses vêtements. Après lui avoir fait souffrir diverses autres tortures, on la conduisit en prison, où la prière fit ses délices et sa consolation. A la fin on la condamna à être brûlée vive. Elle monta d'elle-même sur le bûcher avec un courage et une sérénité qui montraient la joie qu'elle ressentait de se voir sur le point d'entrer dans la gloire de Jésus.

L'Église grecque l'honore avec la même dévotion que les plus célèbres martyrs, et sa fête est d'obligation dans presque tout l'Orient. Il y avait anciennement à Constantinople quatre églises dédiées sous son invocation. Celle qui portait son nom à Calcédoine, était fort célèbre ; et ce fut là que se tint le quatrième concile général qui proscrivit les erreurs d'Eutychès en 451. Les Pères de ce concile attribuèrent principalement à l'intercession de la Sainte, l'heureuse issue de l'affaire pour laquelle ils s'étaient assemblés. L'historien Evagre rapporte, que les Empereurs, les patriarches, et les fidèles de tout état couraient en foule à Calcédoine, pour participer aux grâces extraordinaires que sainte Euphémie obtenait de Dieu.

On transporta depuis ses reliques dans l'église de Sainte-Sophie à Constantinople, et elles y restèrent jusqu'au temps de l'impie Constantin Copronyme, qui voulut les jeter dans la mer. Mais on trouva le moyen de les conserver, comme nous l'apprenons de Constantin, évêque de Tio, dans la Paphlagonie, qui a fait un discours sur ce sujet. Elles sont présentement à Syllebrie ou Syllivri, ville qui est le siège d'un métropolitain, et qui est située sur le rivage de la Propontide, entre Constantinople et Andrinople. Mais il y en a une portion dans l'église de la maison de Sorbonne de Paris, et ce précieux trésor est un présent d'un grand-maître de Rhodes ou de Malte.

On voyait àRome, du temps de saint Grégoire-le-Grand, une église qui portait le nom de sainte Euphémie. Il paraît que c'est la même que celle qui fut réparée par le Pape Urbain VIII, et qui subsiste encore aujourd'hui. (Voyez saint Paulin, saint Pierre Chrysologue, et surtout le discours de saint Astère, qui est cité par le septième concile général. Nous n'avons fait aucun usage des actes de la Sainte, parce qu'ils ne méritent aucune croyance.)

Les plus célèbres martyrologes de l'Occident joignent à sainte Euphémie, Sainte Luceet Saint Géminien, qui souffrirent sous Déoclétien. On ne sait rien ni de leur vie, ni des circonstances de leur martyre.

SOURCE : http://nouvl.evangelisation.free.fr/euphemie_de_calcedoine.htm

Le 11 Juillet, nous célébrons la mémoire de la Sainte et grande Martyre EUPHÉMIE, qui a confirmé la confession de foi des 630 Pères Théophores réunis à Chalcédoine pour le Quatrième Concile Œcuménique (1).

Lors du IVe saint Concile Œcuménique, réuni par les pieux empereurs Marcien et Pulchérie (2) à Chalcédoine, dans la vaste Basilique de Sainte Euphémie (3), les 630 Pères entreprirent de réfuter les opinions hérétiques de l'Archimandrite Eutychès, soutenu par l'Archevêque d'Alexandrie Dioscore.

Afin de trancher leur différent par une décision venant de Dieu, le Patriarche Saint Anatole (4) suggéra que les deux partis rédigent un tome contenant leur profession de Foi respective, et que les deux documents soient déposés dans la châsse de Sainte Euphémie.

Les deux livres, dans lesquels étaient écrites les définitions de la Foi concernant la Personne du Christ, furent donc placés sur la poitrine de la Sainte et, après avoir scellé la châsse, les Pères se mirent en Prière.

Au bout de huit jours, tous se rendirent au martyrium et, ouvrant la châsse, ils découvrirent avec émerveillement que la Sainte étreignait dans ses bras le tome orthodoxe, comme si elle voulait le faire entrer dans son cœur, tandis que le tome des hérétiques gisait à ses pieds (5).

Devant cette démonstration éclatante de la vérité, les Orthodoxes rendirent grâces à Dieu et les hérétiques, hués par la foule des fidèles, furent couverts de honte.

On rapporte par ailleurs bien d'autres miracles accomplis par les Reliques de Sainte Euphémie.

Lors d'une invasion perse, les barbares, ayant envahi Chalcédoine, essayèrent de détruire par le feu les précieuses Reliques.

Mais elles restèrent intactes et du sang frais coula par un des trous qu'ils avaient faits dans la châsse.

Par la suite ce miracle se renouvelait de temps en temps, procurant de nombreuses guérisons aux fidèles qui venaient recueillir le sang de Sainte Euphémie. Mais, plus fréquemment, son tombeau exhalait un suave parfum, en témoignage de la faveur acquise par la Sainte auprès de Dieu.

Pour protéger ces précieuses Reliques de toute nouvelle profanation, on les transféra à Constantinople, où elles furent déposées dans l'église de Sainte-Euphémie, près de l'Hippodrome.

Jetées à la mer au temps de la persécution de Constantin Copronyme, tandis que l'église était transformée en magasin d'armement, elles échouèrent sur le littoral de Lemnos et furent recueillies par deux pêcheurs.

Retrouvées sous le règne de l'impératrice Irène, on les transféra solennellement dans la capitale (796), où elles continuèrent d'accomplir des miracles. Après avoir subi bien d'autres vicissitudes, elles sont aujourd'hui vénérées dans l'église du Patriarcat Œcuménique, au Phanar.

1). Cf. le résumé de sa Passion, le jour de sa mémoire principale, 16 septembre

2). Cf. notice du IVe Concile, au 13 juillet, et celles des Sts Marcien et Pulchérie (17 fév.), et de St Anatole (3 juil.).

3). Cette basilique avait été édifiée au-dessus du tombeau de la Sainte, à environ un mille de la ville. Son corps était déposé dans une châsse en argent, à l'intérieur d'un bâtiment situé sur le côté nord-est de la basilique, où l'on ne célébrait des offices que certains jours.

4). Seules quelques versions attribuent l'initiative à St Anatole.

5). Dans une version plus ancienne du miracle, on rapporte que lorsque les Pères déposèrent les deux documents dans la châsse, la Sainte étendit la main, comme si elle était vivante, prit le tome orthodoxe, le baisa, puis le rendit aux Pères.

Dans une lettre adressée au Pape Saint Léon Ier, les Pères du Conciles écrivaient: "(La Sainte Martyr Euphémie) recevant de nous la définition dogmatique, la présenta à son Epoux par l'intermédiaire de l'empereur et de l'impératrice, comme sa propre confession de Foi, et elle confirma de la main et de la langue le décret signé par tous".

SOURCE : http://calendrier.egliseorthodoxe.com/sts/stsjuillet/juillet11.html

Sarcophage de  Saint Euphemia à la Basilique de Sainte Euphemia à Rovinj, Croatie

Sainte 
et Grande Martyre Euphémie 
de Chalcédoine 
 

29/09-16/09

Sainte Euphémie vécut sous le règne de Dioclétien (entre 284 et 305). Elle naquit à Chalcédoine de parents riches et pieux, qui l'éduquèrent dans l'amour du Christ. A cette époque, un certain Priscus, virulent sectateur d'Arès, devint proconsul pour l'Asie. Pour la fête de son dieu, il ordonna sous peine de mort que tous les habitants de la région viennent à Chalcédoine pour le célébrer. Tous les Chrétiens s'enfuirent alors par petits groupes dans des maisons isolées ou dans les déserts, afin d'échapper au tyran et de sauvegarder leur foi.

Sainte Euphémie s'était cachée elle-aussi, avec 49 autres Chrétiens, parmi lesquels elle brillait par sa vertu et sa sagesse comme un astre étincelant. Ils furent pourtant rapidement découverts et emmenés devant le proconsul, qui essaya d'abord de les convaincre en flattant leur jeunesse et leur sagesse. Les Saints lui répondirent: «Ne perds pas ton temps et tes paroles avec nous, ô gouverneur, car nous considérons comme la plus grande honte, étant des êtres raisonnables, d'adorer tes dieux absurdes et insensibles, et d'abandonner le seul vrai Dieu qui a fait le ciel et la terre. Et sache que tes menaces de torturés ne nous font pas peur. Elles seront pour nous légères et te montreront la puissance de notre Dieu». A ces mots, la colère du proconsul s'enflamma et il fit torturer Euphémie et ses compagnons sans arrêt pendant vingt jours. A l'issue de cette période, comme il voyait que la fermeté de leur foi n'avait été en rien ébranlée, il fit comparaître Euphémie, en qui il avait remarquée la tête du groupe. Il lui fit broyer les membres par des roues de fer; mais, ayant invoqué le secours de Dieu, la Sainte se retrouva bientôt indemne de tout mal. Ensuite, il fit allumer une fournaise ardente, dont les flammes montaient à plus de 45 pieds de hauteur, et y fit jeter Euphémie. Là encore, Dieu vint à son secours et envoya un Ange qui écarta d'elle les flammes. A la vue de ce miracle, ses bourreaux se convertirent au Christ et moururent Martyrs quelques jours plus tard sous les dents des fauves. Euphémie fut encore livrée à bien d'autres tourments, dont Dieu la délivra à chaque fois, afin de montrer combien la Grâce est plus forte que toutes les tortures inventées par la malice des hommes. Enfin, ayant été jetée au fauves, la Sainte rendit son âme à Dieu sous la simple morsure d'un ours. Ses parents recueillirent sa sainte dépouille et l'ensevelirent à proximité de la ville. Lorsque la persécution de Dioclétien prit fin, les Chrétiens déposèrent les Reliques de la Sainte dans un sarcophage d'or à l'intérieur d'une église qui lui était dédiée. Le jour de sa fête, coulait régulièrement de son tombeau un flot de sang frais, qui dégageait une céleste odeur. C'est également dans ce tombeau que s'accomplit le miracle du rejet du tome des hérétiques lors du concile de Chalcédoine (451). 

 

Autre mémoire : le 24/07 - 11/07 

Lors du IVe saint Concile Oecuménique, réuni par les pieux empereurs Marcien et Pulchérie à Chalcédoine, dans la vaste basilique de Sainte Euphémie, les 630 Pères entreprirent de réfuter les opinions hérétiques de l'Archimandrite Eutychès, soutenu par l'Archevêque d'Alexandrie Dioscore. Afin de trancher leur différent par une décision venant de Dieu, le Patriarche Saint Anatole suggéra que les deux partis rédigent un tome contenant leur profession de foi respective, et que les deux documents soient déposés dans la châsse de Sainte Euphémie. Les deux livres, dans lesquels étaient écrites les définitions de la foi concernant la Personne du Christ, furent donc placés sur la poitrine de la Sainte et, après avoir scellé la châsse, les Pères se mirent en prière. Au bout de huit jours, tous se rendirent au martyrium et, ouvrant la châsse, ils découvrirent avec émerveillement que la Sainte étreignait dans ses bras le tome orthodoxe, comme si elle voulait le faire entrer dans son coeur, tandis que le   tome des hérétiques gisait à ses pieds. Devant cette démonstration éclatante de la vérité, les Orthodoxes rendirent grâces à Dieu et les hérétiques,hués par la foule des fidèles, furent couverts de honte. 

On rapporte par ailleurs bien d'autres miracles accomplis par les Reliques de Sainte Euphémie. Lors d'une invasion perse, les barbares, ayant envahi Chalcédoine, essayèrent de détruire par le feu les précieuses Reliques. Mais elles restèrent intactes et du sang frais coula par un des trous qu'ils avaient faits dans la châsse. Par la suite ce miracle se renouvelait de temps en temps, procurant de nombreuses guérisons aux fidèles qui venaient recueillir le sang de Sainte Euphémie. Mais, plus fréquemment, son tombeau exhalait un suave parfum, en témoignage de la faveur  acquise par la Sainte auprès de Dieu. 

Pour protéger ces précieuses Reliques de toute nouvelle profanation, on les transféra à Constantinople, où elles furent déposées dans l'église de  Sainte-Euphémie, près de l'Hippodrome. Jetées à la mer au temps de la persécution de Constantin Copronyme, tandis que l'église était transformée en magasin d'armement, elles échouèrent sur le littoral de Lemnos et furent recueillies par deux pêcheurs. Retrouvées sous le règne de l'impératrice Irène, on les transféra solennellement dans la capitale (796), où elles continuèrent d'accomplir des miracles. Après avoir subi bien d'autres vicissitudes, elles sont aujourd'hui vénérées dans l'église du Patriarcat Oecuménique, au Phanar. 

SOURCE : http://www.histoire-russie.fr/icone/saints_fetes/textes/euphemie_chalcedoine.html

Reliquaire de Sainte Euphemie, Église de Hagios Georgios (Patriarchate), Istanboul, Turquie

September 16

St. Euphemia, Virgin and Martyr

THE CITY of Chalcedon was the theatre of her glorious martyrdom; she suffered in the persecution continued by the successors of Dioclesian, about the year 307. The eminent sanctity of this holy virgin, loaded with the fruits of all Christian virtues, excited the rage of the devil, and of his instruments, the persecutors; but all the efforts of their malice only rendered her virtue the more triumphant and glorious. Having embraced the holy state of virginity, she, by the black or dark-coloured garments which she wore, declared to all men her steady purpose of taking no share in the earthly pleasures and amusements which fill the hearts, set an edge on the passions, and take up the most precious part of the time of worldlings. The exercises of penance and religion were the serious occupations to which she totally devoted herself; and as the love of God reigned in her heart, it was her constant study to walk always before him, to labour in all her actions to please him, and, by the humility of her heart and whole deportment, by the mortification of her senses, by the constancy and fervour of her devotion, by the heavenliness of her conversation, and activity of her zeal and charity, to make continually higher advances towards heaven. Whatever was not God appeared to her empty and contemptible; she found no pleasure or delight but in what tended to unite her heart more and more to him here by love; and she thirsted after his presence and fruition in the kingdom of his glory, panting, and longing to be dismissed from the pilgrimage of this world, and from the corruptible tabernacle of the body. God was pleased to hear her sighs, and crown her humble desires. She was apprehended by the persecutors, and cruelly tortured by the command of an inhuman judge named Priscus. The torments she underwent were represented in the most moving manner, in a famous picture kept in the great church at Chalcedon, accurately described by St. Asterius. Whilst one soldier pulled her head back, another with a mallet beat out all her teeth, and bruised her mouth, so that her beautiful tender face, her hair and her clothes were covered with blood. After having suffered many other torments, she was laid in a dungeon, where prayer was her whole comfort, joy, and strength. Being at length condemned to be burnt alive, she ascended the pile with such an admirable cheerfulness in her countenance as bespoke the interior sweet joy of her soul going to eternal life. Thus she finished her course.

She is honoured as one of the chief martyrs of the Grecian church, and her festival is an holyday over almost all the east. Four churches in Constantinople formerly bore her name. One at Chalcedon was exceedingly spacious and famous, in which the fourth general council condemned Eutyches in 451. The fathers in it acknowledged the church much indebted to the intercession of this holy virgin for the happy issue of that affair. 1 Evagrius, the historian, testifies 2 that emperors, patriarchs, and all ranks of people resorted to Chalcedon to be made partakers of the blessings which God abundantly conferred on men through her patronage, and that manifest miracles were there wrought. 3 These relics were translated into the great church of Saint Sophia at Constantinople; and, above all other such holy treasures, excited the rage of Constantine Copronymus, as Theophanes, Zonaras, and Cedrenus relate. In what manner they were then concealed, and afterwards recovered, is recorded by Constantine, bishop of Tio, in Paphlagonia, in an oration on that subject. 4 The sacred remains of Saint Euphemia are now preserved at Syllebria, a metropolitical see, on the Propontic shore between Constantinople and Adrianople, as we are informed by Prince Cantemir 5 but a portion is possessed by the church of the Sorbonne at Paris, which was a present made by a great master of Rhodes. Saint Euphemia had a church at Rome in the time of St. Gregory the Great, probably the same that is now standing, and was repaired by Urban VIII. On St. Euphemia see Saint Paulinas, Saint Peter Chrysologus, and chiefly St. Asterius in his discourse quoted by the seventh general council. Her acts have not been here made use of. See Stilting, t. 5, Sept. p. 252.

Note 1. Conc. t. 4, p. 325. [back]

Note 2. L. 2, c. 3. [back]

Note 3. See Baronius ad an. 451, n. 54, an. 594, n. 101, et Not. in Martyr. Rom. 16. Sept. [back]

Note 4. Ap. Metaphrast. 11 Julii, et Surium, t. 4. [back]

Note 5. Hist. of the Othman Empire, b. 3, c. 1. [back]

Rev. Alban Butler (1711–73).  Volume IX: September. The Lives of the Saints.  1866.

SOURCE : http://www.bartleby.com/210/9/163.html

St. Euphemia the All-Praised

Commemorated on September 16

The Holy Great Martyr Euphemia the All-Praised was the daughter of Senator Philophronos and Theodosia, both of whom were Christians. She suffered for Christ in 304 in the city of Chalcedon, on the banks of the Bosphorus opposite Constantinople.

Chalcedon Governor Priscus circulated an order to all the inhabitants of Chalcedon and its surroundings to appear at a pagan festival to worship and offer sacrifice to an idol of Ares, threatening grave torments for anyone who failed to appear. During this festival, forty-nine Christians hid in a house where they secretly attended services praising the One True God.

The young maiden, Euphemia, was also among those praying there. Soon the hiding place of the Christians was discovered, and they were brought before Priscus to answer for themselves. For nineteen days, the martyrs were subjected to various tortures and torments, but none of them wavered in their faith nor consented to offer sacrifice to the idol. Governor Priscus, beside himself with rage and not knowing any other way of forcing the Christians to abandon their faith, sent them for trial to the Emperor Diocletian. Priscus kept the youngest, Euphemia, hoping that she would renounce her faith if she were all alone.

St. Euphemia, separated from her brethren in faith, fervently prayed to the Lord Jesus Christ that He strengthen her in her impending ordeal. At first, Priscus urged her to recant, promising her earthly blessings, but then he gave the order to torture her. St. Euphemia was tied to a wheel with sharp knives. She prayed aloud, and the wheel stopped by itself. An angel of the Lord came down from Heaven and removed Euphemia from the wheel and healed her wounds. She gave thanks unto the Lord with gladness.

Not perceiving the miracle that had occurred, Priscus ordered soldiers to take Euphemia to a red-hot oven. The soldiers, seeing two fearsome angels in the midst of the flames, refused to carry out the order and became believers in God. Boldly proclaiming that they too were Christians, these solders, Victor and Sosthenes, bravely went to their martyrdom. During their execution, they cried out for mercy to God, asking that the Lord receive them into the Heavenly Kingdom. A heavenly voice answered their cries, and they entered into eternal life.

St. Euphemia was cast into the fire by other soldiers, but, with the help of God, she emerged unharmed. Ascribing this to sorcery, Governor Priscus gave orders to dig a pit, and filling it with knives, he had it covered over with earth and grass, so that Euphemia would not notice the preparation for her execution. St. Euphemia remained safe, easily passing over the pit.

Finally, she was sentenced to be devoured by wild beasts at the circus. Before her execution, St. Euphemia implored that the Lord deem her worthy to die a violent death. But none of the beasts, having been set loose in the arena, attacked her. Finally, one of the she-bears gave her a small wound on the leg, and immediately the Holy Great Martyr Euphemia died. Immediately following her martyrdom, an earthquake occurred, and the guards and the spectators ran in terror. St. Euphemia’s parents were able to take her body and reverently buried it not far from Chalcedon.

Later, a majestic church was built over the grave of Great Martyr Euphemia. The Fourth Ecumenical Council held its meetings there in 451 where Great Martyr Euphemia confirmed the Orthodox confession in a miraculous manner and exposed the Monophysite heresy. (Details of this miracle may be found on July 11.)

With the taking of Chalcedon by the Persians in 617, the relics of Euphemia were transferred to Constantinople. During the Iconoclast heresy, the reliquary with her relics was thrown into the sea. However, pious sailors recovered them, and the relics were afterwards taken to the Island of Lemnos. In 796, they were returned to Constantinople.

Troparion (Tone 4) –

Your lamb Euphemia calls out to You, O Jesus, in a loud voice:

“I love You, my Bridegroom, and in seeking You I endure suffering.

In baptism I was crucified so that I might reign in You,

and I died so that I might live with You.

Accept me as a pure sacrifice,

for I have offered myself in love.”

Through her prayers save our souls, since You are merciful!

Kontakion (Tone 4) –

“As You were voluntarily raised...”

You completed your struggle well, all-praised Euphemia;

even after death, you pour out healing on us for our sanctification.

We stand beside your venerable relics

to honor your holy falling asleep,

that in faith we may be delivered from the weaknesses of our nature

and to obtain the grace of your miracles.

By permission of the Orthodox Church in America (www.oca.org)

SOURCE : http://www.antiochian.org/node/16741

Greatmartyr Euphemia the All-praised

Commemorated on July 11

Troparion & Kontakion

The Miracle of Saint Euphemia the All-Praised: The holy Great Martyr Euphemia (September 16) suffered martyrdom in the city of Chalcedon in the year 304, during the time of the persecution against Christians by the emperor Diocletian (284-305). One and a half centuries later, at a time when the Christian Church had become victorious within the Roman Empire, God deigned that Euphemia the All-Praised should again be a witness and confessor of the purity of the Orthodox teaching.

In the year 451 in the city of Chalcedon, in the very church where the glorified relics of the holy Great Martyr Euphemia rested, the sessions of the Fourth Ecumenical Council (July 16) took place. The Council was convened for determining the precise dogmatic formulae of the Orthodox Church concerning the nature of the God-Man Jesus Christ. This was necessary because of the widespread heresy of the Monophysites [“mono-physis” meaning “one nature”], who opposed the Orthodox teaching of the two natures in Jesus Christ, the Divine and the Human natures (in one Divine Person). The Monophysites falsely affirmed that in Christ was only one nature, the Divine [i.e. that Jesus is God but not man, by nature], causing discord and unrest within the Church. At the Council were present 630 representatives from all the local Christian Churches. On the Orthodox side Anatolius, Patriarch of Constantinople (July 3), Juvenal, Patriarch of Jerusalem (July 2), and representatives of St Leo, Pope of Rome (February 18) participated in the conciliar deliberations. The Monophysites were present in large numbers, headed by Dioscorus, the Patriarch of Alexandria, and the Constantinople archimandrite Eutychius.

After prolonged discussions the two sides could not come to a decisive agreement.

The holy Patriarch Anatolius of Constantinople proposed that the Council submit the decision of the Church dispute to the Holy Spirit, through His undoubted bearer St Euphemia the All-Praised, whose wonderworking relics had been discovered during the Council’s discussions. The Orthodox hierarchs and their opponents wrote down their confessions of faith on separate scrolls and sealed them with their seals. They opened the tomb of the holy Great Martyr Euphemia and placed both scrolls upon her bosom. Then, in the presence of the emperor Marcian (450-457), the participants of the Council sealed the tomb, putting on it the imperial seal and setting a guard to watch over it for three days. During these days both sides imposed upon themselves strict fast and made intense prayer. After three days the patriarch and the emperor in the presence of the Council opened the tomb with its relics: the scroll with the Orthodox confession was held by St Euphemia in her right hand, and the scroll of the heretics lay at her feet. St Euphemia, as though alive, raised her hand and gave the scroll to the patriarch. After this miracle many of the hesitant accepted the Orthodox confession, while those remaining obstinant in the heresy were consigned to the Council’s condemnation and excommunication.

After an invasion by the Persians during the seventh century, the relics of St Euphemia were transferred from Chalcedon to Constantinople, into a newly built church dedicated to her. Many years later, during the period of the Iconoclast heresy, the reliquary with the relics of the saint was cast into the sea by order of the Iconoclast emperor Leo the Isaurian (716-741). The reliquary was rescued from the sea by the ship-owning brothers Sergius and Sergonos, who gave it over to the local bishop. The holy bishop ordered that the relics be preserved in secret, beneath a crypt, since the Iconoclast heresy was continuing to rage. A small church was built over the relics, and over the reliquary was put a board with an inscription stating whose relics rested within. When the Iconoclast heresy was finally condemned at the holy Seventh Ecumenical Council (in the year 787), during the time of St Tarasius, Patriarch of Constantinople (784-806) and the emperor Constantine VI (780-797) and his mother St Irene (797-802), the relics of the holy Great Martyr Euphemia were once again solemnly transferred to Constantinople.

SOURCE : http://oca.org/saints/lives/2015/07/11/102002-greatmartyr-euphemia-the-all-praised

Letter 101

From Anatolius, Bishop of Constantinople, to Leo.

III. He describes the circumstances under which the doctrine of the Incarnation had been formulated by the Synod.

But since after passing judgmentupon him we had to come to an agreement with prayers and tears upon a definitionof the right Faith; for that was the chief reasonfor the Emperor's summoning the holySynod, at which your holiness was present in the spiritwith us, and wrought with us by the God-fearingmenwho were sent from you; we, having the protection of the most holy and beautiful martyrEuphemia, have all given ourselves to this important matter with all deliberateness. And as the occasion demanded that all the assembled holybishops should publish a unanimous decision for clearness and for an explicit statement of the Faith in our Lord Jesus Christ the LordGodwho is found and revealed even to those who seek Him not, yes, even to those who ask not for Him Isaiah 65:1, in spite of some attempts to resist at first, nevertheless showed us His Truth, and ordainedthat it should be written down and proclaimed by all unanimously and without gainsaying, which thus confirmed the souls of the strong, and invited into the way of Truthall who were swerving therefrom. And, indeed, after unanimously setting our names to this document, we who have assembled in this ecumenicalSynod in the name of the Faith of the same most holy and triumphant martyr, Euphemia, and of our most religious and Christ-loving Emperor Marcian, and our most religious and in all things most faithfuldaughter the Empress PulcheriaAugusta, with prayer and joy and happiness, having laid on the holyaltar the definitionwritten in accordance with your holyepistle for the confirmationof our Father.'Faith, presented it to their pious care; for thus they had asked to receive it, and, having received it, they glorified with us their MasterChrist, who had driven away all the mist of heresy and had graciously made clear the word of Truth. And in this way was simultaneously established the peace of the Church and the agreement of the priests concerning the pure Faithby the Saviour's mercy.

Source.Translated by Charles Lett Feltoe. From Nicene and Post-Nicene Fathers, Second Series, Vol. 12.Edited by Philip Schaff and Henry Wace. (Buffalo, NY: Christian Literature Publishing Co.,1895.) Revised and edited for New Advent by Kevin Knight.<http://www.newadvent.org/fathers/3604101.htm>.

SOURCE : http://www.newadvent.org/fathers/3604101.htm

Voir aussi : http://www.christianiconography.info/euphemia.html

http://www.christianiconography.info/goldenLegend/euphemia.htm

Sainte HILDEGARDE de BINGEN, vierge, abbesse et Docteur de l'Église

September 17, 2015, 5:41 am

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Miniature, Rupertsberger Codex des Liber Scivias.

BENOÎT XVI

AUDIENCE GÉNÉRALE

Palais pontifical de Castel Gandolfo 

Mercredi 1^er septembre 2010

Sainte Hildegarde de Bingen

Chers frères et sœurs,

En 1988, à l’occasion de l’Année mariale, le vénérable Jean-Paul II a écrit une Lettre apostolique intitulée Mulieris dignitatem, traitant du rôle précieux que les femmes ont accompli et accomplissent dans la vie de l’Eglise. «L'Eglise — y lit-on — rend grâce pour toutes les manifestations du génie féminin apparues au cours de l'histoire, dans tous les peuples et dans toutes les nations; elle rend grâce pour tous les charismes dont l'Esprit Saint a doté les femmes dans l'histoire du Peuple de Dieu, pour toutes les victoires remportées grâce à leur foi, à leur espérance et à leur amour: elle rend grâce pour tous les fruits de la sainteté féminine» (n. 31).

Egalement, au cours des siècles de l’histoire que nous appelons habituellement Moyen Age, diverses figures de femmes se distinguent par la sainteté de leur vie et la richesse de leur enseignement. Aujourd’hui, je voudrais commencer à vous présenter l’une d’entre elles: sainte Hildegarde de Bingen, qui a vécu en Allemagne au XII^e siècle. Elle naquit en 1098 en Rhénanie, probablement à Bermersheim, près d’Alzey, et mourut en 1179, à l’âge de 81 ans, en dépit de ses conditions de santé depuis toujours fragiles. Hildegarde appartenait à une famille noble et nombreuse, et dès sa naissance, elle fut vouée par ses parents au service à Dieu. A l’âge de huit ans, elle fut offerte à l’état religieux (selon la Règle de saint Benoît, chap. 59) et, afin de recevoir une formation humaine et chrétienne appropriée, elle fut confiée aux soins de la veuve consacrée Uda de Göllheim puis de Judith de Spanheim, qui s’était retirée en clôture dans le monastère bénédictin Saint-Disibod. C’est ainsi que se forma un petit monastère féminin de clôture, qui suivait la Règle de saint Benoît. Hildegarde reçut le voile des mains de l’évêque Othon de Bamberg et en 1136, à la mort de mère Judith, devenue magistra (Prieure) de la communauté, ses concours l’appelèrent à lui succéder. Elle accomplit cette charge en mettant à profit ses dons de femme cultivée, spirituellement élevée et capable d’affronter avec compétence les aspects liés à l’organisation de la vie de clôture. Quelques années plus tard, notamment en raison du nombre croissant de jeunes femmes qui frappaient à la porte du monastère, Hildegarde se sépara du monastère masculin dominant de Saint-Disibod avec la communauté à Bingen, dédiée à saint Rupert, où elle passa le reste de sa vie. Le style avec lequel elle exerçait le ministère de l’autorité est exemplaire pour toute communauté religieuse: celui-ci suscitait une sainte émulation dans la pratique du bien, au point que, comme il ressort des témoignages de l’époque, la mère et les filles rivalisaient de zèle dans l’estime et le service réciproque.

Déjà au cours des années où elle était magistra du monastère Saint-Disibod, Hildegarde avait commencé à dicter ses visions mystiques, qu’elle avait depuis un certain temps, à son conseiller spirituel, le moine Volmar, et à sa secrétaire, une consœur à laquelle elle était très attachée Richardis de Strade. Comme cela est toujours le cas dans la vie des véritables mystiques, Hildegarde voulut se soumettre aussi à l’autorité de personnes sages pour discerner l’origine de ses visions, craignant qu’elles soient le fruit d’illusions et qu’elles ne viennent pas de Dieu. Elle s’adressa donc à la personne qui, à l’époque, bénéficiait de la plus haute estime dans l’Eglise: saint Bernard de Clairvaux, dont j’ai déjà parlé dans certaines catéchèses. Celui-ci rassura et encouragea Hildegarde. Mais en 1147, elle reçut une autre approbation très importante. Le Pape Eugène III, qui présidait un synode à Trèves, lut un texte dicté par Hildegarde, qui lui avait été présenté par l’archevêque Henri de Mayence. Le Pape autorisa la mystique à écrire ses visions et à parler en public. A partir de ce moment, le prestige spirituel d’Hildegarde grandit toujours davantage, d’autant plus que ses contemporains lui attribuèrent le titre de «prophétesse teutonique». Tel est, chers amis, le sceau d’une expérience authentique de l’Esprit Saint, source de tout charisme: la personne dépositaire de dons surnaturels ne s’en vante jamais, ne les affiche pas, et surtout, fait preuve d’une obéissance totale à l’autorité ecclésiale. En effet, chaque don accordé par l’Esprit Saint est destiné à l’édification de l’Eglise, et l’Eglise, à travers ses pasteurs, en reconnaît l’authenticité.

Je parlerai encore une fois mercredi prochain de cette grande femme «prophétesse», qui nous parle avec une grande actualité aujourd’hui aussi, à travers sa capacité courageuse à discerner les signes des temps, son amour pour la création, sa médecine, sa poésie, sa musique, qui est aujourd’hui reconstruite, son amour pour le Christ et pour son Eglise, qui souffrait aussi en ce temps-là, blessée également à cette époque par les péchés des prêtres et des laïcs, et d’autant plus aimée comme corps du Christ. Ainsi, sainte Hilegarde nous parle-t-elle; nous l’évoquerons encore mercredi prochain. Merci pour votre attention.

* * *

Je salue avec joie les pèlerins francophones, en particulier l’aumônerie des jeunes travailleurs du Golfe de Saint Tropez. À la suite de Sainte Hildegarde dont je parlerai plus amplement prochainement, puissiez-vous, chers frères et sœurs, vous laisser instruire par l’Esprit Saint. Vous découvrirez alors les dons que le Seigneur vous fait pour le service de l’Église et du monde entier. Bon pèlerinage à tous et bonne rentrée à ceux qui vont reprendre leur travail ou le chemin des études. Je pense particulièrement aux enfants et aux jeunes.

© Copyright 2010 - Libreria Editrice Vaticana

SOURCE : http://w2.vatican.va/content/benedict-xvi/fr/audiences/2010/documents/hf_ben-xvi_aud_20100901.html

BENOÎT XVI

AUDIENCE GÉNÉRALE

Salle Paul VI

Mercredi 8septembre 2010

Sainte Hildegarde (2)

Chers frères et sœurs,

Je voudrais aujourd’hui reprendre et poursuivre la réflexion sur sainte Hildegarde de Bingen, figure importante de femme au Moyen âge, qui se distingua par sa sagesse spirituelle et la sainteté de sa vie. Les visions mystiques d’Hildegarde ressemblent à celles des prophètes de l’Ancien Testament: s’exprimant à travers les expressions culturelles et religieuses de son époque, elle interprétait à la lumière de Dieu les Saintes Ecritures, les appliquant aux diverses circonstances de la vie. Ainsi, tous ceux qui l’écoutaient se sentaient exhortés à pratiquer un style d’existence chrétienne cohérent et engagé. Dans une lettre à saint Bernard, la mystique de Rhénanie confesse: «La vision envahit tout mon être: je ne vois plus avec les yeux du corps, mais elle m’apparaît dans l’esprit des mystères... Je connais la signification profonde de ce qui est exposé dans le psautier, dans l’Evangile, et d’autres livres, qui m’apparaissent en vision. Celle-ci brûle comme une flamme dans ma poitrine et dans mon âme, et m’enseigne à comprendre en profondeur le texte» (Epitolarium pars prima I-XC: CCCM 91).

Les visions mystiques d’Hildegarde sont riches de contenus théologiques. Elles font référence aux événements principaux de l’histoire du salut, et adoptent un langage principalement poétique et symbolique. Par exemple, dans son œuvre la plus célèbre, intitulée Scivias, c’est-à-dire «Connais les voies», elle résume en trente-cinq visions les événements de l’histoire du salut, de la création du monde à la fin des temps. Avec les traits caractéristiques de la sensibilité féminine, Hildegarde, précisément dans la partie centrale de son œuvre, développe le thème du mariage mystique entre Dieu et l’humanité réalisé dans l’Incarnation. Sur l’arbre de la Croix s’accomplissent les noces du Fils de Dieu avec l’Eglise, son épouse, emplie de grâce et rendue capable de donner à Dieu de nouveaux fils, dans l’amour de l’Esprit Saint (cf. Visio tertia: PL 197, 453c).

A partir de ces brèves évocations, nous voyons déjà que la théologie peut également recevoir une contribution particulière des femmes, car elles sont capables de parler de Dieu et des mystères de la foi à travers leur intelligence et leur sensibilité particulières. J’encourage donc toutes celles qui accomplissent ce service à l’accomplir avec un profond esprit ecclésial, en nourrissant leur réflexion à la prière et en puisant à la grande richesse, encore en partie inexplorée, de la tradition mystique médiévale, surtout celle représentée par des modèles lumineux, comme le fut précisément Hildegarde de Bingen.

La mystique rhénane est aussi l'auteur d'autres écrits, dont deux particulièrement importants parce qu'ils témoignent, comme le Scivias, de ses visions mystiques: ce sont le Liber vitae meritorum(Livre des mérites de la vie) et le Liber divinorum operum (Livre des œuvres divines), appelé aussi De operatione Dei. Dans le premier est décrite une unique et vigoureuse vision de Dieu qui vivifie l’univers par sa force et sa lumière. Hildegarde souligne la profonde relation entre l'homme et Dieu et nous rappelle que toute la création, dont l'homme est le sommet, reçoit la vie de la Trinité. Cet écrit est centré sur la relation entre les vertus et les vices, qui fait que l'être humain doit affronter chaque jour le défi des vices, qui l'éloignent dans son cheminement vers Dieu et les vertus, qui le favorisent. L'invitation est de s'éloigner du mal pour glorifier Dieu et pour entrer, après une existence vertueuse, dans la vie «toute de joie». Dans la seconde œuvre, considérée par beaucoup comme son chef-d'œuvre, elle décrit encore la création dans son rapport avec Dieu et la place centrale de l’homme, en manifestant un fort christocentrisme aux accents bibliques et patristiques. La sainte, qui présente cinq visions inspirées par le Prologue de l'Evangile de saint Jean, rapporte les paroles que le Fils adresse au Père: «Toute l’œuvre que tu as voulue et que tu m'as confiée, je l'ai menée à bien, et voici que je suis en toi, et toi en moi, et que nous sommes un» (Pars III, Visio X: PL 197, 1025a).

Dans d’autres écrits, enfin, Hildegarde manifeste la versatilité des intérêts et la vivacité culturelle des monastères féminins du Moyen âge, à contre-courant des préjugés qui pèsent encore sur l'époque. Hildegarde s'occupa de médecine et de sciences naturelles, ainsi que de musique, étant doté de talent artistique. Elle composa aussi des hymnes, des antiennes et des chants, réunis sous le titre de Symphonia Harmoniae Caelestium Revelationum(Symphonie de l'harmonie des révélations célestes), qui étaient joyeusement interprétés dans ses monastères, diffusant un climat de sérénité, et qui sont également parvenus jusqu'à nous. Pour elle, la création tout entière est une symphonie de l'Esprit Saint, qui est en soi joie et jubilation.

La popularité dont Hildegarde jouissait poussait de nombreuses personnes à l’interpeller. C’est pour cette raison que nous disposons d’un grand nombre de ses lettres. Des communautés monastiques masculines et féminines, des évêques et des abbés s’adressaient à elle. De nombreuses réponses restent valable également pour nous. Par exemple, Hildegarde écrivit ce qui suit à une communauté religieuse féminine: «La vie spirituelle doit faire l’objet de beaucoup de dévouement. Au début, la fatigue est amère. Car elle exige la renonciation aux manifestations extérieures, au plaisir de la chair et à d’autres choses semblables. Mais si elle se laisse fasciner par la sainteté, une âme sainte trouvera doux et plein d’amour le mépris même du monde. Il suffit seulement, avec intelligence, de faire attention à ce que l’âme ne se fane pas» (E. Gronau, Hildegard. Vita di una donna profetica alle origini dell’età moderna, Milan 1996, p. 402). Et lorsque l’empereur Frédéric Barberousse fut à l’origine d’un schisme ecclésial opposant trois antipapes au Pape légitime Alexandre III, Hildegarde, inspirée par ses visions, n’hésita pas à lui rappeler qu’il était lui aussi sujet au jugement de Dieu. Avec l’audace qui caractérise chaque prophète, elle écrivit à l’empereur ces mots de la part de Dieu: «Attention, attention à cette mauvaise conduite des impies qui me méprisent! Prête-moi attention, ô roi, si tu veux vivre! Autrement mon épée te transpercera!» (ibid., p. 142).

Avec l’autorité spirituelle dont elle était dotée, au cours des dernières années de sa vie, Hildegarde se mit en voyage, malgré son âge avancé et les conditions difficiles des déplacements, pour parler de Dieu aux populations. Tous l’écoutaient volontiers, même lorsqu’elle prenait un ton sévère: ils la considéraient comme une messagère envoyée par Dieu. Elle rappelait surtout les communautés monastiques et le clergé à une vie conforme à leur vocation. De manière particulière, Hildegarde s’opposa au mouvement des cathares allemands. Ces derniers — littéralement cathares signifie «purs» — prônaient une réforme radicale de l’Eglise, en particulier pour combattre les abus du clergé. Elle leur reprocha sévèrement de vouloir renverser la nature même de l’Eglise, en leur rappelant qu’un véritable renouvellement de la communauté ecclésiale ne s’obtient pas tant avec le changement des structures, qu’avec un esprit de pénitence sincère et un chemin actif de conversion. Il s’agit là d’un message que nous ne devrions jamais oublier. Invoquons toujours l’Esprit Saint afin qu’il suscite dans l’Eglise des femmes saintes et courageuses, comme sainte Hildegarde de Bingen, qui, en valorisant les dons reçus par Dieu, apportent leur contribution précieuse et spécifique à la croissance spirituelle de nos communautés!

* * *

Je salue les pèlerins francophones présents particulièrement les pèlerins venus de Metz et de Saint Just d’Arbois. Je ne désire pas oublier le Secrétaire et les membres de l’Assemblée Parlementaire du Conseil de l’Europe qui ont tenu à être présent ce matin, ainsi que des membres de l’association des retraités du Ministère des Affaires Etrangères. Puissiez-vous à l’exemple de sainte Hildegarde continuer à chercher Dieu! Bon pèlerinage à tous!

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MESSAGE VIDÉO POUR LA VISITE AU ROYAUME-UNI

J’attends avec beaucoup de plaisir ma visite au Royaume-Uni dans une semaine, et j’adresse des salutations sincères à tout le peuple de Grande-Bretagne. Je suis conscient qu’un immense travail a été accompli en vue de la préparation de ma visite, non seulement par la communauté catholique, mais par le gouvernement, les autorités locales en Ecosse, à Londres et à Birmingham, les moyens de communications et les services de sécurité, et je voudrais dire combien j’apprécie les efforts qui ont été accomplis afin de garantir que les divers événements au programme soient des célébrations véritablement joyeuses. Je remercie avant tout les innombrables personnes qui ont prié pour le succès de cette visite et pour une abondante effusion de la grâce de Dieu sur l’Eglise et sur les habitants de votre nation.

Ce sera en particulier une joie pour moi de béatifier le vénérable John Henry Newman à Birmingham, le dimanche 19 septembre. Cet Anglais remarquable a vécu une vie sacerdotale exemplaire et, à travers ses écrits, a apporté une contribution durable à l’Eglise et à la société dans son pays natal et dans de nombreuses autres parties du monde. Je forme le vœu et la prière que toujours plus de personnes bénéficient de sa sagesse et soient inspirées par son exemple d’intégrité et de sainteté de vie.

J’attends avec plaisir de rencontrer les représentants des nombreuses et diverses traditions religieuses et culturelles, qui composent la population britannique, ainsi que les responsables civils et politiques. Je suis profondément reconnaissant à Sa Majesté la reine et à Sa Grâce l’archevêque de Canterbury de me recevoir, et j’attends avec plaisir de les rencontrer. Tandis que je regrette de ne pouvoir visiter de nombreux lieux et rencontrer de nombreuses personnes, je vous assure tous de mes prières. Dieu bénisse le peuple du Royaume-Uni!

© Copyright 2010 - Libreria Editrice Vaticana

SOURCE : http://w2.vatican.va/content/benedict-xvi/fr/audiences/2010/documents/hf_ben-xvi_aud_20100908.html

Sainte Hildegarde de Bingen : 4e femme docteur de l'Eglise

Maîtresse en théologie, experte en sciences naturelles et en musique

27 mai 2012 |

Anne Kurian

 ROME, dimanche 27 mai 2012 (ZENIT.org) – Benoît XVI a annoncé qu’il proclamera sainte Hildegarde de Bingen (1089-1179) docteur de l’Eglise, le 7 octobre 2012, en même temps que saint Jean d’Avila.

Le pape a fait cette annonce avant la prière du Regina Coeli, qu’il présidait ce dimanche 27 mai, place Saint-Pierre, à Rome.

Sainte Hildegarde sera la quatrième femme à être proclamée docteur de l’Eglise, après sainte Catherine de Sienne, sainte Thérèse d’Avila et sainte Thérèse de Lisieux.

« Je suis heureux d’annoncer que le 7 octobre prochain, au commencement de l’Assemblée ordinaire du synode des évêques, je proclamerai saint Jean d’Avila et sainte Hildegarde de Bingen docteurs de l’Eglise universelle », a déclaré Benoît XVI sous les applaudissements.

« Hildegarde, a ajouté Benoît XVI, fut une moniale bénédictine au cœur de l’Allemagne médiévale, authentique maîtresse en théologie et grande experte des sciences naturelles et de la musique ».

Pour le pape, la « sainteté de la vie et la profondeur de la doctrine » de Jean d’Avila et Hildegarde les rendent « toujours actuels »: par l’Esprit-Saint, ils sont témoins d’une « expérience de compréhension pénétrante de la révélation divine » et d’un « dialogue intelligent avec le monde ».

Ces deux expériences, a précisé Benoît XVI, « constituent l’horizon permanent de la vie et de l’action de l’Eglise ». C’est pourquoi « ces deux figures de saints et docteurs sont d’une importance et d’une actualité majeures ».

Benoît XVI a récemment étendu à toute l’Eglise le culte rendu à sainte Hildegarde (cf Zenit du 10 mai 2012), reconnaissant ainsi la tradition multiséculaire qui avait inscrit la mystique rhénane au martyrologe romain, sans même que son procès de canonisation n’ait abouti. Sainte Hildegarde de Bingen est fêtée le 17 septembre.

Avec Hildegarde de Bingen et Jean d’Avila, les docteurs de l’Eglise seront au nombre de 35.

(27 mai 2012)© Innovative Media Inc.

SOURCE : http://www.zenit.org/fr/articles/sainte-hildegarde-de-bingen-4e-femme-docteur-de-l-eglise

September 17

St. Hildegardis, Virgin and Abbess

SHE was born of most noble parentage in 1098, in the county of Spanheim, in the Lower Palatinate of the Rhine, and educated, from the eighth year of her age, in the monastery of the Mount of St. Disibode, under the care of a very pious nun called Jutta, her relation, and sister to the Count of Spanheim. Hildegardis excited herself to a contempt of the world, by representing to herself the phrenzy which possesses a great part of mankind in the world, by what springs they are moved, how in pursuit of empty imaginary honour or profit, they are driven into the most laborious and hazardous attempts, how easily they swallow the most bitter and poisonous pills when they are gilt over by ambition or avarice, how eagerly they hunt after the troubles of worldly greatness, and basely adore the gawdy nothings of this life. Full of gratitude to God, who had rescued her out of that region of darkness, she gave herself to serve him with her whole heart. She was favoured with heavenly visions, and St. Bernard, who preached the crusade in that country, examined and approved her prophetic spirit. 1 It belongs only to God to vouchsafe to certain souls such favours; which are to us more a subject of admiration than of edification. For any one to fall into foolish desires of walking in such wonderful ways, is a certain mark of pride and presumption, and a dangerous illusion. Simplicity with humility is the character of true piety, which aims not at extraordinary gifts above itself. Hence the patience, the mortification, the profound humility and devotion of which this saint sets us the most wonderful examples, are what it concerns us chiefly to study in her life

Being chosen abbess she seemed still to live always in the presence of God, always united to God, always conversing interiorly with God; and with Mary at the feet of Jesus, listening to his divine instructions; yet applying herself with Martha to the active life, serving him in his spiritual daughters with so much sweetness, and attention, as if this care took up all her thought. Her community becoming much too numerous for the hermitage of Mount St. Disibode, she removed with it to Mount St. Rupert, near Binghem, so called because St. Rupert or Robert, duke of Binghem, there ended his mortal pilgrimage. St. Hildegardis wrote the life of that saint, that of St. Disibode, and several letters to the Popes Eugenius III., Anastasius IV., Adrian IV., and Alexander III., the Emperors Conrad III. and Frederic I., and other great personages. She changed the habit of St. Bennet for that of the Cistercians, and died on the 17th of September, in the year 1179, of her age eighty-two. See her life compiled by Theodoric, a monk, thirty years after her death: Cave, Hist. Littér. t. 2, p. 242, and her epistles Bibl. Patr. t. 23. See also Fabricius Bibl. med. et Infirmæ Latinit. vol. 3, p. 773. Stilting, the Bollandist, t. 5, Sept. p. 630, &c.

Note 1. Trithemius, (Chron. Hirsang. ad an. 1147,) and after him Baillet, relate that St. Bernard visited St. Hildergardis at Mount St. Rupert. But they are solidly refuted by Stilting, p. 636, and Mabillon, or rather Martenne, t. 6. Annal. Ben. p. 410. It was at Treves that the holy doctor approved her prophetic spirit, and some of her writings which he had read there. Pope Eugenius III. did the same in the council of Treves, where he presided. (Trithem. loc. cit. ad an. 1150, et Bibl. Patr. Ed. Lugd. t. 23, p. 537. This council was held in 1147, or the beginning of 1148. (See Stilting, p. 634.) In the third book of her revelations there are some uncertain and apocryphal prophecies added by a strange hand; such as that quoted by Bzovius, ad an. 1415. See Henschen. t. 1, Mart. 7, p. 667, also Amort De Revelat. and Benedict XIV. de Canonizat.

  Matthew of Westminster, ad an. 1292 attributes to St. Hildegardis the Speculum futuorum temporum; but this work was only compiled from her writings by Gebenus, prior of Ebernach, in the thirteenth century. See Bern. Pez. Thes. Anecd. t. 3, part. 3, p. 629, n. 14. George Echard, t. 2. Corp. Hist. med. ævi, in Chron. Herm. Cornieri, ad an. 1140; and Stilting, § 13. n. 195, 196. p. 675. [back]

Rev. Alban Butler (1711–73).  Volume IX: September. The Lives of the Saints.  1866.

SOURCE : http://www.bartleby.com/210/9/173.html

Voir aussi : http://www.editions-beatitudes.com/f/index.php?sp=liv&livre_id=692

Saint ADAMNAN d'IONA, abbé

September 23, 2015, 5:44 am

≫ Next: Saint GÉRARD SAGREDO de CSANAD, évêque et martyr

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Saint Adamnan

abbé d'Iona (✝ 704)

L'un des plus grands successeurs desaint Columba à la tête de l'abbaye d'Iona en Écosse. Son influence fut grande sur la société et l'Église de son temps. 

Dans l’île d’Iona en Écosse, l’an 704, saint Adamnan, prêtre et abbé. Doté d’une connaissance excellente des Écritures et très zélé pour l’unité et la paix, il réussit par sa parole à persuader un grand nombre en Écosse et en Irlande de suivre l’usage romain pour la célébration de Pâques.

Martyrologe romain

SOURCE : http://nominis.cef.fr/contenus/saint/8295/Saint-Adamnan.html

Saint Adamnan d’Iona

Neuvième Abbé d’Iona (Inner Hebrides)

Fête le 23 septembre

Drumhome, comté de Donegal, Irlande, v. 624 – † Iona 23 septembre 704

Autres graphies : Adamnan, Adaman (« petit Adam »), Eunan ou Adomnán

Adomnán (Adam, Aunan ou Eunan), né à Drumhome, près de Raphoe, au comté de Donegal (Irlande), devint moine au monastère là-bas. Plus tard en 679, Adamnan fut le neuvième abbé d’Iona, petite île de la côte écossaise, située juste au sud-ouest de la pointe de Mull, dans les Hébrides intérieures, et l’un de ses érudits les plus remarquables. Successeur de saint Columba, son œuvre la plus connue est sa « Vie de saint Columba », un document hagiographique de grande importance.

Il donna refuge à Aldfrid quand la couronne de Northumbrie était en controverse après la mort du père d’Aldfrid, le roi Oswy. En 686, quand Aldfrid accéda au trône, Adamnan lui rendit visite afin d’obtenir la libération de prisonniers irlandais. Deux ans plus tard,Adamnan visita plusieurs monastères anglais et fut persuadé par saint Ceolfrid d’adopter le calendrier romain pour la fête de Pâques. Adamnan travailla sans cesse par la suite avec beaucoup de succès à encourager les moines irlandais et les monastères à substituer leurs pratiques celtes avec celles de Rome. Il persuada le concile de Birr que les femmes seraient exemptes des guerres et que les femmes et les enfants ne devraient pas être faits prisonniers ou massacrés (accord appelé Loi d’Adamnan). Érudit célèbre pour sa piété, il écrivit une vie de saint Columba, une des plus importantes biographies du début du Moyen Age. Il a également écrit  « De locis sanctis », une description de l’Orient, raconté par un évêque Franc, Arculf, dont le navire s’était échoué près de Iona, de retour de Jérusalem. Quelques-uns en Irlande pensent qu’Adamnan et saint Eunan sont la même personne, bien que ceci soit indéterminé. Il est mort à Iona le 23 septembre qui est son jour de fête.

SOURCE : http://www.martyretsaint.com/adamnan-diona/

La Vie de Saint Adamnan

627-704, abbé d'Iona. Alias Adomnan, Adam et Eunan. Adamnan naquit dans le Comté de Donegal (Irlande) et devint moine à Iona sous l'abbé Seghine, à qui il succédera en 679. Il devint tant célèbre comme écrivaint que comme un des protagonistes principaux dans le nord de l'Irlande contre le système Romain de calcul de la date de la Pâque. En 686 il vint en Northumbrie pour obtenir de son ancien élève le roi Aldfrith qu'il libère 60 prisonniers Irlandais, capturés durant le règne d'Egfrith (670-685). En 688 Adamnan visita Ceolfrith de Wearmouth, qui le convertit à la tradition d'Iona sur le calcul de la Pâque et d'autres pratiques. En 692, il prit par aux Synodes et Conventions Irlandais en tant que dirigeant des monastères d'Iona dans le nord de l'Irlande. Et en 697, il obtint un considérable succès, plaidant pour l'acceptation des dates de Pâque telles que suivies à Rome et virtuellement dans toute l'Eglise en Occident. Seuls ses propres monastères lui résistèrent.

Il fut aussi responsable de la "Loi d'Adamnan" ("Cain Adomnain") qui protégeait les femmes en les exemptant d'aller à la guerre et insistant qu'elles soient traitées comme non-combattantes. Les garçons et les clercs étaient protégés de même, et il prévoyait des sanctuaires réels. Ces règles furent acceptées partout en Irlande.

L'oeuvre principale d'Adamnan fut la célèbre Vie de Columba, abbé d'Iona. Ce très remarquable portrait d'un pionnier charismatique est une des plus éclatantes Vita's produites à l'époque. Il rédiga aussi un ouvrage sur les Lieux Saints en Terre Sainte, compilé sur base des informations fournies par l'évêque Gaulois Arculfus, qui avait fait naufrage dans l'ouest de la Grande-Bretagne. Bède connaissait cet ouvrage, mais apparement pas la Vie de Columba.

Après la mort d'Adamnan, Iona accepta la Pâque Romaine en 716. Son culte fleurit tant en Irlande qu'en Ecosse, avec des dédicaces en Donegal, Derry et Sligo, de même qu'Aberdeenshire, Banff, Forfar et les Iles de l'Ouest. En 727 les reliques d'Adamnan furent ramenées d'Iona en Irlande, afin de ramener la paix entre les clans du père d'Adamnan et les autres. Elles furent emmenées en procession entre les 40 églises qui avaient été sous la Règle d'Iona : le peuple jura d'obéir à la Loi d'Adamnan. Ses reliquaires furent profanés par les Normands en 830 et 1030. Fête : 23 septembre / 6 octobre [ 13 jours de plus dans l'ancien calendrier byzantin ]

SOURCE : http://home.scarlet.be/amdg/oldies/sankt/adamnan1.htm

Adomnan (Adamnan) of Iona, Abbot

September 23 (RM)

Today the Universal Church celebrates the memorial of St. Adomnan of Iona, Abbot, who died September 23, 704. He was the 9th abbot of Iona (near present-day Argyll, Scotland), the monastery founded by Saint Columba in 563. Born c. 627, Adomnan became abbot c. 679. At that time, abbots were members of the powerful Ui' Neill family, kings in northern Ireland.

There were different practices in various parts of the British Isles then. In Celtic monasteries there was a different method for dating Easter, a different tonsure, and the abbot held administrative superiority to a bishop.

Conflict over practice came to a head when King Egfrith of North Umbria (Celtic) married a Kentish princess (English/Universal) and the Synod of Whitby followed in 664 to resolve the differences between the Celtic and English churches. The king was won over by the English, but the Columban factions remained unresolved until Adomnan used his diplomatic skills to convert the Columbanus.

Adomnan had an open mind regarding issues damaging to unity but not essential to the faith. He worked for 15 years to emphasize the essential and downplay the differences. During this time he also established a law to protect women, children, and clergy from injury or participation in war (Cai'n Adomna'n or Law of the Innocents (697)) and wrote the Vita Columbae. The Cai'n Adomna'n established legal rights for women for the first time in the British Isles.

The Vita Columbae stresses St. Columba's relationship with God and his fight against exploitation, carelessness, falsehood, and murder. St. Adomnan upholds Columba as an Irish saint whose faith transcends petty divisions.

May God help us all to live in the spirit of St. Adomnan.

SOURCE : http://www.saintpatrickdc.org/ss/0923.shtml

September 23

St. Adamnan of Ireland, Abbot

HE was the eighth in descent from the great Nial, king of Ireland, and from Conal the Great, ancestor of St. Columbkille. His parents were eminent for their rank and virtue. He was born in the year 626, at Rathboth, 1 now called Raphoe, in the county of Donegal, and embraced a monastic life with great humility and fervour, in the monastery which had been founded there by his kinsman St. Columb. Afterwards following the steps of his holy kinsman, he left Ireland, and retired to the celebrated monastery of Hij, of which he became fifth abbot. In 701 he was employed by Longsech, king of Ireland, on an embassy to Alfred, king of the Northern Saxons, to demand of the latter a reparation of the injuries committed by his subjects on the province of Meath, and carrying off the effects of the inhabitants before the troops of the Irish could arrive to chastise those invaders. Adamnan succeeded happily in this negotiation: he was favourably received by the Saxon monarch, and obtained full satisfaction for all the damages done to his countrymen in the foregoing year. While he continued in England he laid aside the custom of his predecessors, and conformed to the true time of celebrating Easter. Upon his return home, says Bede, 2 he used his utmost endeavours to guide his monks of Hij, and all those who were subject to that monastery, into the road of truth, which he himself walked in, but was not able to prevail. He therefore sailed into Ireland, his native country, and there preached to the natives, and with modest exhortations explained to them the true time for observing Easter: by which means he brought almost the whole island to a conformity with the universal church in that point of discipline. Having remained in Ireland to celebrate that festival according to the canons, he afterwards returned to Hij, and earnestly recommended to his own monks to conform in this particular to the Catholic custom; but did not compass his ends before his death, which happened in 705. However, he left among them a judicious treatise, On the right time of keeping Easter, which disposed them some time after to forsake their erroneous computation.

St. Adamnan wrote the life of St. Columbkille; he also wrote certain canons, and a curious description of the Holy Land, as that country stood in his time. This book furnished Bede with his principal memorials, l. De Locis Sanctis; and is published by Gretzer, and by Mabillon, t. 4, Act. Ord. St. Benedicti, p. 456. He mentions the tombs of St. Simeon and of St. Joseph at Jerusalem, many relics of the passion of Christ, the impression of the feet of our Saviour on Mount Olivet, covered with a church of a round figure, with a hole open on the top, over the place of the impression of the footsteps; he also mentions grasshoppers in the deserts of the Jordan, which the common people eat, boiled with oil; and a portion of the cross in the Rotunda church in Constantinople, which was exposed on a golden altar on the three last days of Holy Week, when the emperor, court, army, clergy, and others went to that church at different hours, to kiss that sacred wood. 3 The festival of St. Adamnan is kept with great solemnity in many churches in Ireland, of which he is titular patron, and in the whole diocess of Raphoe, of which he was a native. The abbatial church of Raphoe was changed into a cathedral soon after, when St. Eunan was consecrated the first bishop: of whom Sir James Ware could not find any further particulars. See Ware, p. 270, Colgan in MSS. ad 23 Sept. Suysken, t. 6, Sept. p. 640.

Note 1. Rath, in old Irish, signifies a town or military inclosure, and Both, a booth, or cottage: so that Rathboth is a town made up of cottages. [back]

Note 2. Hist. Eccles. l. 5, c. 16. [back]

Note 3. See Mabillon, t. 4. Act. Ord. Bened. p. 456. Bp. Tanner, de Scriptor. p. 5. [back]

Rev. Alban Butler (1711–73).  Volume IX: September. The Lives of the Saints.  1866

SOURCE : http://www.bartleby.com/210/9/233.html

St. Adamnan

Abbot of Iona, born at Drumhome, County Donegal, Ireland, c. 624; died at the Abbey of Iona, in 704. He was educated by the Columbanmonks of his native place, subsequently becoming a novice at Iona in 650. In 679 he succeeded to the abbacyof Iona, which position he held up to his death. He was also president-general of all the Columbanhouses in Ireland. During his rule he paid three lengthy visits to Ireland, one of which is memorable for his success in introducing the RomanPaschalobservance. On his third visit (697) he assisted at the Synodof Tara, when the Cain Adamnain, or Canonof Adamnan (ed. Kuno Meyer, London, 1905) was adopted, which freed women and children from the evilsinseparable from war, forbidding them to be killedor made captive in times of strife. It is not improbable, as stated in the "Life of St. Gerald" (d. Bishop of Mayo, 732), that Adamnan ruled the abbeyof Mayo from 697 until 23 Sept., 704, but in Ireland his memoryis inseparably connected with Raphoe, of which he is patron.

From a literarypoint of view, St. Adamnan takes the very highest place as the biographer of St. Columba (Columcille), and as the author of a treatise "De Locis Sanctis". Pinkertondescribes his "Vita Columbae" as "the most complete piece of biography that all Europe can boast of, not only at so early a period but even through the whole Middle Ages". It was printed by Colgan (from a copy supplied by Father Stephen White, S.J.), and by the Bollandists, but it was left for a nineteenth-century Irish scholar (Dr. Reeves, ProtestantBishop of Down, Connorand Dromore) to issue, in 1837, the most admirable of all existingeditions. St. Bede highly praises the tract "De Locis Sanctis", the autograph copy of which was presented by St.Adamnan to King Aldfrid of Northumbria, who had studied in Ireland. The "Four Masters" tells us that he was "tearful, penitent, fond of prayer, diligent and ascetic, and learned in the clear understanding of the Holy Scriptures of God."His feastis celebrated 23 September.

Grattan-Flood, William."St. Adamnan."The Catholic Encyclopedia.Vol. 1.New York: Robert Appleton Company,1907.23 Sept. 2015<http://www.newadvent.org/cathen/01135c.htm>.

SOURCE : http://www.newadvent.org/cathen/01135c.htm

Saint Adamnan of Iona

Also known as

• Adam
• Adamnano
• Adomnan
• Eunan

Memorial

• 23 September

Profile

Distant relative of SaintColumba. Monk at Drunhome, Donegal, Ireland. Abbotof Iona in 679. President-general of all the Columban houses in Ireland. Evangelized throughout Ireland.

Adamnan gave sanctuary to Prince Aldfrid when the throne of Northumbria was in dispute following the death of King Oswy. When Aldfrid became king in 686, Aldamnan secured the release of all Irishprisoners taken in the conflict, and visited the monasteriesof Wearmouth and Jarrow.

Persuaded by SaintCeolfrid, Adamnan adopted the Roman calendar for determining Easter, and then worked for the adoption of many Roman liturgical practices in the Celtic region. This so displeased some brother monks at Ionathat from 692on, Adamnan rarely went there.

Attended the Council of Birr and Synod of Tara in 697at which he helped enact the Canons of Adamnan, laws that helped protect civilian and clerical populations in areas at war, prohibiting the murder or enslavement of non-combatant women and children. A noted scholar, he wrote the biography Life of Saint Columba in the late 680’s, a work that survives today (see links below). He also wroteDe locis sanctis (On the Holy Places), a popular description of Palestine based on the notes of and interviews with the Frankishpilgrimbishop Arculf. Renovated and revitalized the monasteryof Raphoe, Ireland.

Born

• c.628 in Drumhome, County Donegal, Ireland

Died

• 23 September704 at Iona Abbey
• relics taken to various Irish sites during the next century during peacemaking conferences
• most relics were destroyed during Danish incursions in 830 and 1030

Canonized

• Pre-Congregation
• 11 July1898 by PopeLeo XIII (cultus confirmed)

Patronage

• Donegal, Ireland, county of
• Raphoe, Ireland, city of
• Raphoe, Ireland, diocese of

Representation

• man in prayer with the moon and seven stars over his head
• man writing (his biography of SaintColumba)

SOURCE : http://catholicsaints.info/saint-adamnan-of-iona/

Voir aussi : https://saintadomnan.wordpress.com/