Saint MENNE (MÉNA, MENNAS) d'ÉGYPTE, martyr

November 11, 2015, 7:15 am

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Saint Ména

285 - 309

Fêté le 11 novembre et 10 décembre

Saint Ména est né en Egypte dans la ville de Nikiou (aujourd’hui Menouf) en basse Egypte, pas loin de Memphis. Ses parents étaient de vrais ascètes chrétiens. Sa mère, qui n’avait pas encore d’enfant, implorait, tout en pleurs, l’icône de la Vierge lui demandant d’intercéder pour que Dieu lui accorde un fils. Elle perçut une voix lui disant Amen, ce qui en copte se dit Mena. D’où le nom qu’elle donna à son fils.

A 14 ans, son père mourut. A 15 ans, Ména rejoignit l’armée où il reçut un haut rang à cause de la place que son père avait occupé dans le pays. Lorsque l’empereur Dioclétien édicta de nouvelles règles de persécution, Ména mit à exécution son projet caressé depuis longtemps de se retirer en ermite dans le désert.

Après cinq années d’absence, il quitta sa retraite et entra à Cotyée un jour de grande fête où le peuple était rassemblé dans l’amphithéâtre. Il s’avança dans l’arène criant ce verset du prophète : J’ai été découvert par ceux qui ne me cherchaient pas et j’ai été manifesté à ceux qui ne me réclamaient nullement. Le préfet fit amener l’inconnu, lui fit subir un long interrogatoire et après l’avoir torturé, il le fit décapiter.

Ses assassins essayèrent de brûler son corps pendant trois jours mais le corps ne se consuma pas. Sa sœur paya les soldats pour emmener son corps à Alexandrie. A la fin de la persécution, un ange apparut au patriarche de la ville et l’informa de mettre le corps du saint sur le dos d’un chameau, qui le conduirait au lieu de sa sépulture. A l’endroit désigné par le Seigneur, le chameau s’arrêta et le corps du saint y fut enterré. Ce lieu se situe au bout du lac Mariut, non loin d’Alexandrie. C’est à cet endroit que fut construit le monastère orthodoxe copte actuel.

Suite à un grand nombre de miracles, il fut considéré comme un grand thaumaturge par le peuple. Après la conquête arabe, la cité fut détruite. Ce n’est qu’au début de ce siècle que des fouilles la mirent à jour avec l’église.

Le Christ et l’Abbé Ména Baouit

Cette icône copte conservée au Louvre nous transporte quelques siècles après Saint Mena. Sur cette icône l’ Abba Ména y est appelé prieur du monastère, tandis que sur une autre on le voit représenté plus jeune, comme économe.

Le monastère de Baouit fut fondé vers 385. Il connut son apogée au VIme siècle et la décadence commença au VIIIme siècle suite aux lourdes taxes imposées aux non musulmans. Le monastère s’ensabla ensuite peu à peu pour disparaître au XIIme siècle. Les fouilles autorisées à la fin du XXme siècle permirent de sortir le monastère des sables à partir des années 1985. Cette peinture du Christ et de l’Apa Mena y fut découverte. Elle semblerait avoir été insérée dans la paroi d’une des chapelles ou églises mises à jour sur le site.

Composition de l’icône.

Le Christ et l’abbé Ména sont figurés en pied. Le Christ est un peu plus grand, revêtu d’une tunique et d’une ample écharpe couleur lie-de-vin qui retombe sur l’avant-bras gauche. Il tient un évangéliaire avec deux fermoirs. Nous pouvons contempler la beauté du visage du Christ. Remarquons une petite moustache et une courte barbe en contraste avec l’épaisse chevelure retombant sur les épaules. Il est auréolé d’un grand nimbe crucifère jaune cerné d’un bandeau ocre rouge. D’un geste protecteur il a passé son bras autour des épaules de l’abbé Ména. Lui aussi est habillé d’une tunique et d’une écharpe. L’abbé porte une tunique de dessous de couleur blanche. De la main droite il fait un signe de bénédiction et de la gauche il tient un rouleau. A l’arrière-fond ondulent des collines. Le visage des deux personnages se détache sur le fond rougeoyant du soleil couchant. Près du Christ nous lisons l’inscription Sauveur, et près de l’abbé Ména, débutant par le signe de la croix, Apa Ména Prieur, répétée sur le fond de la colline. Le tout exprime une grande douceur. L’emploi de fines hachures et de rehauts blancs accentue l’intensité spirituelle des visages.

Regards sur l’icône

La force de leur présence est intensifiée par leur position avancée

La relation intime entre les deux personnages est renforcée par le bras du Christ, Ami de l’homme, posé sur les épaules de Abba Ménas. Amitié par laquelle il partage et confie une mission dans un geste protecteur et fraternel, ce qui accentue ce sentiment d’humanité.

Chacun ne peut-il pas, en se laissant habiter par cette icône, découvrir en sa propre vie la proximité aimante de son Seigneur, le Frère et l’Ami, qui l’accompagne ?

Valère De Pryck

Sources : Marie-Hélène Rutschowscaya, Le Christ et l’Abbé Ména, Collection Solo (11), Louvre, 1998

Dr Mounir Shoucri, Le Pèlerinage de Saint Ménas, Monde Copte, n° 4, 1978

SOURCE : http://orthodoxie.centerblog.net/560236-Saint-Mena

Saint Ménas

Martyr en Egypte (✝ 303)

Menne ou Mena.

Soldat égyptien qui, pendant les persécutions de l'empereur Dioclétien, se déclara chrétien et fut éprouvé pour cette raison d'effroyables tortures avant d'être décapité. Il fut longtemps le saint patron de l'importante colonie égyptienne de Rome.

Un synaxaire grec contemporain rapporte ce fait que les soldats grecs qui étaient dans l'armée des Alliés, lors de la bataille d'El-Alamaeïn, le prièrent: la nuit venue, saint Ménas apparut au milieu du camp allemand à la tête d'une caravane de chameaux strictement de la même manière qu'il était jadis représenté sur une des fresques de l'église décrivant les miracles du saint. Cette apparition jeta la stupeur puis la panique parmi les troupes allemandes et atteignit si fort leur moral que les Alliés remportèrent la victoire. En reconnaissance, on restaura l'église du saint Menne, à Alamaeïn. L'Eglise grecque conserve pieusement ce souvenir.

Un internaute nous envoie la photo d'un vitrail de l'église Saint-Meneà Veyre-Monton - 63960 et un texte trouvé dans cette église: "Saint Menne était égyptien, soldat de métier et même officier. Il fut décapité pour sa foi en le Christ durant la persécution de l'empereur Dioclétien en l'an 300 à Alexandrie. Sa tombe et le sanctuaire élevé en son honneur, se trouvent à Bumma (près d'Alexandrie, Egypte). On a retrouvé aussi loin en Asie Mineure, qu'en Italie, en France et en Afrique, quantité d'"ampoules de Saint-Menne", petits vases en terre cuite portant l'effigie du saint et dans lesquels les pèlerins emportaient de l'huile des lampes du sanctuaire. En 1943, le patriarche orthodoxe d'Alexandrie attribua à Saint-Menne le fait que l'Egypte ait été préservée de l'invasion allemande."

Voir aussi:Saint Ména (285 - 309) fêté le 11 novembre et 10 décembre.

Sur les bords du lac Maréotis en Égypte, au IIIe ou IVe siècle, saint Ménas, martyr.

Martyrologe romain

SOURCE : http://nominis.cef.fr/contenus/saint/82/Saint-Menas.html

St Menne (Ménas, Minas, Mennas), martyr

Au sud d’Alexandrie, déposition de St Menne (St Ménas), martyr. Patron des chameliers et des conducteurs de caravanes, il était extrêmement populaire dans toute l’Égypte et l’on se rendait en foule en pèlerinage dans sa basilique érigée par l’empereur Arcadius (+408). Les Alexandrins de Rome lui élevèrent un sanctuaire. Fête au VIème siècle, plus ancienne que celle de St Martin de Tours, elle entraîna la célébration de l’évêque des Gaules au lendemain, avant que la fête de St Martin Ier soit fixée elle aussi au 12 novembre.

Textes de la Messe

eodem die 11 novembris

S. Mennæ

Martyris

Commemoratio

Missa Lætábitur, de Communi unius Martyris 4 loco, cum orationibus ut infra :

Oratio.

Præsta, quǽsumus, omnípotens Deus : ut, qui beáti Mennæ Mártyris tui natalícia cólimus, intercessióne eius, in tui nóminis amóre roborémur. Per Dóminum.

Secreta

Munéribus nostris, quǽsumus, Dómine, precibúsque suscéptis : et cæléstibus nos munda mystériis, et cleménter exáudi. Per Dóminum nostrum.

Postcommunio

Da, quǽsumus, Dómine, Deus noster : ut, sicut tuórum commemoratióne Sanctórum temporáli gratulámur offício ; ita perpétuo lætámur aspéctu. Per Dóminum nostrum.

ce même 11 novembre

St Menne

Martyr

Commémoraison

Messe Lætábitur, du Commun d’un Martyr 4, avec les oraisons ci-dessous :

Collecte

Accordez, Dieu tout-puissant, à nous qui célébrons la naissance au ciel du bienheureux Menne, votre Martyr, la grâce d’être, par son intercession, fortifiés dans l’amour de votre nom.

Secrète

Ayant accueilli nos dons et nos prières, nous vous en supplions, Seigneur, purifiez-nous par ces célestes mystères, et exaucez-nous dans votre clémence.

Postcommunion

Faites, s’il vous plaît, Seigneur notre Dieu, que comme nous nous réjouissons d’honorer dans le temps, en cet office, la mémoire de vos Saints, nous puissions aussi nous réjouir de les voir dans l’éternité.

Office

Leçon des Matines avant 1960

Neuvième leçon. Pendant il la persécution des empereurs Dioclétien et Maximien, l’Égyptien Menne, soldat chrétien, s’était retiré dans le désert pour se livrer à la pénitence. Le jour de la naissance des empereurs, que le peuple célébrait par des spectacles, il entra tout à coup dans le théâtre et s’éleva hardiment contre les superstitions païennes. Il fut pris, lié et conduit à Cotyée, métropole de la Phrygie, gouvernée alors par le préfet Pyrrhus. Après l’avoir cruellement flagellé avec des lanières de cuir, on le tourmenta sur le chevalet ; on lui brûla les flancs avec des torches, on frotta ses plaies avec un rude cilice, on le traîna pieds et mains liés sur des claies hérissées de pointes de fer, on le meurtrit en le frappant avec des fouets plombés, enfin on le tua d’un coup d’épée et on le jeta dans le feu. Son corps, retiré du feu et inhumé par les Chrétiens, fut dans la suite, transféré à Constantinople.

Dom Guéranger, l’Année Liturgique

Originaire d’Égypte, le soldat Mennas devint, après son martyre, le protecteur d’Alexandrie. Il n’est pas rare de rencontrer, encore aujourd’hui, des ampoules rapportées autrefois par les pèlerins qui les remplissaient de l’huile brûlant à son tombeau. Disons avec l’Église : Accordez à notre prière, Dieu tout-puissant, que nous, qui célébrons la naissance au ciel du bienheureux Mennas votre Martyr, soyons par son intercession fortifiés dans l’amour de votre nom. Par Jésus-Christ.

Bhx Cardinal Schuster, Liber Sacramentorum

Station à Saint-Mennas, sur la voie d’Ostie.

Aujourd’hui la station était sur la voie d’Ostie où, entre le premier et le deuxième mille, les nombreux fidèles originaires d’Alexandrie fixés à Rome avaient érigé un sanctuaire à leur martyr national saint Mennas. Le tombeau de ce Saint, gloire de la Libye, se trouvait à neuf milles d’Alexandrie, et, en raison des miracles qui s’y opéraient, il donna naissance à tout un village bâti pour le service des pèlerins, comme il est advenu à Lourdes de nos jours. Il existe des recueils entiers de récits de prodiges qui s’y seraient accomplis ; mais même à défaut de cette curieuse collection, attribuée au patriarche Timothée, nous aurions une idée des foules énormes de fidèles qui accouraient de tous les points du monde au tombeau de saint Mennas, par les nombreuses ampoules ou eulogies de saint Mennas, que nous trouvons actuellement disséminées dans tous les musées d’Europe. Sur ces flacons de terre cuite on voit régulièrement l’image du Saint entre deux chameaux accroupis et cette inscription :

Quoique les diverses légendes fassent de Mennas un martyr phrygien de Cotyée, il était certainement Égyptien et il fut mis à mort sous Dioclétien. D’Alexandrie, son culte se répandit un peu partout, mais eut un centre très important surtout en Phrygie. On trouvait d’autres basiliques dédiées à saint Mennas, spécialement à Jérusalem, à Constantinople, en Dalmatie, à Rome, et peut-être même en Afrique, où ses reliques semblent avoir été assez souvent déposées dans les autels.

L’importance de la fête de saint Mennas à Rome vient aussi de ce que, malgré l’éloignement de l’église qui lui était dédiée sur la voie d’Ostie, saint Grégoire le Grand s’y transporta pour y célébrer l’anniversaire du martyr. Le Pontife commença d’ailleurs son homélie en assurant le peuple qu’en raison de cet éloignement de la Ville, il prêcherait ce jour-là moins longuement qu’à l’ordinaire [1] ! Au VIIe siècle, saint Mennas avait pris le pas à Rome sur saint Martin lui-même, si bien que, grâce au martyr égyptien, la fête du thaumaturge de Tours fut renvoyée au lendemain.

La messe Laetábitur est du commun, mais les collectes sont empruntées à la messe In virtúte.

La liste de lectures de Würzbourg indique, pour la station de ce jour, le passage évangélique de saint Luc IX, 23-27, qui a totalement disparu aujourd’hui de l’usage liturgique [2].

Dom Pius Parsch, le Guide dans l’année liturgique

Saint Mennas était un soldat chrétien d’Égypte. Il renonça, pendant la persécution de Dioclétien et de Maximien, au métier des armes et se retira dans la solitude pour faire pénitence. Au jour anniversaire de l’empereur que le peuple fêtait par des jeux publics, il se rendit au théâtre et y attaqua ouvertement les superstitions païennes. Aussitôt arrêté, il fut cruellement flagellé à cause de sa foi par les ordres du gouverneur Pyrrhus, à Cotyée, en Phrygie. On l’étendit ensuite sur un chevalet, on lui brûla tout le corps avec des torches, on le roula dans des épines, on le frappa de lanières plombées, enfin on le décapita d’un coup de sabre et on jeta son corps dans le feu. Les chrétiens sauvèrent ses restes et leur donnèrent une sépulture honorable. Plus tard, ceux-ci furent transportés à Constantinople. Le saint était très honoré dans l’antiquité chrétienne. Pratique : A coup sûr, Dieu ne nous demande pas un pareil héroïsme. Les saints agissent sous l’impulsion du Saint-Esprit ; nous ne pouvons pas toujours les imiter, mais nous pouvons les admirer et trouver dans leurs exemples la force d’aimer Dieu et de lui obéir.

[1] Hom. XXXV. P. L., LXXVI, col. 1259.

[2] DIE XI MEN. NOVEM. NT. SCI. MENÆ lec. sci. eu. sec. Luc. k. XCVI. Si quis uult post me uenire usq. donec uideant regnum dei : « Il disait aussi à tous : Si quelqu’un veut venir après Moi, qu’il renonce à lui-même, et qu’il porte sa croix tous les jours, et qu’il Me suive. Car celui qui voudra sauver sa vie la perdra, et celui qui perdra sa vie à cause de Moi la sauvera. Et quel avantage aurait un homme à gagner le monde entier, s’il se perd lui-même et cause sa ruine ? Car si quelqu’un rougit de Moi et de Mes paroles, le Fils de l’homme rougira de lui lorsqu’Il viendra dans Sa gloire, et dans celle du Père et des saints Anges. Je vous le dis, en vérité, il en est quelques-uns, ici présents, qui ne goûteront pas la mort avant d’avoir vu le royaume de Dieu. »

SOURCE : http://www.introibo.fr/11-11-St-Menne-martyr

Menna of Egypt M (RM)

(also known as Menas, Mennas)

Died c. 295 or 303? Mennas was probably born in Egypt and martyred there. All the earliest representations of him agree in showing him accompanied by two camels, so he may well have been a camel- driver before he enlisted in the Roman army. He was also a Christian. When his legion reached Phrygia the persecutions under Diocletian began. Mennas deserted his post in order to escape death and hid in a mountain cave.

But as more and more Christians were put to death under Diocletian's edicts, Mennas decided he too ought to make a public profession of his faith. He carefully chose his time. During the annual games in the arena at Cotyaeum in Phrygia, Mennas suddenly appeared before the spectators and announced that he was a Christian. He was tortured and beaten, but would not recant, and so he was put to death by beheading. After his death Saint Mennas's body was taken back to Egypt for burial.

This basic story has been expanded and embellished with preposterous marvels and the fame of the hero as one of the so- called soldier-saints grew in proportion: the little terracotta bottles (ampullae) for water from his shrine, brought away by pilgrims, have been found in all countries bordering the Mediterranean.

That shrine was at Karm Abu Mina, southwest of Alexandria and Lake Mareotis, on the edge of the Libyan desert, where the ruins of the church and ancillary buildings have been laid bare, and many tokens of the cultus of Saint Mennas found. He has been popularly looked on as one of the great saints of Egypt down to today (Attwater, Benedictines, Bentley, Encyclopedia).

Saint Mennas is portrayed as a young knight with a halberd. A 6th century ivory includes two camels in the piece. Sometimes he is shown with his hands cut off and eyes plucked out. He was greatly venerated in the Middle Ages. Patron of wandering peddlers and those falsely accused (Roeder).

SOURCE : http://www.saintpatrickdc.org/ss/1111.shtml

St. Menas

Martyr under Diocletian, about 295. According to the GreekActs published with Latintranslation in "Analecta Bollandiana", III 258 (Surlus XI 241), Menas, a Christian and an Egyptian by birth, served in the Roman army under the tribune Firmilian. When the army came to Cotyaeus in Phrygia, Menas hearing of the impious edictsissued against the Christians by the Emperors Diocletian and Maximian left the army, retired to a solitude in the mountains and served God by fastingvigilsand prayer. During the celebration of a great festivalMenas appeared in the midst of the populace in the circus, and fearlessly professed bis faith. He was led before the prefectPyrrhus, cruelly scourged, put to torture and finally beheaded. His body was brought to Egypt and the martyr was soon invokedin many needs and afflictions. The fame of the miracles wrought, spread far and wide and thousands of pilgrims came to the grave in the desert of Mareotis between Alexandriaand the valley of Natron. For centuries Bumma (Karm-Abum-Abu Mina) was a national sanctuaryand grew into a large city with costly temples a holywell, and baths. A beautiful basilicawas erected by the Emperor Arcadius. The cult was spread into other countries, perhaps by travelling merchants who honoured him as their patron. As a result of various vicissitudes the doctrinal disputes and the conquest of Egypt by the Arabiansunder Omar in 641 the sanctuarywas neglected and ultimately forgotten. During 1905 Mgr C.M. Kaufmann of Frankfort led an expedition into Egypt which made excavations at Bumma. He found in a vast field of ruins, the grave, the well and thermae, the basilica, the monastery, numerous inscriptionson the walls imploring aid through the intercessionof the saint, and thousands of little water pitchers and oil lamps. The richfinds are partly in the Museum of Alexandria and Cairo, and partly in Frankfort and Berlin. The monsignorpublished an official report of his expedition in 1908, "La découverte des Sanctuaires de Menas dans le désertde Mareotis". His feast is celebrated on 11 November.

Several saints of the name Menas were highly honoured in the ancient Churchabout whose identity or diversity much dispute is raised. Delahaye (Anal. Boll., XXIX, 117) comes to the conclusion that Menas of Mareotis, Menas of Cotyaes, and Menas of Constantinople, surnamed Kallikelados, are one and the same person, that he was an Egyptian and suffered martyrdomin his native place, that a basilica was built over his grave which became one of the great sanctuaries of Christendom, that churcheswere built in his honour at Cotyaeusand Constantinople, and gave rise to local legends.

Mershman, Francis."St. Menas."The Catholic Encyclopedia.Vol. 10.New York: Robert Appleton Company,1911.11 Nov. 2015<http://www.newadvent.org/cathen/10178d.htm>.

SOURCE : http://www.newadvent.org/cathen/10178d.htm

November 11

St. Mennas, Martyr

THE EDICTS of Dioclesian were rigorously executed in the East, when Mennas or Menas, an Egyptian by birth, a soldier in the Roman troops, then quartered at Cotyæus in Phrygia, was apprehended, and, boldly confessing his faith, cruelly scourged, then tormented in the most inhuman manner on the rack, and at length beheaded, by the command of Pyrrhus, the president, probably about the year 304. His name has been always very famous in the calendars of the church, especially in the East. See the first acts of this martyr, translated in Surius, who borrowed them from Metaphrastes. They begin, [Greek], and are warmly defended and extolled by Falconius, p. 30. The second acts in Surius, ascribed to Timothy, patriarch of Alexandria, in 380, deserve little credit. (See Tillem. t. 5. in Peter of Alex. n. 4.) Lambecius mentions other acts of this saint, t. 8. p. 269. See Fabricius Bibl. Gr. t. 6. p. 548.

Another ST. MENNAS, martyr in Lybia, under Maximian, is named in the Eastern and Western Martyrologies on the 10th of December. Procopius (l. 1. de ædif. Justin.) mentions a church built at Constantinople by Justinian, in honour of St. Mennas, whose body was translated thither. This Baronius understands of the Lybian; Jos. Assemani of Mennas, the soldier under Dioclesian. (t. 5. p. 461.) The acts of Mennas the Lybian, in Surius, are of no authority.

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

SOURCE : http://www.bartleby.com/210/11/112.html

Saint Menna

Also known as

Manna

Memorial

3 October

Profile

Relative of Saint Eucherius and SaintElaptius. Nun.

Born

4th century Lorraine (part of modern France)

Died

c.395

Canonized

Pre-Congregation

SOURCE : http://catholicsaints.info/saint-menna/

Saint Menas

Menas (d. ca. 300) martyr. Menas was Egyptian by birth and served as a soldier in the Roman army. He was martyred under the Roman emperor Diocletian when he publically declared his Christian faith. According to a popular episode from the Life and Miracles of St. Menas, the camels bearing his dead body on its way back to Egypt miraculously stopped at Lake Mareotis near Alexandria, thus marking the site chosen by the saint for his entombment. Menas is the patron saint of merchants and desert caravans, and is usually depicted between a pair of camels.

Excerpt from the Ethiopic Synaxarium

Now the governor had commanded them to cast the body of the holy man [the martyred Menas] into the fire, but [certain] believing men took the body of the holy man out of the fire, which had neither touched it nor harmed it, and no injury whatsoever had come upon it. And they laid it up in a certain place until the end of the days of persecution.

And in those days the men of the region of Maryt (Mareotis) wished to collect a troop of men from the Five Cities, and they took the body of Saint [Menas] with them that it might be unto them a help, and might protect them on the way. And as they were sitting in the ship, the body of Saint [Menas] being with them, beasts came up out of the sea, and their faces were like unto the faces of serpents, and their necks like unto those of camels. And they stretched out their necks to the body of the holy man, and licked it; and the men were afraid with a great fear. And there went forth fire from the body of the holy man and consumed the faces of the beasts.

And when they had come to the city of Alexandria, and had finished their business, they wanted to return to their country, and to take the body of Saint [Menas] with them. And when they had set his body upon a camel that camel would not rise up; and though they beat the camel with a severe beating he would not move at all. And they knew that this was the will of God, and they built a shrine over the saint, and buried him therein, and departed.

SOURCE : http://www.learn.columbia.edu/treasuresofheaven/saints/Menas.php

Voir aussi : http://www.copticchurch.net/topics/synexarion/manas.html

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Bienheureuse LUCIE BROCOLELLI de NARNI, vierge tertiaire dominicaine et mystique

November 15, 2015, 6:50 am

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Bienheureuse Lucie Brocolelli

tertiaire dominicaine (✝ v. 1544)

Originaire de l'Ombrie, elle se maria, puis avec l'accord de son époux, elle devint tertiaire dominicaine à Viterbe. Elle fut envoyée comme prieure à Ferrare, mais cette stigmatisée de la Passion du Christ était incapable de diriger sa communauté. Déposée, elle connut d'abord bien des vexations, puis elle fut oubliée et vécut ainsi trente-neuf ans sans jamais se plaindre. Son culte fut confirmé en 1710 par le pape Clément XI.

À Ferrare en Émilie, l’an 1544, la bienheureuse Lucie Broccadelli, religieuse, qui supporta avec patience de multiples épreuves et tourments tant dans le mariage que dans le monastère du Tiers-Ordre de Saint Dominique, où elle fut contrainte à l’isolement total.

Martyrologe romain

SOURCE : http://nominis.cef.fr/contenus/saint/9166/Bienheureuse-Lucie-Brocolelli.html

Blessed Lucy Brocolelli of Narni, OP V (AC)

Born in 1476; died 1544; beatified 1720. Very early, it became evident to her pious Italian family that this child was set for something unusual in life, for some of her heavenly favors were visible. When Lucy was five years old, she had a vision of Our Lady; two years later, Our Lady came with Saint Dominic, who gave her the scapular. At age 12, she made private vows and, even at this early age, had determined to become a Dominican. However, family affairs were to make this difficult. Lucy's father died, leaving her in the care of an uncle. He felt that the best way to dispose of a pretty niece was to marry her off as soon as possible.

The efforts of her uncle to get Lucy successfully married form a colorful chapter in the life of the Blessed Lucy. At one time, he arranged a big family party, and his choice of Lucy's husband was there. He thought it better not to tell Lucy what he had in mind, because she had such queer ideas, so he presented the young man to her in front of the entire assembly. The young man made a valiant attempt to place a ring on Lucy's finger, and he was thoroughly slapped for his pains.

The next time, the uncle approached the matter with more tact, arranging a marriage with Count Pietro of Milan, who was not a stranger to the family. Lucy was, in fact, very fond of him, but she had resolved to live as a religious. The strain of the situation made her seriously ill. During her illness, Our Lady appeared to her again, accompanied by Saint Dominic and Saint Catherine, and told her to go ahead with the marriage as a legal contract, but to explain to Pietro that she was bound to her vow of virginity and must keep it. When Lucy recovered, the matter was explained to Pietro, and the marriage was solemnized.

Lucy's life now became that of the mistress of a large and busy household. She took great care to instruct the servants in their religion and soon became known for her benefactions to the poor.

Pietro, to do him justice, never seems to have objected when his young wife gave away clothes and food, nor when she performed great penances. He knew that she wore a hair-shirt under her rich clothing, and that she spent most of the night in prayer and working for the poor. He even made allowances for the legend told him by the servants, that SS Catherine, Agnes, and Agnes of Montepulciano came to help her make bread for the poor. However, when a talkative servant one day informed him that Lucy was entertaining a handsome young man, who seemed to be an old friend, Pietro took his sword and went to see. He was embarrassed to find Lucy contemplating a large and beautiful crucifix, and he was further confused when the servant told him that was the young man.

When Lucy departed for the desert to become an anchorite, and returned the next day, saying that Saint Dominic had brought her home, Pietro's patience finally gave out. He had his young wife locked up. Here she remained for the season of Lent; sympathetic servants brought her food until Easter. Perhaps they had both decided that Lucy could not live the life God had planned for her in Pietro's house. She returned to her mother's house and put on the habit of a Dominican tertiary.

Shortly after this, Lucy went to Viterbo and joined a group of Third Order sisters. She tried very hard to hide her spiritual favors, because they complicated her life wherever she went. She had the stigmata visibly, and she was usually in ecstasy, which meant a steady stream of curious people who wanted to question her, investigate her, or just stare at her. Even the sisters were nervous about her methods of prayer. Once they called in the bishop, and he watched with them for 12 hours, while Lucy went through the drama of the Passion.

The bishop hesitated to pass judgment and called in the inquisition. From here, she was referred directly to the pope. After talking to her, the pope pronounced in her favor and told her to go home and pray for him. Here the hard-pressed Pietro had his final appearance in Lucy's life. He made a last effort to persuade Lucy to change her plans and come back to him. Finally he decided to become a Franciscan, and, in later years, he was a famous preacher.

When Lucy returned to Viterbo, she may have thought her troubles were over, but they were just beginning. The duke of Ferrara, in the manner of other wealthy nobles with a guilty conscience, decided to build a monastery and, hearing of the fame of the mystic of Viterbo, demanded that she come there and be prioress. Lucy had been praying for some time that a means would be found to build a new convent of strict observance, and she agreed to go to the new convent at Narni.

This touched off a two-year battle between the towns. Viterbo had the mystic and did not want to lose her; the duke of Ferrara sent his troops to take her by force, and much blood was shed before she was finally brought to Narni. The shock and grief of this violence was a new trial for Lucy. The duke sent his daughter-in-law, Lucrezia Borgia, to find postulants for the new convent. The records say, sedately: "Many of these did not persevere."

The duke of Ferrara liked to show off the convent he had founded. He brought all his guests to see it. One time, he arrived with a troop of dancing girls, who had been entertaining at a banquet, and demanded that Lucy show them her stigmata and, if possible, go into ecstasy. It is not surprising that such events would upset religious life, and that sooner or later something would have to be done about it. Some of the sisters, naturally, thought it was Lucy's fault.

The petitioned the bishop, and he sent six nuns from the Second Order to reform the community. Lucy's foundation was of the Third Order; exactly what the difference was we do not know. The Second Order nuns, according to the chronicle, "brought in the very folds of their veils the seed of war"; nuns of the Second Order wore black veils, a privilege not allowed to tertiaries.

The uneasy episode ended when one of the visitors was made prioress. Lucy was placed on penance. The nature of her fault is not mentioned, nor is there any explanation of the fact that, until her death, 39 years later, she was never allowed to speak to anyone but her confessor, who was chosen by the prioress.

It is hard to understand how anyone not a saint could have so long endured such a life. Lucy's only friends during her 39 years of exile were heavenly ones; the Dominican, Catherine of Racconigi, sometimes visited her--evidently by bi-location--and her heavenly friends often came to brighten her lonely cell.

Lucy was buried without honors, but miracles occurring at her tomb soon made it necessary to transfer her relics to a more accessible place. She was reinterred, first in the monastery church, then in the cathedral (Dorcy).

SOURCE : http://www.saintpatrickdc.org/ss/1115.shtml

Blessed Lucy of Narni, V.O.P.

Memorial Day: November 16th

Profile

Very early, it became evident to her pious Italian family that this child was set for something unusual in life, for some of her heavenly favors were visible. When Lucy was five years old, she had a vision of Our Lady; two years later, Our Lady came with Saint Dominic, who gave her the scapular. At age 12, she made private vows and, even at this early age, had determined to become a Dominican. However, family affairs were to make this difficult. Lucy's father died, leaving her in the care of an uncle. He felt that the best way to dispose of a pretty niece was to marry her off as soon as possible.

Lucy's life now became that of the mistress of a large and busy household. She took great care to instruct the servants in their religion and soon became known for her benefactions to the poor.

Born: in Narni, Italy in 1476

Died: died in 1544

Beatified: Pope Clement XI in 1720 declared her Blessed.

Prayers/Commemorations

First Vespers:

Ant. This is a wise Virgin whom the Lord found watching, who took her lamp and oil, and when the Lord came she entered with Him into the marriage feast

V. Pray for us Blessed Lucy

R. That we may be made worthy of the promises of Christ

Lauds:

Ant. Come, O my chosen one, and I will place my throne in thee, for the King hath exceedingly desired thy beauty

V. Virgins shall be led to the King after her

R. Her companions shall be presented to Thee

Second Vespers:

Ant. She has girded her loins with courage and hath strengthened her arm; therefore shall her lamp not be put out forever

V. Pray for us Blessed Lucy

R. That we may be made worthy of the promises of Christ

Prayer:

Let us Pray: O God, who, by the gifts of virginity and patience, didst enable Blessed Lucy, adorned with the marks of the passion of Thy Son, to elude the alluring world, and to overcome its persecutions grant, through her intercession and example, that we may be neither overcome by the snares of earth nor subdued by adversity. Through Christ our Lord. Amen.

SOURCE : http://www.willingshepherds.org/Dominican%20Saints%20November.html#Lucy Narni

Lucia Brocadelli, Lucrezia Borgia and Ercole I d'Este: A Tentative Chronology

NARNIA

1476 December 13. Lucia Brocadelli, the oldest of the 11 children of Bartolomeo Brocadelli and Gentilina Cassio, is born in Narnia.

1480 April 14. Lucrezia Borgia, the third of four children of Rodrigo Borgia and Vanozza dei Catanei, is born in Subiaco.

1483 November 10. Martin Luther is born at Eisleben in Saxony.

1487. The Dominican Inquisitor Heinrich Kramer ( Henricus Institoris: 1430-1505 ) publishes in Strasburg the notorious witch-hunter's handbook "Malleus Maleficarum" (The Hammer of Witches); considered "one of the most vicious and damaging books in all of world literature".

1489. Lucia Brocadelli's spiritual director, Padre Martino da Tivoli, the prior of the convent of St. Dominic in Narni, allows 12-year-old Lucy to make the wow of perpetual consecration.

1490. Lucia is thirteen. Her father Bartolomeo, the treasurer of Narni, dies being only 40 years old. Her uncles and relatives begin pressing her to marry.

1491. The 14-year-old Lucia marries the 22-year-old lawyer Count Pietro di Alessio from Milan (the adopted son of his aunt who is living in Narni) and becomes the Countess Lucia di Alessio (La Signora Contessa Lucia).

1492 August 11 Lucrezia's father Rodrigo becomes Pope Alexander VI. On October 12 "Columbus discovers America".

1493 June 12 The 13-year-old Lucrezia marries Giovanni Sforza, Lord of Pesaro.

1494 March 30. Soon after the beginning of Lent (February 12) Pietro di Alessio puts Countess Lucia in solitary confinement. On the Easter Day, March 30th, she escapes to her mother's house. Pietro remains calm and patiently keeps waiting for her return. But she does something he had never expected.

1494 May 8 (Ascension). The seventeen-year-old Lucia receives from her spiritual director Padre Martino da Tivoli, the habit of Dominican Tertiaries and becomes Sister Lucia of the Third Order of Saint Dominic. Her furious husband tries to kill Padre Martino and burns down the Dominican priory. Despite his constant harassment Sister Lucia stays in Narni with her mother until the beginning of 1495.

R O M E a n d V I T E R B O

1495. With the support of her uncles, Suor Lucia goes to Rome and enters the monastery of the Dominican Tertiaries near Pantheon (in which St. Catherine of Siena died in 1380). Her sanctity impresses everyone so much that by the end of the year Master General of the Dominican Order Joachim Turriano, decides to send her as the prioress with five other sisters to found a new monastery of Dominican tertiaries in Viterbo. (There is also another version of this event).

1496 February 25. The 19-year-old Lucy arrives in Viterbo by the end of January and at the convent of St. Thomas, in the morning of the second Friday of Lent, 1496 February 25, she receives the Sacred Wounds (the Stigmata), which begin to bleed more and more profusely. During the Passion Week, Lucy seems so close to death that her mother and Padre Martino are summoned from Narni. But she survives - and immediately becomes a celebrity. Special commisions are formed, a local medical examination of her stigmata takes place and then their ecclesiastical investigation by the inquisitor of Bologna, Dominican Giovanni Cagnazzo de Tabia. All attest their authenticity.(Another version describes the first two investigations slightly differently).

At some later time in 1496 Count Pietro di Alessio meets Lucia in Viterbo; for the first time since 1494, and also for the very last time. Then he returns to Narnia, sells all his property and joins the Franciscans (He died in September 1544 - just a month and a half before Lucy - as a fine preacher with the reputation of sanctity; often using the examples from their married life in his sermons).

1497 April 23 begins the third investigation of Lucy's Stigmata wounds, conducted by another Inquisitor of Bologna, Domenico di Gargnano. Much more thorough than the first two - the detailed notarial document can be found in Kramer's Clipeum.

1497 May 13 the pope Alexander VI excommunicates Girolamo Savonarola.

Meanwhile the fame of Sister Lucy continues to spread and reaches Ferrara (about 370 km or 230 miles to the north). Duke Ercole I d'Este (Ercole il Magnifico: 1471-1505), asks Domenico da Gargagno to write to Lucia and to invite her in his name to Ferrara as his counselor, promissing to build her a monastery. Lucia accepts his offer immediately. The Duke begins negotiations with the papal court, with the Dominican Order and the municipal council of Viterbo.

1497 August 9. Duke Ercole himself writes to Sister Lucy telling her that he is very pleased with her decision and that he is sending her two monks and two mules to pick her up.

1497 October 14. Two moths later, Antonio Mei da Narni, one of uncles of Lucy, responds to the Duke that, when he went to Viterbo to pick Lucia up (supposedly "to see her dying mother"), he was arrested, brought to Palazzo dei Signori (City Hall) and barely escaped unmolested. So now he is asking the Duke to send him twenty-four well armed mounted soldiers, and one good additional horse for Lucia...

1497 December 20. The pope annuls Lucrezia's four-year marriage to Giovanni Sforza.

1498 January 10. The Duke's captain Alessandro da Fiorano writes to him that as he was hiding while waiting for Lucia at a Marian shrine near Viterbo, he was discovered, surrounded by about 400 soldiers, taken captive and led into the city... where he tried to explain to the authorities that he was their friend, and had been merely waiting there for two of his own soldiers who had gone to pray... But they told him very plainly to go home and to tell the Duke to forget his fantasies!...

1498 January 18. The pope requests Lucia to be sent to him in Rome; the municipal council of Viterbo refuses to let her leave the city. (Another version, describing her visit and her conversation with the Pope seems improbable).

1498. Duke Ercole (who has been in contact with Savonarola since 1495) also keeps writing repeatedly to the Florentine Signoria asking for his release. His letters have no effect.

1498 May 23 Fra Girolamo Savonarola (1452-1498) and two of his companions are burned at the Piazza della Signoria in Florence. Some of his followers flee to his home city of Ferrara which now begins to become a center of the Savonarolan spirituality. At the hour of Savonarola's execution "a nun in Viterbo has a vision of three Dominicans being summoned by singing angels to Paradise" ("It is not unlikely" that this nun was LB).

1498 July 21. 18-year-old Lucrezia marries the 18-year-old Duke Alfonso of Aragon (Bisceglie).

1498. The Pope and the General of the Dominicans cotinue to keep writing to the city of Viterbo again and again, asking them to let Lucia go and threatening severe penalties if they don't.. The magistrates of the city continue to refuse. In 1901 Luigi Gandini found and published 61 letters of the Duke, Sister Lucy, her uncle and Captain de Fiorano, beginning 1497 August 9 and ending 1500 April 13. This whole colourful affair can be found there in much detail ("Sulla venuta in Ferrara della beata Suor Lucia da Narni...").

F E R R A R A

1499 April 15. Finally 22-year-old Lucia secretly leaves Viterbo. Escorted by the Duke's soldiers she stops at her mother's house in Narni and on 1499 May 7th she is solemnly received in Ferrara, as the spiritual guide and personal adviser (madre spirituale e consigliera) of the Duke Ercole I d'Este - who meets her with his Court at the city gates. (The entire process cost him about 3000 ducats...). Immediately 13 young candidates apply at her new religious community. They are joined by Lucia's mother Gentilina who arrived to Ferrara together with her and with some other noble Narnian ladies.

1499 June 2, less than a month after Lucia's arrival, the Duke Ercole himself lays the first stone for the construction of the convent and of the church of St. Catherine of Siena (then on the street of St. Catherine, now Via Arianuova).

1499 November 1 Lucrezia's and Alfonso's son Rodrigo is born.

1500 January 1. Girolamo Savonarola's niece Veronica, at the age of thirteen, receives her habit of a Dominican Tertiary and the religious name of Suor Girolama at Lucy's community of Santa Caterina da Siena. (Twice the prioress, she died there in 1553).

1500 March 2. The fourth official inquisitorial examination of Lucy's stigmata wounds is conducted by the papal nuncio and inquisitor Heinrich Kramer (the author of the notorious 1487 witchcraft treatise) who is on his way from Rome to Moravia (now Czech Republic). March 4 Duke Ercole writes his famous letter, outligning his theory of the efficacy of holy women (see below).

1500 Summer. Lucrezia's deeply beloved 20-year-old husband Alfonso of Aragon is murdered and two months later the pope formally proposes her in marriage to the Prince Alfonso d'Este of Ferrara (his father Ercole is very upset and yields only 1501 July 8. The verbal marriage contract then takes place on 1 September).

1501 April 20. The Inquisitor Kramer publishes in Olomouc (in Moravia) a manual for preachers how to confute heretics ("Sancte Romane ecclesie fidei defensionis clipeum...") which also contains a lengthy letter of Duke Ercole I of 1500 March 4, affirming the authenticity of Lucia Brocadelli's mystical gifts and the notarial document of her 1497 April 23 examination in Viterbo. (The first printed biographical notice about Lucy).

1501 May 29. The promulgation of the official Breve of Erection by the Pope Alexander VI which nominates Lucia as the first prioress granting her the final authority and a number of exceptional priviledges to her whole community (freedom of movement etc)..

1501 August 5, on the feast of Saint Dominic, Suor Lucia and her 22 companions solemnly move into their long-awaited new convent. When completed (in 1503), it had special quarters for 'La Madre (Abbadessa) Suor Lucia', 46 cells for novices and 95 cells for the sisters; it also had an exceptional number of sacred paintings and other works of art.

1501 September 16. The Inquisitor Kramer publishes in Moravia a booklet about the mystical experiences of Sister Lucy and three other holy Italian women: "Stigmifere virginis Lucie de Narnia... facta admiratione digna". It contains a new letter of 1501 January 23 by the Duke Ercole and three other letters by the bishops of Ferrara, Adria and Milan. Also a four page poem (carmen theocasticon) in Lucia's praise. Four days later this booklet is there also published in German; later in Latin and in Spanish in Seville. Two more (abridged and anonymous) versions appear: one in Latin in Nuremberg 1501 and another again in German (Strasburg 1502). [A total of five printed versions appear in three different languages within two years].

1501 December 30 the 25-year-old son of the Duke Ercole, Prince Alfonso d'Este marries 21-year-old Lucrezia Borgia by proxy in the Sala Paolina at the Vatican. Lucrezia leaves Rome on January 6 and makes her state entry into Ferrara on 1502 February 2 with a huge dowry and "her personal gift" of eleven Sisters and candidates for Sister Lucy's convent (which are timed to arrive a couple days ahead).

1502 February 16 (or January 18). At the personal request of the pope, Lucy is officially examined again (for the FIFTH time!) by the pope's physician Bernardo Bongiovanni da Recanati, Bishop of Venosa; at the presence of the entire Court. All her miraculous gifts, especially her ability to read thoughts and to predict future events, are confirmed as real again.

1502. Lucia continues councelling both nobility and ordinary people, rich and poor; is marked by a stunning wisdom and discernment. She is also visited by other Italian holy women (Stefana Quinzani, Caterina da Racconigi). By July 1502 her community of S. Catherina of Siena (of the Third Order of St. Dominic) reaches 72 members. The Duke Ercole anticipates a hundred; Lucrezia is helping Lucia with recruiting more vocations. Meanwhile the sisters themselves are divided. Some say that Lucy is much too young (then 25) to be a prioress and that she is not strict enough; while others accuse her "of excessive asceticism and evangelical radicality". Many are jelous of her priviledges and of her fame.

1503 March 26. The pope sends to Lucia 10 more sisters from another older Ferrarese Dominican convent (S. Caterina Martire of the Second Dominican Order).

(1503. Copernicus receives his doctorate from the University of Ferrara in the spring of 1503. Lived 1473-1543)

1503 August 18. The pope, Lucrezia's father Alexander VI, dies (72 yrs old).

1503 September 2. Lucy is replaced by a new prioress Suor Maria da Parma, one of the ten sisters the pope sent her in March. The new pope Pius III, installed on October 8 and dies on October 18. On October 31 he is replaced by Julius II (1503-1513), the patron of Michelangelo.

1504 Corpus Christi. Suor Lucia is officially present at the ducal palace to witness the procession. On December 13th she is 28 years old, the Duke is 73.

T h e S i l e n c e

1505 January 24 Lucy's patron Ercole I d'Este, Duke of Ferrara dies. Prince Alfonso becomes Duke Alfonso I d'Este (1505-1534). Some sisters at St. Catherine's convent immediately rise up in an open rebellion.

1505 February 20. Lucy, in the presence of the Dominican Vicar General and the new Duchess Lucrezia, has to sign a document which repeals all her privileges and in which she accepts the prohibition to leave the house and to speak to anyone in private (without the presence and supervision of another sister). Even her right to chose her spiritual director is taken away. Her Savonarolan confessor Fra Niccolo is replaced by Fra Benedetto da Mantova who is hostile toward her mystical experiences; her stigmata wounds disappear. Formerly a central figure of the Savonarolan Church reform movement, now she is very successfully discredited by being publicly accused of fraud - of simulating sanctity and of fabricating the wounds. (Probably she is also even accused of sorcery and tortured by the Inquisition). Her name is more and more often "prudently ignored"; whatever positive was previously written about her is now carefully deleted in the new editions. Exposed to the coldness and mistrust of her own community - and to the public disgrace and contempt - she lives for the remaining 39 years of her life (1505-1544) in total isolation. Forgotten by all those who previously venerated her so much - now - "known only to God". The saints continue to visit her in her visions. Shortly before her death, in the sixth of her, recently discovered, "Seven Revelations", she tells about the Virgin Mary saying to her: "Your name is Light because you are the daughter of the eternal light" (Tuo nome Luce perche sei fiola de la eterna luce). And Jesus is telling about her to the apostle Paul: "She [Lucy] has been greatly crucified by her false enemies. Some have broken her head, others the fingers of her hand, some have pulled her around and treated her badly, some have thrown her into the well, some have knocked out her teeth. And she has suffered all these things and great pain with true patience for my love".

1518 November 24. Lucrezia's mother dies.

1519 June 24. The Duchess Lucrezia (Borgia) Ercole dies after a difficult pregnancy with Isabella Maria d'Este (her eighth child - being only 39 years old). She is buried at the convent Corpus Domini. Her last Savonarolan spiritual director Tommaso Caiani in 1528 was assasinated in Tuscany, allegedly on orders of Pope Clement VII. His correspondence with Lucrezia was recently (2006) published by Gabriella Zarri under the title of "La religione di Lucrezia Borgia".

1521 January 3. Pope Leo X excommunicates Martin Luther (who lived 1483-1546 and who in 1511 had spent a month in Rome). In 1525 Giulia Farnese dies.

1534 October 31 dies Lucrezia's husband Duke Alfonso d'Este (born 1476 July 21 - five months older than Lucia). His and Lucrezia's son succeeds him as Ercole II d'Este (1534-1559).

1544. At the request of her confessor Lucy writes down a brief account of some of her revelations (which were discovered at the Pavia Library in 1999).

* * * 1544 November 15. Two hours after midnight Suor Lucia Brocadelli dies and three days later she is buried at her convent (67 yrs old). The funeral has to be delayed because of a sudden and completely unexpected flood of visitors all wanting to pay her their last respects.

L A T E R

1545 December 13. The Council of Trent opens (47 years after Girolamo Savonarola died).

1546 February 18. Martin Luther dies at Eisleben (where he was born 1483 November 10)

1548 August 27. Lucia's body is found intact and is transferred to a glass urn.

(1564 February 15: Galileo Galilei is born in Pisa. 1567 October 1: Pietro Carnesecchi (friend of Giulia Gonzaga) is burned in Rome. 1600 February 17: Giordano Bruno is burned in Rome.

1647 November 15 the Church officially recognizes the Sister Lucy's uninterrupted veneration of the people.

1710 March 1 Lucia is declared Blessed by Pope Clement XI (1700-1721). On June 10 her relic arrives at the Cathedral of Narni and is placed in a special chapel.

1797 Napoleon suppresses the Blessed Lucy's convent of St. Catherine and her body is transferred to the altar of St. Lorence in the Cathedral of Ferrara. The site of her convent is cleared in 1813.

1932 August 23 she is visited by more than 500 pilgrims from the diocese of Narni

1935 May 26 (Sixth Sunday of Easter). After 440 years, at the request of Cesare Boccoleri, Bishop of Narnia (Terni and Narni), and with the consent of Ruggero Bovelli, Archbishop of Ferrara, BEATA LUCIA DE NARNIA RETURNS HOME (which she had left in 1495) and is SOLEMNLY RECEIVED BY THE PEOPLE AND THE CITY OF NARNI.

kvz 2008 II 4 14:28

Below: Beata Lucia - Girolamo Savonarola. Alexander VI - Lucrezia Borgia - Ercole I d'Este. The Cathedral and the Castle of Ferrara - The Cathedral of Narni.

Kindly sendyour impressions, additions and corrections to fgiusepp2@tin.it

for more news

Immagini su concessione della Diocesi di Terni-Narni-Amelia - Ufficio per i Beni Culturali ecclesiastici (autorizzazione 099/10).

SOURCE : http://www.narnia.it/luciachronology.htm

Blessed Lucia Brocadelli of Narnia

Born in 1476; died 1544; beatified in 1710.

Already very early it became evident to her pious Italian family that this child was set for something unusual in life. When Lucy was five years old, she had a vision of the Child Jesus with Our Lady. Two years later, Our Lady appeared with Child Jesus, Saint Catherine of Siena and Saint Dominic. Jesus gave her a ring and Saint Dominic gave her the scapular. At age 12, she made a private vow of total consecration, determined, even at this early age, to become a Dominican. However, family affairs were to make this difficult. Next year Lucy's father died, leaving her in the care of an uncle. And this uncle felt that the best way to dispose of a pretty niece was to marry her off as soon as possible.

Lucy's life now became that of the mistress of a large and busy household. She took great care to instruct the servants in their religion and soon became known for her benefactions to the poor. Pietro, to do him justice, never seems to have objected when his young wife gave away clothes and food, nor when she performed great penances. He knew that she wore a hair-shirt under her rich clothing, and that she spent most of the night in prayer and working for the poor. He even made allowances for the legend told him by the servants, that SS Catherine, Agnes, and Agnes of Montepulciano came to help her make bread for the poor. Only when a talkative servant one day informed him that Lucy was entertaining a handsome young man, who seemed to be an old friend, Pietro took his sword and went to see. He was embarrassed to find Lucy contemplating a large and beautiful crucifix, and he was further confused when the servant told him that the figure on the crucifix looked like the young man he had seen.

But when, after having disappeared for the entire night, Countess Lucia returned home early in the morning in the company of two men and claimed that they were Saint Dominic and John the Baptist, Pietro's patience finally gave out. He had his young wife locked up. Here she remained for the season of Lent; sympathetic servants brought her food until Easter. Being allowed to go to the church, Lucy never returned. She went to her mother's house and on the Feast of the Ascension, 1494 May 8, she put on the habit of a Dominican tertiary.

Count Pietro was furious, burned down the Dominican priory and even tried to kill her spiritual director who had given her the habit. Rich and influential, he continued to try to bring her back. Next year Lucia went to Rome and entered the monastery of the Dominican tertiaries near Pantheon. Her sanctity impressed everyone so much that by the end of the year, with five other sisters, she was sent by the Master General of the Dominicans to start a new monastery in Viterbo.

Friday, 1496 February 25, Lucia received the Stigmata, the Sacred Wounds. She tried very hard to hide her spiritual favors, because they complicated her life wherever she went. She had the stigmata visibly, and she was usually in ecstasy, which meant a steady stream of curious people who wanted to question her, investigate her, or just stare at her. Even the sisters were nervous about her methods of prayer. Once they called in the bishop, and he watched Lucy with the sisters for 12 hours, while she went through the drama of the Passion.

The bishop hesitated to pass judgment and called for special commissions; the second one was presided by a famous Inquisitor of Bologna. All declared that her stigmata were authentic. Here the hard-pressed Pietro had his final appearance in Lucy's life. He made a last effort to persuade Lucy to change her plans and to come back to him. After seeing her, he returned to Narni, sold everything he had and became a Franciscan. In later years, he was a famous preacher.

The duke of Ferrara was planning to build a monastery and, hearing of the fame of the mystic of Viterbo, asked Sister Lucia to come there and be its prioress. Lucy had been praying for some time that a means would be found to build a new convent of strict observance, and she agreed to go to Ferrara.

This touched off a two-year battle between the towns. Viterbo had the mystic and did not want to lose her; the duke of Ferrara sent first his messengers and then his troops to bring her. Much money and time was lost before she finally escaped from Viterbo and was solemnly received in Ferrara on 1499 May 7. Later Duke Ercole asked his future daughter-in-law, Lucrezia Borgia, to bring for Lucy's convent eleven candidates from Rome on her way to Ferrara. They arrived a few days ahead of Lucrezia's state entry into Ferrara on 1502 February 2. But the records say, sedately: "Many of these did not persevere."

They petitioned the bishop, and, by the order of the Pope, he sent ten nuns from the Second Order to reform the community. Lucy's foundation was of the Third Order; of people who remain laymen even after their vows. The Second Order "real" nuns, according to the chronicle, "brought in the very folds of their veils the seed of war"; nuns of the Second Order wore black veils, a privilege not allowed to tertiaries.

The uneasy episode ended when one of these ten nuns was made prioress and when Duke Ercole died on 24 January 1505. Lucy was placed on penance. The nature of her fault is not mentioned, nor was there any explanation of the fact that, until her death, 39 years later, she was never allowed to speak to anyone but her confessor, who was chosen by the prioress. Only now, 500 years later, the situation is slowly beginning to clear.

The Dominican provincial, probably nervous for the prestige of the order, would not let any member of the order go to see her. Her stigmata disappeared, too late to do her any good, and vindictive companions said: "See, she was a fraud all the time." When she died in 1544, people thought she had been dead for many years. It is hard to understand how anyone not a saint could have so long endured such a life. Lucy's only friends during her 39 years of exile were heavenly ones; the Dominican Catherine of Racconigi, sometimes visited her--evidently by bi-location--and her other heavenly friends often also came to brighten her lonely cell.

Immediately after her death everything suddenly changed. When her body was laid out for burial so many people wanted to pay their last respects that her funeral had to be delayed by three days. Her tomb in the monastery church was opened four years later and her perfectly preserved body was transferred to a glass case. When Napoleon suppressed her monastery in 1797 her body was transferred to the Cathedral of Ferrara and on 1935 May 26 - to the Cathedral of Narni.

Yes, there is a small town in Italy, very close to Rome, that bears the Italian name of Narni. Until about 200 years ago, for about two thousand years, it was known only as Narnia. And this ancient name even today still continues unchanged not only in Latin but also in some English books.

It certainly continues in the seven books of the "Chronicles of Narnia" by C.S. Lewis, who found this name in an atlas when he was about fourteen years old. The little Lucy of his Chronicles, just like the Blessed Lucy, is also a girl who believes and who can see many things that other people cannot see.

For Know more open the Wardrobe of Narnia

Immagini su concessione della Diocesi di Terni-Narni-Amelia - Ufficio per i Beni Culturali ecclesiastici (autorizzazione 099/10).

A Bibliography of LUCIA BROCADELLI of Narni (1476 - 1544)

1476 - 1600 .& Undated

Vita della b. Lucia copiata dall'originale di sua mano. Undated Manuscript. Ferrara, Archivio della Curia Archivescovile: Residui Ecclesiastici E. 14

Lettere autografe e copie di letere della Beata Suor Lucia da Narni. Manuscripts. Archivio di Stato di Modena, Giurisdizione Sovrana, Santi e beati, busta 430 A

Processi di beatificazione della b. Lucia da Narni. Manuscripts. Archivio Storico Diocesano di Curia arcivescovile di Ferrara: Residui ecclesiastici. Fondo Santa Caterina da Siena, busta 3/25-26.

Domenico di GARGNANO, The inquisitorial examination of Lucia Brocadelli by the Inquisitor Domenico di Gargnano on 1497 April 23 in Viterbo. The notarial document. Published in Kramer's Clipeum in 1501 (see below).

Ercole I d'ESTE (1431-1505) and Lucia BROCADELLI (1476-1544), Lettere. Published in Luigi GANDINI, Sulla venuta in Ferrara della beata Suor Lucia da Narni. Sue lettere ed altri documenti inediti, 1497-1498-1499. Modena 1901 (repeated below).

Heinrich KRAMER (Henricus INSTITORIS: 1430-1505), Sancte Romane ecclesie fidei defensionis clipeum Adversus waldensium seu Pickardorum heresim (briefly called : Clipeum). Olmutz 1501 April 20. Includes 12 pages in quarto (30 cm) about Lucia Brocadelli and three other Italian living saints.

Heinrich KRAMER (ed.), Stigmifere virginis Lucie de Narnia aliarumque spiritualium personarum feminei sexus facta admiratione digna (briefly: Stigmifere). Olmutz 1501 September 16. Eight leaves (16 pages) in quarto; within two years published in three languages, four cities and five editions (two in Olmutz, one in Nuremberg, Seville and Strasburg).

Lucia BROCADELLI, Seven Revelations. The Book of Blessed Lucia of Narni written in her own hand in the year of Our Lord 1544. Introduced and Translated by E. Ann MATTER. Published in Maiju LEHMIJOKE-GARDNER (ed.), Dominican Penitent Women. New York 2005, 216-43. 316 p. [Original manuscript in Pavia, Biblioteca Civica "Bonetta" MS II.112 (gia B12).]

Arcangelo MARCHESELLI di Viadana (1500?), Vita di Lucia da Narni. A lost manuscript of a near contemporary (see Scriptores Ordinis Praedicatorum II, 1721, 209). Used by Razzi, see his Parte II, 83.

Serafino RAZZI (1531-1611), Seconda parte delle Vite de' santi e beati dell'ordine de' frati predicatori nelle quale si raccontano le vita, et opere, di molte Sante, e Beate Donne del medesimo ordine. Firenze 1577, 151-57, 179. 183 p.

Serafino RAZZI, Vita dei Santi e Beati del sacro ordine de' Frati Predicatori, cosi' huomini, come donne: con aggiunta di molte vite che nella prima impressione non erano. Firenze 1588. 356 p.

1601 - 1700

Giacomo MARCIANESE, Narratione della nascita, vita, e morte della B. Lucia da Narni dell'ordine di S. Domenico, fondatrice del monastero di S. Caterina da Siena di Ferrara. Ferrara 1616. 239 p.

Giacomo MARCIANESE, Narratione della nascita, vita, e morte della b. Lucia da Narni dell'ordine di San Domenico, fondatrice del monastero di Santa Caterina da Siena di Ferrara. Ferrara 1640. 227 p.

Giacomo MARCIANESE, Vita della B. Lucia di Narni dell'Ordine di S. Domenico fondatrice delli monasteri di S. Domenico di Viterbo, e di S. Catarina da Siena di Ferrara. Con l'aggiunta in quest'ultima impressione d'alcune notitie particolari, e d'vna gratia specialissima. Viterbo 1663. 240 p.

Giacinto Maria ANTI (1684-1727), L'immobilita del proposito, ouero la virginita trionfante di Lucia da Narni. Opera sacra di Giacinto Maria Anti. Vicenza 1691. 171 p.

1701 - 1800

CLEMENS XI, Papa (1649-1721), Confirmatio decreti Congregationis Sacrorum Rituum editi super sententia... qua declaratum fuerat, constare de cultu immemorabili Beatae Luciae de Narnia exhibito. Romae, 1710 [26 March 1710].

Domenico PONSI (1675-1740), Vita della b. Lucia vergine di Narni religiosa dell'ordine de' Predicatori, ... raccolta dal p.l.f. Domenico Ponsi dello stesso ordine. Roma 1711. 275 p.

Domenico PONSI, Aggiunta al libro della vita della beata Lucia di Narni composto dal p. fr. Domenico PONSI dell'Ordine de Predicatori nell'anno 1711. Roma 1711. 188 p.

Domenico PONSI, Vita della B. Lucia di Narni dell'ordine de predicatori, fondatrice del Monistero di S. Caterina di Siena della citta di Ferrara. Ferrara 1729.

Novena ad onore della gloriosa Vergine Beata Lucia da Narni dell'ordine de predicatori. Ferrara 1774. 27 p.

1801 - 1900

Nicola GRISPIGNI, Breve storica narrazione della vergine Beata Lucia da Narni del terz'ordine di S. Domenico. Viterbo 1830. 137 p.

Nicola GRISPIGNI, Preparamento devoto di sette giorni precedenti la festivita della Beata Lucia da Narni. Viterbo 1830. 30 p.

Georgiana FULLERTON (1812-1885), Blessed Lucy of Narni. Part of The Life of St. Frances of Rome, of blessed Lucy of Narni, etc. New York 1855, 139-158. [20 p.]. 206 p.

http://www.narnia.it/lucia1_eu.htm or http://www.canadiana.org/ECO/mtq?doc=33385

Tommaso Maria GRANELLO (1840-1911), La beata Lucia da Narni : vergine del terz'ordine di San Domenico / per fra Tommaso Maria Granello dei predicatori. Ferrara 1879. 230 p.

1901 - 2000

Luigi Alberto GANDINI (1827-1906), Sulla venuta in Ferrara della beata Suor Lucia da Narni del Terzo Ordine di S. Domenico. Sue lettere ed altri documenti inediti, 1497-1498-1499. Modena 1901. 123 p.

Gildo BRUGNOLA (1890-?), La beata Lucia da Narni del terz'Ordine domenicano. Milano 1935. 118 p.

Mary Jean DORCY (1914-1988), Blessed Lucy of Narni (1476-1544). In Saint Dominic's Family: Lives and Legends by Sister Mary Jean Dorcy, O.P. Dubuque 1964, 267-270. [3 p.] 632 p.

Edmund G. GARDNER (1869-1935), Dukes and Poets in Ferrara: A Study in the Poetry, Religion, and Politics of the Fifteenth and Early Sixteenth Centuries. New York 1968 (1904), 364-381, 466. 578 p.

Adriano PROSPERI, Brocadelli (Broccadelli), Lucia. In Dizionario biografico degli Italiani. Roma 1972, 14:381-83.

Gabriella ZARRI, Piet e profezia alle corti padane: le pie consigliere dei principi. In Paolo ROSSI et al., Il Rinascimento nelle corti padane: Societ e cultura. Atti del Convegno di Ferrara-Reggio Emilia, 1975. Bari 1977, 201-237. 617 p.

Gabriella ZARRI, Le sante vive: Per una tipologia della santita' femminile nel primo Cinquecento. In Annali dell'Istituto storico italo-germanico in Trento 6 (1980): 388-9.

Gino COTINI, L'amore vince sempre: Biografia della Beata Lucia Brocadelli (Nel cinquantenario della Traslazione delle Reliquie). Manoscritto. Narni 1985. 37 p.

http://www.narnia.it/lucia1.htm

Lucia Brocadelli e il suo tempo: Atti del Convegno di studio tenuto a Narni il 24-25 ottobre 1986. Terni 1989. 147 p.

Gabriella ZARRI, Le sante vive: Profezie di corte e devozione femminile tra '400 e '500 (Cultura e religiosita feminile nella prima eta moderna). Torino 1990 (1992, 2000), 96-97, 134. 258 p.

Dyan ELLIOT, Spiritual Marriage: Sexual Abstinence in Medieval Wedlock. Princeton 1993, 218-22, 275. 375 p.

E. Ann MATTER, Prophetic Patronage as Repression: Lucia Brocadelli da Narnia and Ercole d'Este. In Scott L. WAUGH and Peter D. DIEHL (ed.), Christendom and Its Discontents: Exclusion, Persecution, and Rebellion, 1000-1500. Cambridge 1996, 168-176. [9 p.] 376 p.

Thomas TUOHY, Herculean Ferrara: Ercole d'Este, 1471-1505, and the Invention of a Ducal Capital. Cambridge 1996, 176, 180-81, 327, 371, 382. 534 p.

Lucetta SCARAFFIA, Gabriella ZARRI, Women and Faith: Catholic Religious Life in Italy From Late Antiquity to the Present. Cambridge 1999, 496 p.

E. Ann MATTER, Armando MAGGI, Maiju LEHMIJOKI-GARDNER, e Gabriella ZARRI, Lucia Brocadelli da Narni: Riscoperta di un manoscritto pavese. In Bolletino della societa pavese di storia patria 100 (2000): 173-99, esp. 177, 189-99. G. Zarri, Lucia, pp.99-116.

2001 - 2007

E. Ann MATTER, Armando MAGGI, and Maiju LEHMIJOKI-GARDNER (ed.), Le rivelazioni of Lucia Brocadelli da Narni. Archivum Fratrum Praedicatorum 71 (2001): 311-44. [34 p.]

Gabriella ZARRI, Lucia da Narni e il movimento femminile savonaroliano. In Gigliola FRAGNITO e Mario MIEGGE (ed.) Girolamo Savonarola da Ferrara all'Europa: Atti del Convegno tenuto a Ferrara nel 1998 per la celebrazione del 5. centenario della morte di Girolamo Savonarola. Firenze 2001, 99-116; esp. 102-12. 553 p.

Ileana TOZZI, Tra mistica e politica: L'esperienza femminile nel terz'ordine della penitenza di San Domenico. In Rassegna Storica online, n. 1 NS (IV), 2003 (suppl. a Storiadelmondo, n.4, 24 gennaio 2003).

http://www.storiadelmondo.com/rso/1/tozzi.terziarie.pdf [31 p.]

Or: http://www.medio-evo.org/misticaepolitica.htm 32-38 [63 p.]

Tamar HERZIG, The Rise and Fall of a Savonarolan Visionary: Lucia Brocadelli's [Forgotten] Contribution to the Piagnone [Savonarolan] Movement. In Archiv fur Reformationsgeschichte / Archive for Reformation History 95[/i] (2004), 3460. [27 p.]

Tamar HERZIG, Holy Women, Male Promoters, and Savonarolan Piety in Northern Italy, c. 1498-1545. Ph.D. diss., The Hebrew University of Jerusalem, 2005, 1215. 541 p. (On Lucia 194-224).

E. Ann MATTER, Lucia Brocadelli: Seven Revelations. In Maiju LEHMIJOKI-GARDNER (ed.), Dominican Penitent Women. New York 2005, 212-43. [32 p.] 316 p.

E. Ann MATTER, Religious Dissidence and the Bible in Sixteenth-Century Italy: The Idiosyncratic Bible of Lucia Brocadelli da Narni. In Scripture and Pluralism: Reading the Bible in the Religiously Plural Worlds of the Middle Ages and Renaissance. Leiden 2005. 248 p.

Tamar HERZIG, Witches, Saints, and Heretics: Heinrich Kramer's Ties with Italian Women Mystics. In Magic, Ritual, and Witchcraft (journal), Summer 2006, 24-55 [32 p.]

http://magic.pennpress.org/PennPress/journals/magic/sampleArt3.pdf . (P.31: "Lucia Brocadelli, also known as Lucia of Narni, [is] the most famous Italian living saint ('santa viva') of the early sixteenth century".)

Gabriella ZARRI, La religione di Lucrezia Borgia : Le lettere inedite del confessore. Roma 2006, 116-130. [14 p.] 332 p. [P.S. The name Brocadelli here is spelled as Broccadelli and Brucurelli].

Tamar HERZIG, Savonarola's Women: Visions and Reform in Renaissance Italy. Chicago (Fall) 2007, 320 p.

P.S. Tamar Herzig is a visiting scholar at the Department of Religious Studies at the University of Pennsylvania. She received her Ph.D., Summa cum laude, in History from the Hebrew University of Jerusalem in 2005 with a dissertation on Holy Women, Male Promoters, and Savonarolan Piety and has also been the recipient of many scholarships and awards.

Dr. Herzig also contributed to the book L'Italia dell'inquisitore. Storia e geografia dell'Italia del Cinquecento nella 'Descrittione' di Leandro Alberti (2004) with her chapter on Fra Leandro Alberti and the Savonarolan Movement in Northern Italy.

Reference: RICERCA BIBLIOGRAFICA; Accesso al Servizio Bibliotecario Nazionale Italiano (SNB), ai cataloghi stranieri, ai cataloghi storici e a quelli specialistici:

http://www.internetculturale.it/moduli/opac/opac.jsp. Etc

kvz 2007 IX 5 17:44

Kindly sendyour impressions, additions and corrections to fgiusepp2@tin.it

biografia aggiornata per approfondimenti

Immagini su concessione della Diocesi di Terni-Narni-Amelia - Ufficio per i Beni Culturali ecclesiastici (autorizzazione 099/10).

SOURCE : http://www.narnia.it/luciabiografia.htm

Voir aussi : http://historia-800years-op.com/index.php?option=com_flexicontent&view=item&cid=70:recherche-saintete&id=1278:lucie-de-narni&Itemid=640&lang=fr

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Saint MALO (MACLOU) d'ALETH, évêque et confesseur

November 15, 2015, 10:11 am

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Saint Malo d'Aleth

Malo, évêque en Bretagne (✝ v. 649)

ou Saint Maclou.

Il serait né au pays de Galles quand l'inspiration lui vint d'évangéliser les Bretons non loin de la ville d'Aleth qui désormais porte son nom. Mais des querelles lui firent quitter son troupeau et remettre à un autre sa charge d'évêque. Il s'achemina vers l'Aquitaine et c'est en Saintonge qu'il termina son pèlerinage terrestre. Saint-Malo-35400.

L'église Saint Maclou à Bully(diocèse d'Arras) doit son nom à Maclou ou Malo qui est né fin du VIe siècle dans le pays de Galles et mort vers 640 à Saintes en Charente-Maritime. Sa fête est célébrée le 15 novembre. Son buste, en habit d’évêque, faux reliquaire en chêne du XVIIIe siècle, est dans le chœur.

La cathédrale dePontoiseest mise sous son patronage.

"Gallois d'origine, né dans la seconde moitié du VIe siècle, Malo fut formé à l'école monastique de Llancarvan, que fondasaint Cadoc, et il y resta comme moine. Devenu évêque, d'après la tradition, Malo quitte le Clamorgan avec des compagnons, prend la mer et accoste devant l'îlot de l'ermite Aaron. Sur les conseils de l'ermite, Les moines gallois se rendent à Aleth, une cité de l'ancien pays des Coriosolites. En butte aux persécutions des habitants d'Aleth, Malo reprend la route et se réfugie en Saintonge. Il ne revient de l'exil que sur les prières des gens d'Aleth que ravageaient la peste et la famine. Le fléau écarté, Malo retourna en Saintonge, et c'est dans ce pays qu'il mourut le 16 novembre 649. Les chrétiens d'Aleth purent récupérer, cependant, une partie des reliques. Lors des raids des Normands sur les côtes de Bretagne, les reliques de Malo trouvèrent refuge en Ile de France, en particulier à Saint-Jacques du Haut-Pas (Paris)."(Les saints bretons, diocèse de Quimper et Léon)

En Bretagne, vers 640, saint Malo, évêque d’Aleth, venu du pays de Galles, et mort, semble-t-il, à Saintes où il s’était exilé.

Martyrologe romain

SOURCE : http://nominis.cef.fr/contenus/saint/103/Saint-Malo-d-Aleth.html

15 novembre. Saint Malo, évêque de l'ancien siège d'Aleth, en Bretagne, confesseur. 630.

- Saint Malo, évêque de l'ancien siège d'Aleth, en Bretagne, confesseur. 630.

Malo est aussi connu sous ces équivalents : Macout, Maclou, Macoux, Mahout, Mahut, Machutes, Mochutus, Maclovius, Macilliavus, etc.

Pape : Honorius Ier. Roi de Domnonée, puis roi de Bretagne : Saint Judicaël.

" In omnium ore virtutum ejus fama versabatur."
" Son éloge était sur toutes les lèvres."
Office de Saint Malo, à Rennes.

La datation de saint Malo est très discutée. Saint Malo, d'après Dom Lobineau (Vies des Saints de Bretagne) ne serait né qu'en 547. Il aurait cependant été évêque d'Aleth, d'après L'art de vérifier les dates, en 540 ; d'après Feller, en 541 ; d'après d'Argentré, en 560. Feller, Godescard et L'art de vérifier les dates le font mourir en 565.

Saint Malo, plus connu en Saintonge sous le nom de Macout (Maclovius, Machutus), était probablement d'origine Irlandaise, à en juger par la forme primitive de son nom, qui, selon toute apparence, a dû être Mac-Low. On ignore quelle circonstance avait amené ses parents sur le Continent ; mais il naquit à Raux ou Roc, près d'Aleth, selon Bili, le plus ancien de ses biographes.

Sa naissance aurait été accordée aux prières de son père et de sa mère. Celle-ci, nommée Darval, avait déjà 66 ans quand elle mit au monde notre Saint, le jour de Pâques 497. Dieu voulait que tout fût surnaturel dans cet enfant. Son père, nommé Owent, était seigneur de l'ancienne province des Silures. Il passe pour le fondateur de la ville de Castel-Gwent, aujourd'hui Cherstow, dans le golfe de Bristol.

A cette époque, de saints anachorètes, tels que les Cadoc, les Illtut, les Brendan, avaient fait de leurs monaslères autant d'écoles, où ils travaillaient à la civilisation de l'Irlande et de la Grande-Bretagne par l'éducation Chrétienne des enfants des premières familles du pays. Ils préparaient aussi la réévangélisation du Continent. Macout, dès qu'il fut en âge d'étudier, fut confié aux soins de saint Brendan, abbé de Lan-Carvan. Les légendes ont dit, et la Liturgie ancienne se plaisait à répéter les traits de vertu et les faits merveilleux de son enfance.

Dieu montra un jour, par une préservation merveilleuse, avec quel soin sa Providence veillait sur cet enfant. Un soir, les jeunes élèves de Lan-Carvan prenaient leurs ébats sur le rivage de la mer, voisine du monastère. Malo, cédant à son attrait pour la solitude, était allé, loin de ses compagnons, sur un tertre où il s'endormit, couché sur des algues. Le reflux de la mer avait forcé la jeune troupe de s'éloigner, et avait envahi le lieu où dormait Malo. On ne s'aperçut de son absence que lorsqu'on fut de retour au monastère. Le saint abbé, plein d'anxiété, court alors au rivage qu'il fait retentir de ses cris répétés. Il appelle Malo. Malo ne répond pas. Sans doute, hélas ! il est noyé. En proie à sa douleur, Brendan regagne sa cellule, et il y passe la nuit à prier pour son cher enfant qu'il croit mort.

Le lendemain, de grand matin, moins dans l'espoir de le retrouver que pour satisfaire un élan de son coeur, il retourne au rivage. Des points les plus élevés, il jette un regard anxieux sur l'immensité des flots. Ô prodige ! Le jeune Malo, debout sur les algues que les eaux ont soulevées sans même mouiller ses habits, chante les louanges du Créateur. Le maître et le disciple se trouvent assez rapprochés pour s'entendre ; au dialogue s'établit entre eux. L'enfant raconte comment la divine Bonté l'a préservé de tout péril, et Brendan, attendri et joyeux, remerciant Dieu du fond du coeur, ramène au monastère son cher élève, dont les condisciples attendaient le retour.

Le moine Sigebert, de Gembloux, autre biographe du Saint, dit que la motte de terre, sur laquelle dormait Malo, s'accrut au moment de reflux, et forma une île qui domine encore les flots.

Cependant les Anglo-Saxons avaient envahi toute la partie orientale de la Grande-Bretagne. Vers l'an 536, les ravages qu'ils exerçaient sur la côte occidenlale forcèrent Malo et plusieurs saints personnages à émigrer en Armorique. De ce nombre était saint Samson, qui avait reçu déjà la consécration épiscopale à titre d'évêque régionnaire, et qui fut premier évêque de Dol ; puis saint Magloire, saint Brieuc, saint Pol et saint Méen (Mewan).

Ces nouveaux Apôtres abordèrent dans une île peu éloignée du Continent, appelée l'île d'Aaron (aujourd'hui la ville de Saint-Malo-de-l'île), du nom d'un saint anachorète qui l'habitait. Malo, sous la conduite de Samson, ne songeait qu'à s'appliquer aux vertus monastiques et à vivre dans la solitude, quand les Chrétiens de la ville d'Aleth, séparée de cette île par un étroit canal, le choisirent unanimement pour évêque, avec l'assentiment de leur prince que Bili nomme Judelus, et qui est connu dans l'histoire sous le nom de Judwal ou Alain. Le roi Childebert 1er (557) venait de rétablir ce prince dans les Etats de ses pères, usurpés en 546 par Canao.

Sigebert, parlant de l'élection de Malo, dit qu'on le fit asseoir sur la chaire épiscopale. Cette expression ne paraît pas indiquer la création d'un nouvel évêché. Il n'en aurait donc pas été le premier titulaire, comme plusieurs l'ont prétendu. Les actes de saint Samson nomment Gurval, l'évêque d'Aleth qui assista aux funérailles de ce Saint en 565. Manet donne pour prédécesseur à saint Malo un prélat du nom de Budoc. Il eût été plus vrai de dire que notre Saint fut le premier évêque d'Aleth d'origine britonnique ; tous les autres avant lui ayant appartenu à des familles armoricaines.

C'était en 575. Jusqu'en 594, année de la mort de Judwal, le saint évêque ne cessa d'exercer en paix son apostolat, et d'édifier son diocèse et l'Armorique tout entière par sa parole, ses exemples et ses miracles.

Hailoch ou Hoël 3, fils et successeur de Judwal, n'avait pas hérité de la piété de son père. Il fut le premier persécuteur du saint évêque. Voici à quelle occasion. Malo avait fait tout exprès le voyage de Luxeuil pour prendre de la bouche de saint Colomban connaissance de sa Règle, déjà célèbre

De retour à Aleth, il construisit à Raux, lieu de sa naissance, un monastère qu'il plaça sous cette Règle. Il aimait à y mener lui-même la vie cénobitique. L'apparente prospérité de cette abbaye bientôt florissante avaient tenté la cupidité d'Hoël. Il voulut détruire l'église ; mais Dieu le frappa de cécité. Forcé de se reconnaître coupable, il implore son pardon et sa guérison.

Saint Malo, toujours disposé à faire du bien à ses ennemis, lui lave les yeux avec de l'huile et de l'eau qu'il a bénites et lui rend la vue. Le prince se montra toute sa vie reconnaissant de ce bienfait.

A sa mort, arrivée en 612 la persécution recommença. Saint Malo avait eu d'abord la douleur de voir massacrer, dans sa propre cellule, où on l'avait caché, un des enfants du comte. L'auteur de ce meurtre, nommé Rethwel, voulait faire périr ainsi tous les fils d'Hoël III. Trois jours après, en punition de son crime, il était lui-même frappé d'une mort honteuse. Les esprits n'en étaient pas moins soulevés contre Malo. Dieu permit, pour l'éprouver, qu'il trouvât des adversaires jusque chez ses collègues dans l'épiscopat. Il se vit chassé de son siège ; le prince osa même renverser sa cathédrale.

Le Saint résolut alors de quitter cette terre ingrate qu'il cultivait depuis près de 40 ans. Il appela sur elle, en partant, les malédictions du Ciel, non dans un esprit de vengeance, mais dans le but de faire rentrer les pécheurs en eux-mêmes sous le coup des punitions divines. Il s'embarqua avec 33 moines qui voulurent partager son exil. Après plusieurs jours de navigation vers les côtes d'Aquitaine, on aborda dans une île de Saintonge, que Bili nomme Agenis, et qui nous paraît être l'île d'Aix (Aia, Agia, Aias, Ais, Ayensis, Aquensis).

Saint Malo s'informe des moeurs et des religions locales. Apprenant qu'ils sont Chrétiens, il leur demande s'il trouverait dans la cité voisine une personne exerçant les oeuvres de miséricorde, qui voulût bien leur donner asile, à lui et à ses compagnons. On lui nomme Léonce, évêque de Saintes, en ce moment dans une autre île appelée Euria, et que nous croyons être celle d'Hiers. On fait voile aussitôt vers ce lieu. Léonce, apprenant quelle considération saint Malo s'était acquise par ses vertus, l'accueillit avec empressement et lui donna , pour sa demeure et celle de ses moines, un magnifique domaine près de sa ville épiscopale. A cela, les habitants du voisinage ajoutèrent un âne destiné à porter le bois pour l'usage de la communauté. Un jour, l'âne mal gardé fut dévoré par un loup. Saint Malo contraignit alors la bête à se charger du bât de l'âne et à en remplir les différents offices. Ce qu'il fit volontiers, dit la légende, tant que vécut le Saint.

Dieu se plaisait à manifester par des miracles une vertu qui s'efforçait de se faire oublier des hommes. Une nouvelle circonstance la fit connaitre davantage.

La fille du gouverneur de Saintes, mordue par un serpent venimeux, était sur le point d'expirer. Saint Malo, ému de compassion, accourt, trempe dans l'eau bénite une feuille de lierre qu'il applique sur la plaie, et en fait entièrement découler le venin. Le gouverneur, par reconnaissance, donna à saint Malo des terres considérables, pour l'aider dans les aumônes qu'il distribuait chaque jour aux indigents.
Un autre jour, saint Léonce avait mis en réserve de l'eau dans laquelle Malo s'était lavé les mains. Une femme aveugle en baigna ses yeux et recouvra la vue.

Léonce, désirant faire jouir tout son diocèse des bienfaits et de l'édification que procurait la présence de saint Malo, l'invita à faire avec lui la visite des paroisses. Le cours de cette visite avait amené les deux évêques dans une ville que Sigebert nomme Brea, le manuscrit d'Hérouval Briage, et le Bréviaire de 1542 Brya. Il y avait dans cette ville deux églises ou chapelles.

L'analogie du nom, l'ancienne importance du lieu attestée par les restes imposants d'un antique donjon, et surtout l'existence de deux églises, dédiées, l'une à saint Pierre, et l'autre à saint Eutrope, comme en font foi des chartes de Notre-Dame de Saintes, toutes ces circonstances réunies nous portent à croire qu'il s'agit ici de l'ancienne ville de Broue. Elle était alors fièrement assise, dans le golfe de Brouage, sur un promontoire élevé que battaient les flots de l'Océan.

Léonce avait assigné à saint Malo une des deux églises pour y exercer les fonctions sacrées, pendant qu'il les remplirait dans l'autre. Or, il arriva qu'un jeune garçon de 12 ans, de la maison de l'évêque de Saintes, tomba dans un puits et s'y noya.

Emu par ce triste événement, touché des larmes de la famille de l'enfant, Léonce fait porter le corps du défunt dans l'église qu'il avait assignée à saint Malo. Celui-ci a compris ce qu'on lui demande. Il passe toute la nuit en prières, et le lendemain, se prosternant 7 fois sur l'enfant, à l'exemple du prophète Elisée, il lui rend la vie. Par humilité, il attribuait ce miracle aux seules prières de Léonce.

Pendant que la Saintonge était heureuse de posséder une si éclatante lumiére, le diocèse d'Aleth présentait le plus déplorable aspect. Jamais on n'y avait vu autant de boiteux, d'aveugles et de lépreux, et d'absence de Foi. Des miasmes infects répandaient dans toutes les maisons des maladies contagieuses. La terre était devenue stérile : la famine était générale. Les habitants, touchés de repentir, demandent au Ciel le retour de leur saint pasteur.

On le prie instamment de revenir vers son troupeau. En même temps un Ange l'avertit de ne point différer de se rendre aux désirs de son diocèse. A son arrivée, tous les fléaux cessent ; les effets des malédictions du saint évêque ont fait place à d'abondantes bénédictions.

En quittant la Saintonge, saint Malo avait promis d'y revenir pour y finir ses jours. La fin de sa vie terrestre approchait. Dieu lui fit connaître que Sa volonté était qu'il reprît le chemin de Saintes. A peine Léonce a-t-il appris l'heureux débarquement de saint Malo, qu'il accourt à sa rencontre jusqu'en un lieu nommé alors Archembiacum.

Le père Giry a traduit ce mot par Archembray ; mais il n'existe en Saintonge aucune localité de ce nom. Nous croyons trouver Archembiacum, dont le nom s'est perdu, à Lugon, autrement dit Saint-Malo, aux environs de Nancras, non loin de Broue, où le Saint a pu fort bien aborder. Dans une charte du XIe siècle, relative au monastère de Sainte-Gemme, il est question de celui de Lucum (Lugon). C'était encore, au siècle dernier, un prieuré. Ce lieu, situé dans l'antique forêt de Baconais, offrait à saint Malo des charmes qui l'y fixêrent. Léonce et lui s'entretinrent longtemps du bonheur de l'autre vie. Il fallut se séparer.

L'évêque de Saintes avait à peine gagné sa ville épiscopale, que le Bienheureux tomba malade. Il ne voulut point d'autre lit que la cendre et le cilice, disent ses biographes. Il tint constamment ses mains et ses yeux dirigés vers le ciel. C'est dans cette attitude qu'il expira doucement, le 15 novembre 630, à l'âge de 133 ans , comme l'affirment certaines Vies, le Bréviaire de Saintes de 1542 et le Martyrologe de France.

On représente saint Malo

1. guérissant un seigneur qui avait perdu la vue pour s'être efforcé de renverser une église élevée par le saint évêque ;
2. porté par une motte de terre qui flotte sur les eaux, comme nous l'avons raconté ;
3. faisant travailler un loup qui lui avait mangé son âne, et le contraignant à porter des fagots ;
4. disant la Messe sur le dos d'une baleine.

Les Bretons veulent que dans une navigation prolongée, le saint se soit trouvé en mer le jour de Pâques. Alors, désirant pouvoir célébrer la Messe, il se serait fait débarquer sur une île qui se trouva n'être qu'une baleine. Il put cependant célébrer sur ce pied-à-terre singulier, sans trop d'accidents , si l'on en croit la légende, et l'animal ne plongea qu'après la Messe finie.
Saint Malo est le patron de Rouen, de Saint-Malo, de Valognes, de Conflans-sur-Oise, de Dinan. On l'invoque avec succès contre l'hydrophisie.

CULTE ET RELIQUES

Saint Léonce accourut rendre à son ami les derniers devoirs. Il fit transporter à Saintes ses restes précieux, et leur donna la sépulture qui convient à ceux d'un grand Saint, dans la belle église qu'il fit construire, hors des murs, à l'occident de la ville, dans le quartier qui porte encore aujourd'hui le nom de Saint-Macout.

A cette translation, le Saint opéra plusieurs miracles, délivrant un possédé, rendant la vue à 2 aveugles, redressant un contrefait. L'église construite par saint Léonce, ajoute le Bréviaire de Saintes de 1542, a été ruinée par les Anglais quand ils envahirent l'Aquitaine au XVe siècle. Après la guerre, elle fut réédifiée ; mais elle était loin d'avoir sa splendeur première.

Nous apprennons, par les mémoires du chanoine Tabourin, que le Chapitre de Saint-Pierre de Saintes venait en procession à Saint-Malo la veille et la jour de la fète du Saint, le jeudi après Pâques et le jour de la Saint-Marc. Ce jour-là, comme le jour de la Saint-Malo, la Messe était dite dans cette église par le prieur du lieu, qui, du temps de Tabourin, était un chanoine de Saintes. Tous ceux qui assistaient à la procession entendaient cette Messe, et "y en avoit", ajoute-t'il, "plus dehors que dedans, parce que l'église estoit fort petite".

Une notice manuscrite, qu'on lisait à l'Office de saint Malo dans plusieurs églises raconte que le seul attouchement de ses reliques ressuscitabeaucoup de morts, et que depuis les Apôtres il ne s'est pas vu d'homme plus signalé par ses miracles, plus recommandable par ses vertus, plus puissant pour la conversion des âmes.

Depuis plusieurs années le corps de saint Malo reposait à Saintes, quand il fut enlevé par un gentilhomme Breton nommé Ménobert. En effet, l'évêque de Saint-Malo avait promis à ce gentilhomme de le réintégrer dans ses biens s'il rapportait en Bretagne le précieux trésor qu'elle enviait à la Saintonge.

De tels vols étaient considérés alors comme actes de piété. Ménobert vint donc à Saintes et se mit au service du clerc chargé de la garde des reliques du Saint. Il épia l'absence de ce clerc, pendant laquelle, après avoir jeûné 3 jours et fait au Saint de ferventes prières, il se saisit secrètement du précieux dépôt. Apporté à Saint-Malo, le corps fut placé dans l'église de Saint-Aaron, où il opéra de grands miracles.

Ménobert aurait laissé à Saintes un bras et le chef. Cette dernière relique fut transférés à l'abbaye de Saint-Jean-d'Angely. Elle figure sur l'inventaire de celles qu'on y conservait au moment des guerres de religion. Le bras, qui serait resté à Saintes, s'il faut en croire une ancienne chronique, aurait été mis en sûreté au château de Merpins à l'approche des Normands.

On aurait également soustrait à la rapacité de ces barbares le trésor de l'église Saint-Macout, en l'enfouissant sous l'autel. Lors de l'invasion des mêmes Normands, les précieux ossements de notre Saint ont été transportés d'Aleth au monastère de Gembloux, et Sigebert, qui en était moine, écrivit en cette occasion la Vie du Saint.

De là on les transféra à Paris, où le roi Lothaire les fit mettre dans l'église Saint-Michel du Palais, qui était sa chapelle. Les moines de Saint-Magloire les ont ensuite possédées, soit dans leur petite église devant le palais, soit dans leur abbaye de la rue Saint-Denis, soit dans celle qui leur fut donnée au faubourg Saint-Jacques.

Le chef de saint Malo, conservé à Saint-Jean-d'Angely, fut détruit en 1562 par les bêtes féroces calvinistes.

Vingt ans plus tard, les reliques honorées à Paris tombèrent aux mains d'une troupe de soldats, calvinistes eux aussi. N'y trouvant rien qui satisfit leur cupidité, ceux-ci les laissèrent dans l'abbaye de Saint-Victor, où elles furent placées dans une châsse de cuivre. Le corps était presque entier, à l'exception cependant du chef et d'un bras qui avaient été rendus à la cathédrale de Saint-Malo, de quelques ossements donnés à l'église de Saint-Maclou de Pontoise, et d'une côte qu'obtint la ville de Bar-sur-Aube, où une collégiale fut établie ee l'honneur du saint évêgne.

En 1706, la paroisse de Saint-Maclou de Moisselles, près de Versailles, fut enrichie d'un os de l'épaule de son saint patron, qu'elle conserve encore. C'est peut-être la seule relique du Saint aujourd'hui subsistante.

Celles qui étaient à Saint-Victor ont été détruites ou dispersées lors de la suppression de l'abbaye par les enragés révolutionnaires, en 1791.

La persécution des bêtes révolutionnaires fut si horrible dans la ville de Saint-Malo pendant cette inexorable époque, que cette église a perdu la relique qu'elle possédait.

Le culte de saint Malo est très ancien et presque universel en Bretagne et dans les provinces voisines. En Saintonge, il avait à Saintes, dans le faubourg de son nom, l'église fondée par saint Léonce, et près de Nancras, celle de Lugon. Ces deux églises qui été primitivement desservies par des moines. Saint Malo est encore patron des paroisses de Thézac, de Colombiers et d'Ars, près Cognac.

En Poitou, sur les bords du Clain, à la Folie-Saint-Gelais, autrefois Granges-Saint-Gelais, existait une chapelle dédiée à saint Eutrope et à saint Malo. Une inscription en vers hexamètres nous apprend que le jour de l'Assomption 1485, Charles de Saint-Gelais, évêque romain de Margi, aujourd'hui Passarowitz, et abbé de Montierneuf, a consacré et dédié l'autel de cette chapelle à ces deux saints.

Depuis la destruction de ce sanctuaire, la pierre qui porte l'inscription a été insérée dans le mur du bassin d'une fontaine dite de Saint Macout, à laquelle on vient de tout loin en pèlerinage pour y plonger les enfants " macouins ". On appelle ainsi ceux dont les membres sont noués.

Notre saint évêque n'est pas inconnu en Italie, où on l'appelle saint Mauto. Il y a à Rome, près de la basilique de Saint-Pierre, une petite église qui lui est dédiée, et un obélisque de cette ville a porté la nom de Saint-Macut, qui est le même que celui de saint Malo.

Rq :Cette biographie, plus exacte que celle du père Giry, est de M. l'abbé Grasillier, de Saintes. Cet écrivain s'est inspiré pour son travail, de la savante dissertation sur saint Malo, due à la plume de M. Brillouin, et adressée en 1842, à M. l'abbé Daunas, curé de saint-Vivien de Saintes.

SOURCE : http://hodiemecum.hautetfort.com/archive/2007/11/14/15-novembre-saint-malo-eveque-de-l-ancien-siege-d-aleth-en-b.html

Malo B (RM)

(also known as Maclovius, Maclou, Mahou or wrongly Machutus)

Born in England or southwest Wales; died on November 15, 621; feast of his translation is July 11. Saint Malo is said to have been cousin to Saints Samson and Maglorius. While he was still a youth, Malo was sent to Ireland for his education in virtue and the humanities, and may have been a disciple of Saint Brendan. After his priestly ordination, Malo was elected to a bishopric but declined the dignity, retiring to Brittany to become its apostle. The port of Saint-Malo takes its name from this Malo, who ministered and made foundations from the islet in the estuary of the Rance or from the neighboring Aleth (Saint-Servan) in Brittany. About 541, Malo was consecrated bishop of Aleth. He is said to have been driven from his see by his enemies and to have settled at Saintes, but he was later recalled by a deputation of his people. He died at Archingeay near Saintes before he could return to Aleth.

The feast of Saint Malo was celebrated in England, especially in southern monasteries and in the Sarum calendar, as well as in Brittany. Farmer claims that his cultus was encouraged by the bishops of Winchester because the Latin word for Gwent closely resembles that for Wincester. For this reason his relics were claimed by Bath and other churches; however, the majority were translated from Saintes and Aleth to Saint-Malo in Brittany (Attwater, Encyclopedia, Farmer, Husenbeth).

A primitive vita, now lost, provided the basis for two less reliable ones in the 9th century. These later biographies depict a rugged man of truth, who sang psalms in a loud voice as he travelled throughout the countryside on horseback. Often he found himself "shaking the dust from his feet" after making enemies, as well as friends, in a district.

The life of Saint Malo, written five centuries after his death by a quiet scholar named Sigebert of Gembloux, includes this story of Saint Malo and the Wren.

"And another miracle he wrought like to this, worthy of record for its compassion alone. He was a follower of Paul the Apostle, whose own hands supplied his wants if aught were lacking; and when he had leisure from his task of preaching the Gospel, he kept himself by the work of his hands. One day he was busy with the brethren in the vineyard, pruning the vines, and for better speed in his work took off his cloak and laid it out of sight. When his work was done and he came to take his cloak, he found that he small bird whom common folk call a wren had laid an egg on it. And knowing that God's care is not far from the birds, since not one of them falls on the ground without the Father, he let his cloak lie there, till the eggs were hatched and the wren brought out her brood. And this was the marvel, that all the time that cloak lay there, there fall no rain upon it. And whoever came to hear of it, they glorified the power of God, and they praised God's own pity in man" (Sigebert).

SOURCE : http://www.saintpatrickdc.org/ss/1115.shtml

November 15

St. Malo, or Maclou, First Bishop of Aleth in Brittany

HE was a native of England, and cousin-german to St. Sampson and St. Magloire. At an early age he was sent for his education to Ireland, where he made a rapid progress in learning and virtue. Being ordained priest, he was soon after elected to a bishopric by the suffrages of the people: but he declined that dignity, and retired into Brittany, where he put himself under the direction of a holy recluse named Aron, near Aleth. About the year 541 he was made bishop of this city, and died on the 15th of November, 565. 1 It is from him the city of St. Malo has its name; for his sacred remains were carried thither after Aleth had been reduced to a village, and the episcopal see transferred to St. Malo. See Leland, Collect, t. 2, p. 430

Note 1. Colgan says in 570. See Act. SS. Hib. p. 195. Usher, &c. [back]

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

SOURCE : http://www.bartleby.com/210/11/154.html

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Saint LÉOPOLD III d'AUTRICHE, le Bon, confesseur

November 15, 2015, 11:22 am

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Statue de saint Léopold III dans la cathédrale Saint-Étienne de Vienne.

Saint Léopold III d'Autriche

Margrave d'Autriche (✝ 1136)

Margrave d'Autriche, apparenté à l'empereur Frédéric Barberousse, il gouverna avec prudence son pays, très soucieux des responsabilités civiles qui étaient les siennes. Si grande était sa charité qu'il transforma son palais en asile pour les pauvres et les orphelins. Il introduisit le monachisme cistercien en Autriche et fonda la célèbre abbaye bénédictine de Mariazell. Il est la patron principal de la catholique Autriche.

À Klosterneubourg en Autriche, l’an 1136, la mise au tombeau de saint Léopold, margrave d’Autriche, surnommé le Pieux dès son vivant, homme de paix, ami des pauvres et du clergé.

Martyrologe romain

Miniature de saint Léopold, 1492, Trésor de l'Abbaye de Klosterneuburg

SAINT LÉOPOLD, MARGRAVE D’AUTRICHE

Léopold III-le Pieux, sixième margrave d’Autriche, était fils de Léopold-le Bel et d’Itte, fille de l’empereur Henri IV. Il est né en 1073, saint Grégoire VII étant Pape, Henri IV empereur germanique et Philippe I^erroi de France.

Les hautes vertus dont il donna des preuves dès sa plus tendre enfance lui firent donner le surnom de Pieux. Ayant hérité (en 1096) des États de son père, il gouverna ses sujets avec une prudence admirable, gagnant leurs esprits par la douceur, cherchant à leur être utile, regardant leurs biens comme si Dieu les lui avait confiés pour en être le protecteur, et prenant soin de procurer leur salut éternel, en excitant les bons à la persévérance par les grâces qu’il leur accordait, et en réduisant les méchants à l’observation des lois divines par des châtiments paternels.

Sa charité envers les pauvres était inépuisable. Son palais était l’asile des veuves et des orphelins ; les étrangers trouvaient auprès de lui un secours assuré. Il ne refusa jamais son assistance à ceux qui, étant dans l’oppression, implorèrent la force de son bras pour en être délivrés.

Il portait un profond respect aux ecclésiastiques et aux religieux. Les affaires de son État ne l’empêchaient point de visiter souvent les églises et d’y demeurer longtemps dans une dévotion ravissante. En un mot, toutes ses démarches étaient si édifiantes, que son peuple avait à tous moments de nouveaux sujets d’admirer la bonté, la sagesse et la sainteté de sa conduite.

Sa piété ne diminuait rien de son courage, qu’il avait naturellement grand. Lorsqu’il lui fallut rendre à César ce qu’il devait à César, il ne parut pas moins intrépide au milieu des armées qu’il avait paru constant au pied des autels pour rendre à Dieu ce qu’il devait à Dieu. L’an 1104, il commença ses exploits militaires sous l’empereur Henri IV, qui était en guerre contre son fils Henri V ; ayant ensuite embrassé le parti de ce dernier, il épousa sa sœur. Elle se nommait Agnès et était veuve de Frédéric, duc de Souabe, duquel elle avait eu Conrad, qui fut depuis empereur, et Frédéric, qui donna aussi à l’empire le fameux Frédéric Barberousse. Ce mariage, qui se fit l’an 1106, fut très heureux, tant parce que cette princesse était parfaitement vertueuse, que parce que Dieu le bénit par une grande et sainte prospérité ; car ils eurent ensemble dix-huit enfants : huit garçons et dix filles. Le Ciel en prit sept dans leur innocence baptismale, et les onze autres se rendirent tous recommandables, ou dans le siècle, ou dans la religion, ou dans l’état ecclésiastique.

Ce nouvel engagement de Léopold ne lui fit rien relâcher de sa dévotion ; au contraire, se voyant une épouse toute dévouée à la vertu, il s’efforça de donner avec elle de nouveaux exemples de sainteté à son peuple. Comme ils n’avaient point d’autre désir que de procurer la gloire de Dieu, ils résolurent ensemble de faire bâtir une église et de la fonder pour y entretenir le service divin. L’endroit où ils devaient la faire construire leur fut montré par une espèce de miracle ; car, un jour que le temps était fort doux, le voile que la princesse avait sur sa tête fut enlevé bien loin, et Léopold ne le trouva que quelques années après, sans qu’il eût reçu aucun dommage, sur le sommet d’un arbre, dans un lieu appelé Neubourg, près de Vienne.

Cette merveille, qu’ils prirent pour une marque de la volonté de Dieu, les détermina à y faire ériger, en l’honneur de la sainte Vierge, une magnifique basilique. La première pierre en fut posée le 9 juin 1111. Cette église était desservie par des chanoines réguliers de l’Ordre de Saint-Augustin.

Ce ne fut pas le seul témoignage public que notre Saint donna de sa religion. Il fonda encore, l’an 1127, à douze milles de Vienne, un célèbre monastère sous le nom de la Sainte-Croix. Il répara aussi et dota de nouveau une ancienne maison déjà fondée par ses ancêtres, et, par la force de ses armes, il chassa de la province les ennemis qui l’avaient désolée et avaient contraint les religieux de l’abandonner.

Léopold couronna glorieusement une vie si belle par une très-sainte mort en 1136, Innocent II étant Pape, Lothaire III empereur germanique et Louis VI le Gros ou le Batailleur, roi de France. Il fut inhumé dans son église de Neubourg, et de nombreux miracles sont venus attester sa sainteté. C’est ce qui a déterminé le pape Innocent VIII à le canoniser en 1485.

De nos jours encore, à la fête de saint Léopold, on expose à la vénération du peuple ses reliques dans une châsse d’argent, la tête parée du chapeau ducal et couchée sur un coussin de velours rouge. L’église est alors toujours remplie de fidèles, tant de la ville que des environs.

La couronne ducale et les armoiries de la maison d’Autriche sont des attributs fréquents de saint Léopold. Le drapeau blasonné, caractéristique générale des princes, est aussi une des siennes. Comme fondateur d’églises et de monastères, il porte quelquefois une petite réduction d’église sur la main. On le représente aussi (surtout les gravures allemandes) entouré d’enfants : ce sont les dix-huit rejetons dont nous avons parlé.

Il est patron du duché d’Autriche, de la Carinthie, de la Styrie.

Martino Altomonte. Apothéose de saint Léopold, 1750, Galerie nationale hongroise

Leopold of Austria (RM)

(also known as Leopold the Good)

Born at Melk (Gars), Lower Austria, 1073; died in Vienna in 1136; canonized 1486; named patron of Austria in 1663.

Margrave Leopold Babenberger, the grandson of Emperor Henry III, was educated by Bishop Altmann of Passau and succeeded his father as fourth margrave of Austria when he was 23 (1095). He married Agnes, the widowed daughter of Emperor Henry IV, by whom he had 18 children. He initially supported the Concordat of Worms (1122) in the investiture controversy, but after his marriage he took the side of his father-in-law.

He was a capable and beloved ruler and a munificent benefactor of the Church. In 1106 he founded the monasteries of Heiligenkreuz (Holy Cross) in the Wienerwald (Vienna Woods) (Cistercian); Klosterneuburg (Augustinian) near Vienna; and Mariazell (Benedictine) in Styria. Additionally, he reformed the monastery of Melk.

His piety and charity earned him the popular appellation of "the Good." He was notably free from ambition, for in 1125, he refused the imperial crown when his brother-in-law Henry V died. He actively helped the first crusade. Leopold died at Klosterneuburg after reigning as margrave for 40 years. His chronicler Otto of Freising was one of his 18 children. Historians are not without criticism of Saint Leopold; he did lay the foundation for Austria's greatness, but also that for its ecclesiastical provincialism (Attwater, Benedictines, Delaney, Encyclopedia, Farmer).

In art Saint Leopold is an armed count with a cross upon his coronet, a banner with three eagles, and a model of the church of Heiligenkreuz (Holy Cross) in his hand. In some pictures he is shown (1) hunting with his courtiers, when he finds his wife's veil near the monastery of Klosterneuburg; (2) with the Virgin appearing to him while hunting and the veil nearby; (3) with his countess building Klosterneuburg; (4) before the Virgin and Saint Anne; or (5) with Saint Jerome as patron of Klosterneuburg (Roeder). Leopold is the patron saint of Austria (Encyclopedia); his feast is a national holiday (Farmer).

November 15

St. Leopold, Marquis of Austria, Confessor

LEOPOLD, the fourth of that name, from his infancy commonly called The Pious, was son of Leopold III. and Itta, daughter to the Emperor Henry IV. 1 By attending diligently to the instructions of God’s ministers, and meditating assiduously on the pure maxims of the gospel, he learned that there is but one common rule of salvation for princes and private persons: this he studied, and from his cradle he laboured to square by it his whole life. In his youth he laid a good foundation of learning; but it was his chief study to live only for eternity, to curb his passions, to mortify his senses, to renounce worldly pleasures, to give much of his time to prayer and holy meditation, and to apply himself to the exercise of all manner of good works, especially those of almsdeeds and charity. By the death of his father, in 1096, he saw it was become his indispensable duty to study and procure in all things the happiness of a numerous nation committed by God to his charge. The Austrians were then a very gross and superstitious people: it was necessary to soften their minds, to imbue them with the principles of reason and society, and make them Christians. The work was tedious and difficult. The saint prepared himself for it by earnestly asking of God that wisdom which he stood in need of for it; and by active endeavours, through the divine blessing, succeeded beyond what could have been hoped for. He was affable to all, studied to do good to every one, and eased as much as possible all public burdens of the people. His palace seemed the seat of virtue, justice, and universal goodness. When he was constrained to proceed to punishments, he endeavoured to engage the criminals to receive them with patience, and in a spirit of penance, and to acknowledge the severity which he used, to be necessary and just. He pardoned malefactors as often as prudence allowed him to do it: for he considered that the maintenance of justice and the public peace and safety depended upon the strict execution of the laws.

When the civil war broke out between the unnatural excommunicated emperor, Henry IV., and his own son, Henry V., Leopold was prevailed upon to join the latter, to whose cause he gave the greatest weight. Motives of justice and religion, and the authority of others determined him to take this step; yet Cuspinian tells us, 2 that he afterwards did remarkable penance for the share which he had in those transactions. In 1106 he took to wife Agnes, a most virtuous and accomplished princess, daughter to the Emperor Henry IV., sister to Henry V., and widow of Frederic, duke of Suabia, by whom she had Conrad, afterwards emperor, and Frederic, father of Frederic Barbarossa. To St. Leopold she bore eighteen children, of whom seven died in their infancy: the rest rendered their names famous by great and virtuous actions. Albert, the eldest, having given uncommon proofs of his valour and military skill, died in Pannonia, a few days after his father. Leopold, the second, succeeded his father in Austria, and reigned also in Bavaria. Otho, the fifth son, made great progress in his studies at Paris, became first a Cistercian monk, and abbot of Morimond, was afterwards chosen bishop of Frisingen, accompanied the Emperor Conrad into the Holy Land, and died at Morimond in great sentiments of piety. His famous Chronicle from the beginning of the world, and other works, are monuments of his application to his studies. The Marchioness Agnes would have her part in all her husband’s good works. With him she read the holy scriptures, and with joy interrupted her sleep in the night to rise to the usual midnight devotions of the church, to which this religious couple added together long meditations on the truths of everlasting life. Leopold, in the year 1117, founded the monastery of the Holy Cross, of the Cistercian Order, twelve Italian miles from Vienna, near the castle of Kalnperg, where he lived. The saint and his religious marchioness were desirous to have been able to watch continually at the foot of the altar in singing the divine praises; but being obliged by their station in the world often to attend other affairs, though in all these they found God, whose holy will and greater glory they proposed to themselves in every thing they did; they resolved to found a great monastery of fervent regular canons, who might be substituted in their places, to attend night and day to this angelical function. This they executed by the foundation of the noble monastery of Our Lady of New Clausterberg, eight miles from Vienna. The marquis out of humility would not lay the first stone, but caused that ceremony to be performed by a priest. The church was dedicated in 1118 by the archbishop of Saltzburg, assisted by the bishop of Passau, the diocesan, and the bishop of Gurck. The foundation was confirmed by the pope, and by a charter of Leopold, 3 signed by Ottacar, marquis of Stiria, and many other counts and noblemen, in presence of the bishops, who fulminated an excommunication, with dreadful anathemas, against any who should invade the rights or lands of this monastery, or injure or molest the poor servants of Christ, who there followed the rule of St. Austin.

Stephen II. king of Hungary, invaded Austria, but was repulsed by St. Leopold, who defeated his troops in a pitched battle. The Hungarians returned some years after, but were met by the holy marquis on his frontiers, and their army so ill handled that they were glad to save their remains by a precipitate flight. Upon the death of Henry V. in 1125, some of the electors and many others desired to see Leopold raised to the imperial dignity: but the election of Lothaire II. duke of Saxony, prevailed. Conrad and Frederic, sons of the Marchioness Agnes by the Duke of Suabia, who had also stood candidates, raised great disturbances in the empire, to which they afterwards both succeeded. But Leopold adhered with such fidelity to Lothaire, as to give manifest proofs of his sincere disinterestedness, and to show how perfectly a stranger he was to jealousy and ambition. He attended the emperor as his friend in his journey into Italy. After a glorious and happy reign he was visited with his last sickness, in which he confessed his sins with many tears, received extreme unction and the other rites of the church, and, never ceasing to call on Christ his Redeemer, and to recommend his soul, through his precious death, into his divine hands, with admirable tranquillity and resignation, passed to a state of happy immortality on the 15th of November, in 1136. He was buried at his monastery of New Clausterberg, two German miles from Vienna, and on his and his holy consort’s anniversaries two large doles are still distributed by the community to all the poor that come to receive it. St. Leopold was honoured by God with many miracles, and was canonized by Innocent VIII. in 1485. See his life by Vitus Erempercht, published by F. Rader, in Bavaria Sancta, vol. 3, p. 143; the History of the Foundation of Medlic, quoted at large by Lambecius, (Bibl. Vindob. vol. 2); and Francis of Possac’s oration before Innocent VIII. in order to the saint’s canonization, (in Surius, t. 79,) in which many miracles are recited; see other manuscript monuments quoted by F. Rader.

Note 1. Austria was part of Noricum, and afterwards of Pannonia, when it fell a prey to the Huns and Abares. Charlemagne expelled them, and settled colonies from whom the country was called Osterriccha and Osterlandia; whence Austria signifies the eastern country, as Austrasia in France. Charlemagne and his successors placed there governors of the borders called marches, to restrain the Huns, &c. Upper Austria frequently was subject to Bavaria. Leopold I. was created by the Emperor Otho I. Marquess of Austria, in 940. St. Leopold was the sixth marquess, and his son Leopold V. was also duke of Bavaria, from whom the present dukes of that country derive their pedigree. Henry II., marquiss of Austria, was created the first duke by the Emperor Frederic Barbarossa. Rodulph, count of Hapsburg, possessed the county of Bregents, near Constance, and Alsace; after he became emperor of Germany he obtained this duchy of Austria in 1136, with which he invested his son Albert: from which time his descendants have remained possessed of it. See Bertius, Rerum Germanic. Aventinus, Aannal. Boiorum; Rader. Not. in S. Leopold. Fiefs or feodal principalities were established by the Lombards in Italy, and, after the extinction of their kingdom, adopted in Germany, &c. Titles merely honorary were first made hereditary by Otho I. The name of Hertzog, which the Germans give to their dukes, signifies a leader of an army. Landgraves were originally governors of provinces; margraves of marches, frontiers, or conquered countries; burgraves of particular places of importance; rhinegrave, of the country about the Rhine: wildgrave, of the forest of the Ardennes, this word signifying wild count. See Selden on Titles of Honour, Du Cange, &c. [back]

Note 2. Cuspin. in Austr. March, p. 3. [back]

Note 3. He every where styles himself Marchio Orientalis, for marquess of Austria. [back]

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

SOURCE : http://www.bartleby.com/210/11/152.html

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Saint EDMUND RICH, d'ABINGDON, (EDME), archevêque et confesseur

November 16, 2015, 4:00 pm

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Hartmann Schedel (1440-1514). Illustration tirée de la Nuremberg Chronicle

Saint Edmond

Archevêque de Cantorbéry (✝ 1240)

ou Edme, évêque de Cantorbery,

Les parents de saint Edme (ou Edmond) vivaient près d'Oxford et n'avaient pas grande fortune. Ils étaient d'une grande piété et sa mère éleva seule ses enfants, ayant accepté que son époux se fasse religieux. Edme était l'aîné. Elle l'envoya étudier à Paris avec son frère Robert, restant toujours en relation avec eux, ne serait ce que pour leur envoyer du linge neuf. Ayant appris que sa mère était gravement malade, il retourna en Angleterre et, à sa mort, revint à Paris achever ses études. Puis il y enseigna les "belles-lettres" et les arts libéraux durant 6 années, soignant dans le même temps ses étudiants malades et aidant les plus pauvres. Ses contemporains l'avaient en haute estime, le voyant lire assidûment la Sainte Bible et se rendant quotidiennement à l'église Saint Merry pour y chanter Vêpres et Matines.

Parmi ses écoliers, se trouvait Etienne de Lexington, fondateur du collège des Bernardins à Paris en 1245 et futur abbé de Cîteaux. De retour en Angleterre, il enseigne à Oxford. Nommé archevêque de Cantorbery en 1234 par le Pape Grégoire IX (1227-1241), il se montre inflexible dans la défense des droits de l'Eglise, il s'attire la haine du roi. En ces circonstances, il ne fut soutenu ni par les autres évêques anglais, ni par son chapitre qui allait même jusqu'à l'injurier.

En 1240, suivant l'exemple de son prédécesseur, saint Thomas Beckett, il prend la résolution de se réfugier en France et se retire d'abord à l'abbaye de Pontigny, puis au monastère de Soisy, près de Provins, où il meurt le 16 novembre 1240. Il fut inhumé à Pontigny, le 20 novembre, en la fête de saint Edmond, martyr.

Les pèlerinages à saint Edme durèrent jusqu'à la Révolution. Nous avons de lui plusieurs écrits adressés à ses contemporains.

Près de Provins dans la région parisienne, en 1240, le trépas de saint Edmond Rich, évêque de Cantorbéry, qui, pour la défense de son Église, fut envoyé en exil, vécut parmi les moines cisterciens de Pontigny et mourut chez des chanoines réguliers.

Martyrologe romain

"C'est un devoir pour vous, mes enfants, d'aimer la paix, puisqu'un Dieu en est l'auteur, qu'il nous l'a recommandée, qu'il est venu pacifier le ciel et la terre et que de cette paix du temps dépend celle qui est éternelle ... Vivez en paix avec tous les hommes autant qu'il en dépendra de vous, exhortez vos paroissiens à n'être qu'un même corps en Jésus-Christ par l'unité de la foi et le lien de la paix." (A ses prêtres - Constitutions de 1236)

Edmund Rich B (RM)

(also known as Edmund or Edme of Abingdon)

Born in Abingdon, Berkshire, England, on November 30, c. 1170-1180; died near Pontigny c. 1242; canonized 1246 or 1247 (no one agrees exactly on any of these dates).

Born into a prosperous family, Edmund Rich studied at Oxford and Paris. He taught art and mathematics at Oxford, received his doctorate in theology, and was ordained. He taught theology for eight years and about 1222 became canon and treasurer of Salisbury Cathedral.

He was an eloquent and popular preacher, preached a crusade against the Saracens at the request of Pope Gregory IX in 1227, was elected archbishop of Canterbury in 1233 (after Pope Gregory rejected three other candidates), and was consecrated in 1234 against his wishes. He was an adviser to King Henry III, undertook several diplomatic missions for the king during his seven-year episcopate, and in 1237 presided at Henry's ratification of the Great Charter.

Edmund was reputed to be a man of very virtuous life who experienced heavenly visitations. Saint Gregory was essentially a preacher and teacher, a man of study and prayer.

To lighten the burden of public affairs with which he reluctantly, but resolutely, had to deal, he chose as his chancellor Master Richard of Wich, known to later ages as Saint Richard of Chicester.

Immediately after his consecration Saint Edmund was successful in averting civil war in the Welsh marshes, and he brought about a reorganization of the government. His uncompromising stand in favor of good discipline, monastic observance, and justice in high quarters soon brought him into conflict with King Henry III over discrepancies between church law and the English common law, with several monasteries, and with his own chapter.

Edmund protested Henry's action in securing the appointment of a papal legate, Cardinal Otto, to England as an infringement of his episcopal rights. A rebellion by the monks of Christ Church at Canterbury, supported by Henry, to eliminate his rights there caused him to go to Rome in 1237, and on his return he excommunicated 17 of the monks--an action that was opposed by his suffragans, Henry, and Cardinal Otto who lifted the excommunications.

Edmund then became involved in a dispute with Otto over the king's practice of leaving benefices unoccupied so the crown could collect their revenues. When Rome withdrew the archbishop's authority to fill benefices left vacant for six months, he left England in 1240 and retired to the Cistercian abbey at Pontigny. He died at Soissons, France, on Nov. 16 and was canonized in 1247 by Pope Innocent IV.

Saint Edmund was a learned and holy man, and a good if not great bishop. On his deathbed he called God to witness, 'I have sought nothing else but you.' He was buried in the abbey church at Pontigny, where his body still lies; locally there he is called Saint Edme.

Very little of his writing has survived, but his Mirror of Holy Church makes it clear that he is entitled to an honorable place among the English medieval mystics. In this treatise he sets out at various levels the contemplative's way to God.

The only surviving medieval hall at Oxford, Saint Edmund's, is named in his honor, and according to tradition it was built on the site of his tomb (Attwater, Benedictines, Delaney, Lawrence).

Saint Edmund is portrayed in art as an archbishop making a vow before a statue of the Blessed Virgin as the Christ-Child appears to him. Sometimes Saint Thomas of Canterbury appears to him (Roeder).

SOURCE : http://www.saintpatrickdc.org/ss/1116.shtml

St. Edmund Rich

Archbishop of Canterbury, England, born 20 November, c. 1180, at Abingdon, six miles from Oxford; died 16 November, 1240, at Soissy, France. His early chronology is somewhat uncertain. His parents, Reinald (Reginald) and Mabel Rich, were remarkable for piety. It is said that his mother constantly wore hair-cloth, and attended almost every night at Matins in the abbeychurch. His father, even during the lifetime of his mother, entered the monastery of Eynshamin Oxfordshire. Edmund had two sisters and at least one brother. The two sisters became nuns at Catesby. From his earliest years he was taught by his mother to practise actsof penance, such as fasting on Saturdays on bread and water, and wearing a hair shirt. When old enough he was sent to study at Oxford. While there, the ChildChristappeared to him while he was walking alone in the fields. In memoryof what passed between him and Christon that occasion, he used every night to sign his forehead with the words "Jesus of Nazareth", a customhe recommended to others. Anxious to preserve purity of mindand body, Edmund made a vow of chastity, and as a pledge thereof he procured two rings; one he placed on the finger of Our Lady's statue in St. Mary'sOxford, the other he himself wore.

About 1195, in company with his brother Richard, he was sent to the schools of Paris. Thenceforward, for several years, his life was spent between Oxford and Paris. He taught with success in both universities. After having devoted himself to the study of theology, Edmundacquired fame as a preacher, and was commissioned to preach the Sixth Crusade in various parts of England. All this timehis austerities were very great. Most of the night he spent in prayer, and the little sleep he allowed himself was taken without lying down. Though thus severe to himself, he was gentle and kind towards others, especially to the poor and sick, whom sometimes he personally attended. In 1222 Edmundbecame treasurer of Salisbury cathedral. Ten years later he was appointed to the Archbishopric of Canterbury by Gregory IX and consecrated 2 April, 1234.

Notwithstanding the gentleness of his disposition, he firmly defended the rights of Church and State against the exactions and usurpations of Henry III. He visited Rome in 1237 to plead his cause in person. This fearless policy brought him into conflict, not only with the king and his party, but also with the monks of Rochesterand Canterbury. Determinedopposition met him from all sides, and constant appealswere carried to Rome over his head. In consequence, a papal legate was sent to England, but Henryadroitly managed the legate's authority to nullify Edmund'spower. Unable to force the king to give over the control of vacantbenefices, and determined not to countenance evil and injustice, Edmundsaw he could not longer remain in England. In 1240 he retired to the Cistercian Abbey of Pontigny. Here he lived like a simple religioustill the summer heat drove him to Soissy, where he died. Within six years he was canonized, and numerous miracles have been wrought at his shrine. Notwithstanding the devastation that from time to time has overtaken Pontigny, the body of St. Edmund is still venerated in its abbeychurch. Important relics of the saint are preserved at Westminster Cathedral; St. Edmund's College, Ware; PortsmouthCathedral, and Erdington Abbey. The ancient proper Mass of St. Edmund, taken from the SarumMissal, is used in the Diocese of Portsmouth, of which St. Edmund is patron. In September, 1874, 350 Englishpilgrims visited St. Edmund'sshrine. The community, known as Fathersof St. Edmund, were forced to leave their home at Pontigny, by the Associationslaw. The "Speculum Ecclesiae", an ascetical treatise, and the "Provincial Constitutions" are the most important of St. Edmund's writings.

Sources

Besides the three ancient lives of St. Edmund by MATTHEW PARIS, ROGER BACON, and ROGER RICH, there is a fourth ascribed to BERTRAND OF PONTIGNY in MARTENE AND DURAND, Thesaurus Ancedororum. For a complete account of the MSS. records, the reader is referred to WALLACE, St. Edmund of Canterbury (London, 1893), 1-18, and to DE PARAVICINI, St. Edmund of Abingdon (London, 1898), xiii-xlii; BUTLER, Lives of the Saints, 16th Nov.; S. Edmund Archp. of Canterbury (London, 1845) (Tractarian); WARD, St. Edmund Archbp. of Canterbury (London, 1903); ARCHER in Dict. of Nat. Biog., s.v.

Edmonds, Columba. "St. Edmund Rich." The Catholic Encyclopedia. Vol. 5. New York: Robert Appleton Company, 1909. 16 Nov. 2015 <http://www.newadvent.org/cathen/05294a.htm>.

SOURCE : http://www.newadvent.org/cathen/05294a.htm

November 16

St. Edmund, Archbishop of Canterbury, Confessor

His life is accurately written by several hands: by his own brother Robert, who accompanied him in his journeys to Rome. (MS. in Bibl. Cotton, incipit B. Edmundus Cantuar.) Also by Bertrand, the saint’s companion and secretary in his exile, and after his death a monk, and at length prior of Pontigny, published by Dom Martenne (Thesaur. Anecdot. t. 3,) with curious dissertations and remarks. See also Matthew Paris, Nicholas Trivet, Annal. 6 Regum: Wood, Hist. et Antiq. Oxon. p. 9, 61. Godwin Præsul. Angl. p. 130. Also Testimonia plurium, de sanctitate Edmundi Cant. MS. in Bibl. Coll. Corp. Christi Oxon. n. 154.

A.D. 1242.

ST. EDMUND RICH was the eldest son of Reynold Rich, a tradesman of Abington in Berkshire, and his wife Mabilia. His parents were but slenderly provided with the goods of this world, but possessed abundantly the true riches of virtue and divine grace. Reynold from the sale of his stock, leaving a moderate competence for the education of his children, and for a foundation for their industry to work upon, committed them to the care of his prudent and virtuous consort; and with her free consent made his religious profession in the monastery of Evesham, where he finished his mortal course with great fervour. Mabilia, who remained in the world, was not behindhand with him in aspiring ardently to Christian perfection. To accomplish the course of her penance, and to tame her flesh she practised great austerities, and constantly wore a rough hair cloth: she always went to church at midnight to matins, and by her own example excited her children to the heroic practice of virtue. Our saint in his childhood, by her advice, recited the whole psalter on his knees every Sunday and holiday, before he broke his fast, and on Fridays contented himself with only bread and water. How zealous soever the mother was in inspiring into the tender minds of her children a contempt of earthly things, and the greatest ardour in the pursuit of virtue, and in suggesting to them every means of attaining to the summit of Christian perfection, Edmund not only complied joyfully with her advice, but always went beyond her directions, desiring in all his actions to carry virtue to the greatest heights; though in all his penances and devotions he studied secrecy as much as possible, and was careful to shun in them the least danger of attachment to his own sense. For that fundamental maxim of virtue he had always before his eyes, that even devotion infected with self-will and humour, becomes vicious, and nourishes self-love and self-conceit, the bane of all virtue and grace in the heart. As for our young saint he seemed to have no will of his own, so mild, complying, and obliging was he to every one, and so dutiful and obedient to his mother and masters. And the sweetness and cheerfulness wherewith he most readily obeyed, and seemed even to prevent their directions, showed his obedience to be the interior sacrifice of his heart, in which the essence of that virtue consists: for a mere exterior compliance accompanied with reluctance, and, much more, if it break out into complaints and murmuring, is a miserable state of constraint and compulsion, and a wilful and obstinate slavery to self-will, that domestic tyrant, which it fosters, arms, and strengthens, instead of subduing it. How grievously are those parents the enemies and spiritual murderers of their own children, who teach them to place their happiness in the gratification of their senses; and by pampering their bodies, and flattering their humours and passions, make their cravings and appetites restless, insatiable, and boundless, and their very bodies unfit for, and almost incapable of, the duties of penance, and even of the labours of civil life. Abstemiousness and temperance were easy and agreeable, and a penitential life, which appears so difficult to those who have been educated in sloth, softness, and delights, was, as it were, natural to our saint, who had, from his cradle, under the direction of his prudent and virtuous mother, inured his senses to frequent privations, his body to little severities, and his will to constant denials, by perfect meekness, humility, charity, and obedience, so that it seemed as naturally pliant to the direction of reason and virtue, as a glove is to the hand, to use the expression of one of his historians; and he was always a stranger to the conflicts of headstrong passions.

The saint performed the first part of his studies at Oxford, in which he gave very early indications of a genius above the common standard. It is indeed easy to understand with what ardour and perseverance a person of good abilities, and deeply impressed with a sense of religion, always applies himself to study, when this becomes an essential part of his duty to God. An uncommon fervour and assiduity in all religious exercises, and a genuine simplicity in his whole conduct, discovered his internal virtues, and betrayed the desire he had of concealing them. Retirement and prayer were his delight, and he sought no companions but those in whom he observed the like pious inclinations. He was yet young when Mabilia sent him and his brother Robert to finish their studies at Paris. At parting she gave each of them a hair shirt, which she advised them to use two or three days in a week, to fortify their souls against the love of pleasures, a dangerous snare to youth. It was her custom never to send them any linen, clothes, or other things, but she made some new instrument of penance a part of her present, to put them in mind of assiduously practising Christian mortification. Edmund had spent some time in that seat of arts and sciences, when his mother falling sick of a lingering illness, and perceiving that she drew near her end, ordered him over to England that she might recommend to him the care of settling his brother and his two sisters in the world. Before she died she gave him her last blessing. The saint begged the same for his brother and sisters, but she answered: “I have given them my blessing in you: for through you they will share abundantly in the blessings of heaven.” When he had closed her eyes, and paid her his last duties, he was solicitous where to place his sisters, and how to secure them against the dangers of the world, particularly as they were both extremely beautiful. But they were yet far more virtuous, and soon put him out of this pain, by declaring that it was their earnest desire to live only to God in a religious state. The saint was, in the next place, perplexed where to find a sanctuary, in which they might most securely attain to that perfection to which they aspired. Many preferred those religious houses which seem to hold a rank in the world, and are richly founded; a thing very absurd in persons who renounce the world, to profess a state of abjection and poverty; though it may be often a part of prudence to choose a retreat which is free from the moral danger of distraction and anxiety, too apt to disturb the mind when under the pressure of extreme want. St. Edmund had no views to temporal advantages in this inquiry; all his care was to find a nunnery, out of which the world was banished, and where the manner of life, regularity, example, and reigning maxims breathed the most perfect spirit of the holy institute. “To embrace a religious state,” says the saint, 1“is the part of perfection: but to live imperfectly in it, is the most grievous damnation.” A fear of entangling himself, or others in any danger of sin, made him shun all houses in which a fortune was exacted for the admission of postulants, which the canons condemn as simony in monasteries sufficiently founded; for though presents may be received, nothing can be asked or expected for the admission, which is something spiritual: nor for the person’s maintenance, which the house in those circumstances is able and obliged to afford. After a diligent inquiry and search, the saint placed his two sisters in the small Benedictin nunnery of Catesby, in Northamptonshire, 2 famous for strictness of its discipline, where both served God with great fervour, were eminent for the innocence and sanctity of their lives, and died both successively prioresses.

St. Edmund had no sooner settled his sisters, but he went back to Paris to pursue his studies. Whilst he lived at Oxford he had consecrated himself to God by a vow of perpetual chastity, under the patronage of the Blessed Virgin, in whom, under God, he placed a special confidence; and this vow he observed with the utmost fidelity his whole life, shunning, with the most scrupulous care, all levity in the least action, every dangerous liberty of his senses, and all company that could be an occasion of temptation. In his study he had an image of the Mother of God before his eyes, round which were represented the mysteries of our redemption; and, in the midst of his most profound studies, his frequent ejaculations to God were so ardent, that in them he sometimes fell into raptures. How desirous soever he appeared to become learned, his zeal to become a saint was much greater. By virtue he sanctified all his studies, and the purity of his heart replenished his soul with light, which enabled him to penetrate, in them, the most knotty questions, and the most sublime truths. By his progress in learning he was the admiration of his masters, and for the purity of his life he was regarded as a miracle of sanctity. He constantly attended at the midnight office in St. Martin’s church, and after that was over, spent some hours there in prayer, early heard mass in the morning, and then repaired to the public school, without taking food or rest. He went to vespers every day; studies, works of charity, holy meditation, and private prayer, took up the rest of his time. He fasted much, and every Friday on bread and water; wore a hair shirt, and mortified his senses in every thing. Allowing very little for his own necessities, he employed in alms the rest of the money which he received for his own uses. He seldom ate above once a day, and then very sparingly, slept on the bare floor, or on a bench, and for thirty years never undressed himself to sleep, and never lay down on a bed, though he had one in his room, decently covered, in order to conceal his austerities. After matins, at midnight, he usually continued his meditation and prayer till morning, and very rarely slept any more: if he did, it was only leaning his head against the wall, as he knelt or sat a little while. Many years before he was in holy orders, he said every day the priest’s office, with salutations of the wounds of our Divine Redeemer, and a meditation on his sufferings. After he had gone through a course of the liberal arts and mathematics, and had taken the degree of master of arts, he was employed six years in teaching those sciences, especially the mathematics. Though, to avoid the danger of the distraction of the mind from heavenly things, to which these studies generally expose a soul, he used, as a counterbalance, much prayer and meditation, to nourish constantly in his heart a spirit of devotion. Yet this at length suffered some abatement; and he seemed one night to see his mother in a dream, who pointing to certain geometrical figures before him, asked him what all that signified? and bade him rather make the adorable Trinity the object of his studies. From that time he gave himself up entirely to the study of theology, and though out of humility he was long unwilling, he suffered himself to be overcome by the importunity of his friends, and proceeded doctor in that faculty, though whether this was at Paris, or Oxford, after his return to England, authors disagree. He interpreted the holy scriptures some time at Paris: it was his custom always to kiss that divine book out of religious respect, as often as he took it into his hands. As soon as he was ordained priest, he began to preach with wonderful unction and fruit. Even the lectures which he delivered in school, and his ordinary discourse were seasoned with heavenly sentiments of the divine love and praises, and breathed a spirit of God which extremely edified all who were present. Several of his auditors and scholars became afterwards eminent for sanctity and learning. Seven left his school in one day to take the Cistercian habit; one of whom was Stephen, afterwards abbot of Clairvaux, and founder of the monastery of the Bernardins at Paris.

Returning to England, he was the first who taught Aristotle’s logic at Oxford, 3 where he remained from 1219 to 1226; but in frequent missions travelled often through all Oxfordshire, Gloucestershire, and Worcestershire, preaching the word of God with great fruit and zeal. After having refused many ecclesiastical preferments, he at length accepted of a canonry, with the dignity of treasurer in the cathedral of Salisbury; but gave far the larger part of the revenue to the pool, leaving himself destitute the greatest part of the year. He had not been long in this post, when the pope sent him an order to preach the crusade against the Saracens, with a commission to receive an honorary stipend for his maintenance, from the several churches in which he should discharge that office. The saint executed the commission with great zeal; but would receive no honorary stipend, or any kind of present for his maintenance. As he was preaching in the open air near the church at Worcester, a heavy shower fell all round the place, but the saint having given his blessing, and bade the people not to disperse, not a single drop touched any of them, or fell on the spot where they stood. When he preached, the words which came from his inflamed heart were words of fire, which powerfully converted souls. Persons the most profoundly learned were moved to tears at his sermons, and many became imitators of his penance and virtues. William, surnamed Longspear, the famous Earl of Salisbury, who had lived a long time in the neglect of the essential duties of a Christian, and without ever approaching the sacraments, was so entirely converted by hearing a sermon which the saint preached, and by conversing some hours with him, that from that time he laid aside all other business to make the salvation of his soul his whole employment. The saint formed many excellent men of prayer, and was himself one of the most experienced doctors of an interior life, and most enlightened contemplatives in the church. What he chiefly inculcated was a sincere spirit of humility, mortification, and holy prayer; and he was principally solicitous to teach Christians to pray in affection and spirit. “A hundred thousand persons,” says the saint, 4“are deceived in multiplying prayers. I would rather say five words devoutly with my heart, than five thousand which my soul does not relish with affection and understanding. Sing to the Lord wisely. 5 What a man repeats by his mouth, that let him feel in his soul.” A late French critical author 6 of a book entitled the Tradition of the Church concerning Contemplation, says of St. Edmund: “He applied himself from his youth to the contemplation of eternal truths: and so well united in himself (which is very rare) the science of the heart with that of the school, the mystical theology with the speculative, that by letting into his heart the lights of his understanding, he became a perfect contemplative, or mystic theologian; and he has no less enlightened the church by the sanctity of his life, than by the admirable spiritual tract, called, the Mirror of the Church, in which are found many excellent things relating to contemplation.”

The see of Canterbury had been long vacant, when Pope Gregory IX. pitched upon Edmund to fill it. The chapter of Canterbury was unanimous in his favour, King Henry III. gave his consent, and the election was confirmed by his holiness. Matters were gone thus far, when a deputation was sent to Salisbury, to give notice to the saint of his election, and to conduct him to his flock. Edmund, who was till then a stranger to these proceedings, protested loudly against the violence that was offered him. The deputies thus repulsed by him, applied to the bishop of Salisbury, who exerted his authority to compel the saint to acquiesce. Edmund submitted after much resistance, but had not quite conquered his fears and difficulties when he was consecrated, on the 2d of April, 1234. This dignity made no alteration in the humble sentiments or behaviour of our saint. He had still the same mean opinion of himself, and observed the same simplicity and modesty in his dress, notwithstanding the contrary fashions of the bishops of that age. His chief employment was to inquire into and relieve the corporal and spiritual necessities of his flock, and he soon got the reputation of a primitive pastor. His revenues he chiefly consecrated to the poor, and had a particular care to provide portions for young women, whose circumstances would have otherwise exposed them to great dangers. He gave vice no quarter, maintained church discipline with an apostolic vigour, and was most scrupulously solicitous and careful that justice was impartially administered in all his courts, abhorred the very shadow of bribes in all his officers, and detested the love of filthy lucre, especially in the clergy. For the reformation of abuses, he published his Constitutions in thirty-six canons, extant in Lindwood, Spelman Wilkins, Johnson, and in Labbe’s edition of the Councils. 7

Amidst a great corruption of manners, and decay of discipline, his zeal could not fail to raise him adversaries. Even the children of his own mother, the monks of his chapter, and many of his clergy, who ought to have been his comfort and his support, were the first to oppose him, and defeat his holy endeavours, for restoring regularity, the purity of Christian morals, and the true spirit of our divine religion, which its founder came from heaven to plant amongst men. Mr. Johnson says, 8“Archbishop Edmund was a man of very scrupulous notions.” Scrupulosity is a great defect and weakness, often a grievous vice, always contrary to perfect virtue: though a passing state of scrupulosity which is humble, always ready to obey, and attended with unaffected simplicity of heart, is a usual trial of persons when they first begin to serve God in earnest; but this is easily cured. A scrupulosity which arises from constitution, is a severe trial of patience, but that which is founded in self-love and the passions, and is accompanied with wilful obstinacy, is a most dangerous and vicious disorder. But a timorousness of conscience differs infinitely from scrupulosity, and is the disposition of all who truly desire to be saved. In this path all the saints walked, with holy Job, fearing all their actions, with constant watchfulness over themselves, and attention to the general rules of the gospel, from which they never suffered custom, example, or the false maxims of the multitude to turn them aside. Upon this principle, Edmund guided himself by the rules of Christ and his Church, and opposed abuses that seemed authorized by custom, and had taken deep root.

There, perhaps, was never a greater lover of charity and peace than our saint; yet he chose to see his dearest friends break with him, and turn his implacable enemies and persecutors, rather than approve or tolerate the least point which seemed to endanger both his own and their souls. And, from their malice, he reaped the invaluable advantage of holy patience. For their bitterness and injustice against him never altered the peace of his mind, or his dispositions of the most sincere charity and tenderness towards them; and he never seemed sensible of any injuries or injustices that were done him. When some told that he carried his charity too far, he made answer: “Why should others cause me to offend God, or to lose the charity which I owe and bear them? if any persons were to cut off my arms, or pluck out my eyes, they would be the dearer to me, and would seem the more to deserve my tenderness and compassion.” He often used to say, that tribulations were a milk which God prepared for the nourishment of his soul, and that if ever they had any bitterness in them, this was mixed with much sweetness, adding, that they were, as it were, a wild honey, with which his soul had need to be fed in the desert of this world, like John Baptist in the wilderness. He added, that Christ had taught him by his own example to go to meet and salute his persecutors, and only to answer their injuries by earnestly recommending their souls to his heavenly Father. The more the saint suffered from the world, the greater were the consolations he received from God, and the more eagerly he plunged his heart into the ocean of his boundless sweetness, in heavenly contemplation and prayer. Nicholas Trivet, a learned English Dominican, in his accurate history of the reigns of six kings from Stephen, 9 tells us, that St. Edmund had always some pious and learned Dominican with him wherever he went, and that one of those who lived to be very old, assured him and many others, that the saint was found in a wonderful ecstacy: “One day,” says he, “when the saint had invited several persons of great quality to dine with him at his palace, he made them wait a long while before he came out to them. When dinner had been ready some time, St. Richard, who was his chancellor, went to call him, and found him in the chapel, raised a considerable height above the ground, in prayer.” St. Edmund, while he was archbishop, kept a decent table for others; but contrived secretly to practise at it himself the greatest abstemiousness and mortification.

The saint’s trials grew every day heavier, and threatened to overwhelm him; yet he was always calm, as the halcyon riding on the waves amidst a violent tempest. King Henry III. being by his bad economy, and the insatiable thirst of his minions, always needy, not content to exact of his subjects, both clergy and laity, exorbitant sums, kept bishoprics, abbeys, and other benefices, a long time vacant, only that, under the title of protecting the goods of the church, he might appropriate the revenues to his own use; and, when he nominated new incumbents, preferred his own creatures, who were usually strangers, or at least persons no ways qualified for such posts. St. Edmund, not bearing an abuse which was a source of infinite disorders, obtained of Pope Gregory IX. a bull, by which he was empowered and ordered to fill such vacant benefices, in case the king nominated no one, within six months after they fell vacant. But, upon the king’s complaint, his holiness repealed this concession. The zealous prelate, fearing to injure his own conscience, and appear to connive at crying abuses which he was not able to redress, passed secretly into France, thus testifying to the whole world how much he condemned such fatal enormities. Making his way to the court of France, he was graciously received by St. Lewis, all the royal family, and city of Paris, where his virtue was well known. Thence he retired to Pontigny, a Cistercian abbey in Champagne, in the diocess of Auxerre, which had formerly harboured two of his predecessors, St. Thomas, under Henry II., and Stephen Langton, in the late reign of King John. In this retreat the saint gave himself up to fasting and prayer; and preached frequently in the neighbouring churches. His bad state of health obliging him, in compliance to the advice of physicians, to change air, he removed to a convent of regular canons at Soissy or Seysi. Seeing the monks of Pontigny in tears at his departure, he told them he should return to them on the feast of St. Edmund the Martyr; which was verified by his body, after his death, being brought thither on that day. His distemper increasing, he desired to receive the viaticum, and said in presence of the holy sacrament: “In Thee, O Lord, I have believed; Thee I have preached and taught. Thou art my witness, that I have desired nothing on earth but Thee alone. As thou seest my heart to desire only Thy holy will, may it be accomplished in me.” After receiving the holy sacrament, he continued that whole day in wonderful devotion and spiritual jubilation, so as to seem entirely to forget, and not to feel his distemper; tears of joy and piety never ceased trickling down his cheeks, and the serenity of his countenance discovered the interior contentment of his holy soul. This, his joy, he expressed by alluding to a proverb then in vogue, as follows: “Men say that delight (or sport) goeth into the belly: but I say, it goeth into the heart.” 10 This inexpressible interior comfort which his soul enjoyed, wonderfully discovered itself by a cheerfulness and glow which cannot be imagined, but which then appeared in his cheeks, which were before as pale as ashes. The next day he received the holy oils, and from that time always held a crucifix in his hands, kissing and saluting affectionately the precious wounds, particularly that of the side, keeping it long applied to his lips with many tears and sighs, accompanied with wonderful interior cheerfulness and joy to his last breath. From his tender years he had always found incredible sweetness in the name of Jesus, which he had constantly in his heart, and which he repeated most affectionately in his last moments; in his agony he did not lie down but sat in a chair, sometimes leaning upon his hand, and sometimes he stood up. At length, fainting away, without any contortions or convulsions he calmly expired, never seeming to interrupt those holy exercises which conducted his happy soul to the company of the blessed, there to continue the same praises, world without end. St. Edmund died at Soissy, near Provins in Champagne, on the 16th of November, 1242, according to Godwin, having been archbishop eight years. His bowels were buried at Provins; but his body was conveyed to Pontigny, and, after seven days, deposited with great solemnity. Many miraculous cures wrought through his intercession proclaimed his power with God in the kingdom of his glory, and the saint was canonized by Innocent V. in 1246. In 1247 his body was taken up, and found entire, and the joints flexible; it was translated with great pomp, in presence of St. Lewis, Queen Blanche, and a number of prelates and noblemen. These precious relics remain to this day the glory of that monastery, which, from our saint, is called St. Edmund’s of Pontigny. Dom Martenne, the learned Maurist monk, tells us, that he saw and examined his body, which is perfectly without the least sign of corruption; the head is seen naked through a crystal glass; the rest of the body is covered with his pontifical garments; the colour of the flesh is everywhere very white. It is placed above the high altar in a shrine of wood, gilt over. One arm was separated at the desire of St. Lewis, who caused it to be shut in a gold case so as to be seen through crystal glasses. But the flesh of this arm is black, which is ascribed to an embalming when it was taken from the body. English women were allowed to enter this church, though the Cistercian Order forbade the entrance of women into their churches, which now is nowhere observed among them except in the churches of Citeaux and Clairvaux. In the treasury at Pontigny are shown St. Edmund’s pastoral ring, chalice, and paten: also his chasuble, or vestment in which he said mass, which is quite round at the bottom, according to the ancient form of such vestments. Martenne adds, that the conservation of this sacred body free from corruption, is evidently miraculous, and cannot be ascribed to any embalming during above five hundred years, without any change even in the colour. 11 Several miracles, wrought through this saint’s intercession, were authentically approved and attested by many English bishops, as Stephen, a subdeacon, who had been six years his secretary, assures us, who adds: “Numberless miracles have been performed by his invocation since his deposition, of the truth whereof I am no less certain than if I had seen them with my own eyes.” One he mentions that was wrought upon himself. He had suffered an intolerable toothache, with a painful inflammation of his left jaw for two days, without being able to take any rest, till, calling to mind his blessed father Edmund, he with prayers and tears implored his intercession, and quickly fell into a gentle slumber: when he awoke he found himself perfectly freed from the toothache, and the swelling entirely dissipated.

St. Edmund was a great proficient in the school of divine love and heavenly contemplation, because he learned perfectly to die to himself. Man’s heart is, as it were, naturally full of corruption and poison, and abandoned to many inordinate appetites, and subtle passions which successively exercise their empire over it, artfully disguise themselves, and infect even his virtues. God often condemns the hearts of those whose actions the world admires; because, having chiefly a regard to the interior dispositions, and the purity and fervour of the intention, he often sees virtues, which shine brightest in the eyes of men, to be false, and no better than disguised vice and self-love. A sincere spirit of humility, meekness, patience, obedience, compunction, and self-denial, with the practice of self-examination, penance, and assiduous prayer, must crucify inordinate self-love, disengage the affections from earthly things, and, purifying the heart, open it to the rays of divine light and grace.

Note 1. S. Edmund, in Speculo, c. 1, ex Eusebio vulgo Emiseno, potius Gallico. [back]

Note 2. This monastery is falsely said by Speed to have been of the Order of the Gilbertines, as Bishop Tanner proves in his Notitia Monastica; for, from its foundation to its dissolution under Henry VIII. it professed the rule of St. Bennet. [back]

Note 3. Wood. Hist. et Antiq. Oxon. t. 1. p. 81, t. 2, p. 9. et 81. [back]

Note 4. S. Edm. Cant. in Speculo. Bibl. Patr. t. 13, p. 362. [back]

Note 5. Ps. lvi. [back]

Note 6. F. Honoratus of St. Mary, in his historical table of contemplative writers, t. 1, p. 4. [back]

Note 7. In the eighth he expresses his scrupulous fear of simony, and filthy lucre in priests receiving retributions for masses: he who serves the altar is entitled to live by the altar, and may receive a maintenance by the honorary stipends which the church allows him to receive, on the occasion of certain functions, to which such retributions are annexed, where there is no danger of the people being withdrawn by them from religious duties; for they are never annexed to penance, the holy communion, or the like means of frequent devotion. Yet in such retributions, those incur the guilt of simony, who bargain about them, or receive them in such a manner as to sell the mass, or any other spiritual function. The danger of which abuses, with regard to annuals and trentals for the dead, the holy prelate cuts off by this canon, which Lindwood and others only render obscure by their long disquisitions. In the fifteenth canon he orders the people to be put in mind every Sunday at the parish mass, of the canons against parents whose children are overlaid, by which canons in some cases they were obliged to go into a monastery; in others to do penance for three years; and for seven, if drunkenness, or any other sin were the occasion of their overlaying a child. (See Johnson, ib. ad an. 1236, t. 2.) In the fifth canon, St. Edmund, addressing himself to all rectors, vicars, and other curates of churches, says: “We admonish, and strictly charge you, that having peace, as far as lies in you, with all men, you exhort your parishioners to be one body in Christ, by the unity of faith, and by the bond of peace: that you compose all differences that arise in your parish, with all diligence, that you make up breaches, reclaim, as far as you can, the litigious, and suffer not the sun to go down upon the anger of any of your parishioners.” The prelude to this canon expresses the holy bishop’s extreme love of peace as follows: “A great necessity of following peace lies on us, my sons, since God himself is the author and lover of peace, who came to reconcile not only heavenly, but earthly beings; and eternal peace cannot be obtained without temporal and internal peace.” Upon this canon Mr. Johnson has the following remark: “This would be very unreasonably applied to the present English clergy, who rather want friends to persuade the people to be at peace with them upon any terms.” (Collect. of English Canons, t. 2.) St. Edmund was author of the book called Speculum Ecclesiæ, or Mirror of the Church, (t. 13, Bibl. Patr.) of which work some manuscript copies in the Bodleian library, in the English college at Douay, and others, considerably differ, some being abstracts, others a Latin translation made by Will. Beaufu, (a Carmelite friar of Northampton,) from a French translation. Ten devout Latin prayers, a treatise on the seven deadly sins and on the decalogue in French, and another entitled, The Seven Sacraments briefly declared of Seynt Edmunde of Pontenie, are works of this saint in manuscript in the Bodleian library, &c. See Tanner. Biblioth. v. Richie. [back]

Note 8. S. Edmund Constit. Can. 8. [back]

Note 9. Annal. 6 Reg. Angl. ad. an. 1240. [back]

Note 10. Men seizh game God en wombe ac ich segge, game God en herte.Eustachius Monachus, S. Edmundi apellanus et secretarius, inter testimonia de S. Edm. MS. [back]

Note 11. See Voy. Littér. de Deux Religieux Bened. pp. 57, 58. [back]

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

SOURCE : http://www.bartleby.com/210/11/161.html

St Edmund of Abingdon

Feast day 16 November

Born around 1175, Edmund was the eldest son of the merchant, Reginald Rich, a pious man who later in life became a monk. Edmund followed in his father's footsteps and was noted also as being most devout all his life.

He was educated in grammar at Oxford University and then took an Arts course in Paris. Returning to Oxford in 1195 he taught the new logic in the Arts faculty until 1201 when he went back to Paris to study theology, it was probably during this time in France that he wrote his "Moralities on the Psalms".

After a year in Paris, Edmund again returned to England and spent some time with the Austin Canons at Merton in Surrey. In 1214 he incepted in theology at Oxford. A pioneer of Scholasticism, he gave great importance both to the literal sense and historical context of the Bible, as well as to its spiritual sense, which was the vehicle for his theological thoughts and teaching. Then in 1222 his life took a different turn when he became Treasurer of Salisbury and although he continued lecturing in the cathedral school his real work was the administrative duties of the building of the great church that was to become the new Salisbury Cathedral.

Edmund was also noted as being a most generous almsgiver. Often exhausted, Edmund would sometimes retire to the Cistercian monastery at Stanley, in Wiltshire, where the abbot, Stephen of Lexington, was a former pupil of his.

Although Edmund disliked administration and found politics distasteful, in 1233 after three elections had been quashed, the Pope appointed him archbishop of Canterbury, despite his personal feelings Edmond became a notable and effective reformer.

For his household he chose a most able and outstanding group of men, including Richard, later of Chichester. He claimed and exercised metropolitan rights of visitation, this was often challenged and he had to resort to litigation to maintain his authority, not the least with his own monastic chapter at Canterbury.

His dealings with Cardinal Otto, the papal legate were reported to be somewhat stormy, it seems they were friendlier than is often supposed. Edmund resisted royal interference and mismanagement and grew in power and prestige, during the period 1234-6, mediating between king and barons, he united the Church in England into political action and averted a civil war.

Although Edmund resisted some papal appointments to English benefices it did not stop him seeking the pope's help in his disputes with the king. It was on his way to see the pope that he died at Soissy on 19th November 1240. He was buried at the Cistercian abbey at Pontigny, his favourite order.

His body was never translated to Canterbury, because the Black Benedictine community there resented what they regarded as Edmund's attacks on their independence. Edmund was canonised in 1246, at the first celebration of his feast, Henry III offered a chalice, a white samite vestment and 20 marks for candles at his shrine.

At Salisbury a collegiate church and an alter in the cathedral were named after him, while through the Sarum calendar his cult became well known, particularly in Abingdon, his birthplace and Catesby, in Northants, where his sisters, Margaret and Alice were nuns. He is also remembered at Oxford University where St. Edmund Hall takes its name from him.

John Hayward.

SOURCE : http://www.wilfrid.com/saints/edmund_abingdon.htm

A Short Life of St Edmund of Abingdon

Feast Day: 20 November

Edmund was born at Abingdon, near Oxford, about 1175, and was known during his lifetime as Edmund of Abingdon His father, Reginald, seems to have been a sufficiently well-to-do tradesman for his fellow townsmen to have given him the surname 'Rich'. (St Edmund of Abingdon is still mistakenly called St Edmund Rich. For forty years Doctor A. B. Emden has been trying to dislodge this misnomer It owes its origin to Anthony Wood, the Oxford antiquary, who wrongly assumed that St Edmund inherited his father's soubriquet, 'e Rich'. He did not. Contemporary references to him before his promotion as archbishop are to Master Edmund of Abingdon.) His mother, Mabel, gave him an austere upbringing and exerted a strong influence on him. He went to the University at Oxford when he was about 12 years old, and three or four years later, to Paris. On is return from Paris he was Regent of Arts at Oxford for six years. HIs mother was dead and he had a dream of her, which he interpreted as a message to turn to more serious studies. He went to Paris again to study theology and returned about 1214, as Regent of Theology at Oxford.

He must have been something of a character in the eyes of the students. Long hours at night spent in prayer had the result that he often 'nodded off' during his lectures. Like any of us who find ourselves in that embarrassing position, he would wake with a start and say: 'I was not asleep - just thinking'. He would not take any payment from poor scholars, and when the richer scholars came to pay, he would ask them to leave the money on his window-sill, so as not to embarrass them if it was not quite the right amount. One of his dictums of this period reveals him as the scholar and the saint: 'Study as though you are to live for ever: live as though you are to die tomorrow'. There is a long-established tradition that he utilised his lecture-fees to build the Lady Chapel of St Peter's in the East at Oxford.

Richard Poore appointed him Treasurer of Salisbury Cathedral in 1222, with the annexed prebend of Calne, and he had the responsibility of raising the money to complete the choir of the Cathedral.

After the death in 1231 of Richard le Grand, Archbishop of Canterbury, the Canterbury Chapter proposed as his successor first Ralph Neville, Bishop of Chichester, then their prior, John of Sittingbourne, and then John Blund, canon of Chichester, but for one reason or another the Pope refused to confirm any of these appointments.

Since the See had been vacant for four years, Pope Gregory IX personally intervened and 'gave the monks power to elect Master Edmund, Canon of Salisbury'. It was a surprising appointment for, apart from his learning, Edmund was known mainly as an ascetic and a recluse. Indeed, on his first visit to Rome in 1238, Pope Gregory was to chide him: 'You would make a good monk', but it was this same Gregory who had personally chosen him to be archbishop.

Edmund was genuinely reluctant to accept office. He hesitated, apparently for two days, and the argument which finally broke down his resistance was that, if he refused, the Pope might very well appoint a foreign ecclesiastic to the archbishopric. He was consecrated at Canterbury on Laetare Sunday, 2nd April 1234.

He had immediate success, but it was virtually his only success. Within months of his consecration, by fearlessly exposing the evils which were threatening the land, he averted civil war and reconciled Henry III and the Barons, and the King was forced to expel the Poitevins. The reason for Edmund's success was undoubtedly the high regard in which the men of his day held physical penances and Edmund had practised these to an extraordinary degree since youth. Men listened to him because of his virtue.

It is of special interest to us in Dover that one of the Barons who was reconciled with the King was Hubert de Burgh, Earl of Kent. De Burgh had founded the Maison Dieu in 1203, and in 1216 had successfully defended Dover Castle, and defeated the French in a naval engagement in the Channel.

Edmund's success, however, turned the King against him, and the appointment of Cardinal Otto as Papal Legate, at the King's request, has been seen as a move to embarrass Edmund. In fact, Otto was a reasonable man, whose advice was sought both by Edmund and by Grosseteste, who did not meddle in the purely domestic affairs of the English Church, and who could not be bought by the King.

He did, however, introduce foreign clerics to English benefices, which aroused strong opposition among the English Bishops, and was the cause of a deterioration in relations between Edmund and the Pope, The Pope advised him to accept the inevitable gracefully, and although Edmund counselled his fellow bishops 'to make a virtue of necessity', his own principles were too strong, and it was still a ground of bitter contention between him and the Pope at the time of his death

Edmund was not intended by nature to be a bishop. He was happiest at Oxford or in his rectory at Calne: among ordinary people, instructing them, teaching them to pray: 'five words well said are better than five thousand said without devotion'), reconciling sinners and helping them to die. By our standards, his moral teaching was incredibly severe. He condemned luxury or comfort in any form, and was distrustful of sex. He held that a man could not be good and live at court. He prayed much and treated his body mercilessly In the thirteenth century he was every man's idea of a saint.

He was not an administrator and had little time for what we would call routine work.

His complaints against the King were many. Not only did Henry delay the appointment of bishops so that he could have possession of the ecclesiastical revenue during the vacancies, but he raised levies on the Church to pay for his won and the Pope's needs. After his marriage to Eleanor of Provence, foreign ecclesiastics from her retinue had been appointed to English benefices, and more recently he was gerrymandering the Winchester Chapter to secure the appointment of a relative as bishop. Yet a further source of friction was Edmund's opposition to the marriage of Simon de Montfort to the King's sister because of her vow of perpetual widowhood.

His seven years as Archbishop were unhappy years. The most serious of his conflicts, however, was with the monastic Chapters of Canterbury and Rochester. Originally, bishops had been monks and members of the monastic communities, but in the thirteenth century, with the rise of secular bishops, there was an inbuilt danger of conflict between them and the monks who formed their cathedral chapters. Each was concerned to prevent any encroachment upon their privileges.

In Edmund's case, tension was heightened by his desire to establish a secular collegiate house at Maidstone to provide for clerics on his administration staff. It was a reasonable proposal, and Cardinal Otto had held an enquiry and approved his plans, but the monks were suspicious that their position was being undermined.

Although feelings between Edmund and the monks were bad, the issues between them were relatively small. The latest was over the right to nominate the prior and some petty forgeries were involved. It was the general situation as much as any one incident which led to Edmund's excommunicating the whole Cathedral Chapter.

There was enough to discuss with the Pope when Edmund set out for an ad limina visit to Rome in October 1240 - his relations with the Pope, his relations with the Canterbury monks - but when he reached Pontigny he was a dying man. He turned back in the hope of reaching England, but death overtook him in a small Augustine priory at Soisy on 16th November 1240.

The scenes described on page 11 give an idea of the veneration in which people held him. His cult is certainly as popular in France as in England.

He was canonized by Innocent IV on 16th December 1246, at Lyons. Eustace of Faversham had already written his Life as part of the general presentation of his cause of canonization. This Eustace was a monk of Christ Church, Canterbury, and Edmund's chaplain. Edmund feared that the monks at Canterbury might take vindictive action against Eustace on account of his loyalty to him, and one of his last acts at Soisy, three days before he died, was to write a testimonial letter, indemnifying him in advance against any action the monks might take. It was also, no doubt, for the same reason that he had written the previous March to the sub-prior and monks of St Martin's Proiry at Dover, appointing Eustace to be their prior, although there is no evidence that he ever held the appointment.

It might be felt that, because of all the conflicts around him, Edmund had a contentious character. He was an Englishman and a strong nationalist, and was determined to rid England of foreign influences, whether these were foreigners in high political places, or high ecclesiastical places. He was more successful in the first than in the second. He was a Churchman, determined that the Church should be in the hands of men dedicated to God and to the people, and free of political influence to do its work unhampered: determined too, that its revenue should be spent on the needs of worship and on the needs of the poor, and not on luxurious living, the King's favourites or foreign wars. And he was a saint for whom holiness, his own and his countrymen's, took precedence before all else. In any age, such a man will meet opposition, but in the thirteenth century he was not only opposed, he was admired. Holiness was the one weapon left to a churchman - there were enough diplomats and politicians. They could be deposed,, killed,, circumvented, but there was no answer to holiness. Death did not help - it only made a martyr. Holiness was recognised as right, but it prevented a challenge to be avoided, if at all possible.

Henry III died on Edmund's feast day, 16th November 1272. One can be sure that Edmund assisted him by his prayers.

In recognition of Henry's benefactions to the Maison Dieu the Master was required to arrange for a mass for the repose of his soul to be said annually on 16th November. The last of these masses was said on 16th November 1534.

SOURCE : http://www.stedmundschapel.co.uk/edmund.html

Saint Edmund

Archbishop of Canterbury
(† 1240)

Saint Edmund, Edmundus, or Edme, was born at Abingdon in England towards the end of the twelfth century, the son of very virtuous Christians. His father withdrew from the world before many years passed, and entered a monastery, where he later died; and his pious spouse raised her children in the love and fear of God, accustoming them to an austere life, and by means of little presents, encouraging them to practice mortification and penance.

Edmund, the oldest, with his brother Robert, left his home at Abingdon as a boy of twelve to study in Paris. There he protected himself against many grievous temptations by a vow of chastity, and by consecrating himself to the Blessed Virgin Mary for life. While he was still a schoolboy there, he one day saw the Child Jesus, who told him He was always at his side in school, and accompanied him everywhere he went. He said he should inscribe His Name deeply in his heart, and at night print it on his forehead, and it would preserve him and all who would do likewise, from a sudden death.

His mother fell seriously ill while he was still studying in Paris; he returned home for her final benediction, and she recommended that he provide for his brother and his sisters. When the latter were all received by the Superior of a nearby convent, Edmund was able to return to Paris to complete his studies. He began to profess the liberal arts there and acquired an excellent reputation, striving also to teach virtue to his students and to aid them in all their difficulties. After six years, he was advised by his mother in a dream to abandon the teaching of secular disciplines, and devote himself to learning to know God better. He then became a Doctor of sacred learning, and many who heard him teach left their former occupations to embrace religious life. When ordained a priest, he was the treasurer of the Church of the diocese of Salisbury. There he manifested such charity to the poor that the dean said he was rather the treasure than the treasurer of their church.

The Pope, having heard of his sanctity and his zeal, charged him to preach the Crusade against the Saracens. He was raised in 1234 to the archiepiscopal see of Canterbury. There he fearlessly defended the rights of Church and State against the avarice and greed of Henry III. The complacent ecclesiastics and lords persecuted him in various ways, but could not alter his patience. Finding himself unable, however, to force the monarch to relinquish the benefices which he kept vacant on behalf of the royal coffers, Edmund retired into exile at the Cistercian monastery of Pontigny, rather than appear as an accomplice to so flagrant a wrong. After two years spent in solitude and prayer, he went to his reward. The miracles wrought at his tomb at Pontigny were so numerous that he was canonized in 1247, only a few years after his death. His body was found incorrupt in that year, when it was translated in the presence of Saint Louis IX and his court to Pontigny, from its former resting place in the church of Soisy.

Les Petits Bollandistes: Vies des Saints, by Msgr. Paul Guérin (Bloud et Barral: Paris, 1882), Vol. 13

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Saint PHILÉMON de COLOSSES et sainte APPIA, martyrs

November 22, 2015, 6:27 am

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Philémon de Colosses, Appia et Archippe

Saint Philémon de Colosses

Disciple de saint Paul

Fête le 22 novembre

† Colosses, Phrygie, v. 70

Groupe « Philémon et Appia»

Philémon de Colosse (Colossæ en Phrygie) et Appia, sa femme, sont vénérés par les Églises d’Orient comme martyrs. Chrétien de Colosses à qui saint Paul adressa une courte épître, ce riche citoyen de Colosse fut converti au christianisme par son ami saint Paul. Appia était vraisemblablement sa femme, et il en est question dans l’Épître de saint Paul à Philémon. Ils auraient été martyrisés tous deux et lapidés à mort dans leur maison de Colosses.

Philemon and Apphia (Appia) MM (RM)

Died c. 70; feast day in the East is February 14 or July 6. Saint Philemon, a wealthy citizen of Colossae, Phrygia, was converted either by Saint Paul when he preached at Ephesus, or by Paul's disciple Saint Epaphras, who evangelized Colossae. He was the recipient of the Epistle to Philemon, a private personal letter in which Paul tells him that he is sending back to him his runaway slave Onesimus so that he could have him back "not as a slave anymore, but . . . [as] a dear brother." According to tradition, Philemon freed Onesimus and was later stoned to death with his wife Apphia, whom Paul called "my dear sister," at Colossae for their Christianity (Benedictines, Coulson, Delaney, Encyclopedia, Farmer, Husenbeth).

SOURCE : http://www.saintpatrickdc.org/ss/1122.shtml

Philemon

A citizen of Colossæ, to whom St. Paul addressed a private letter, unique in the New Testament, which bears his name. As appears from this epistle, Philemon was his dear and intimate friend (verses 1, 13, 17, 22), and had been convertedmost probably by him (verse 19) during his long residence at Ephesus(Acts 19:26; cf. 18:19), as St. Paul himself had not visited Colossæ(Colossians 2:1). Richand noble, he possessed slaves; his house was a place of meeting and worshipfor the Colossianconverts(verse 2); he was kind, helpful, and charitable(verses 5,7), providing hospitalityfor his fellow Christians (verse 22). St. Paul calls him his fellow labourer (synergos, verse 1), so that he must have been earnest in his work for the Gospel, perhaps first at Ephesus and afterwards at Colossæ. It is not plain whether he was ordained or not. Traditionrepresents him as Bishop of Colossæ (Const. Apost., VI, 46), and the Menaia of 22 November speak of him as a holyapostle who, in company with Appia, Archippus, and Onesimus had been martyred at Colossæ during the first general persecution in the reign of Nero. In the address of the letter two other Christianconverts, Appia and Archippus (Colossians 4:17) are mentioned; it is generally believedthat Appia was Philemon's wife and Archippus their son. St. Paul, dealing exclusively in his letter with the domestic matterof a fugitive slave, Onesimus, regarded them both as deeply interested. Archippus, according to Colossians 4:17, was a ministerin the Lord, and held a sacredoffice in the Church of Colossæ or in the neighbouring Churchof Laodicaea.

The Epistle to Philemon

Authenticity

External testimony to the Pauline authorship is considerable and evident, although the brevity and private character of the Epistledid not favour its use and public recognition. The heretic Marcion accepted it in his "Apostolicon" (Tertullian, "Adv. Marcion", V, xxi); Origenquotes it expressly as Pauline ("Hom.", XIX; "In Jerem.", II, 1; "Comment in Matt.", Tract. 33, 34); and it is named in the Muratorian Fragment as well as contained in the Syriacand old LatinVersions. Eusebius includes Philemon among the homologoumena, or books universally undisputed and received as sacred. St. Chrysostom and St. Jerome, in the prefaces to their commentarieson the Epistle, defend it against some objections which have neither historicalnor critical value. The vocabulary (epignosis, paraklesis tacha), the phraseology, and the style are unmistakably and thoroughly Pauline, and the whole Epistle claims to have been written by St. Paul. It has been objected, however, that it contains some words nowhere else used by Paul(anapempein, apotinein, achrmstos, epitassein, xenia, oninasthai, prosopheilein). But every epistleof St. Paul contains a number of apax legomena employed nowhere else, and the vocabulary of all authors changes more or less with time, place, and especially subject matter. Are we not allowed to expect the same from St. Paul, an author of exceptional spiritual vitality and mental vigour? Renan voiced the common opinion of the critics when he wrote: "St. Paul alone, it would seem, could have written this little masterpiece" (St. Paul, p. xi).

Date and place of writing

It is one of the four CaptivityEpistlescomposed by St. Paul during his first imprisonment in Rome (see COLOSSIANS; EPHESIANS; EPISTLE TO THE PHILIPPIANS; Philem., 9, 23). Colossians, Ephesians, and Philippians are closely connected, so that the general opinion is that they were written and despatched at the same time, between A.D. 61-63. Some scholars assign the composition to Caesarea(Acts 23-26: A.D. 59-60), but both traditionand internal evidence are in favour of Rome.

Occasion and purpose

Onesimus, most likely only one of many slavesof Philemon, fled away and, apparently before his flight, defrauded his master, and ran away to Rome, finding his way to the hired lodging where Paulwas suffered to dwell by himself and to receive all that came to him (Acts 28:16, 30). It is very possible he may have seen Paul, when he accompanied his master to Ephesus. Onesimus became the spiritual son of St. Paul (verses 9, 10), who would have retained him with himself, that in the new and higher sphere of Christian service he should render the service which his master could not personally perform. But Philemon had a priorclaim; Onesimus, as a Christian, was obliged to make restitution. According to the law, the master of a runaway slavemight treat him exactly as he pleased. When retaken, the slavewas usually branded on the forehead, maimed, or forced to fight with wild beasts. Paul asks pardon for the offender, and with a rare tact and utmost delicacy requests his master to receive him kindly as himself. He does not ask expressly that Philemon should emancipate his slave-brother, but "the word emancipation seems to be trembling on his lips, and yet he does not once utter it" (Lightfoot, "Colossians and Philemon", London, 1892, 389). We do not know the result of St. Paul's request, but that it was granted seems to be implied in subsequent ecclesiastical tradition, which represents Onesimus as Bishop of Beraea(Constit. Apost., VII, 46).

Argument

This short letter, written to an individual friend, has the same divisions as the longer letters: (a) the introduction (verses 1-7); (b) the body of the Epistleor the request (verses 8-22); (c) the epilogue (verses 23-25).

1. Introduction (1-7)

The introduction contains (1) the salutation or address: Paul, "prisoner of Christ Jesus, and Timothy" greets Philemon (verse 1), Appia, Archippus, and the Church in their house (verse 2), wishing them graceand peace from God our Father and the Lord Jesus Christ (verse 3); (2) the thanksgiving for Philemon's faith and love (verses 4-6), which gives great joy and consolation to the Apostle(verse 7).

2. Body of the Epistle

The request and appealon behalf of the slave Onesimus. Though he could enjoin Philemon to do with Onesimus that which is convenient (verse 8), for Christian love's sake, Paul"an aged man and now also a prisoner of Jesus Christ" (verse 9) beseeches him for his son Onesimus whom he had begotten in his bonds (verse 10). Once he was not what his name implies (helpful); now, however, he is profitable to both (verse 11). Paulsends him again and asks Philemon to receive him as his own heart (verse 12). He was desirous of retaining Onesimus with himself that he might ministerto him in his imprisonment, as Philemon himself would gladly have done (verse 13), but he was unwilling to do anything without Philemon's decision, desiring that his kindness should not be as it were "of necessitybut voluntary" (verse 14). Perhaps, in the purpose of Providence, he was separated from thee for a time that thou mightest have him for ever (verse 15), no longer as a slave but more than a slave, as a better servant and a beloved Christian brother (verse 16). If, therefore, thou regardest me as a partner in faith, receive him as myself (verse 17). If he has wronged thee in any way, or is in they debt, place that to my account (verse 18). I have signed this promise of repayment with my own hand, not to say to thee that besides (thy remitting the debt) thou owest me thine own self (verse 19). Yea, brother, let me have profit from thee (sou onaimen) in the Lord, refresh my heart in the Lord(verse 20). Having confidence in thine obedience, I have written to thee, knowingthat thou wilt do more than I say (verse 21). But at the same time, receive me also and prepare a lodging for me: for I hopethat through your prayers I shall be given to you (verse 22).

3. Epilogue (23-25)

The epilogue contains (1) salutations from all persons named in Colossians 4 (verses 23-24), and (2) a final benediction(verse 25). This short, tender, graceful, and kindly Epistle has often been compared to a beautiful letter of the Younger Pliny (Ep. IX, 21) asking his friend Sabinian to forgive an offending freedman. As Lightfoot (Colossians and Philemon, 383 sq.) says: "If purity of diction be excepted, there will hardly be any difference of opinion in awarding the palmto the Christian apostle".

Attitude of St. Paul towards slavery

Slavery was universal in all ancient nations and the very economic basis of the old civilization. Slaveswere employed not only in all the formsof manual and industrial labour, but also in many functions which required artistic skill, intelligence, and culture; such as especially the case in both the Greekand the Romansociety. Their number was much greater than that of the free citizens. In the Greekcivilization the slave was in better conditions than in the Roman; but even according to Greeklawand usage, the slave was in a complete subjection to the willof his master, possessing no rights, even that of marriage. (See Wallon, "Hist. de l'Esclavage dans l'Antiquité", Paris, 1845, 1879; SLAVERY.) St. Paul, as a Jew, had little of pagan conception of slavery; the Bible and the Jewishcivilization led him already into a happierand more humane world. The biblemitigated slavery and enacted a humanitarian legislation respecting the manumission of slaves; but the Christian conscience of the Apostlealone explains his attitude towards Onesimus and slavery. One the one hand, St. Paulaccepted slavery as an established fact, a deeply-rootedsocial institution which he did not attempt to abolish all at once and suddenly; moreover, if the Christian religion should have attempted violently to destroy paganslavery, the assault would have exposed the Romanempire to a servile insurrection, the Church to the hostility of the imperial power, and the slaves to awful reprisals. On the other hand, if St. Pauldoes not denounce the abstract and inherent wrong of complete slavery(if that question presented itself to his mind, he did not express it), he knew and appreciated its actual abuses and evil possibilities and he addressed himself to the regulations and the betterment of existingconditions. He inculcated forbearance to slaves as well as obedience to masters (Ephesians 6:5-9; Colossians 3:22; 4:1; Philemon 8-12, 15, 17; 1 Timothy 6:1; Titus 2:9). He taught that the Christianslaveis the Lord's freedman (1 Corinthians 7:22), and vigorously proclaimed the complete spiritual equality of slaveand freeman, the universal, fatherly love of God, and the Christian brotherhood of men:

For you are all the children of God by faith in Christ Jesus. For as many of you as have been baptized in Christ, have put on Christ. There is neither Jew nor Greek, there is neither bond nor free: there is neither male nor female. For you are all one in Christ Jesus.

(Galatians 3:26-28; cf. Colossians 3:10-11)

These fundamental Christianprinciples were the leaven which slowly and steadily spread throughout the whole empire. They curtailed the abuses of slavery and finally destroyed it (Vincent, "Philippians and Philemon", Cambridge, 1902, 167).

Sources

In addition to works referred to, consult Introductions to the New Testament. CATHOLIC: TOUSSAINT in VIGOUROUX, Dict. de la Bible, s. vv. Philemon; Philemon, Epître à; VAN STEENKISTE, Commentarius in Epistolas S. Pauli, XI (Bruges, 1896); ALLARD, Les esclaves chrétiens (Paris, 1900); PRAT, La Théologie de S. Paul (Paris, 1908), 384 sq.; NON-CATHOLIC: OLTRAMARE, Commentaire sur les Épitres de S. Paul aux Colossiens, aux Ephesiens et a Philémon(Paris, 1891); VON SODEN, Die Briefe an die Kolosser, Epheser, Philemon in Hand-Commentar zum N.T., ed. HOLTZMANN (Freiburg, 1893); SHAW, The Pauline Epistles (Edinburgh, 1904); WOULE, The Epistles to the Colossians and to Philemon (Cambridge, 1902).

Camerlynck, Achille. "Philemon." The Catholic Encyclopedia. Vol. 11. New York: Robert Appleton Company, 1911. 22 Nov. 2015 <http://www.newadvent.org/cathen/11797b.htm>.

November 22

SS. Philemon and Appia

PHILEMON, a citizen of Colossæ in Phrygia, a man of quality and very rich, had been converted either by St. Paul, when he preached at Ephesus, or by his disciple Epaphras, who first announced the gospel at Colossæ. So great was the progress he had made in virtue in a short time, that his house was become like a church, by the devotion and piety of those who composed it, and the religious exercises which were constantly performed in it: the assemblies of the faithful seem also to have been kept there. Onesimus, a slave, far from profiting by the good example before his eyes, became even the more wicked. He robbed his master, and fled to Rome, where God permitted him to find out St. Paul, who was then prisoner the first time in that city, in the year 62. That apostle, who was all to all to gain the whole world to Jesus Christ, received this slave with the tenderness of a father, showing so much the greater compassion as his wounds were the deeper. Habits of theft are most difficult to be cured: Onesimus was probably engaged in other evil courses, such crimes seldom go alone. Perhaps only distress had brought him to St. Paul; yet the spirit of sincere charity and piety, with which the apostle treated him, wrought an entire change of his heart, so that its whole frame was renewed, and the stream of all his appetites so turned, that of a passionate, false, self-interested man, he was now humble, meek, patient, devout, and full of charity. True conversions are very rare, because nothing under a total and thorough change will suffice. Neither tears, nor good desires, nor intentions, nor the relinquishment of some sins, nor the performance of some good works will avail anything, but a new creature; a word that comprehends more in it than words can express, and which can only be understood by those who feel it within themselves. Such was the conversion of Onesimus, when he was instructed in the faith, and baptized by St. Paul. The apostle desired to detain him that he might do him those services which the convert could have wished himself to have rendered to his spiritual master. But he would not do it without the consent of him to whom he belonged; nor deprive Philemon of the merit of a good work, to which he was persuaded it would be his great pleasure to concur: in justice the slave owed a satisfaction and restitution to his master. St. Paul, therefore, sent Onesimus back with an excellent epistle to Philemon, in which he writes with an inimitable tenderness and power of persuasion, yet with authority and dignity. He styles himself prisoner of Jesus Christ, the more feelingly to touch the heart of Philemon, and to move him to regard his prayer. He joins Timothy, well known to Philemon, with himself, and calls Philemon his beloved, and his assistant, who shared with him the fruit and labour of the apostleship, to which the other contributed all the succours in his power. Appia, his pious and worthy wife, the apostle calls his dear sister, on the account of her faith and virtue. He would also interest in his petition the whole church of Colossæ; Archippus, who governed it for Epaphras, then in chains at Rome, and the domestic church or faithful house of Philemon. He wishes them grace and peace. This was his ordinary salutation. And what could he ask of God greater for them than grace, which is the source and principle of Christian virtue, and peace, which is its fruit and recompense? To praise a man to his face is a most delicate and difficult task: this he does by thanking God for Philemon, which is the only manner of praising another worthy of a Christian, who knows that all good is the gift of God. Thus the apostle commends his faith, charity, and liberality to all as a member of Christ, and declares his own affection by the strongest token, that of always remembering him, and commending him to God in all his prayers; than which no one can give a more certain mark of his sincere friendship. He uses the tender epithet of brother; and says, that the saints have found comfort by him in the assistance he afforded to all the afflicted brethren, whose interests were common among them. At last he comes to the point, but proposes it with authority, modestly putting Philemon in mind that, as an apostle, he could command him in Christ; but is content to pray him, mentioning whatever could render his entreaties more tender; as his name, which expressed a great deal, his age and his chains: he intercedes for one whom he calls his own bowels, and his son begotten in his chains: he speaks of his theft and flight in soft terms, and mentions how serviceable he had himself found him. He entreats and begs for his own sake, and prays that the obligations which Philemon had to him, for the eternal salvation of his own soul, and his all, might acquit Onesimus of his debt and injustice. He concludes, conjuring him by their strict union and brotherhood in Christ. Philemon, upon such a recommendation, with joy granted Onesimus his liberty, forgave him his crimes, and all satisfaction, and shortly after sent him back to St. Paul, to serve him at Rome; but the apostle wanted not his corporal services, and made him a worthy fellow-labourer in the gospel. Both Latins and Greeks honour SS. Philemon and Appia on this or the following day. Some Greeks say Philemon died a martyr.

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

SOURCE : http://www.bartleby.com/210/11/223.html

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Saint ALEXANDRE NEVSKI, prince

November 23, 2015, 6:39 am

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Saint Alexandre Nevski

Prince russe (✝ 1262)

A dix ans, il était prince de Novgorod une cité où les "petites gens" jouissaient d'un degré de liberté et de liberté d'expression (car toutes les couches sociales étaient lettrées) plutôt exceptionnel pour l'époque.. Il sut se faire aimer d'eux et de tous.

Quelques années plus tard, en 1237, les Tatares déferlèrent sur la Russie contrôlant pour deux cents ans l'ensemble des principautés russes par de lourdes impositions financières. Mais à la même époque, Novgorod eut à affronter le royaume de Suède, le royaume de Lituanie et les chevaliers teutoniques qui voulaient convertir au catholicisme romain les peuples orthodoxes.

Partisan intransigeant de l'orthodoxie byzantine, saint Alexandre s'opposa à eux victorieusement sur les rives du lac Peipus. Il eut aussi à faire face aux pressions du khan et dut même aller lui rendre visite aux extrêmes confins de la Mongolie. Ayant obtenu le pouvoir sur toute la Russie, il intercéda pour son peuple allégeant les taxes des Mongols d'un côté et repoussant à l'Ouest la coalition germano-scandinave dirigée par les chevaliers teutoniques.

Epuisé par les voyages et par la maladie, il retourna dans la paix de Dieu dans la petite ville de Gorodets, au retour de sa dernière expédition à Sarai, la ville dont dépendait Novgorod depuis la fragmentation de la Horde d'Or (le grand empire de Batou khan, partagé à sa mort entre tous ses fils).

voir aussi le livre "Soleil de la Russie" de Catherine Durand-Cheynet, édité à la Librairie Académique Perrin

SOURCE : http://nominis.cef.fr/contenus/saint/1202/Saint-Alexandre-Nevski.html

Alexander Nevsky

Born at Pereaslavl, 1219; died at Vladimir, 1263; canonized by the Russian Orthodox Church in 1547.

Grandprince Alexander of Novgorod, Vladimir and Kiev, saved Russia by his policy of conciliation towards the invading Tartars and firm resistance to enemies on the west. His name of Nevsky came from his victory in 1240 over the Swedes on the River Neva; he defeated the Teutonic Knights at Lake Peipus in 1242, and drove out the Lithuanians soon after. But he was no mere ambitious conqueror: "God is not on the side of force," he said, "but of truth and justice." He had several times to make long journeys to the Tartar overlords to intercede for his people, and earned much obloquy thereby from those who disapproved of his policy. He bore the unjust accusations patiently, and the religious integrity of his life, together with his great services to his people, caused him to be venerated as a saint: "Go glorified his righteous servant," it is said, "because he labored greatly for the land of Russia and for the true Christian religion." In 1938, Alexander Nevsky was made the subject of a film by Eisentein, with music by Prokofiev (Attwater).

SOURCE : http://www.saintpatrickdc.org/ss/1123.shtml

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Sainte FÉLICITÉ de ROME, veuve et martyre

November 23, 2015, 3:06 pm

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Hartmann Schedel(1440-1514). Sainte Félicité et les têtes de ses sept fils, Chronique de Nuremberg (1493)

Sainte Félicité

Veuve et martyre romaine (✝ v. 165)

À Rome, au cimetière de Maxime,sur la nouvelle voie Salarienne, sainte Félicité, martyre. Veuve romaine, elle fut livrée au martyre avec ses filsà Rome sous l'empereur Marc-Aurèle. Ce n'est pas elle qui est mentionnée dans la prière eucharistique mais la compagne desainte Perpétue. Elle est enterrée sur la via Salara à Rome. Son culte n'est plus fêté dans l'Église universelle, mais seulement admis pour des Églises locales.

À Rome, au cimetière de Maxime, sur la nouvelle voie Salarienne, sainte Félicité, martyre.

Martyrologe romain

SOURCE : http://nominis.cef.fr/contenus/saint/193/Sainte-Felicite.html

Felicity of Rome M (RM)

(also known as Felicitas)

Died 165. What would you say if tomorrow you read in the newspaper that your next-door neighbor urged her seven sons to surrender to a killer? For their faith? Would you think she was a fanatic? Or, would you applaud her bravery? As someone once asked me, would you be willing to raise your own children to lay down their lives for the sake of Jesus Christ and His Church? Would you be willing to lay your own life on the line?

It's sometimes easy to read the lives of the saints and think that they are simply fantasy figures--not flesh and blood, not real people who shed real tears, who experienced a moment of fear or vacillation, who felt real pain. But what if it were you or your neighbor?

We read the Scriptures and hear the homilies that our lives should be so absorbed in God that we would gladly do whatever He would require. Yet, so often, we cannot even bear the pricks of another's words.

I suppose that I first became interested in St. Felicity because of the similarity between her story and that of the mother of the Maccabees (2 Maccabees 7)--a story that affected me viscerally when I first read it to the assembly, unable to stop my tears.

While we know little about the real Felicity and her seven sons, her legend is large enough to call us to question the depth of our own faith. There was indeed a widow named Felicity martyred in Rome on November 23 in an unknown year and buried in the cemetery of Maximus on the Salarian Way.

The traditional account asserts that Felicity was a rich widow with seven sons and devoted herself to charitable work. She was so effective in proselytizing that the pagan priests lodged a complaint against her with Emperor Marcus Antonius Pius, who caused her to be arraigned before Publius, the prefect of Rome. He used various pleas and threats in an unsuccessful attempt to get her to worship the pagan gods and was equally unsuccessful with her seven sons who followed their mother's example.

He remanded the case to the Emperor, who ordered them all executed (or they were then brought before four different judges and sentenced to die in differing ways). Felicity was beheaded with Alexander, Vitalis, and Martial; Januarius was scourged to death; Felix and Philip were beaten to death with clubs; and Silvanus was drowned in the Tiber.

So, what would you do in St. Felicity's shoes? Let's all pray to God that we will be able to withstand the trial.

While this is a legend, in fact, there are eight martyrs by these names. Seven men with these names all died and are commemorated on July 10, and were buried in four Roman cemeteries. One of them, Silvanus, is even buried near Felicity's tomb. The proximity probably gave rise to the legend that they were brothers (the so- called Seven Brothers) and her sons, but there is no evidence that the eight were related by any blood other than the blood of martyrs.

It is likely that this Felicity, rather than the one associated with Perpetua, is the saint named in the Canon of the Mass. It is also likely that St. Felicity and Saint Symphorosa are the same person (Attwater, Benedictines, Delaney, Encyclopedia).

In art this Felicity is enthroned in religious habit or widow's weeds, holding a palm, surrounded by her seven sons, who also hold palms. Sometimes she is shown (1) with a palm, book and four children at her feet; (2) with St. Andrew Apostle; or (3) with a sword by her. She is invoked by women who pray for sons (Roeder).

SOURCE : http://www.saintpatrickdc.org/ss/1123.shtml

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Saint SIRICE (SIRICIUS), Pape

November 26, 2015, 4:09 pm

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Saint Sirice

Pape (38 ème) de 384 à 399 (✝ 399)

Pape qui, par ses nombreuses lettres aux Eglises d'Afrique, d'Espagne, de Gaule et d'Italie signifiait qu'en lui "le bienheureux Pierre de Rome portait le fardeau de tous ceux qui ont charge d'âmes". On dit que ce fut lui qui introduisit la prière du "communicantes" dans la liturgie eucharistique. Peut aussi s'écrire Cirice.

À Rome, au cimetière de Priscille sur la nouvelle voie Salarienne, en 399, saint Sirice, pape, dont saint Ambroise a fait l’éloge comme d’un maître, parce que, portant le fardeau de tous les évêques, il leur enseigna les décisions des Pères, qu’il sanctionna de l’autorité apostolique.

Martyrologe romain

SOURCE : http://nominis.cef.fr/contenus/saint/133/Saint-Sirice.html

Saint Sirice (384-399)

Né à Rome. Il fut le premier à adopter le surnom de pape.

Il prescrit le célibat pour les prêtres et diacres. Ce fui encore qui décida que l’ordination des prêtres ne pourrait être célébrée que par des évêques.

Sirice fut un homme énergique qui se fit respecter de tous et en toutes circonstances.

SOURCE : http://eglise.de.dieu.free.fr/liste_des_papes_03.htm

Saint Sirice, élu pape le 1er janvier 385, fils de Tiburce, et Romain de naissance, succéda à saint Damase. Sonélection fut approuvée par Valentinien Ier, qui résidait alors à Milan. Il avait eu pour compétiteur Ursin ou Ursicin, qui avait déjà annoncé ses prétentions sous le pontificat précédent, mais qui fut écarté tout d'une voix. Saint Sirice ne tarda pas à justifier la préférence qu'on lui avait donnée, en répondant à Ilimerius, évêque de Tarragone, sur plusieurs points de doctrine qu'il avait soumis à la décision de saint Damase, avec une pureté de foi et une fermeté de principes qui ne laissaient rien à désirer. Cette lettre est la première des décisions de ce genre émanées de l'autorité du souverain pontife ; elle contient des préceptes remarquables sur l'administration des sacrements du baptême, de la pénitence et de la prêtrise. Ils ont servi de base à tout ce qui a été pratiqué depuis.

Saint Siriceeut à combattre les hérésies qui, de son temps, affligeaient l'Eglise catholique, telles que celles des novatiens, des donatiens et des priscillanistes. Il contribua beaucoup, avec l'empereur Théodose, à réprimer les manichéens. Le schisme de l'Eglise d'Antioche l'affligea vivement ; et sa prudence autant que sa fermeté contribuèrent efficacement à l'éteindre. Saint Sirice gouverna dignement l'Eglise pendant treize ans huit mois dix-neuf jours, et mourut dans une extrême vieillesse, le 03 novembre 399. On lui reproche néanmoins de n'avoir pas conservé auprès de lui saint Jérôme, ainsi que l'avait fait saint Damase, et de n'avoir pas poursuivi avec assez de rigueur les erreurs d'Origène. Baronius l'accuse aussi très injustement d'avoir négligé les choses de la foi. Toutes ces accusations ont été pleinement réfutées. Il assembla plusieurs synodes, un à Rome, un à Capoue et un troisième à Milan. Plusieurs de ses épîtres ont été conservées. L'Eglise honore sa mémoire le 26 novembre. Il eut pour successeur saint Anastase Ier. (Biographie universelle ancienne et moderne - Tome 39 - Page 413)

SOURCE : http://www.histoireetspiritualite.com/religions-fois-philosophie/christianisme/papes-antipapes/pape-sirice.html

Siricius

384-399

Le pape Sirice succéda à Damase 1^er, et fut ainsi le trente-huitième pape.

Son père, romain, s’appelait Tiburtius.

Siricius avait débuté sous le pape Libère et servi sous Damase.

Il fut occupé par différentes questions, tant en Occident qu’en Orient, validement aidé et conseillé par l’alors évêque de Milan, saint Ambroise.

En Occident, il adressa à l’évêque de Tarragone un document qui commence ainsi : Nous portons le fardeau de tous ceux qui sont chargés ; ou plutôt c’est le bienheureux apôtre Pierre qui le porte en nous. L’expression est heureuse pour illustrer la fonction du Primat romain.

Dans la question du priscillianisme, Sirice se prononce contre le supplice des priscillianistes, mais accepte leur conversion et demande aux évêques espagnols de recevoir les pénitents.

En Orient, Sirice (et Ambroise) travaillèrent à la pacification lors du schisme de Mélèce d’Antioche ; le pape condamne ensuite l’hérésie d’un certain Bonose, évêque de Naïssus dans les Balkans, qui prétendait que Marie avait eu d’autres enfants que Jésus-Christ.

Il y eut aussi une fameuse diatribe entre saint Jérôme et Rufin à propos d’Origène ; Sirice prudemment ne voulut pas s’immiscer dans cette querelle exégétique : il respecta Jérôme, mais ne condamna jamais Rufin.

Sirice ordonna trente-deux évêques, trente-et-un prêtres et seize diacres, et procéda à la dédicace de la basilique Saint-Paul-hors-les-murs.

Il mourut le 26 novembre 399, après un pontificat de près de quinze ans et fut inhumé au cimetière de Priscilla, sur la via Salaria.

Son successeur fut saint Anastase 1^er.

Saint Sirice est au Martyrologe romain depuis 1748, le 26 novembre.

SOURCE : http://www.samuelephrem.eu/article-siricius-111976303.html

Pape Saint Sirice

( 384-398 )

En l’an 385, dans sa lettre à l'évêque de Tarragone, le pape saint Sirice montre aussi comment la croyance dans l'Eglise primitive rejetait toute notion de baptême de désir.

Pape Saint Sirice, Lettre à Himérius, 385 :

« Sans vouloir cependant amoindrir le respect sacré qui s'attache à Pâques, Nous prescrivons d'administrer sans délai le baptême aux enfants qui, du fait de leur âge, ne peuvent pas encore parler, ou aux personnes qui se trouvent dans une nécessité quelconque de recevoir l’EAU du saint baptême, de peur qu'il ne s'ensuive un détriment pour nos âmes si, par suite de notre refus de la fontaine du salut à ceux qui le désiraient, certains mourants venaient à perdre le Royaume et la vie. Quiconque de même se trouve menacé d'un naufrage, d'une invasion ennemie, ou de quelque maladie mortelle, demandent ce qui dans leur foi est leur seul aide, qu'il soit admis, aussitôt qu'il le demande, au bénéfice de la régénération sollicitée. L'erreur jusqu'ici dans ce domaine doit suffire ; à présent que tous les prêtres s'en tiennent à la règle susdite, s'ils ne veulent pas être arrachés à la solidité du roc apostolique sur lequel le Christ a construit toute l'Eglise. » [1]

[ Note de la-foi.fr : Même si l’édition de la version française du Denzinger d’où est tirée la citation ci-dessus a bien traduit le mot latin ‘fonte salutari’ par ‘fontaine du salut’ – qui indique clairement la présence d’eau, elle n’a toutefois pas écrit le mot ‘EAU’ dans la phrase ‘recevoir l’EAU du saint baptême’ . C’est une erreur de traduction ( ou une volonté de l’auteur de ne pas confirmer cette vérité ? ). Car la phrase originale en latin de cette portion mal traduite ‘de recevoir le saint baptême’ est ‘opus fuerit sacri undabaptismatis’ . Le mot latin ‘unda’ veut dire ‘eau’. http://fr.wiktionary.org/wiki/unda ]

Cette citation du pape St Sirice est frappante car elle montre encore clairement que l’ Église primitive rejetait la croyance du concept du baptême de désir. Le pape commence par affirmer que le respect du temps pascal ne devrait pas être amoindri. ( Il fait référence au fait que les baptêmes étaient historiquement conférés durant la période pascale ). Après avoir affirmé que cette tradition devait être maintenue, il prévient que les nourrissons et ceux se trouvant dans n’importe quelle nécessité ou danger devaient être immédiatement baptisés pour ne pas perdre le Royaume et la vie pour s’être fait refusés la fontaine du salut qu’ils désiraient. Car le latin de ce passage critique ‘si, par suite de notre refus de la fontaine du salut à ceux qui le désiraient, certains mourants venaient à perdre le Royaume et la vie’ est ‘... ne ad nostrarum perniciem tendat animaram, si negato desiderantibusfonte salutari exiens unusquisque de saeculo et regnum perdat et vitam’ [2]

En d'autres termes, l'homme qui désire le baptême d'eau et sollicite ( supplie ) la régénération, se verra toujours refusé le ciel s'il ne le reçoit pas ! Rien ne peut rejeter plus clairement la théorie du baptême de désir ! ( ça prouve aussi que le retard pris pour baptiser les adultes consistait à l'instruction et à l'essai des catéchumènes ; non pas parce qu’il était cru que ces catéchumènes pouvaient être sauvés sans baptême ).

Ce point est réappuyé par le pape dans la seconde moitié de la citation, où il dit que lorsque ces personnes non-baptisées : ‘demandent ce qui dans leur foi est leur seul aide, qu'il soit admis, aussitôt qu'il le demande, au bénéfice de la régénération sollicitée.’ Ça signifie que recevoir le baptême d'eau est la seule aide au salut de ces personnes qui souhaitent ardemment recevoir le baptême ! Il n'y a aucune aide au salut de ces personnes dans leur désir ou leur martyre : c’est seulement en recevant le sacrement du baptême !

Notes :

[1] Denzinger – Symboles et définitions de la Foi catholique – Enchiridion Symbolorum , éditions du Cerf, 1996, référence 184.

[2] Latin dans Denzinger – Symboles et définitions de la Foi catholique – Enchiridion Symbolorum , éditions du Cerf, 1996, référence 184.

Frère Peter Dimond - du livre : Hors de l’Eglise Catholique = Absolument Pas de Salut’

SOURCE : http://la-foi.fr/bapteme/st_sirice.aspx

Siricius, Pope (RM)

Born in Rome, Italy; died there, November 26, 399; added to the Roman Martyrology by Pope Benedict XIV. Son of Tiburtius, Siricius became a deacon, known for his learning and piety. He was elected pope in December 384, succeeding Pope Saint Damasus. Siricius's pontificate was marked by his denunciation of the monk Jovinian who denied the perpetual virginity of Mary and for a decretal Siricius sent to Bishop Himerius of Tarragona (Spain) requiring married priests to desist from cohabitation with their wives; this is the earliest insistence on clerical celibacy and also the earliest papal decree that has survived in its entirety. He supported Saint Martin of Tours by excommunicating Felix of Trier for his role in bringing about the execution of Priscillian by the emperor (Attwater, Benedictines, Coulson, Delaney, Encyclopedia)

SOURCE : http://www.saintpatrickdc.org/ss/1126.shtml

Pope St. Siricius

(384-99).

Born about 334; died 26 November, 399, Siricius was a native of Rome; his father's name was Tiburtius. Siricius entered the service of the Church at an early age and, according to the testimony of the inscription on his grave, was lector and then deacon of the Roman Church during the pontificate of Liberius (352-66). After the death of Damasus, Siricius was unanimously electedhis successor (December, 384) and consecrated bishop probably on 17 December. Ursinus, who had been a rival to Damasus (366), was alive and still maintained his claims. However, the Emperor Valentinian III, in a letter to Pinian (23 Feb., 385), gave his consent to the electionthat had been held and praised the piety of the newly-elected bishop; consequently no difficulties arose. Immediately upon his elevation Siricius had occasion to assert his primacyover the universalChurch. A letter, in which questions were asked on fifteen different points concerning baptism, penance, churchdiscipline, and the celibacy of the clergy, came to Rome addressed to Pope Damasus by Bishop Himeriusof Tarragona, Spain. Siricius answered this letter on 10 February, 385, and gave the decisions as to the matters in question, exercising with full consciousness his supreme power of authority in the Church(Coustant, "Epist. Rom. Pont.", 625 sq.). This letter of Siricius is of special importance because it is the oldest completely preserved papal decretal (edict for the authoritative decision of questions of discipline and canon law). It is, however, certainthat before this earlier popes had also issued such decretals, for Siricius himself in his letter mentions "general decrees" of Liberius that the latter had sent to the provinces; but these earlier ones have not been preserved. At the same time the pope directed Himeriusto make known his decrees to the neighbouring provinces, so that they should also be observed there. This pope had very much at heart the maintenance of Churchdiscipline and the observance of canons by the clergy and laity. A Romansynod of 6 January, 386, at which eighty bishops were present, reaffirmed in nine canonsthe laws of the Church on various points of discipline(consecration of bishops, celibacy, etc.). The decisions of the councilwere communicated by the pope to the bishops of North Africaand probably in the same manner to others who had not attended the synod, with the command to act in accordance with them. Another letter which was sent to various churchesdealt with the election of worthy bishops and priests. A synodalletter to the Gallicanbishops, ascribed by Coustant and others to Siricius, is assigned to Pope Innocent I by other historians(P.L., XIII, 1179 sq.). In all his decreesthe pope speaks with the consciousnessof his supreme ecclesiastical authority and of his pastoralcare over all the churches.

Siricius was also obliged to take a stand against heretical movements. A Romanmonk Jovinian came forward as an opponent of fasts, good works, and the higher meritof celibatelife. He found some adherents among the monks and nuns of Rome. About 390-392 the pope held a synodat Rome, at which Jovinian and eight of his followers were condemned and excluded from communion with the Church. The decision was sent to St. Ambrose, the great Bishop of Milan and a friend of Siricius. Ambrosenow held a synod of the bishops of upper Italywhich, as the letter says, in agreement with his decision also condemned the heretics. Other heretics including BishopBonosus of Sardica (390), who was also accused of errors in the dogma of the Trinity, maintained the false doctrine that Marywas not always a virgin. Siricius and Ambrose opposed Bonosusand his adherents and refuted their false views. The pope then left further proceedings against Bonosusto the Bishop of Thessalonica and the other Illyrianbishops. Like his predecessor Damasus, Siricius also took part in the Priscilliancontroversy; he sharply condemned the episcopalaccusers of Priscillian, who had brought the matter before the secularcourt and had prevailed upon the usurper Maximusto condemn to death and executePriscillianand some of his followers. Maximussought to justify his actionby sending to the pope the proceedings in the case. Siricius, however, excommunicatedBishopFelix of Trier who supported Ithacius, the accuser of Priscillian, and in whose city the execution had taken place. The pope addressed a letter to the Spanish bishops in which he stated the conditionsunder which the convertedPriscillianswere to be restored to communionwith the Church.

According to the lifein the "Liber Pontificalis" (ed. Duchesne, I, 216), Siricius also took severe measures against the Manichæans at Rome. However, as Duchesne remarks (loc. cit., notes) it cannot be assumed from the writings of the convertedAugustine, who was a Manichæan when he went to Rome (383), that Siricius took any particular steps against them, yet Augustinewould certainly have commentedon this if such had been the case. The mention in the "Liber Pontificalis" belongs properly to the lifeof Pope Leo I. Neither is it probable, as Langenthinks (Gesch. der röm. Kirche, I, 633), that Priscilliansare to be understood by this mention of Manichæans, although probably Priscillianswere at times called Manichæans in the writings of that age. The western emperors, including Honoriusand Valentinian III, issued laws against the Manichæans, whom they declared to be political offenders, and took severe action against the members of this sect (Codex Theodosian, XVI, V, various laws). In the EastSiricius interposed to settle the Meletianschism at Antioch; this schism had continued notwithstanding the death in 381 of Meletius at the Council of Constantinople. The followers of Meletiuselected Flavian as his successor, while the adherents of BishopPaulinus, after the death of this bishop (388), electedEvagrius. Evagrius died in 392 and through Flavian'smanagement no successor was elected. By the mediation of St. John Chrysostom and Theophilusof Alexandria an embassy, led by BishopAcacius of Beroea, was sent to Rome to persuade Siricius to recognize Flavian and to readmit him to communionwith the Church.

At Rome the name of Siricius is particularly connected with the basilica over the grave of St. Paul on the Via Ostiensis which was rebuilt by the emperor as a basilica of five aisles during the pontificate of Siricius and was dedicated by the pope in 390. The name of Siricius is still to be found on one of the pillars that was not destroyed in the fire of 1823, and which now stands in the vestibule of the side entrance to the transept. Two of his contemporaries describe the characterof Siricius disparagingly. Paulinus of Nola, who on his visit to Rome in 395 was treated in a guarded manner by the pope, speaks of the urbici papæ superba discretio, the haughtypolicy of the Romanbishop (Epist., V, 14). This actionof the pope is, however, explained by the fact that there had been irregularities in the electionand consecration of Paulinus(Buse, "Paulin von Nola", I, 193). Jerome, for his part, speaks of the "lack of judgment" of Siricius (Epist., cxxvii, 9) on account of the latter's treatment of Rufinus of Aquileia, to whom the pope had given a letter when Rufinusleft Romein 398, which showed that he was in communion with the Church. The reason, however, does not justify the judgmentwhich Jerome expressed against the pope; moreover, Jeromein his polemical writings often exceeds the limits of propriety. All that is knownof the labours of Siricius refutes the criticismof the caustic hermit of Bethlehem. The "Liber Pontificalis" gives an incorrect datefor his death; he was buried in the cæmeterium of Priscillaon the Via Salaria. The text of the inscriptionon his grave is known (De Rossi, "Inscriptiones christ. urbis Romæ", II, 102, 138). His feast is celebrated on 26 November. His name was inserted in the RomanMartyrologyby Benedict XIV.

Sources

Liber Pontif., ed; DUCHESNE, I, 216-17; COUSTANT, Epist. Roman. Pont., I; JAFFÉ, Reg. Pont. Rom., I, 2nd ed, 40-42; BABUT, La plus ancienne Décrétale (PARIS, 1904); LANGEN, Gesch. der röm. Kirche, I (Bonn, 1881), 611 sqq.; RAUSCHEN, Jahrb. der christl. Kirche (Freiburg, 1897); GRISAR, Gesch. Roms u. der Päpste, I, passim; HEFELE, Konziliengesch., II, 2nd ed., 45-48, 51.

Kirsch, Johann Peter. "Pope St. Siricius." The Catholic Encyclopedia. Vol. 14. New York: Robert Appleton Company, 1912. 26 Nov. 2015 <http://www.newadvent.org/cathen/14026a.htm>.

SOURCE : http://www.newadvent.org/cathen/14026a.htm

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Saint SOSTHÈNE, disciple

November 28, 2015, 7:08 am

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Saint Sosthène

Disciple et compagnon de Saint Paul (1er s.)

Disciple de l'apôtresaint Paul qui en fait mention dans sa lettre aux Corinthiens (1ère lettre aux Corinthiens 1. 1 à 3). Dans le livre des Actes des Apôtres, on mentionne aussi un chef de synagogue qui porte ce nom et qui a laissé parler Saint Paul, et pour cela fut battu par les juifs de Corinthe.

"Alors, ils se saisirent tous de Sosthène, le chef de la synagogue, et se mirent à le frapper devant le tribunal, tandis que Gallion demeurait indifférent." (Ac - 18 : 17) - Bible de la liturgie

Saint Sosthène et les disciples de saint Paul : Apollos, Céphas, Tychique, César, Epaphrodite furent des coopérateurs fidèles de l'Apôtre à Corinthe, Ephèse ou Philippes. Nous les connaissons par les lettres de saint Paul et le livre des Actes des Apôtres.

SOURCE : http://nominis.cef.fr/contenus/saint/143/Saint-Sosthene.html

SOSTHENE

Chef de la synagogue de Corinthe. Les Juifs de Corinthe s'étant saisis de saint Paul, le menèrent au tribunal de Gal-lion, et l'accusèrent de vouloir introduire parmi eux une nouvelle manière d'adorer Dieu. Mais le proconsul les renvoya, disant qu'il n'entrait point dans ces contestations, qui ne regardaient que leur loi. Alors ils se saisirent de Sosthène chef-de la synagogue (Ac 17 :12,13), et commencèrent à le battre devant son tribunal, sans que Gallion s'en mît en peine. Voilà ce que porte le texte des Actes. On dispute si ce furent les Juifs ou les gentils qui se saisirent de Sosthène, et qui le battirent. Le grec imprimé des Actes porte que ce furent les gentils. Saint Augustin et Bède lisaient de même. Ils croyaient que lus païens, ayant vu que Gallion avait mal reçu les Juifs, voulurent, pour leur insulter encore davantage, maltraiter le chef de leur synagogue, qui était à leur tête, soit qu'ils le fissent simplement en haine des Juifs, ou par amitié pour saint Paul. Ce sentiment est suivi par Cajetan, Lyran, Grotius et quelques autres.

D'autres croient que Sosthène, tout chef de la synagogue qu'il était, pouvait être ami et disciple secret de saint Paul, et que les Juifs, se voyant rebutés par Gallion, déchargèrent leur mauvaise humeur sur Sosthène, chef de leur synagogue. Ceux-là veulent aussi que ce soit le même Sosthène dont le nom se lit avec celui de saint Paul à la tête de la première Epltre aux Corinthiens, écrite d'Ephèse l'an 56 de l'ère vulgaire, trois ans après ce qui était arrivé à Corinthe. Il faut pourtant avouer que ce sen- timent n'a pas toujours été commun dans l'Eglise, puisque, du temps d'Eusèbe on croyait que Sosthène était un des soixante et dix disciples; et par conséquent il n'était pas chef de la synagogue de Corinthe vingt ans après la mort de Jésus-Christ. Les Grecs font sa fête le 8 de décembre, et lui donnent le titre d'apôtre, comme à l'un des septante dis- ciples, et la qualité de premier évêque de Colophon. Les Latins l'honoraient dès le neuvième siècle comme un disciple de saint Paul, le 11 de juin et le 28 de novembre.

SOURCE : http://456-bible.123-bible.com/calmet/S/sosthene.htm

Sosthenes (RM)

1st century. Saint Sosthenes was the ruler of the synagogue at Corinth (Acts 18:17), who was converted by Paul (1 Corinthians 1:1). Greek tradition makes him the first bishop of Colophon in Asia Minor (Benedictines, Encyclopedia).

SOURCE : http://www.saintpatrickdc.org/ss/1128.shtml

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Saint CTHBERT MAYNE, martyr

November 30, 2015, 5:34 am

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Cuthbert Mayne M (AC)

Born at Youlston (near Barnstaple), Devonshire, England, 1544; died 1577; beatified in 1886; canonized by Pope Paul VI in 1970 as one of the Forty Martyrs of England and Wales (general feast day is October 25); feast day was November 29.

Saint Cuthbert was raised as a Protestant by his uncle, a schismatic priest. His elementary education was provided at the Barnstaple Grammar School. He himself was ordained a Protestant minister when he was about 19 without an inclination or preparation for the role.

Cuthbert studied at Saint John's, Oxford, where he received his master's degree and met the still-Protestant Saint Edmund Campion. Like many converts to Catholicism, Cuthbert Mayne hesitated out of fear--of rejection by family and friends, of losing his appointments and falling into poverty--although his was convicted of its truth. At the urging of Campion, Mayne became a Catholic in 1570 (age 26) (another source says 1573 at Douai). He was forced to flee England when letters from Campion at Douai were intercepted by the bishop of London, who ordered the arrest of all mentioned in the letter. He went to the English College at Douai, which was founded in 1568, to study for the priesthood. He received his bachelor's degree in theology and was ordained there in 1575. The following year he was sent back to England with Saint John Payne to preach in the mission.

He became estate steward of Francis Tregian at Golden, Cornwall, and was arrested the following year with Tregian after the high sheriff, Richard Grenville searched Tregian's mansion and found Mayne with an agnus Dei around his neck. Mayne was taken to Launceston, thrown into a filthy prison, and chained to the bedpost.

At Launceston assizes during Michelmas, he was found guilty of having obtained from Rome and published at Golden a "faculty containing matter of absolution" of the Queen's subjects. (What they had actually found was an outdated announcement of the jubilee indulgence of 1575 published at Douai.) He was also charged with having celebrated Mass, because they found a missal, chalice, and vestments at Golden. But at the direction of Justice Manwood, after consultation with Grenville, the jury found him guilty of violating statutes 1 and 13 of Elizabeth and sentenced him to death. Several gentlemen, including Tregian, and their three yeomen were charged with abetting Mayne and sentenced to perpetual imprisonment and forfeiture of their property.

The circumstances were such that a majority of the judges of the country, gathered at Serjeants' Inn to reconsider the case, thought the conviction could not stand. But the Privy Council directed that the sentence be executed as a warning to priests coming from the Continent.

The day before his scheduled execution, Mayne was offered his liberty in exchange for his oath that the queen possessed ecclesiastical supremacy. He asked for a Bible, kissed it, and said: "The queen neither ever was nor is nor ever shall be the head of the Church of England." At the marketplace before his execution, Cuthbert Mayne aws not given the opportunity to address the crowd from the scaffold. When invited to implicate Tregian and his brother-in-law, Sir John Arundell, the saint replied: "I know nothing of them except that they are good and pious men; and of the things laid to my charge no one but myself has any knowledge."

Thus, Cuthbert was hanged, drawn, and quartered at Launceston on November 25 on the charge of treason because he was a priest who refused to accept the supremacy of Queen Elizabeth I in ecclesiastical matters. He was cut down before he died, but was probably unconscious before the disembowelling began. He was the first Englishman trained for the priesthood at Douai to be martyred (at that time the penal code distinguished between priests trained on the Continent and those "Marian priests," who had been ordained in England). For this reason, Cuthbert Mayne is the protomartyr of English seminaries. His feast is kept at Plymouth and in several other English dioceses (Attwater, Attwater 2, Benedictines, Delaney, Walsh).

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Saint SAPOR (SHAPUR), évêque et martyr, saint ISAAC, évêque et martyr, et leurs Compagnons, martyrs

November 30, 2015, 5:37 am

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Sapor (Shapur), Isaac & Comps. BM (AC)

Died 339. Bishop Sapor of Beth-Nictor and Bishop Isaac of Beth-Seleucia were martyred with members of their flock under the Persian King Shapur II, including Saints Mahanes, Abraham, and Simeon. Sapor died in prison; Isaac was stoned to death.

Their genuine acta have been preserved in Chaldaic, which relate that the Persians complained to the king that they could no longer worship the heavenly bodies or the elements without the Christians despising them. Shapur immediately ordered the arrest of all the followers of Christ. Mahanes, Abraham, and Simeon were the first to be captured. When the king learned that Sapor and Isaac were building churches and evangelizing the people in distant outposts, he sent soldiers to track them down and bring them to trial within three days.

The day after their capture, all five were brought before the king, who inquired: "Have not you heard that I derive my pedigree from the gods? Yet I sacrifice to the sun, and pay divine honors to the moon. And who are you who resist my laws, and despise the sun and fire?"

The martyrs with one voice answered: "We acknowledge one God, and Him alone we worship."

The king asked: "What God is better than Hormisdatas, or stronger than the angry Armanes? And who is ignorant that the sun is to be worshipped."

Sapor replied: "We confess one only God, who made all things, and Jesus Christ born of him."

At this the king commanded that he should be beaten on the mouth; all the bishop's teeth were knocked out. Then he was beaten with clubs, until his whole body was bruised and his bones broken. After this he was loaded with chains.

Isaac appeared next. The king scolded him for having built churches; but the martyr maintained the cause of Christ with inflexible constancy. The king next commanded that several of the chief men of the city who had apostatized be summoned. With threats he cowed them into stoning Bishop Isaac to death.

When Saint Sapor heard of Isaace happy martyrdom, he was exultant and died of his wounds two days later in prison. The king nevertheless severed the bishop's head from his body. The other three were called again to court. Mahanes was flayed from the top of his head to the navel, dying in the process. Abraham's eyes were bored out with a hot iron, and he died of his wounds two days later. Simeon was buried alive and shot through with arrows. The faithful Christians managed to obtain and privately bury the remains of the martyrs (Attwater 2, Benedictines, Coulson, Husenbeth).

November 30

SS. Sapor and Isaac, Bishops, Mahanes, Abraham, and Simeon, Martyrs

IN the thirtieth year of Sapor II., the Magians accused the Christians to the king, with loud complaints, saying: “No longer are we able to worship the sun, nor the air, nor the water, nor the earth: for the Christians despise and insult them.” Sapor, incensed by their discourse against the servants of God, laid aside his intended journey to Aspharesa, and published a severe edict commanding the Christians everywhere to be taken into custody. Mahanes, Abraham, and Simeon were the first who fell into the hands of his messengers. The next day the magians laid a new information before the king, saying: “Sapor, bishop of Beth-Nictor, and Isaac, bishop of Beth-Seleucia, build churches, and seduce many.” 1 The king answered in great wrath: “It is my command that strict search be made to discover the criminals throughout my dominions, and that they be brought to their trials within three days.” The king’s horsemen immediately flew day and night in swift journeys over the kingdom, and brought up the prisoners, whom the magians had particularly accused; and they were thrown into the same prison with the aforesaid confessors. The day after the arrival of this new company of holy champions, Sapor, Isaac, Mahanes, Abraham, and Simeon, were presented to the king, who said to them: “Have not you heard that I derive my pedigree from the gods? yet I sacrifice to the sun, and pay divine honours to the moon. And who are you who resist my laws, and despise the sun and fire?” The martyrs, with one voice, answered: “We acknowledge one God, and Him alone we worship.” Sapor said: “What God is better than Hormisdatas, or stronger than the angry Armanes? and who is ignorant that the sun is to be worshipped.” 2 The holy bishop Sapor replied: “We confess only one God, who made all things, and Jesus Christ born of him.” The king commanded that he should be beaten on the mouth; which order was executed with such cruelty, that all his teeth were knocked out. Then the tyrant ordered him to be beaten with clubs, till his whole body was bruised and his bones broken. After this he was loaded with chains. Isaac appeared next. The king reproached him bitterly for having presumed to build churches; but the martyr maintained the cause of Christ with inflexible constancy. By the king’s command several of the chief men of the city who had embraced the faith, and abandoned it for fear of torments, were sent for, and by threats engaged to carry off the servant of God, and stone him to death. At the news of his happy martyrdom, St. Sapor exulted with holy joy, and expired himself two days after in prison, of his wounds. The barbarous king, nevertheless, to be sure of his death, caused his head to be cut off and brought to him. The other three were then called by him to the bar: and the tyrant finding them no less invincible than those who were gone before them, caused the skin of Mahanes to be flayed from the top of the head to the navel; under which torment he expired. Abraham’s eyes were bored out with a hot iron, in such a manner, that he died of his wounds two days after. Simeon was buried in the earth up to his breast, and shot to death with arrows. The Christians privately interred their bodies. The glorious triumph of these martyrs happened in the year 339. See their genuine Chaldaic acts in Steph. Evod. Assemani, Acta Mart. Orient. t. 1, p. 226.

Note 1. The word Beth in Chaldaic signifies a hill; both these cities being built on hills, and standing in Assyria. [back]

Note 2. From these and other acts of the Persian martyrs it is clear, that besides a good and evil principle, the ancient Persians of the magian sect worshipped the four elements, principally fire, as inferior deities, and that the account which Prideaux, Samuel Clark, and especially Ramsay, have given us of their religion, is defective, and in some essential points entirely false. The laborious Dr. Hyde, who has left a monument of his extensive reading, in his book, On the Religion of the Ancient Persians, shows in what manner Zoroaster purged the Persian superstition of the grosser part of its more ancient idolatry, teaching the unity and immensity of the supreme deity, and regarding fire (which before his time was most grossly worshipped) merely as a minister and instrument of God: but he still retained a more refined worship of it, especially of Mythras or Myhir, the celestial fire of the sun, and he continued to maintain the perennial fire, though he abolished many of the grosser rites which the Persians observed in the worship of it before his time. The Guebres in Persia, a poor and despicable race, are allowed to be descendants of the magians. And the same is granted with regard to the Parsees, that is the ancient Persians, who fled from the swords of the Mahometans, into the neighbouring country of India, where they still pretend to adhere to their old superstitions, though they live amidst the Indian idolaters, and are dispersed as far as the neighbourhood of Surat and Bombay. Their chief moghs or magians, who have the direction of their sacred rites and records, are in India called Dustoors. Mr. Grose, in his voyage to the East Indies, printed at London in 1757, takes notice that the religion or reform of Zoroaster was too uncompounded to satisfy the gross conceptions of the vulgar, and the lucrative views of the Dustoors in succeeding ages after his death: so that it retained not long its original purity. The same author learned from these Parsees, that all the books of Zoroaster were destroyed, (whether by accident, or on purpose he could not be informed,) and that the present capital law-book of this people, called the Zendavastaw, written in the Pehlavi, or old Persian language, was pretended to have been compiled by memory, by Erda-Viraph, one of the chief magians. An abstract or translation of this into the modern Persian, was made by the son of Melik-Shadi, a Dustoor, who lived about two hundred and fifty years ago, and entitled Saud dir, that is, The Hundred Gates. Mr. Grose assures us, that it appears from this abstract that Erda-Viraph greatly adulterated the original doctrine of Zoroaster by interpolations, additions, and foisting in many superstitions. Such as he doubts not, are their not daring to be an instant without their cushee or girdle; their not venturing to pray before the sacred fire without having their mouth covered with a small square flap of linen, lest they should pollute the sacred fire by breathing on it, &c. See ib. p. 355. From this observation we infer that Dr. Hyde and Beausobre, in their account of the ancient magians, lay too great stress upon the customs and tenets of their descendants. [back]

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

SOURCE : http://www.bartleby.com/210/11/303.html

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Saint NAHUM, prophète

December 1, 2015, 3:44 pm

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Nahum, Prophet (RM)

Died c. 660 BC. One of the minor prophets supposed to have been a native of northern Palestine. His short prophecy of three chapters is directed against Niniveh, whose destruction he lived to see (Benedictines, Encyclopedia).

SOURCE : http://www.saintpatrickdc.org/ss/1201.shtml

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Sainte ASELLA de ROME, vierge

December 6, 2015, 7:05 am

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Sainte Asella

A Rome (✝ v. 410)

Saint Jérômeparle de ses vertus avec admiration. C'était une de ces grandes dames romaines dont il était le Père spirituel. Encore jeune et malgré ses parents, elle vendit ses bijoux et ses robes mondaines pour devenir humble et pauvre. Au milieu d'une ville pleine d'agitation et de tentations, elle mena une vie de retraite et de prière, ne sortant guère que pour visiter les pauvres, se recueillir sur les tombes des martyrs et soutenir les communautés religieuses de Rome.

À Rome, après 385, sainte Asella, vierge, qui vécut, selon le témoignage de saint Jérôme, jusqu’à une extrême vieillesse dans le jeûne et la prière.

Martyrologe romain

Sainte Asella de Rome

Patricienne romaine

Fête le 6 décembre

† v. 406

Autres graphies : Asella, Aselle ou Azeline

Saint Jérôme, son panégyriste, l’appelle « fleur du Seigneur » et nous raconte que cette fille romaine prit le voile à l’âge de dix ans. A douze ans, elle se retira en recluse dans une petite cellule à Rome, jusqu’à ce qu’elle devint « mère d’un grand nombre de vierges ». Palladius, l’évêque-historien, lui rendit visite à Rome, où elle avait sa communauté.

SOURCE : http://www.martyretsaint.com/asella-de-rome/

Saint JÉRÔME. A ASELLA. RÉFUTATION DES CALOMNIES DE SES ENNEMIS.

Lettre écrite au moment de son départ de Rome, en 385.

EPISTOLA XLV. AD ASELLAM.

1Je ne suis pas assez téméraire pour me flatter de pouvoir reconnaître vos bontés. Il n'y a que Dieu qui puisse vous donner une récompense proportionnée à vos mérites. Pour moi, qui suis indigne de l'amitié que vous me témoignez en Jésus-Christ, jamais je n'ai dû croire ni même souhaiter que vous m'en donniez des marques si sensibles. Quoique je passe dans l'esprit de quelques-uns pour un scélérat et pour un homme plongé dans toutes sortes de crimes ( ce qui est encore peu en comparaison de mes péchés), c'est néanmoins bien agir que de juger si favorablement, même ceux qui sont méchants dans votre opinion. Car il est toujours très dangereux de condamner le serviteur d'autrui; et celui qui dénature les bonnes actions des autres obtient difficilement le pardon de sa médisance. Viendra, viendra un jour, un jour où nous gémirons, vous et moi, des tourments auxquels plusieurs seront condamnés.

2 On me dit un infâme, un fourbe, un menteur, un magicien. Lequel vaut mieux ou d'avoir cru cela, ou de l'avoir supposé contre des innocents, ou même de ne l'avoir pas voulu croire touchant des coupables? Quelques-uns me baisaient les mains tandis qu'ils déchiraient ma réputation de la manière la plus impitoyable. Ils me témoignaient de bouche qu'ils prenaient part à mes peines, et dans le fond du coeur ils se réjouissaient de mes disgrâces; mais le Seigneur, qui lisait dans leur âme, se moquait de leur malice et se réservait de me juger un jour avec eux. L'un blâmait ma démarche et mon rire; l'autre remarquait dans les traits de mon visage je ne sais quoi de choquant; mes manières simples et naturelles paraissaient à d'autres affectées. C'est ainsi que, pendant près de trois ans, j'ai été en butte à leurs sarcasmes et à leurs calomnies.

Je me suis trouvé plusieurs fois avec des vierges; j'ai expliqué souvent à quelques-unes l'Écriture sainte le mieux qu'il m'a été possible. Cette étude nous obligeait d'être souvent ensemble; l'assiduité donnait lieu à la familiarité, et la familiarité faisait naître la confiance. Mais qu'elles-mêmes disent si elles ont remarqué dans ma conduite quelque chose d'indigne d'un chrétien ! Ai-je reçu de l'argent de qui que ce soit? N'ai-je pas toujours rejeté avec mépris tous les présents qu'on a voulu me faire? A-t-on entendu sonner dans mes mains l'or d'autrui? A-t-on remarqué quelque chose d'équivoque dans mes discours ou de passionné dans mes regards ? Mon sexe seul fait tout mon crime ; encore ne me l'objecte-t-on, ce crime, qu'à l'occasion du voyage de Paula et de Melania à Jérusalem. Je pardonne à mes ennemis d'avoir cru celui qui m'a calomnié avec tant d'injustice; mais puisqu'aujourd'hui cet imposteur désavoue tout ce qu'il a inventé contre moi, pourquoi refusent-ils de le croire? C'est le même homme qui, après m'avoir accusé de faux crimes, avoue maintenant que je suis innocent; et certes ce qu'un homme confesse au milieu des tourments, est bien plus croyable que ce qu'il dit en plaisantant. Mais peut-être aime-t-on mieux croire des impostures, parce qu'on trouve plus de plaisir à les entendre et qu'on force même les autres à les publier.

3 Avant d'avoir connu sainte Paula , tout Rome m'estimait et applaudissait à ma vertu; chacun me jugeait digne du souverain sacerdoce. Le pape Damase, d'heureuse mémoire, faisait le sujet de mes discours; je passais pour un saint, pour un homme véritablement. humble et d'une érudition profonde.

M'a-t-on vu entrer chez quelque femme d'une conduite peu régulière? Me suis-je attaché à la magnificence des habits, à un visage fardé, à l'éclat des pierreries et à l'or? N'y avait-il dans Rome qu'une femme pénitente et mortifiée qui fût capable de me toucher, une femme desséchée par des jeûnes continuels, négligée dans ses habits, devenue presque aveugle à force de pleurer, et qui passait les nuits entières en oraison ? une femme qui n'avait d'autres chansons que les psaumes, d'autre entretien que l’Evangile, d'autre plaisir que la continence, d'autre nourriture que le jeûne; une femme enfin que je n'ai jamais vue manger ? N'y avait-il, encore une fois, que cette femme qui pût avoir de l'attrait pour moi ? Touché de sa chasteté merveilleuse, à peine ai-je commencé à la voir et à lui donner des marques de respect, qu'aussitôt tout mon mérite a disparu, toutes mes vertus se sont évanouies.

4 O envie qui commences par te déchirer toi-même! ô ruses et artifices du démon qui fait à la sainteté une guerre continuelle ! De toutes les femmes de Rome, Paula et Melania sont les seules qui soient devenues la fable de la ville, elles qui, en abandonnant leurs biens et leurs enfants, ont porté devant tout le monde la croix du Sauveur; comme l'étendard de la piété. Si elles allaient au bain, si elles se servaient des parfums les plus exquis, si elles savaient profiter de leurs richesses et de leur veuvage pour vivre avec plus de liberté et pour entretenir leur luxe et leur vanité , alors on les traiterait avec respect, on les appellerait saintes. Mais, dit-on, elles veulent plaire sous le sac et la cendre; elles veulent aller en enfer avec tous leurs jeûnes et toutes leurs mortifications! Comme si elles ne pouvaient, pas se damner avec les autres, en s'attirant par une vie mondaine l'estime et les applaudissements des hommes ! Si c'étaient des païens ou des Juifs qui condamnassent la vie qu'elles mènent , elles auraient du moins la consolation de voir que leur conduite ne déplairait qu'à ceux à qui Jésus-Christ ne plait pas ; mais ce qu'il y a de plus étrange, c'est que ce sont des chrétiens qui, au lieu de prendre soin de leurs propres affaires et d'arracher la poutre qui leur crève les yeux, tâchent de découvrir une paille dans l'oeil de leur prochain, déchirent continuellement la réputation de ceux qui ont pris le parti de la piété, et s'imaginent remédier à leurs maux en censurant la conduite de tout le monde et en grossissant le nombre de ceux qui vivent dans le libertinage.

5 Vous aimez à prendre un bain tous les jours, mais Paula et Melania croient qu'il ne sert qu'à les salir au lieu de les laver. Vous êtes dégoûtés de francolins, et vous faites gloire d'avoir manqué à l'esturgeon; et moi, je ne me nourris que de fèves. Vous prenez plaisir à entendre les bouffonneries d'une troupe de plaisants qui vous environnent; et moi je me plais à voir couler les larmes que répandent Paula et Melania. Vous souhaitez de posséder ce qui appartient aux autres, et elles méprisent ce qu'elles possèdent. Vous aimez les vins mêlés de miel, et elles trouvent l'eau froide plus agréable. Vous croyez perdre tout ce que vous ne possédez pas, tout ce que vous ne mangez pas, tout ce que vous ne dévorez pas dès à présent; pour elles, sûres des promesses de Dieu, elles tournent du côté du ciel toutes les affections de leur coeur. J'admets pour un moment que leur espérance soit chimérique ; que vous importe? elle est fondée , cette espérance, sur l'assurance qu'elles ont de ressusciter un jour.

Quant à nous, nous avons horreur de la vie que vous menez. Soyez gros et gras, à la bonne heure ; moi , je préfère avoir le visage pâle et décharné. Vous vous imaginez que notre genre de vie n'est propre qu'à faire des malheureux; et pourtant nous vous croyons plus malheureux que nous. Nous nous rendons la pareille, et nous nous regardons les uns et les autres comme des insensés.

6 Je vous écris ceci, Asella, au moment de m'embarquer, et je vous l'écris les larmes aux yeux et le coeur pénétré de douleur. Je rends grâce à mon Dieu de m'avoir jugé digne de la haine du monde. Obtenez-moi de lui de pouvoir retourner de Babylone à Jérusalem, afin qu'affranchi de la domination de Nabuchodonosor, je puisse passer mes jours sous celle de Jésus, fils de Josedech. Qu'un nouvel Esdras vienne me conduire en mon pays! J'étais bien fou de vouloir chanter les cantiques du Seigneur dans une terre étrangère, et d'abandonner la montagne de Sinaï pour mendier le secours de l'Égypte. J'avais oublié ce que dit l'Évangile, qu'on ne peut sortir de Jérusalem sans tomber aussitôt entre les mains des voleurs qui dépouillent, blessent et tuent tous ceux qu'ils rencontrent. Quoique le prêtre et le lévite me méprisent, je ne serai pas abandonné du charitable Samaritain , je veux dire de celui que les Juifs appelèrent autrefois Samaritain, et possédé du démon; et qui, après avoir rejeté le nom de possédé, ne refusa pas celui de Samaritain, qui, dans la langue hébraïque, signifie «gardien. » Quelques-uns m'accusent de magie; comme je suis serviteur de Jésus-Christ, je reconnais en cela la marque et le caractère de ma foi. Les Juifs ont donné à mon divin maître le nom de magicien, et l'apôtre saint Paul a été traité comme un séducteur. Dieu veuille que je ne sois exposé qu'à des «tentations humaines et ordinaires! » Quelle part ai-je encore eue aux souffrances de Jésus-Christ, moi qui combats sous l'étendard de sa croix? L'on m'a imputé des crimes infâmes, mais je sais qu'on arrive au royaume du ciel « à travers la bonne et la mauvaise réputation. »

7 Je vous prie de saluer de ma part Paula et Eustochia, qui, malgré les propos de mes ennemis, me seront toujours chères dans le Christ. Saluez aussi notre bonne mère Albina, notre soeur Marcella, Marcellina et sainte Félicité dites-leur que nous comparaîtrons un jour devant le tribunal de Jésus-Christ, où notre conscience paraîtra à nu. Souvenez-vous de moi, ma chère soeur Asella, vous qui êtes l’exemple et l'ornement des vierges , et calmez par vos prières les tempêtes de la mer.

1. Si tibi putem gratias a me referri posse, non sapiam. Potens est Deus super persona mea sanctae animae tuae restituere quod meretur. Ego enim indignus nec aestimare unquam potui, nec optare, ut mihi tantum in Christo largireris affectum. Et licet me sceleratum quidam putent, et omnibus flagitiis obrutum, et pro peccatis meis, etiam haec parva sint: tamen tu bene facis, quod ex tua mente etiam malos, bonos putas. Periculosum quippe est de servo alterius judicare (Rom. 14. 4), et non facilis venia, prava dixisse de rectis. Veniet, veniet illa dies in qua et mecum dolebis ardere non paucos.

2. Ego probrosus, ego versipellis et lubricus: ego mendax, et Satanae arte decipiens. Quid enim est tutius, haec vel credidisse, vel finxisse de insontibus, an etiam de noxiis credere noluisse? Osculabantur mihi manus quidam, et ore vipereo detrahebant: dolebant labiis, corde gaudebant. Videbat Dominus et subsannabat illos, et miserum me servum suum futuro cum eis judicio reservabat. Alius incessum meum calumniabatur et risum: ille vultui detrahebat; hic in simplicitate aliud suspicabatur. Pene certe triennium cum eis vixi.

Multa me virginum crebro turba circumdedit. Divinos Libros, ut potui, nonnullis saepe disserui. Lectio assiduitatem, assiduitas familiaritatem, familiaritas fiduciam fecerat. Dicant, quid unquam in me aliter senserint, quam Christianum decebat? Pecuniam cujusquam accepi? munera vel parva, vel magna non sprevi? in manu mea aes alicujus insonuit? obliquus sermo, oculus petulans fuit? Nihil mihi aliud objicitur nisi sexus mens, et hoc nunquam objicitur, nisi quum Jerosolymam Paula proficiscitur. Esto, crediderunt mentienti: cur non credunt neganti? Idem est homo ipse qui fuerat: fatetur insontem, qui dudum noxium loquebatur, et certe veritatem magis exprimunt tormenta quam risus: nisi quod facilius creditur quod aut fictum, libenter auditur, aut non fictum, ut fingatur, impellitur.

3. Antequam domum sanctae Paulae nossem, totius in me urbis studia consonabant. Omnium pene judicio dignus summo Sacerdotio decernebar. Beatae memoriae Damasus, meus sermo erat. Dicebar sanctus: dicebar humilis et disertus.

Nunquid domum alicujus lascivioris ingressus sum? Nunquid me vestes sericae, nitentes gemmae, picta facies, auri rapuit ambitio? Nulla fuit alia Romae matronarum, quae meam posset edomare mentem, nisi lugens atque jejunans, squalens sordibus, fletibus pene caecata; quam continuis noctibus misericordiam Domini deprecantem sol saepe deprehendit. Cujus Canticum Psalmi, sermo Evangelium, deliciae continentia, vita jejunium. Nulla me potuit alia delectare, nisi illa, quam manducantem nunquam vidi. Sed postquam eam pro suae merito castitatis venerari, colere, suspicere coepi, omnes me illico deseruere virtutes.

4. O invidia primum mordax tui! O Satanae calliditas semper sancta persequens! Nullae aliae Romanae urbi fabulam praebuerunt, nisi Paula et Melanium, quae contemptis facultatibus, pignoribusque desertis, crucem Domini quasi quoddam pietatis levavere vexillum. Si balneas peterent, unguenta eligerent, divitias et viduitatem haberent materiem luxuriae et libertatis, dominae vocarentur, et sanctae. Nunc in sacco et cinere formosae volunt videri, et in gehennam ignis cum jejuniis, et pedore descendere: videlicet non eis licet applaudente populo perire cum turbis. Si Gentiles hanc vitam carperent, si Judaei haberent solatium non placendi eis, quibus displicet Christus. Nunc vero, proh nefas! homines Christiani, praetermissa domorum suorum cura, et proprii oculi trabe neglecta, in alieno oculo festucam quaerunt. Lacerant sanctum propositum, et remedium poenae suae arbitrantur, si nemo sit sanctus: si omnibus detrahatur: si turba sit pereuntium: si multitudo peccantium.

5. Tibi placet lavare quotidie: alius has munditias sordes putat. Tu attagenem ructas, et de comeso acipensere gloriaris: ego faba ventrem impleo. Te delectant cachinnantium greges: me Paula, Melaniumque plangentes. Tu aliena desideras: illae contemnunt sua. Te delibuta melle vina delectant: illae potant aquam frigidam suaviorem. Tu te perdere existimas, quidquid in praesenti non habueris, comederis, devoraveris: illae futura desiderant, et credunt vera esse quae scripta sunt. Esto, inepte et inaniter, quibus resurrectio corporum persuasit: quid ad te?

Nobis e contrario tua vita displicet. Bono tuo crassus sis: me macies delectat et pallor. Tu tales miseros arbitraris: nos te miserabiliorem putamus. Par pari refertur, et invicem nobis videmur insanire.

6. Haec, mi domina Asella, cum jam navem conscenderem, raptim flens dolensque conscripsi, et gratias ago Deo meo, quod dignus sim, quem mundus oderit. Ora autem ut de Babylone Jerosolymam regrediar, ne mihi dominetur Nabuchodonosor, sed Jesus filius Josedec: veniat Ezras, qui interpretatur adjutor, et reducat me in patriam meam. Stultus ego qui volebam cantare Canticum Domini in terra aliena, et deserto monte Sina, Aegypti auxilium flagitabam (Jer. 42). Non recordabar Evangelii, quia qui de Jerusalem egreditur, statim incidit in latrones, spoliatur, vulneratur, occiditur. Sed licet Sacerdos despiciat atque Levites, Samaritanus ille misericors est (Luc. 10), qui cum diceretur: Samaritanus, es et daemonium habes (Joan. 8), daemonium renuens, Samaritem se non negavit; quia quem nos custodem, Hebraei samaritem vocant. Maleficum quidam me garriunt: titulum fidei, servus agnosco. Magum vocant, et Judaei Dominum meum. Seductor et Apostolus dictus est. Tentatio me non apprehendat, nisi humana (1. Cor. 10). Quotam partem angustiarum perpessus sum, qui cruci milito? Infamiam falsi criminis imputarunt: sed scio per bonam et malam famam perveniri ad regna coelorum.

7.Saluta Paulam et Eustochium, velit nolit mundus, in Christo meas. Saluta matrem Albinam, sororemque Marcellam, Marcellinam quoque, et sanctam Felicitatem, et dic eis: Ante tribunal Christi simul stabimus, ibi apparebit qua mente quis vixerit. Memento mei, exemplum pudicitiae, et virginitatis insigne; fluctusque maris tuis precibus mitiga.

SOURCE : http://remacle.org/bloodwolf/eglise/jerome/asella.htm

Asella of Rome V (RM)

Died c. 406. "I saw in Rome the beautiful Asella, that aging virgin in the convent: a woman who is very sweet and who sustains the communicants" (Ballad). Saint Jerome, who became her panegyrist, calls her "a flower of the Lord," and tells us that this Roman maiden took the veil at the age of ten, and retired to a small cubicle at 12, where she lived for long years until she became "the mother of many virgins." Palladius visited her in Rome, where she had her community (Benedictines, Encyclopedia).

Saint Asella of Rome

Memorial

6 December

Profile

A consecreated virgin (a nun) from age 10. At age 12 she moved into a cell in Rome, Italy in which she lived the rest of her life. From it she led a community of like-minded women, and she emerged only to attend Mass and to visit the tombs of martyrs. She received visits from the historian Bishop Palladia. Her story is recounted by Saint Jerome who called her a flower of the Lord.

Died

c.406 of natural causes

Canonized

Pre-Congregation

SOURCE : http://catholicsaints.info/saint-asella-of-rome/

Marie Turcan . « Saint Jérôme et les femmes »,Bulletin de l'Association Guillaume Budé, 1968 Volume 1 Numéro 2pp. 259-272 :

http://www.persee.fr/doc/bude_0004-5527_1968_num_1_2_3020

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Saint JUAN DIEGO CUAUHTLATOATZIN, voyant et ermite

December 9, 2015, 7:06 am

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Saint Juan Diego

mexicain (✝ 1548)

Juan Diego Cuauhtlatoatzin (1474-1548).

Appelé "Cuauhtlatoatzin" (l'aigle qui parle), né à Cuautlitlán, quartier de l'actuelle Mexico, il était un membre de la tribu des Chichimeca.

Peu est connu de sa vie avant sa conversion et son baptême à l'âge de 50 ans par un des premiers prêtres franciscains arrivés au Mexique.

Un très ancien document indigène écrit en Nahuatl en caractères latins en 1556 donne des indications sur sa vie et sur les apparitions. (El Nican Mopohua, de Antonio Valeriano)

Le 9 décembre 1531, alors qu'il se rendait à la messe, la Vierge Marie lui apparut sur la colline Tepeyac, à l'extérieur de ce qui est maintenant la ville de Mexico. Elle lui demanda d'aller voir l'évêque et de demander la construction d'un sanctuaire en ce lieu, promettant de donner des grâces à ceux qui l'y invoqueraient. L'évêque ne crut pas Juan Diego et demanda une preuve. Le 12 décembre, Juan Diego retourna à Tepeyac et, là, la Vierge lui dit de monter la colline et de récolter toutes les fleurs qu'il pouvait trouver. Bien que ce soit l'hiver, il trouva des roses que la Vierge plaça dans son manteau et elle lui dit d'aller les porter à l'évêque. Quand il ouvrit son manteau, les fleurs se répandirent sur le sol et à la place resta une image de Notre-Dame, l'apparition de Tepeyac.

Avec l'autorisation de l'évêque Juan Diego vecut en ermite dans une hutte près de la chapelle où l'image miraculeuse a été placée pour la vénération.

Plus profondément que la grâce 'extérieure' reçue lors de l'apparition, Juan Diego reçut la grâce 'intérieure' de la révélation et à partir de ce moment dédia sa vie à la prière et à la pratique de l'amour et de la charité pour Dieu et pour les hommes.

Béatifié le 6 mai 1990 par Jean-Paul II en la basilique Sainte Marie de Guadalupe, Mexico.

Canonisé le 31 juillet 2002 par Jean-Paul II, homelie de la célébration.

Mémoire de saint Jean Diégo Cuautitlatuazin. De race indienne, d’une foi très pure, avec humilité et ferveur, il fit construire un sanctuaire sur la colline de Tepeyac près de Mexico, où la Vierge Marie lui était apparue et où il fut inhumé vers 1548.

Martyrologe romain

"Je te bénis, Père, Seigneur du ciel et de la terre, d'avoir caché cela aux sages et aux intelligents et de l'avoir révélé aux tout-petits. Oui, Père car tel a été ton bon plaisir"

(Mt 11, 25-26).

SOURCE : http://nominis.cef.fr/contenus/saint/10107/Saint+Juan+Diego.html

Miguel Cabrera (1695–1768). Juan Diego, 1752

VOYAGE APOSTOLIQUE À TORONTO,
À CIUDAD DE GUATEMALA ET À CIUDAD DE MÉXICO

CANONISATION DU BIENHEUREUX
JUAN DIEGO CUAUHTLATOATZIN

CÉLÉBRATION EUCHARISTIQUE

HOMÉLIE DU PAPE JEAN-PAUL II

Basilique Notre-Dame de Guadalupe, mercredi 31 juillet 2002

1. "Je te bénis, Père, Seigneur du ciel et de la terre, d'avoir caché cela aux sages et aux intelligents et de l'avoir révélé aux tout-petits. Oui, Père car tel a été ton bon plaisir" (Mt 11, 25-26).

Très chers frères et soeurs: ces paroles de Jésus dans l'Evangile d'aujourd'hui constituent pour nous une invitation particulière à louer et à rendre grâce à Dieu pour le don du premier saint autochtone du continent américain.

C'est avec une grande joie que je viens en pèlerinage dans cette basilique de Guadalupe, coeur marial du Mexique et de l'Amérique, pour proclamer la sainteté de Juan Diego Cuauhtlatoatzin, simple et humble indio qui contempla le visage doux et serein de la Vierge de Tepeyac, si cher aux populations du Mexique.

2. Je remercie Monsieur le Cardinal Norberto Carrera Rivera, Archevêque de Mexico, pour les paroles affectueuses qu'il m'a adressées, ainsi que les hommes et les femmes de cet archidiocèse primatial, pour leur accueil chaleureux: j'adresse à tous mon plus cordial salut. Je salue avec affection également le Cardinal Ernesto Corripio Ahumada, Archevêque émérite de Mexico, ainsi que les autres Cardinaux, les Evêques mexicains, de l'Amérique, des Philippines et d'autres parties du monde. Dans le même temps, je remercie de façon particulière Monsieur le Président et les Autorités civiles pour leur participation à cette célébration.

J'adresse aujourd'hui un salut particulièrement affectueux aux nombreux autochtones venus des diverses régions du pays, représentant les diverses ethnies et cultures qui constituent la réalité mexicaine riche et multiforme. Le Pape leur exprime sa proximité, son profond respect et son admiration, et les accueille fraternellement au nom du Seigneur.

3. Comment était Juan Diego? Pourquoi Dieu fixa-t-il son regard sur lui? Le Livre de l'Ecclésiastique, comme nous venons de l'entendre, nous enseigne que"grande est la puissance du Seigneur, mais il est honoré par les humbles"(3, 20). De même, les paroles de saint Paul proclamées au cours de cette célébration éclairent cette façon divine de réaliser le salut: "ce qui dans le monde est sans naissance et ce que l'on méprise, voilà ce que Dieu a choisi; ce qui n'est pas, pour réduire à rien ce qui est, afin qu'aucune chair n'aille se glorifier devant Dieu"(1 Co 1, 28.29).

Il est émouvant de lire les récits de Guadalupe écrits avec délicatesse et empreints de tendresse. En eux, la Vierge Marie, la servante "qui exalte le Seigneur" (Lc 1, 46), se manifeste à Juan Diego comme la Mère du vrai Dieu. Elle lui donne, comme signe, des roses précieuses et, lorsqu'il les montre à l'Evêque, il découvre représentée sur son manteau l'image bénie de Notre-Dame.

"L'événement de Guadalupe - comme l'a souligné l'épiscopat mexicain - signifia le début de l'évangélisation avec une vitalité qui dépassa toutes les attentes. Le message du Christ, à travers sa Mère, reprit les éléments centraux de la culture autochtone, les purifia et leur donna leur signification définitive de salut" (14 mai 2002, n. 8). C'est pourquoi Guadalupe et Juan Diego revêtent une signification ecclésiale et missionnaire profonde et sont un modèle d'évangélisation parfaitement inculturée.

4. "Du haut des cieux Yahvé regarde, il voit tous les fils d'Adam" (Ps 32, 13), avons-nous proclamé avec le Psalmiste, confessant une fois de plus notre foi en Dieu, qui ne fait pas de distinc-tion de race ou de culture. Juan Diego, en accueillant le message chrétien sans renoncer à son identité autochtone, découvrit la profonde vérité de la nouvelle humanité, dans laquelle tous sont appelés à être fils de Dieu. De cette façon, il facilita la rencontre fructueuse de deux mondes et se transforma en protagoniste de la nouvelle identité mexicaine, intimement unie à la Vierge de Guadalupe, dont le visage métis exprime sa maternité spirituelle qui embrasse tous les Mexicains. A travers lui, le témoignage de sa vie doit continuer à donner vigueur à la construction de la nation mexicaine, à promouvoir la fraternité entre tous ses fils et à favoriser toujours plus la réconcilition du Mexi-que avec ses origines, ses valeurs et ses traditions.

Ce noble devoir d'édifier un Mexique meilleur, plus juste et plus solidaire, exige la collaboration de chacun. En particulier, il est nécessaire de soutenir aujourd'hui tous les autochtones dans leurs aspirations légitimes, en respectant et en défendant les valeurs authentiques de chaque groupe ethnique. Le Mexique a besoin de ses autochtones et les autochtones ont besoin du Mexique!

Bien-aimés frères et soeurs de toutes les ethnies du Mexique et d'Amérique, en exaltant aujourd'hui la figure de l'indio Juan Diego, je désire vous exprimer à tous la proximité de l'Eglise et du Pape, en vous embrassant avec affection et en vous exhortant à surmonter avec espérance les situations difficiles que vous traversez.

5. En ce moment décisif de l'histoire du Mexique, alors que le seuil du nouveau millénaire a déjà été franchi, je confie à la puissante intercession de saint Juan Diego les joies et les espérances, les craintes et les problèmes du bien-aimé peuple mexicain, que je porte dans mon coeur.

Béni soit Juan Diego, indio bon et chrétien, que le peuple simple a toujours considéré comme un vrai saint! Nous te demandons d'accompagner l'Eglise en pèlerinage au Mexique, afin qu'elle soit chaque jour et toujours plus, évangélisatrice et missionnaire. Encourage les Evêques, soutiens les prêtres, suscite de nouvelles et saintes vocations, aide tous ceux qui offrent leur vie pour la cause du Christ et pour la diffusion de son Royaume.

Heureux Juan Diego, homme fidèle et authentique! Nous te confions nos frères et soeurs laïcs, afin que, se sentant appelés à la sainteté, ils diffusent l'esprit évangélique dans tous les domaines de la vie sociale. Bénis les familles, soutiens les époux dans leur mariage, encourage les efforts des parents en vue d'éduquer leurs enfants de façon chrétienne.

Regarde avec bienveillance la douleur de tous ceux qui souffrent dans leur corps et dans l'esprit, de tous ceux qui souffrent de la pauvreté, de la solitude, de la marginalisation ou de l'ignorance. Que tous, gouvernants et gouvernés, agissent toujours selon les exigences de la justice et le respect de la dignité de tout homme, afin que se consolide la véritable paix.

Bien-aimé Juan Diego, "l'aigle qui parle"! Enseigne-nous le chemin qui conduit à la Virgen Morena de Tepeyac, afin qu'Elle nous accueille dans l'intimité de son coeur, car Elle est la Mère amoureuse et pleine de compassion qui conduit jusqu'au vrai Dieu. Amen.

Au terme de la Messe, le Pape reprenait la parole:

A l'issue de la canonisation de Juan Diego, je souhaite renouveler mon salut à vous tous qui avez pu y participer, certains dans la basilique, d'autres dans des lieux proches et beaucoup d'autres encore à travers la radio et la télévision. Je remercie de tout coeur tous ceux que j'ai rencontrés le long des rues que j'ai parcourues, pour l'affection qu'ils m'ont témoignée. Avec le nouveau saint, vous avez un merveilleux exemple d'homme bon, à la conduite vertueuse, fils loyal de l'Eglise, docile à l'égard des Pasteurs, amoureux de la Vierge, bon disciple de Jésus. Qu'il soit un modèle pour vous qui l'aimez tant et qu'il intercède pour le Mexique afin qu'il demeure toujours fidèle. Portez à tous le message de cette célébration, ainsi que le salut et l'affection du Pape à tous les Mexicains.

SOURCE : http://w2.vatican.va/content/john-paul-ii/fr/homilies/2002/documents/hf_jp-ii_hom_20020731_canonization-mexico.html

Saint Jean Diego CUAUHTOLATOATZIN

Nom: CUAUHTOLATOATZIN

Prénom: Jean Diego (Juan Diego)

Pays: Mexique

Naissance: 1474 à Cuauhtitlan (Royaume de Texcoco)

Mort: 1548

Etat: Laïc

Note: Béatification: = Reconnaissance du culte. - Converti et baptisé à 48 ans (vers 1524). La Vierge Marie se manifeste à lui en décembre 1531. C'est l'origine du sanctuaire de N.D. de Guadalupe.

Béatification: 06.05.1990 à Mexico - N.D. de Guadalupe par Jean Paul II

Canonisation: 31.07.2002 à Mexico - N.D. de Guadalupe par Jean Paul II

Fête: 12 décembre

Réf. dans l’Osservatore Romano: 1990 n.20 - 2002 n.9 p.9-10 - n.32 p.

Réf. dans la Documentation Catholique: 1990 p.588-590

Notice brève

Cuauhtolatoatzin (‘l’aigle qui parle’), qui deviendra le voyant de Notre-Dame de Guadalupe, naît vers 1474 au Mexique. Lorsque les premiers missionnaires franciscains arrivent au pays, il est baptisé à l’âge de 48 ans et reçoit le nom de Juan Diego. Il se rend régulièrement à la ville de Mexico pour y suivre l’instruction chrétienne. Or, sur son chemin, le samedi 9 décembre 1531, en longeant la colline de Tepeyac aux approches de Mexico, il entend la Vierge qui l’appelle avec douceur. Elle lui demande qu’une église soit édifié à cet endroit. Il transmet sa requête à l’évêque qui lui demande un signe. La Sainte Vierge lui dit alors d’aller cueillir les fleurs qu’il trouvera au sommet de la colline, chose apparemment impossible vu l’aridité du lieu et le froid de la saison. Mais Juan Diego en trouve de splendides, en remplit sa ‘tilma’ (manteau) et quand il les laisse tomber aux pieds de l’évêque, celui-ci voit en même temps l’image miraculeuse de la Vierge imprimée sur la tilma, telle que nous la voyons encore aujourd’hui. Il en est bouleversé. Le récit de ces apparitions se répand rapidement dans les pays alentour, favorisant la conversion de beaucoup d’Indios (Indiens) qui se sentent immédiatement aimés et compris de cette Dame au visage métissé. Juan Diego se fait le propagateur du Message jusqu’à sa mort en 1548. Actuellement N.-D. de Guadalupe reçoit 20 millions de pèlerins par an.

Notice développée

Le voyant de Notre-Dame de Guadalupe est le premier Indien ('Indio'), le premier autochtone canonisé en Amérique. Il naît vers l'an 1474 à Cuauhtitlan (Royaume de Texcoco). Il s'appelle Cuauhtolatoatzin, ce qui veut dire "l'aigle qui parle". Vers l'an 1524, à l'âge de 48 ans, il se convertit et il est baptisé par les premiers Franciscains arrivés dans le pays. Il reçoit le nom de Juan (Jean) Diego. Dès cette époque, il vit saintement, toujours occupé à des fonctions au service du Seigneur, participant régulièrement à la 'doctrine' et aux offices divins. Tous les Indiens de cette époque le considèrent comme un homme saint et l'appelle 'le pèlerin', car ils le voyaient toujours se rendre seul, les samedis et dimanche, à la 'Doctrine ' de Tlatelolco, quartier de Mexico où réside le premier groupe de Franciscains. Là on y apprend les choses de Dieu enseignées par ceux que Jean Diego appelle 'mes bien-aimés prêtres'. Le chemin est long, il doit partir très tôt du village de Tulpetlac où il habite alors et il marche vers le sud jusqu'à longer la colline de Tepeyac proche de Mexico.

Au moment des apparitions, Jean Diego est un homme mûr d'environ 57 ans, veuf depuis à peine deux ans, sa femme Maria Lucia étant décédée en 1529. Or le samedi 9 décembre 1531, en longeant la colline de Tepeyac, il y entend un chant merveilleux et une voix douce l'appelant du haut de la colline: "Juanito, Juan Dieguito." Arrivé en haut de cette colline, il rencontre une belle Dame qui se tient debout, enveloppée d'un manteau resplendissant comme le soleil. Elle se présente comme la mère de l'unique Dieu de tous les temps et de tous les peuples, dont la volonté est que soit édifié une église en ce lieu. De là, cette mère pourra offrir tout son amour à chaque être humain. Elle lui demande ensuite de communiquer sa volonté à l'évêque Jean de Zumarraga (originaire de Castille). Les rencontres avec cet Évêque sont éprouvantes pour Jean Diego, car il doit longuement faire antichambre et l'évêque ne croit pas du premier coup. Lorsqu'il revoit la Dame, il lui demande de se faire remplacer par un messager plus noble car il est un homme des champs, une personne sans importance et, en termes affectueux, il ajoute: "Ma Vierge, ma fille la plus petite, ma Dame, mon enfant, s'il te plaît, dispense-moi; j'affligerai de peine ton visage; je tomberai dans ton mépris, ma Reine et Patronne." La Reine du Ciel lui répond avec la même familiarité et la même tendresse en l'appelant 'le plus petit de mes fils', mais elle insiste 'avec fermeté' pour qu'il aille une deuxième fois trouver l'Évêque. Jean Diego y va le lendemain et l'Évêque encore réticent lui demande un signe comme preuve. Le voyant est découragé d'autant plus qu'en rentrant chez lui, il trouve son oncle malade, lequel, sentant sa fin imminente, lui demande d'aller à Mexico chercher un prêtre pour lui administrer l'extrême onction.

Le 12 décembre, de bon matin, Jean Diego se met en route vers le couvent des franciscains de Tlatelolco, mais pour aller plus vite, il cherche à éviter la Dame et contourne la colline par un autre côté. Celle-ci vient à sa rencontre. Confus, il lui avoue son trouble. Elle lui répond en lui adressant les paroles les plus belles qui pénètrent au plus profond de son être: "Écoute, que ton cœur sois certain, mon fils le plus petit, que ce qui t'afflige, ce qui te fait peur n'est rien; que ton visage, ton cœur, ne se troublent point; n'aie pas peur de cette maladie, ni d'une autre maladie, ni d'aucune autre douleur. Ne suis-je pas ici, moi qui suis ta mère? N'es-tu pas sous mon ombre et ma protection? Ne suis-je pas la source de ta joie? N'es-tu pas sous les plis de mon manteau, entouré de mes bras? As-tu besoin d'autre chose?" Et la Mère de Dieu le rassure: "Qu'aucune autre chose ne t'afflige, ne te trouble; que la maladie de ton oncle ne t'opprime pas de douleur, car il ne mourra pas. Sois certain qu'il va déjà mieux." En effet à cet instant précis, la 'Très Sainte Marie' apparaît aussi à l'oncle et lui redonne la santé comme Jean Diego l'apprendra plus tard. Et pour qu'il puisse présenter à l'Évêque une preuve de son message, elle lui ordonne de monter au sommet de la colline où ils s'étaient rencontrés la première fois et elle lui dit: "Là, tu verras qu'il y a des fleurs; cueille-les, fais-en un bouquet puis descends et tu les porteras ici, devant moi." Lui obéissant avec confiance, Jean Diego gravit la colline bien qu'il sache qu'il n'y a aucune fleur en cet endroit caillouteux et aride. De plus on est en plein hiver, il fait très froid et la terre est gelée. Arrivé au sommet, il est saisi d'émerveillement, car devant lui il y a un beau jardin plein de multiples fleurs fraîches, couvertes de rosée, qui diffusent un parfum très doux, notamment des roses castillanes, délicate attention de la Vierge à l'égard de l'Évêque. Jean Diego commence alors à couper toutes les fleurs que peut contenir sa 'tilma' (manteau) et la Sainte Vierge l'envoie ainsi trouver l'Évêque. Au terme d'une longue attente il se retrouve pour la troisième fois devant lui. Il ouvre son manteau d'où tombent les fleurs. Et sur le manteau est peinte l'image de la Sainte Vierge Marie telle qu'on la voit encore aujourd'hui. Stupeur de l'Évêque et de son entourage. Il pleure et demande pardon de ne pas avoir réalisé la volonté du ciel. Jean Diego lui révèle le nom exact de la Dame: "la parfaite Sainte Vierge Marie de Guadalupe", Guadalupe étant déjà le nom d'un pèlerinage marial en Espagne. Toute la ville est en émoi. On admire la façon miraculeuse dont l'image est peinte. Aucun homme n'aurait pu faire cela.

Après les apparitions, Jean Diego reçoit l'autorisation d'habiter à côté de l'ermitage qui abrite l'image. Il veut être près du sanctuaire pour s'en occuper tous les jours, surtout le nettoyer, ce qui pour les autochtones est un véritable honneur, ceux-ci manifestant un grand respect pour les choses saintes. En effet les anciens, même les plus importants, se réjouissent de balayer les églises; ils conservent ainsi l'usage de leurs ancêtres au temps du paganisme lorsqu'ils montraient leur dévotion, même les riches, en nettoyant les temples. La grâce extérieure de la vision et du miracle s'accompagne d'une grâce intérieure pour Jean Diego: il prie, jeûne et recherche le silence. Disponible à tous ceux qui viennent vénérer l'image, il refait inlassablement son récit, si bien que l'histoire des apparitions se répand rapidement et s'étend non seulement au Mexique, mais dans toutes les Amériques. (Ainsi l'île de Guadeloupe porte son nom). A la suite des apparitions l'évangélisation des autochtones se fait rapidement et de façon inespérée, car au début elle piétinait. Les Indiens ont compris que cela les concerne aussi et que Notre-Dame les aime. Jean Diego meurt en 1548.

Depuis le début, la facture inexplicable de cette image a été pour les Mexicains une preuve de véracité du message. Et les analyses scientifiques récentes les plus poussées n'ont fait que confirmer ce caractère extraordinaire. Notamment parce que le tissu de la tilma, fabriqué à partir de feuilles d'agave, n'a normalement qu'une durée maximum de 20 ans. Or il est resté intact depuis l'apparition malgré l'humidité du lieu. Au contraire, certaines retouches faites au cours des âges commencent déjà à se dégrader ou à disparaître. En 1921, une bombe a été placée près de l'image pour la détruire. Tout a été démoli autour, même des marches de marbre du maître-autel et des vitres des maisons voisines, mais l'image est restée intacte et même le globe de verre qui la recouvrait.

L'Amérique a reconnu en Sainte Marie de Guadalupe "un grand exemple d'évangélisation parfaitement inculturée", soit par rapport au voyant qui a gardé son identité indienne, soit par rapport à l'image elle-même qui représente une personne métissée, marquant ainsi la vocation de l'Amérique d'être un point de rencontre pacifique entre des cultures et des peuples d'origines différentes. Notre-Dame de Guadalupe est "l'étoile de l'évangélisation des Amériques". Actuellement le sanctuaire reçoit 20 millions de pèlerins par an. C'est la plus forte affluence mondiale pour un sanctuaire. A la fin de la messe de canonisation de Jean Diego, le Pape a improvisé cette adresse aux Mexicains: "Avec le nouveau saint, vous avez un merveilleux exemple d'homme bon, à la conduite vertueuse, fils loyal de l'Église, docile à l'égard des Pasteurs, amoureux de la Vierge, bon disciple de Jésus."

SOURCE : http://www.abbaye-saint-benoit.ch/hagiographie/fiches/f0170.htm

Juan Diego Cuauhtlatoatzin

(1474-1548)

St Juan Diego Cuauhtlatoatzin (1474-1548). Little is known about the life of Juan Diego before his conversion, but tradition and archaelogical and iconographical sources, along with the most important and oldest indigenous document on the event of Guadalupe, "El Nican Mopohua" (written in Náhuatl with Latin characters, 1556, by the Indigenous writer Antonio Valeriano), give some information on the life of the saint and the apparitions.

Juan Diego was born in 1474 with the name "Cuauhtlatoatzin" ("the talking eagle") in Cuautlitlán, today part of Mexico City, Mexico. He was a gifted member of the Chichimeca people, one of the more culturally advanced groups living in the Anáhuac Valley.

When he was 50 years old he was baptized by a Franciscan priest, Fr Peter da Gand, one of the first Franciscan missionaries. On 9 December 1531, when Juan Diego was on his way to morning Mass, the Blessed Mother appeared to him on Tepeyac Hill, the outskirts of what is now Mexico City. She asked him to go to the Bishop and to request in her name that a shrine be built at Tepeyac, where she promised to pour out her grace upon those who invoked her. The Bishop, who did not believe Juan Diego, asked for a sign to prove that the apparition was true. On 12 December, Juan Diego returned to Tepeyac. Here, the Blessed Mother told him to climb the hill and to pick the flowers that he would find in bloom. He obeyed, and although it was winter time, he found roses flowering. He gathered the flowers and took them to Our Lady who carefully placed them in his mantle and told him to take them to the Bishop as "proof". When he opened his mantle, the flowers fell on the ground and there remained impressed, in place of the flowers, an image of the Blessed Mother, the apparition at Tepeyac.

With the Bishop's permission, Juan Diego lived the rest of his life as a hermit in a small hut near the chapel where the miraculous image was placed for veneration. Here he cared for the church and the first pilgrims who came to pray to the Mother of Jesus.

Much deeper than the "exterior grace" of having been "chosen" as Our Lady's "messenger", Juan Diego received the grace of interior enlightenment and from that moment, he began a life dedicated to prayer and the practice of virtue and boundless love of God and neighbour. He died in 1548 and was buried in the first chapel dedicated to the Virgin of Guadalupe. He was beatified on 6 May 1990 by Pope John Paul II in the Basilica of Santa Maria di Guadalupe, Mexico City.

The miraculous image, which is preserved in the Basilica of Our Lady of Guadalupe, shows a woman with native features and dress. She is supported by an angel whose wings are reminiscent of one of the major gods of the traditional religion of that area. The moon is beneath her feet and her blue mantle is covered with gold stars. The black girdle about her waist signifies that she is pregnant. Thus, the image graphically depicts the fact that Christ is to be "born" again among the peoples of the New World, and is a message as relevant to the "New World" today as it was during the lifetime of Juan Diego.

SOURCE : http://www.vatican.va/news_services/liturgy/saints/ns_lit_doc_20020731_juan-diego_en.html

APOSTOLIC VISIT TO TORONTO,

TO CIUDAD DE GUATEMALA AND TO CIUDAD DE MÉXICO

CANONIZATION OF JUAN DIEGO CUAUHTLATOATZIN

HOMILY OF THE HOLY FATHER JOHN PAUL II

Mexico City, Wednesday July 31, 2002

1."I thank you, Father ... that you have hidden these things from the wise and understanding and revealed them to babes; yea, Father, for such was your gracious will"(Mt11:25-26).

Dear Brothers and Sisters,

These words of Jesus in today's Gospel are a special invitation to us to praise and thank God for the gift of the first indigenous Saint of the American Continent.

With deep joy I have come on pilgrimage to this Basilica of Our Lady of Guadalupe, the Marian heart of Mexico and of America, to proclaim the holiness of Juan Diego Cuauhtlatoatzin, the simple, humble Indian who contemplated the sweet and serene face of Our Lady of Tepeyac, so dear to the people of Mexico.

2. I am grateful for the kind words of Cardinal Norberto Rivera Carrera, Archbishop of Mexico City, and for the warm hospitality of the people of this Primatial Archdiocese: my cordial greeting goes to everyone. I also greet with affection Cardinal Ernesto Corripio Ahumada, Archbishop Emeritus of Mexico City, and the other Cardinals, as well as the Bishops of Mexico, of America, of the Philippines and of other places in the world. I am likewise particularly grateful to the President and the civil Authorities for their presence at this celebration.

Today I address a very affectionate greeting to the many indigenous people who have come from the different regions of the country, representing the various ethnic groups and cultures which make up the rich, multifaceted Mexican reality. The Pope expresses his closeness to them, his deep respect and admiration, and receives them fraternally in the Lord's name.

3. What was Juan Diego like? Why did God look upon him? The Book of Sirach, as we have heard, teaches us that God alone"is mighty; he is glorified by the humble"(cf. Sir 3:20). Saint Paul's words, also proclaimed at this celebration, shed light on the divine way of bringing about salvation: "God chose what is low and despised in the world ... so that no human being might boast in the presence of God" (1 Cor 1:28,29).

It is moving to read the accounts of Guadalupe, sensitively written and steeped in tenderness. In them the Virgin Mary, the handmaid "who glorified the Lord" (Lk 1:46), reveals herself to Juan Diego as the Mother of the true God. As a sign, she gives him precious roses, and as he shows them to the Bishop, he discovers the blessed image of Our Lady imprinted on his tilma.

"The Guadalupe Event", as the Mexican Episcopate has pointed out, "meant the beginning of evangelization with a vitality that surpassed all expectations. Christ's message, through his Mother, took up the central elements of the indigenous culture, purified them and gave them the definitive sense of salvation" (14 May 2002, No. 8). Consequently Guadalupe and Juan Diego have a deep ecclesial and missionary meaning and are a model of perfectly inculturated evangelization.

4. "The Lord looks down from heaven, he sees all the sons of men" (Ps 33:13), we recited with the Psalmist, once again confessing our faith in God, who makes no distinctions of race or culture. In accepting the Christian message without forgoing his indigenous identity, Juan Diego discovered the profound truth of the new humanity, in which all are called to be children of God. Thus he facilitated the fruitful meeting of two worlds and became the catalyst for the new Mexican identity, closely united to Our Lady of Guadalupe, whose mestizo face expresses her spiritual motherhood which embraces all Mexicans. This is why the witness of his life must continue to be the inspiration for the building up of the Mexican nation, encouraging brotherhood among all its children and ever helping to reconcile Mexico with its origins, values and traditions.

The noble task of building a better Mexico, with greater justice and solidarity, demands the cooperation of all. In particular, it is necessary today to support the indigenous peoples in their legitimate aspirations, respecting and defending the authentic values of each ethnic group. Mexico needs its indigenous peoples and these peoples need Mexico!

Beloved bothers and sisters of every ethnic background of Mexico and America, today, in praising the Indian Juan Diego, I want to express to all of you the closeness of the Church and the Pope, embracing you with love and encouraging you to overcome with hope the difficult times you are going through.

5. At this decisive moment in Mexico's history, having already crossed the threshold of the new millennium, I entrust to the powerful intercession of Saint Juan Diego the joys and hopes, the fears and anxieties of the beloved Mexican people, whom I carry in my heart.

Blessed Juan Diego, a good, Christian Indian, whom simple people have always considered a saint! We ask you to accompany the Church on her pilgrimage in Mexico, so that she may be more evangelizing and more missionary each day. Encourage the Bishops, support the priests, inspire new and holy vocations, help all those who give their lives to the cause of Christ and the spread of his Kingdom.

Happy Juan Diego, true and faithful man! We entrust to you our lay brothers and sisters so that, feeling the call to holiness, they may imbue every area of social life with the spirit of the Gospel. Bless families, strengthen spouses in their marriage, sustain the efforts of parents to give their children a Christian upbringing. Look with favour upon the pain of those who are suffering in body or in spirit, on those afflicted by poverty, loneliness, marginalization or ignorance. May all people, civic leaders and ordinary citizens, always act in accordance with the demands of justice and with respect for the dignity of each person, so that in this way peace may be reinforced.

Beloved Juan Diego, "the talking eagle"! Show us the way that leads to the "Dark Virgin" of Tepeyac, that she may receive us in the depths of her heart, for she is the loving, compassionate Mother who guides us to the true God. Amen.

After the celebration, before imparting the final blessing the Holy Father said:

At the end of the canonization of Juan Diego, I want to renew my greeting to all of you who have been able to take part, some in this basilica, others in the nearby areas and many others by means of radio and television. I warmly thank all those I have met in the streets for their affection. In this new saint you have a marvellous example of a just and upright man, a loyal son of the Church, docile to his Pastors, who deeply loved the Virgin and was a faithful disciple of Jesus. May he be a model for you who are so attached to him, and may he intercede for Mexico so that it may always be faithful! Take to all Mexicans the message of this celebration and the Pope's greeting and love for them all!

SOURCE : http://w2.vatican.va/content/john-paul-ii/en/homilies/2002/documents/hf_jp-ii_hom_20020731_canonization-mexico.html

Statues de Juan Diego et de l’évêque Juan de Zumárraga

devant la St. Teresa of Avila Catholic Church ,Los Angeles, Californie

Saint Juan Diego Cuauhtlatoatzin

Témoin des apparitions de Notre-Dame de Guadalupe

Juan Diego Cuauhtlatoazin (l'aigle qui parle) naît en 1474 à Cuautlitlán, devenu aujourd’hui un quartier de Mexico.

On sait peu de choses de Juan Diego avant sa conversion. La tradition, diverses sources archéologiques et iconographiques, ainsi que le « Nican Mopohua», le document le plus important et le plus ancien au sujet des événements de Guadalupe (écrit en Náhuatl en caractères latins par l’auteur indigène Antonio Valeriano en 1556), rapportent certaines informations sur sa vie et les apparitions.

Membre du peuple de Chichimeca, un des peuples les plus avancés sur le plan culturel de la vallée d’Anáhuac, il se distinguait par son talent.

À 50 ans, il fut baptisé par un des premiers missionnaires franciscains, le P. Pierre da Gand.

Alors qu’il se rendait à la messe, le matin du 9 décembre 1531, la Sainte Vierge lui apparut sur la colline de Tepeyac, qui se situe dans la banlieue actuelle de Mexico. Elle le pria de demander à son évêque de faire construire en son nom un sanctuaire à Tepeyac. Elle fit la promesse que ceux qui y invoqueraient son nom recevraient de nombreuses grâces. L’évêque, qui ne croyait pas Juan Diego, réclama un signe prouvant la véracité de l’apparition.

Le 12 décembre, Juan Diego retourna à Tepeyac. Là, la Sainte Mère lui demanda de monter sur la colline et de ramasser les fleurs épanouies qu’il verrait. Il obéit, et bien que ce fût l’hiver, il trouva des roses florissantes. Ayant ramassé les fleurs, il les apporta à Notre-Dame qui les plaça dans son manteau avec délicatesse et lui dit de les donner à l’évêque comme preuve.

Quand il ouvrit son manteau devant l’évêque, les fleurs tombèrent à terre et une image de la Sainte Vierge et de l’apparition de Tepeyac resta imprégnée sur l'étoffe.

Avec la permission de l’évêque, Juan Diego vécut le reste de sa vie en ermite dans une cabane proche de la chapelle où l’image miraculeuse avait été placée pour être vénérée. Il s’occupa de la chapelle et des premiers pèlerins qui vinrent y prier la Mère de Jésus.

Juan Diego reçut une grâce bien plus profonde que celle extérieured’avoir été choisi comme le messager de Notre Dame. Il reçut la grâce de l’illumination intérieure, et à partir de ce moment, il commença une vie de prière, de vertu et d’amour sans limite pour Dieu et son prochain.

Il meurt en 1548 et fut enterré dans la première chapelle dédiée à la Vierge de Guadalupe.

Juan Diego a été béatifié le 6 mai 1990en la basilique Sainte Marie de Guadalupe à Mexico et canonisé le 31 juillet 2002, par saint Jean Paul II (Karol Józef Wojtyła, 1978-2005), lors de sa 5ème visite pastorale au Mexique.

L’image miraculeuse, qui est gardée dans la basilique de Notre Dame de Guadalupe, décrit une femme revêtue de l’habit local et ayant les traits d'une indigène. Elle est portée par un ange dont les ailes rappellent l’un des plus grands dieux de la religion traditionnelle locale. La Lune est sous ses pieds et son manteau bleu est recouvert d’étoiles dorées. La ceinture noire à sa taille signifie qu´elle est enceinte.

Le sanctuaire de Notre-Dame de Guadalupe est, après la basilique Saint-Pierre du Vatican le lieu de culte catholique qui attire le plus de pèlerins. Les jours de plus grande affluence sont ceux qui précèdent et suivent la fête de la Vierge de Guadalupe le 12 décembre où près de 9 millions de fidèles et de touristes assistent aux festivités et viennent vénérer la relique de Juan Diego.

Pour approfondir, lire : >>> Cérémonie de canonisation

SOURCE : http://www.levangileauquotidien.org/main.php?language=FR&module=saintfeast&localdate=20151209&id=14002&fd=0

Saint Juan Diego

St. Juan Diego was born in 1474 in the calpulli or ward of Tlayacac in Cuauhtitlan, which was established in 1168 by Nahua tribesmen and conquered by the Aztec lord Axayacatl in 1467; and was located 20 kilometers (14 miles) north of Tenochtitlan (Mexico City).

On December 9, 1531, St. Juan Diego rose before dawn to walk fifteen miles to daily Mass in what is now Mexico City. Juan lived a simple life as a weaver, farmer, and laborer. That morning, as Juan passed Tepeyac Hill, he heard music and saw a glowing cloud encircled by a rainbow. A woman’s voice called him to the top of the hill. There he saw a beautiful young woman dressed like an Aztec princess. She said she was the Virgin Mary and asked Juan to tell the bishop to build a church on that site. She said, “I vividly desire that a church be built on this site, so that in it I can be present and give my love, compassion, help, and defense, for I am your most devoted mother . . . to hear your laments and to remedy all your miseries, pains, and sufferings.”

The bishop was kind but skeptical. He asked Juan to bring proof of the Lady’s identity. Before Juan could go back to the Lady, he found out his uncle was dying. Hurrying to get a priest, Juan missed his meeting with the Lady. The Lady, however, met him on his path and told him that his uncle had been cured.

She then told Juan to climb to the top of the hill where they first met. Juan was shocked to find flowers growing in the frozen soil. He gathered them in his cloak and took them at once to the bishop.

Juan told the bishop what had happened and opened his cloak. The flowers that fell to the ground were Castilian roses (which were not grown in Mexico). But the bishop’s eyes were on the glowing image of the Lady imprinted inside Juan’s cloak.

Soon after, a church was built on the site where our Lady appeared, and thousands converted to Christianity. Our Lady of Guadalupe was declared the patroness of the Americas. He died on May 30, 1548, at the age of 74.

Juan Diego deeply loved the Holy Eucharist, and by special permission of the Bishop he received Holy Communion three times a week, a highly unusual occurrence in those times.

Pope John Paul II praised Juan Diego for his simple faith nourished by catechesis and pictured him (who said to the Blessed Virgin Mary: “I am a nobody, I am a small rope, a tiny ladder, the tail end, a leaf”) as a model of humility for all of us.

Saint Juan Diego and Our Lady

· FR. WILLIAM SAUNDERS

The story begins in the early morning hours of December 9, 1531, when a 57-year-old Indian peasant named Juan Diego was walking along the path of Tepayec Hill on the outskirts of Mexico City.

eep in mind that only 10 years earlier, Hernando Cortez had conquered Mexico City. In 1523, Franciscan missionaries came evangelizing the Indian people. They were so successful that the Diocese of Mexico City was established in 1528. (Remember too that Jamestown, the first permanent English colony, was not established until 1607.) Juan Diego and many of his family members were among these early converts to the faith. He was baptized "Juan Diego" in 1525 along with his wife, Maria Lucia, and his uncle Juan Bernardino.

One must also not forget that Juan Diego had grown up under Aztec oppression. The Aztec religious practices, which included human sacrifice, play an interesting and integral role in this story. Every major Aztec city had a temple pyramid, about 100 feet high, on top of which was erected an altar. Upon this altar, the Aztec priests offered human sacrifice to their god Huitzilopochtli, called the "Lover of Hearts and Drinker of Blood," by cutting out the beating hearts of their victims, usually adult men but often children. Considering that the Aztecs controlled 371 towns and the law required 1,000 human sacrifices for each town with a temple pyramid, over 50,000 human beings were sacrificed each year. Moreover, the early Mexican historian Ixtlilxochitl estimated that one out of every five children fell victim to this bloodthirsty religion.

In 1487, when Juan Diego was just 13 years old, he would have witnessed the most horrible event: Tlacaellel, the 89-year-old Aztec ruler, dedicated the new temple pyramid of the sun, dedicated to the two chief gods of the Aztec pantheon Huitzilopochtli and Tezcatlipoca, (the god of hell and darkness) in the center of Tenochtitlan (later Mexico City). The temple pyramid was 100 feet high with 114 steps to reach the top. More than 80,000 men were sacrificed over a period of four days and four nights. While this number of sacrifices seems incredible, evidence indicates it took only 15 seconds to cut the heart out of each victim. (For more information, see Our Lady of Guadalupe and the Conquest of Darknessby Dr. Warren Carroll.)

Nevertheless, in 1520, Hernando Cortes outlawed human sacrifice. He stripped the temple pyramid of its two idols, cleansed the stone of its blood and erected a new altar. Cortez, his soldiers and Father Olmedo then ascended the stairs with the Holy Cross and images of the Blessed Mother and St. Christopher. Upon this new altar, Father Olmedo offered the sacrifice of the Mass. Upon what had been the place of evil pagan sacrifice, now the unbloody, eternal and true sacrifice of our Lord was offered. Such an action, however, sparked the all-out war with the Aztecs, whom Cortez finally subdued in August 1521.

Now back to our story. That morning Juan Diego was headed to Mass. As he walked along Tepeyac Hill, he began to hear beautiful strains of music, and he saw a beautiful lady, who called his name: "Juanito, Juan Dieguito." He approached, and she said, "Know for certain, least of my sons, that I am the perfect and perpetual Virgin Mary, Mother of Jesus, the true God, through whom everything lives, the Lord of all things near and far, the Master of Heaven and earth. It is my earnest wish that a temple be built here to my honor. Here I will demonstrate, I will manifest, I will give all my love, my compassion, my help and my protection to the people. I am your merciful mother, the merciful mother of all of you who live united in this land, and of all mankind, of all those who love me, of those who cry to me, of those who seek me, and of those who have confidence in me. Here I will hear their weeping, their sorrow, and will remedy and alleviate all their multiple sufferings, necessities, and misfortunes."

She told Juan Diego to go tell Bishop Zumarraga of her desire for a church to be built at the site. Tradition holds that Juan Diego asked our Blessed Mother her name. She responded in his native language of Nahuatl, "Tlecuatlecupe," which means "the one who crushes the head of the serpent" (a clear reference to Genesis 3:15 and perhaps to the prominent symbol of the Aztec religion). "Tlecuatlecupe" when correctly pronounced, sounds remarkably similar to "Guadalupe." Consequently, when Juan Diego told Bishop Zumarraga her name in his native tongue, he probably confused it with the familiar Spanish name "Guadalupe," a city with a prominent Marian shrine.

Bishop Zumarraga was a saintly man, very just and compassionate. He built the first hospital, library and university in the Americas. He also was the Protector of the Indians, entrusted by Emperor Charles V to enforce his decree issued in August 1530, stating, "No person shall dare to make a single Indian a slave whether in war or in peace. Whether by barter, by purchase, by trade, or on any other pretext or cause whatever." (Note that in 1537 Pope Paul III condemned and forbade the enslavement of the Native American Indian.) However, Bishop Zumarraga listened patiently to Juan Diego, and said he would reflect on the matter, understandably doubting such a story.

Juan Diego went back to Tepayac and reported the bishop's response. Mary instructed him to try again. So the next day, he did. Although this time it was more difficult to see the bishop, Juan Diego prevailed, and the bishop once more listened patiently. However, the bishop asked him to bring back a sign from Mary to prove the story. Again, Juan Diego reported the matter to our Blessed Mother, who told him to return the next day to receive "the sign" for the bishop.

On December 11, Juan Diego spent the day caring for his very sick uncle, Juan Bernardino. He asked Juan Diego to go and bring a priest who would hear his confession and administer the last rites. On December 12, Juan Diego set out again, but avoided Tepeyac Hill because he was ashamed that he had not returned the previous day as our Blessed Mother had requested. While making his detour, the Blessed Mother stopped him and said, "Hear and let it penetrate into your heart, my dear little son: let nothing discourage you, nothing depress you. Let nothing alter your heart or your countenance. Also, do not fear any illness or vexation, anxiety or pain. Am I not here who am your mother? Are you not under my shadow and protection? Am I not your fountain of life? Are you not in the folds of my mantle, in the crossing of my arms? Is there anything else that you need?" Mary reassured Juan Diego that his uncle would not die; in fact, his health had been restored.

As for the sign for the bishop, Mary told Juan Diego to go to the top of the mountain and pick some flowers. He went up to the hill which was dry and barren a place for cactus and found roses like those grown in Castille, but foreign to Mexico. He gathered them in his tilma, a garment like a poncho. He brought them to Mary who arranged them and said to take them to the bishop.

Juan Diego proceeded again to Bishop Zumarraga's house. After waiting a while for an audience, he repeated the message to the bishop and opened his tilmato present the roses. The bishop saw not only the beautiful flowers but also the beautiful image of Our Lady of Guadalupe. Bishop Zumarraga wept at the sight of the Blessed Mother and asked forgiveness for doubting. He took the tilma and laid it at the altar in his chapel. By Christmas of that year, an adobe structure was built atop Tepeyac Hill in honor of our Blessed Mother, Our Lady of Guadalupe, and it was dedicated on December 26, 1531, the feast of St. Stephen the Martyr.

December 9 marks the feast day of Saint Juan Diego and December 12, the feast of Our Lady of Guadalupe.

Acknowledgement

Saunders, Rev. William. "Saint Juan Diego and Our Lady."Arlington Catholic Herald.

This article is reprinted with permission from Arlington Catholic Herald.

The Author

Father William P. Saunders is pastor of Our Lady of Hope Parish in Potomac Falls and former dean of the Notre Dame Graduate School of Christendom College. Father has been writing his weekly "Straight Answers" column for the Arlington Catholic Herald since 1993. The above article is one of those "Straight Answers" columns. Father Saunders is the author of Straight Answers, Answers to 100 Questions about the Catholic Faith, a book based on 100 of his columns and published by Cathedral Press in Baltimore.

SOURCE : http://www.catholiceducation.org/en/culture/catholic-contributions/saint-juan-diego-and-our-lady.html

ST. JUAN DIEGO

On Dec. 9, Roman Catholics celebrate St. Juan Diego, the indigenous Mexican Catholic convert whose encounter with the Virgin Mary began the Church's devotion to Our Lady of Guadalupe.

In 1474, 50 years before receiving the name Juan Diego at his baptism, a boy named Cuauhtlatoatzin -- “singing eagle” -- was born in the Anahuac Valley of present-day Mexico. Though raised according to the Aztec pagan religion and culture, he showed an unusual and mystical sense of life even before hearing the Gospel from Franciscan missionaries.

In 1524, Cuauhtlatoatzin and his wife converted and entered the Catholic Church. The farmer now known as Juan Diego was committed to his faith, often walking long distances to receive religious instruction. In 1531, he would be the recipient of a world-changing miracle.

On Dec. 9, Juan Diego was hurrying to Mass to celebrate the Feast of the Immaculate Conception. But the woman he was heading to church to celebrate, came to him instead.

In the native Aztec dialect, the radiant woman announced herself as the “ever-perfect holy Mary, who has the honor to be the mother of the true God.”

“I am your compassionate Mother, yours and that of all the people that live together in this land,” she continued, “and also of all the other various lineages of men.”

She asked Juan Diego to make a request of the local bishop. “I want very much that they build my sacred little house here” -- a house dedicated to her son Jesus Christ, on the site of a former pagan temple, that would “show him” to all Mexicans and “exalt him” throughout the world.

She was asking a great deal of a native farmer. Not surprisingly, his bold request met with skepticism from Bishop Juan de Zumárraga. But Juan Diego said he would produce proof of the apparition, after he finished tending to his uncle whose death seemed imminent.

Making his way to church on Dec. 12, to summon a priest for his uncle, Juan Diego again encountered the Blessed Virgin. She promised to cure his uncle and give him a sign to display for the bishop. On the hill where they had first met he would find roses and other flowers, though it was winter.

Doing as she asked, he found the flowers and brought them back to her. The Virgin Mary then placed the flowers inside his tilma, the traditional garment he had been wearing. She told him not to unwrap the tilma containing the flowers, until he had reached the bishop.

When he did, Bishop Zumárraga had his own encounter with Our Lady of Guadalupe – through the image of her that he found miraculously imprinted on the flower-filled tilma. The Mexico City basilica that now houses the tilma has become, by some estimates, the world's most-visited Catholic shrine.

The miracle that brought the Gospel to millions of Mexicans also served to deepen Juan Diego's own spiritual life. For many years after the experience, he lived a solitary life of prayer and work in a hermitage near the church where the image was first displayed. Pilgrims had already begun flocking to the site by the time he died on Dec. 9, 1548, the anniversary of the first apparition.

Blessed John Paul II beatified St. Juan Diego in 1990, and canonized him in 2002.

SOURCE : http://www.catholicnewsagency.com/saint.php?n=409

Saint Juan Diego

Also known as

Cuauhtlatoatzin
Juan Diego Cuautlatoatzin

Memorial

9 December

Profile

Born an impoverished free man in a strongly class-conscious society. Farm worker, field labourer, and mat maker. Married layman with no children. A mystical and religious man even as a pagan, he became an adult convertto Christianityaround age 50, taking the name Juan Diego. Widowerin 1529. Visionary to whom the Virgin Mary appeared at Guadalupe on 9 December 1531, leaving him the image known as Our Lady of Guadalupe.

Born

1474 Tlayacac, Cuauhtitlan (about 15 miles north of modern Mexico City, Mexico) as Cuauhtlatoatzin

Died

30 May 1548 of natural causes

Beatified

9 April 1990 by Pope John Paul II at Vatican City
recognition celebrated on 6 May 1990 at Mexico City, Mexico

Canonized

31 July 2002
recognition celebrated at the basilica of Our Lady of Guadalupe, Mexico by Pope John Paul II

Representation

eagle

SOURCE : http://catholicsaints.info/saint-juan-diego/

December 9: Saint Juan Diego Cuauhtlatoatzin

Posted by Jacob

Today, December 9, we celebrate the feast day of Saint Juan Diego Cuauhtlatoatzin (1474-1548), visionary of Our Lady of Guadalupe, and the first Catholic saint indigenous to the Americas. Saint Juan is a model of Christian steadfastness, walking 15 miles to attend Mass each day, and an example of profound humility, stating to Our Blessed Mother: “I am a nobody, I am a small rope, a tiny ladder, the tail end, a leaf.”

Little is factually known about the life of Juan Diego Cuauhtlatoatzin before his conversion at age 50 by Franciscan missionaries. However, tradition, archeological, and iconographical sources, along with the indigenous document detailing the events of the apparitions at Guadalupe (“El nican Mopohua,” written in Náhuatl with Latin characters in 1556) shed some light on this simple and holy man.

Born with the name "Cuauhtlatoatzin" (which means "the talking eagle") in Cuautlitlán, (modern-day Mexico City), Mexico, Juan was a member of the Chichimeca people, a culturally advanced group living in Anáhuac Valley. Thought to an average man, of neither the upper respected classes of priests, warriors and merchants, but also not a slave, Juan is likely to have owned a small house and farmed a small tract of land. He was happily married, although had no children. The remainder of his life is lost to history until his encounter with Franciscan priest, Father Peter da Gand. At age 50, Juan accepted Christ into his life, converting to Catholicism and being baptized. Every day thereafter, he walked more than 15 miles barefoot to attend daily Mass.

The events of December 9, 1531, occurred during his usual morning walk, when on the crest of Tepeyac Hill (outside Mexico City), the Blessed Virgin Mary appeared to him. Known as Our Lady of Guadalupe (whose feast we celebrate in just 3 days on December 12), Our Lady requested that Juan visit the local bishop and request that a shrine be built in her name. She further promised to pour out her unending grace on those who invoked her. Our Lady talked to Juan in his language, Nahuatl. She called him "Juanito, Juan Dieguito,” "the most humble of my sons,” "my son the least,” and "my little dear.”

Indeed a humble man, Juan obediently visited the bishop, who did not believe the wild tale—especially from a “nobody.” Why would the Blessed Virgin appear to such a simple man? He requested that Juan return with a sign to prove that the apparition was true. Three days later, on December 12 (the Feast of Our Lady of Guadalupe), Juan was again climbing Tepeyac Hill and encountered Our Lady again. She instructed him to climb to the top of the hill and to pick the flowers he would find there. Despite it being wintertime, he obeyed, climbing the hill, finding fragrant roses in blossom. He picked the flowers and carried them to Our Lady. She gently placed them in his mantle (robe) and instructed him to take them to his bishop as proof of his claims and her appearance.

Juan carefully carried the flowers back to the bishop, and miraculously found that when he opened his mantle and the flowers fell to the ground, in their place was an image of the Blessed Mother as she appeared at Tepeyac. The bishop was convinced and ordered a church built for Virgin of Guadalupe, which became a place of pilgrimage for the faithful.

For his part, Juan requested that he be allowed to live in hermitude in a small hut near the chapel that was built to house the miraculous image. Receiving permission from the bishop, he gave up all his worldly possessions and lived his remaining years caring for the church and the pilgrims who visited, venerating the image, and praying for the grace of Mary. Upon his death, he was buried in the chapel of the Virgin of Guadalupe.

Pope John Paul II called Juan “a simple, humble Indian”who accepted Christianity without giving up his identity as an Indian. “In praising he Indian Juan Diego, I want to express to all of you the closeness of the church and the pope, embracing you with love and encouraging you to overcome with hope the difficult times you are going through,” the pope said. Among the thousands present for the event were members of Mexico’s 64 indigenous groups.

Saint Juan Diego reminds us of the universality of the Church, and that the Lord and His Blessed Mother value each of us equally. In the end, as we read the lives of the saints, it becomes clear that race, gender, class, wealth, disability, appearance, culture, sexual orientation—all the things that divide us—are unimportant in the eyes of Lord. Rather, the willingness to open one’s heart, to serve, to embrace the Christian virtues of faith, hope, and charity—to be obedient to the Word of God—these are the things that matter on earth.

From the beatification homily delivered by Pope John Paul II:

At the dawn of Mexican evangelization Saint Juan Diego holds a place all by himself; according to tradition, his indigenous name was Cuauhtlatohuac, “The eagle who speaks”. His lovable figure is inseparable from the Guadalupe event, the miraculous maternal manifestation of the Virgin, Mother of God, both in iconographic and literary memorials as well as in the centuries-old devotion which the Mexican Church has shown for this Indian so loved by Mary. Similar to ancient Biblical personages who were collective representations of all the people, we could say that Juan Diego represents all the indigenous peoples who accepted the Gospel of Jesus, thanks to the maternal aid of Mary, who is always inseparable from the manifestation of her Son and the spread of the Church, as was her presence among the Apostles on the day of Pentecost. The information about him that has reached us praises his Christian virtues: his simple faith, nourished by catechesis and open to the mysteries; his hope and trust in God and in the Virgin; his love, his moral coherence, his unselfishness and evangelical poverty. Living the life of a hermit here near Tepeyac, he was a model of humility. The Virgin chose him from among the most humble as the one to receive that loving and gracious manifestation of hers which is the Guadalupe apparition. Her maternal face and her Saint image which she left us as a priceless gift is a permanent remembrance of this. In this manner she wanted to remain among you as a sign of the communion and unity of all those who were to live together in this land. The recognition of the cult which for centuries has been paid to the layman Juan Diego takes on a special importance. It is a strong call to all the lay faithful of this nation to assume all their responsibilities, for passing on the Gospel message and witnessing to one faith active and working in the sphere of Mexican society. From this privileged spot of Guadalupe, ever-faithful heart of Mexico, I wish to call on all the Mexican laity, to commit themselves more actively to the re-evangelization of society. The lay faithful share in the prophetic, priestly and royal role of Christ (cf. Lumen Gentium, 31), but they carry out this vocation in the ordinary situations of daily life. Their natural and immediate field of action extends to all the areas of human coexistence and to everything that constitutes culture in the widest and fullest sense of the term. As I wrote in the Apostolic Exhortation Christifideles Laici: “In order to achieve their task directed to the Christian animation of the temporal order, in the sense of serving persons and society, the lay faithful are never to relinquish their participation in public life, that is, in the many different economic, social, legislative, administrative and cultural areas, which are intended to promote organically and institutionally the common good” (n. 42). Catholic men and women of Mexico, your Christian vocation is, by its very nature, a vocation to the apostolate (cf. Apostolicam Actuositatem, 3). Therefore, you cannot remain indifferent before the suffering of your brothers and sisters: before the poverty, corruption and outrages committed against the truth and human rights. You must be the salt of the earth and the light of the world (cf. Matthew 5:13-14). Thus the Lord says once more to us today: “Let your light shine before men that they may see your good works and glorify your Father who is in heaven” (Mt 5:16). Juan Diego too shines before you, raised by the Church to the honors of the altar; we can invoke him as the protector and the advocate of the indigenous peoples.”

Prayer to Saint Juan Diego

You who were chosen by Our Lady of Guadalupe as an instrument to show your people and the world that the way of Christianity is one of love, compassion, understanding, values, sacrifices, repentance of our sins, appreciation and respect for God's creation, and most of all one of HUMILITY and obedience. You who we know is now in the Kingdom of the Lord and close to our Mother, be our angel and protect us, stay with us as we struggle in this modern life not knowing most of the time where to set our priorities. Help us to pray to our God to obtain the gifts of the Holy Spirit and use them for the good of humanity and the good of our Church, through the Heart of Our Lady of Guadalupe to the Heart of Jesus. Amen.

Blessed Juan, you faced the skepticism and rejection of a bishop and the crowds to bring Mary's message to Mexico. Pray for us that when we are faced with obstacles to our faith we may show that same courage and commitment. Amen.

Lord God,

hrough Saint Juan Diego
You made known the love of Our Lady of Guadalupe
toward Your people.
Grant by his intercession
that we who follow the counsel of Mary, our Mother,
may strive continually to do Your will.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit. Amen.

SOURCE : http://365rosaries.blogspot.ca/2011/12/december-9-saint-juan-diego.html

Voir aussi : http://www.notredamedeparis.fr/spip.php?article1712

https://www.ewtn.com/saintsHoly/saints/J/stjuandiego.asp

http://www.americancatholic.org/Messenger/Jul2002/Feature1.asp

http://www.guadalupeshrine.org/pray/saint-juan-diego-guild

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Saint DANIEL le Stylite, confesseur

December 12, 2015, 6:53 am

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Theophanes the Greek (1340–1410). Daniel le Stylite, 1378,

fresque, Église de la Transfiguration, Veliky Novgorod

Daniel le Stylite. Ménologe de l'empereur Basile II

// Ο άγιος Δανιήλ ο Στυλίτης. Μικρογραφία από το Μηνολόγιο του αυτοκράτορα Βασιλείου Β΄ (φ. 237), XIe siècle

December 11

St. Daniel the Stylite, Confessor

THOUGH a love of singularity is vicious, and always founded in pride, sometimes extraordinary paths of virtue may be chosen in a spirit of fervour and humble simplicity, which is discovered by the effects. And true virtue is always so far singular that it is raised above and essentially distinguished from, the manners of the crowd, which ever walks in the broadway, and runs counter to the rules of the gospel, by which a Christian is bound to square his conduct. The manner of living which a Simeon and Daniel Stylites chose by an extraordinary inspiration and impulse of true piety and fervour, is only to be considered by us as an object of admiration; but the ardour, humility, and devotion with which they pursued the means of their sanctification, are imitable by all Christians. Daniel was a native of the town of Maratha near Samosata; at twelve years of age he retired into a neighbouring monastery, where, with astonishing fervour, he embraced all the means of perfection. A long time after, his abbot going to Antioch about the affairs of the church, carried Daniel with him, and passing by Telanissa, went to see St. Simeon on his pillar. That saint suffered Daniel to come up to him, gave him his blessing, and foretold that he would suffer much for Jesus Christ. The abbot dying soon after, the monks would have put Daniel in his place, but he declined it, and returning to see St. Simeon, continued fourteen days in the mandra, 1or monastery, which was near his pillar. He afterwards undertook a journey to the Holy Land; but St. Simeon appeared to him on the way, and ordered him to steer his course towards Constantinople, which he did. He passed seven days in the church of St. Michael without the walls of that city; then nine years at Philempora in a ruinous abandoned little temple.

After this term he resolved to imitate the manner of life of which St. Simeon had set the example, whose cowl he had obtained of that saint’s disciple Sergius, after his death in 459. St. Daniel chose a spot in the neighbouring desert mountains towards the Euxine sea, four miles by sea, and seven by land, from Constantinople towards the north. A friend erected him a pillar, which consisted of two pillars fastened together with iron bars; whereon another lesser pillar was placed, on the top of which was fixed by other friends a kind of vessel somewhat like a half-barrel, on which he abode, encompassed by a balustrade. 2The country of Thrace where he lived, was subject to high winds, and very severe frosts; so that his penance was more surprising than that of St. Simeon. The lord of the ground, about the year 463, built him a second pillar, which was stronger and higher than the first. When the saint took his rest he supported himself against the balustrade of his pillar. But by continually standing, his legs and feet were swoln, and full of ulcers and sores. One winter he was found so stiff with cold that his disciples, having soaked some sponges in warm water, ascended the column, and rubbed him therewith to bring him to himself. This did not oblige him to leave his pillar, where he lived till he was fourscore years old. Without descending from it, he was ordained priest by Gennadius, bishop of Constantinople, who, having read the preparatory prayers at the bottom of the pillar, went up to the top of it to finish the rest of the ceremony, and the saint said mass on the top of the pillar: and the first time administered the communion to the patriarch. Afterwards many frequently received the communion at his hands. In 465 a great fire happened at Constantinople, which consumed eight of its regions. St. Daniel had foretold it, and advised the patriarch Gennadius, and the emperor Leo, to prevent it, by ordering public prayers to be said twice a-week; but no credit was given to him. The event made them remember it, and the people ran in great haste to his pillar. The saint, moved with their affliction, burst into tears, and advised them to have recourse to prayer and fasting. Stretching out his hands to heaven, he prayed for them. By his prayers he obtained a son for the emperor Leo, who frequently visited, and greatly respected him; but this son died young, God rather choosing that he should reign in heaven than on earth. Leo caused a small monastery to be built near the saint’s pillar for his disciples. Gubas, king of the Lazi, in Colchis, coming to renew his alliance with the Romans, the emperor carried him to see St. Daniel, as the wonder of his empire. The barbarian king prostrated himself with tears before the pillar, and the holy man was umpire of the treaty between the two princes. Gubas being returned to his own dominions, wrote often to St. Daniel, recommending himself to his prayers. This prince built a third pillar for the saint, adjoining to the other two, in such manner that the middle pillar was the lowest, that the saint might retire upon it for shelter in violent stormy weather: the saint also acquiesced that the emperor Leo should cause a roof to be made over the standing place on the top of his pillar. Unsavoury herbs and roots were St. Daniel’s ordinary diet, and he often fasted some days without sustenance. God honoured him with the spirit of prophecy and the gift of miracles. The sick whom he often caused to come up his pillar, he frequently cured by laying his hands upon them, or by anointing them with the oil of the saints, as it is called in his life; by which we are to understand the oil which burnt before the relics of the saints, in the same manner as St. Sabas cured many with the oil of the cross. The instructions which St. Daniel usually gave to those who resorted to him, wrought the conversion of many sinners; for his words penetrated their hearts, and being enforced by the example of his penitential life, were wonderfully powerful in bringing others into the narrow path of penance and true virtue. Certain persons had his image made of silver, which they placed in St. Michael’s church not far distant from his pillar.

St. Daniel foretold Zeno that God would preserve him in a certain dangerous expedition; also, that he should succeed his father-in-law Leo in the empire, but should lose it for some time, and at last recover it again. The emperor Leo died in January, 474, and Zeno was saluted emperor; but openly abandoned himself to vice as if it had been the privilege of the imperial dignity to account nothing unlawful or dishonourable. Whilst the Huns plundered Thrace, and the Arabs the East, he completed the ruin of his people by tyrranical oppressions. Having quarrelled with his mother-in-law Verina, the widow of his predecessor, he saw himself abandoned, and fled into Isauria, his own country, in the year 475, the second of his reign. Basiliscus, brother to the empress Verina, usurped the throne, but was a profligate tyrant, and declared himself publicly the protector of the Eutychians. He restored Timothy Elurus, Peter the Fuller, and other ringleaders of that heresy; and by a circular letter addressed to all the bishops, ordered the acts of the council of Chalcedon and the letter of St. Leo to be every where anathematized and burnt, condemning the bishops and clerks to be deposed, and the monks and laymen banished, who should refuse to subscribe his letter, or should dare to make mention of the council of Chalcedon. The holy Pope Simplicius wrote strenuously to the tyrant against these proceedings, 3also to Acacius, patriarch of Constantinople, charging him as his legate to oppose the reestablishment of Timothy at Alexandria, and forbidding mention to be made against the definitions of the council of Chalcedon. Acacius refused to subscribe the tyrant’s letter, put on mourning, covered the pulpit and the altar of his church with black, and sent to St. Daniel Stylites, to acquaint him with what the emperor had done. Basiliscus, on his side, sent to him to complain of Acacius, whom he accused of raising a rebellion in the city against him. St. Daniel replied, that God would overthrow his government, and added such vehement reproaches, that he who was sent durst not report them, but besought the saint to write them, and to seal the letter. The patriarch having assembled several bishops, in his own and their name, sent twice, in the most urgent manner, to entreat Daniel to come to the succour of the church. At length the saint, though with reluctance, came down from his pillar, and was received by the patriarch and bishops with incredible joy. Basiliscus being alarmed at the uproar which was raised in the city, retired to Hebdomum, whither the saint followed him. Not being able to walk for the sores in his legs and feet, he was carried by men, piety paying to his penance on that occasion the honour which the world gave to consuls. The guards would not suffer St. Daniel to enter the palace, who thereupon shook off the dust from his feet, and returned to the city. The tyrant was terrified, went himself to the saint, and threw himself at his feet, begging pardon, and promising to annul his former edicts. The saint threatened him with the thunderbolts of the divine anger, and said to those who stood by: “This feigned humility is only an artifice to conceal designs of cruelty. You shall very soon see the power of God, who pulls down the mighty.” Having thus foretold the fall of Basiliscus, and performed several miracles, he returned to the top of his pillar, where he lived eighteen years longer. Elurus recovered the see of Antioch, and Peter the Fuller that of Alexandria, and Eutychianism was every where encouraged. But Zeno after twenty months returned with an army from Isauria, and Basiliscus fled to the church, put his crown upon the altar, and took sanctuary in the baptistery, together with his wife and son. Zeno sent them to a castle in Cappadocia, where they were starved to death. One of the first things which the emperor did after his return was to pay a visit to St. Daniel Stylites, who had foretold both his banishment and his restoration.

The saint, when fourscore years old, foretold his own death, and caused a short exhortation to be written which he left his disciples, whom he commended to God, and admonished to practice humility, obedience, hospitality, and mortification; to love poverty, maintain constant peace and union, study always to advance holy charity, shun the tares of heresy, and obey the church, our holy mother. Three days before his death he offered the holy sacrifice at midnight, and was visited by angels in a vision. The patriarch Euphemius assisted him in his last moments, and he died on his pillar about the year 494, on the 11th of December, the day which is sacred to his memory both in the Latin and Greek Calendars. See his life carefully compiled in the sixth century, quoted by St. John Damascen, somewhat adulterated as extant in Metaphrastes and Surius. See also Theodorus Lector, Evagrius, and Theophanes. Also Falconius in Ephemerides Græco-Moschas, p. 43.

Note 1. Mandra,in Syriac, signifies a shepherd’s tent; and was used for a cluster of cells. [back]

Note 2. Theodor. Lector, l. 1, p. 554; Vit. S. Dan. c. 28, 31. [back]

Note 3. Cond. t. 4. p. 1070; Simplic. ep. 4. [back]

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

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VENANTIUS FORTUNATUS

December 14, 2015, 5:43 am

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Venantius Fortunatus B (AC)

Born near Treviso, Italy, c. 535; died c. 605. Venantius Honorius Clementianus Fortunatus spent his childhood in Aquileia, Italy, which had been ravaged the century before by Attila the Hun. He was educated in grammar, rhetoric, and law at Ravenna, Italy, and, when he completed his studies about 565, went on a two-year trek to Tours via Germany. In Tours he became a friend of Bishop Euphronius.

Venantius then moved on to the Loire Valley, where the air is sweet, the wine good, and finally ended up in Poitiers. For some 20 years (567-87) he lived at Poitiers, putting aside his pilgrim's staff and bag at the Convent of the Holy Cross. He became both spiritual and temporal counselor to the community of nuns. There he was ordained and became adviser and secretary of King Clotaire I's wife, Radegund, and her adopted daughter at their convent there. In about 600 Venantius was appointed bishop of Poitiers. Once in the episcopal seat he became a model of temperance

Venantius was a happy man with an easy sense of humor. Prior to his ordination frequently rhymed to pay for his dinner, following the customs of the troubadours. Venantius lived with verve. His writings exhibit a man of good cheer, pure charity, gratitude, and a humble heart. He sang of the Cross which is "the instrument of our health," but the gallows of torture erected on Golgotha on Good Friday are fully radiant with the light of Easter. "The happy tree on the arms of which hung the ransom of the world" became the tree of liberty to the children of God, the emblem of health. The holy man who loved food and joy and whose virtues have been celebrated in a continuous cultus, died "in the midst of universal regret" at Poitiers.

A fluent versifier, he wrote voluminously. Among his works were metrical lives of Saints Martin of Tours, Hilary of Poitiers, Germanus of Paris, Albinus of Angers, Paternus of Avranches, Marcellus of Paris, Radegund, and other religious figures.

His life of St. Martin includes the stories of Sulpicius Severus and Paulinus of Perigeux in 2,243 hexameters. Prolific! This was actually a paen to the saint who restored his failing sight. It is said that he made a pilgrimage to St. Martin's tomb, prayed for the saint's intercession, and his blindness was completely cured.

Additionally, he wrote poems about a trip on the Mosel, on church construction, and on the marriage of King Sigebert and Brunehilde in 566; elegies on the deaths of Brunehilde's sister, Queen Galeswintha, and Radegund's cousin, Amalafried.

He is also the composer of several outstanding hymns, notably Pange Lingua gloriosi, Vexilla Regis prodeunt, Agnoscat omne saeculum, and, possibly, Ave Maris Stella and Quem terra, pontus, aethera.

His poems revealed much valuable information about his times, Merovingian figures and customs, family life, descriptions of buildings, works of art, and the status of women (Delaney, Encyclopedia).

SOURCE : http://www.saintpatrickdc.org/ss/1214.shtml

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Bienheureux SÉBASTIEN MAGGI,prêtre dominicain

December 16, 2015, 6:19 am

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Bienheureux Sébastien Maggi

Dominicain de Gênes en Italie (✝ 1494)

Dominicain de Gênes en Italie, dont l'exemple de sa vie toute donnée à Dieu confirmait les prédications.

À Gênes en Ligurie, l’an 1496, le bienheureux Sébastien Maggi, prêtre de l’Ordre des Prêcheurs, qui prêcha l’Évangile au peuple de la région et veilla à la discipline régulière dans plusieurs couvents de son Ordre.

Martyrologe romain

SOURCE : http://nominis.cef.fr/contenus/saint/9698/Bienheureux-Sebastien-Maggi.html

Blessed Sebastian Maggi, OP (AC)

Born in Brescia, Italy, 1414; died in Genoa, 1494; cultus confirmed in 1760.

Sebastian Maggi lived in a colorful and troubled age, the time of Savonarola; he was, in fact, a friend of the friar of Ferrara and always staunchly defended him.

Sebastian entered the Dominican Order as Brescia as soon as he was old enough. His early years were remarkable only for his devotion to the rule, for the purity of his life, and the zeal with which he enforced religious observance. He was superior of several houses of the order, and finally was made vicar of the reformed congregation of Lombardy, which made him the superior of Jerome Savonarola, the dynamic reformer around whom such a tragic storm was brewing.

Perhaps, if Sebastian Maggi had lived, he might have saved Savonarola from the political entanglements that sent him to his death. Sebastian was his confessor for a long time, and always testified in his favor when anyone attacked the reformer's personal life. It is hard to say just where he stood politically in the long and complex series of events concerning the separation of Lombard province from the province of Italy. But all that has been written of him conveys the same impression: he was a kind and just superior, who kept the rule with rigid care, but was prudent in exacting it of others.

Several times Sebastian Maggi was sent on missions of reform, and he died on one of these. On his way to a convent for visitation, he became ill at Genoa and died there in 1496. His body is incorrupt at the present time (1963) (Benedictines, Dorcy).

SOURCE : http://www.saintpatrickdc.org/ss/1216.shtml

Blessed Sebastian Maggi, C.O.P.

Memorial Day: December 16th

Profile

Sebastian Maggi lived in a colorful and troubled age, the time of Savonarola; he was, in fact, a friend of the friar of Ferrara and always staunchly defended him.

Born: 1414 at Brescia, Italy

Died: 1496 at Genoa, Italy of natural causes; body was still incorrupt in 1963

Beatified: April 15,1760 by Pope Clement XIII (cultus confirmed)

Prayers/Commemorations

First Vespers:

Ant. Strengthened by holy intercession, O Sebastian , Confessor of the Lord, those here present , that we who are burdened the weight of our offenses. Maybe relieved by the glory of thy blessedness, and may thy guidance attain eternal rewards.

V. Pray for us, Blessed Sebastian .

R. That we may be made worthy of the promises of Christ

Lauds:

Ant. Well done, good and faithful servant, because thou hast been faithful in a few things, I will set thee over many, saith the Lord.

V. The just man shall blossom like the lily.

R. And shall flourish forever the Lord.

Second Vespers:

Ant. I will liken him unto a wise man, who built his house upon a rock.

V. Pray for us, Blessed Sebastian

R. That we may be made worthy of the Promises of Christ.

Prayer

Let us Pray: O God, who didst make Blessed Sebastian Thy Confessor, wonderful for his singular zeal in the practice of regular discipline and evangelical perfection, mercifully grant that, mortified in body in imitation of him, and quickened in spirit, we may attain eternal rewards. Through Christ our Lord. Amen.

SOURCE : http://www.willingshepherds.org/Dominican%20Saints%20November.html#Sebastian Maggi

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Sainte FABIOLA de ROME, veuve et fondatrice

December 27, 2015, 1:36 pm

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Sainte Fabiola

Veuve à Rome, fondatrice du premier hôpital d'Occident (✝ 399)

Elle appartenait à une grande famille patricienne, la "gens" des Fabiens. Elle connut quelques écarts matrimoniaux, divorçant d'avec son mari légitime pour en épouser un autre. Tous deux ne tardèrent pas à mourir. Alors, publiquement, elle fit pénitence et dépensa son immense fortune pour fonder à Rome le premier hôpital en Occident et un accueil pour les pèlerins. Saint Jérôme, qui fut très impressionné par sa forte personnalité, en écrivit la biographie.

Commémoraison de sainte Fabiola, veuve romaine, qui, au témoignage de saint Jérôme, après divorce et remariage se soumit à la pénitence publique et la rendit parfaite pour le bénéfice des pauvres. Après plusieurs années passées en Terre sainte, elle mourut à Rome en 399, pauvre là où elle avait été riche.

Martyrologe romain

SOURCE : http://nominis.cef.fr/contenus/saint/320/Sainte-Fabiola.html

Fabiola of Rome, Widow (AC)

Died c. 400. Not even a bad marriage can stop us from becoming saints. In fact, it may be the impetus to reach for Christian perfection. Fabiola was divorced, remarried, explained, praised by Saint Jerome. Fabiola was a Roman patrician of the Fabii family who married a very young man of equal rank but of debauched habits. She divorced him. Then she united herself to another man, causing great scandal in Rome, because this was contrary to the ordinances of the Church. Both men died soon after and Fabiola was re-admitted into communion after she performed public penance. Not only did she complete the required penance, Fabiola completely changed her life. She forsook her luxurious lifestyle and devoted her great wealth to good works. With the help of Saint Paula's widowed son-in-law Saint Pammachius, Fabiola founded the first hospital of its kind to care for indigent patients brought in from the streets and alleyways of Rome. Here Fabiola personally tended to the needs of the sick.

In 395, she visited her friend Saint Jerome in the Holy Land with the intention of entering the convent at Bethlehem and sharing in Jerome's biblical work. Whether she returned to Rome because Jerome dissuaded her from staying or because she was temperamentally unsuited for the quiet life, we don't know. Jerome says that her idea of the solitude of the stable of Bethlehem was that it should not be cut off from the crowded inn. Nevertheless, she travelled with Jerome and his companions when they fled to Jaffa to escape the dissension building among the leading Palestinian Christians and the threatened invasion of the Huns.

Upon his advice, she returned to Rome from Jaffa and founded and enthusiastically superintended a hostel for sick and needy pilgrims near the city at Porto. This is another of Fabiola's innovations; one which Jerome says soon became known from Parthia to Britain. Apparently not even this undertaking was enough to sap Fabiola's abundant energies. At the time of her death she was planning a new enterprise that would take her abroad. The veneration in which she is held in Rome was demonstrated by the great multitudes that followed her funeral with chants of Alleluia.

Jerome dedicated to Fabiola a treatise on Aaron's priesthood and another on the 'stations' of the Israelites in the desert. This wandering of the chosen people seemed to him a type of Fabiola's life and death (Attwater, Benedictines, Delaney, Encyclopedia, Farmer).

St. Fabiola

A Roman matron of rank, died 27 December, 399 or 400. She was one of the company of noble Roman womenwho, under the influence of St. Jerome, gave up all earthly pleasures and devoted themselves to the practice of Christian asceticism and to charitable work.

At the time of St. Jerome's stay at Rome (382-84), Fabiola was not one of the ascetic circle which gathered around him. It was not until a later date that, upon the death of her second consort, she took the decisive step of entering upon a life of renunciation and labour for others.

Fabiola belonged to the patrician Roman family of the Fabia. She had been married to a man who led so vicious a life that to live with him was impossible. She obtained a divorce from him according to Roman law, and, contrary to the ordinances of the Church, she entered upon a second union before the death of her first husband. On the day before Easter, following the death of her second consort, she appeared before the gates of the Lateran basilica, dressed in penitential garb, and did penance in public for her sin, an act which made a great impression upon the Christian population of Rome. The pope received her formally again into full communion with the Church.

Fabiola now renounced all that the world had to offer her, and devoted her immense wealth to the needs of the poor and the sick. She erected a fine hospital at Rome, and waited on the inmates herself, not even shunning those afflicted with repulsive wounds and sores. Besides this she gave large sums to the churches and religious communities at Rome, and at other places in Italy. All her interests were centered on the needs of the Church and the care of the poor and suffering. In 395, she went to Bethlehem, where she lived in the hospice of the convent directed by Paula and applied herself, under the direction of St. Jerome, with the greatest zeal to the study and contemplation of the Scriptures, and to ascetic exercises.

An incursion of the Huns into the eastern provinces of the empire, and the quarrel which broke out between Jerome and Bishop John of Jerusalem respecting the teachings of Origen, made residence in Bethlehem unpleasant for her, and she returned to Rome. She remained, however, in correspondence with St. Jerome, who at her request wrote a treatise on the priesthood of Aaron and the priestly dress. At Rome, Fabiola united with the former senator Pammachius in carrying out a great charitable undertaking; together they erected at Porto a large hospice for pilgrims coming to Rome. Fabiola also continued her usual personal labours in aid of the poorand sick until her death. Her funeral was a wonderful manifestation of the gratitude and veneration with which she was regarded by the Roman populace. St. Jerome wrote a eulogistic memoir of Fabiola in a letter to her relative Oceanus.

Kirsch, Johann Peter. "St. Fabiola." The Catholic Encyclopedia. Vol. 5. New York: Robert Appleton Company, 1909. 28 Dec. 2015 <http://www.newadvent.org/cathen/05743a.htm>.

SOURCE : http://www.newadvent.org/cathen/05743a.htm

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Saint TROPHIME d'ARLES, évêque

December 29, 2015, 7:40 am

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Saint Trophime

Premier évêque d'Arles (✝ v. 250)

Depuis le synode d'Arles, l'Église en Provence l'a assimilé à un disciple de saint Paul (2ème lettre à Timothée 4.20et Livre des Actes des apôtres 21.29), originaire d'Ephèse, ce qui est pieuse fiction. Il aurait été du nombre des évangélisateurs de la Gaule, qui, selon la tradition, ont annoncé l'Évangile dès l'époque apostolique. Il serait ainsi le fondateur de l'évêché d'Arles qui l'honore en ce jour. Il est vrai que la vallée du Rhône connut très tôt des communautés chrétiennes d'origine grecque, comme l'attestent les "Actes" de la persécution de Lyon.

L'historien saint Grégoire de Tours en fait l'un des sept évêques envoyés de Rome au moment de la persécution de Dèce afin d'approfondir l'œuvre d'évangélisation.

saint Trophyme - Bormes-les-Mimosas (Histoire des saints de Provence - diocèse de Fréjus-Toulon)
À Arles en Provence, peut-être au IIIe siècle, saint Trophime, considéré comme le premier évêque de le cité.

Martyrologe romain

SOURCE : http://nominis.cef.fr/contenus/saint/330/Saint-Trophime.html

Trophimus of Arles B (RM)

Died c. 280. Trophimus, the first bishop of Arles whose cathedral of St. Trophime now honors his memory, is often confused with the Trophimus mentioned by St. Paul. The bishop Trophimus was sent from Rome to Gaul about 240-260. Saint Gregory of Tours (died 594) testifies that Trophimus was one of several bishops associated with Saint Sernin of Toulouse, who founded the famous sees of France.

The cultus of Trophimus is ancient. Writing to the bishops of Gaul in 417, Pope Zozimus mentioned him as being sent by the papacy to preach and found the church of Arles. His church contains a 3rd century crypt, which was discovered in 1835.

Paul's disciple was a gentile convert from Ephesus who accompanied the Apostle on his third missionary journey (Acts 20:4) and to Jerusalem, where his presence (as a gentile) in the Temple provoked violent protests against Paul that almost resulted in his death (Acts 21:26-36). Paul mentions him again in 2 Timothy 4:20, saying he "left Trophimus ill at Miletus."

Since the Synod of Arles in 452, the church of Provence has identified their first bishop with St. Paul's disciple, but this is clearly an impossibility. In essence, both are honored today because of the confusion (Benedictines, Delaney, Encyclopedia, Farmer).

In art, St. Trophimus is a bishop carrying his eyes. The picture may show (1) his eyes being put out, (2) him with lions, or (3) surrounded by the Apostles. (He was identified with the Trophimus who was a disciple of St. Paul.) He is the patron of children and invoked against drought (Roeder).

SOURCE : http://www.saintpatrickdc.org/ss/1229.shtml

Léon Levillain. « Saint Trophime, confesseur et métropolitain d'Arles, et la mission des Sept en Gaule [Étude d'un texte de Grégoire de Tours et d'un passage de la Passion de saint Saturnin.] ». Revue d'histoire de l'Église de France Année 1927 Volume 13 Numéro 59pp. 145-189

SOURCE : http://www.persee.fr/doc/rhef_0300-9505_1927_num_13_59_2427

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