St. Barrog
Disciple of St. Cadoc, in Wales, also called Barroq and Barnoc. He was a hermit who lived on Barry Island, off the coast of Glamorgen.
27 September 2020
Sts. Adolphus and John. September 27
Sts. Adolphus and John
Martyrs of Spain, brothers. Both men were residents of Seville, the sons of an Islamic father and a Christianmother. Caught in the persecutions conducted by the Caliph of Córdoba, Abdal-Rahman II, Adolphus and Johnwere martyred in Córdoba.
The Martyrs of Córdoba were forty-eight Christian martyrs who were executed under the rule of Muslim conquerors in what is now southern Spain. At the time the area was known as Al-Andalus. The hagiography describes in detail the executions of the martyrs for capital violations of Islamic law, including apostasy and blasphemy. The martyrdoms related by Eulogius (the only contemporary source) took place between 851 and 859.
With few exceptions, the Christians knowingly risked execution by making public statements proclaiming their Christianity in the presence of Muslims. Some of the martyrs were executed for blasphemy after they appeared before the Muslim authorities and denounced Muhammad, while others who were Christian children of Muslim–Christian marriages publicly proclaimed their Christianity and thus were executed as apostates. (Coope 1995)[page needed]. Still others who had previously converted to Islam denounced their new faith and returned to Christianity, and thus were also executed as apostates.
The lack of another source after Eulogius's own martyrdom has given way to the misimpression that there were fewer episodes later in the 9th century.[1]
Historical background
In 711 AD, a Muslim army from North Africa had conquered Visigoth ChristianIberia.[2] Under their leader Tariq ibn-Ziyad, they landed at Gibraltar and brought most of the Iberian Peninsulaunder Islamic rule in an eight-year campaign. The Iberian Peninsula was called al-Andalus by its Muslim rulers. When the Umayyad Caliphs were deposed in Damascus in 750, the dynasty relocated to Córdoba, ruling an emirate there; consequently the city gained in luxury and importance, as a center of Iberian Muslim culture.
Once the Muslims conquered Iberia, they governed it in accordance with Islamic law. Blasphemy and apostasy from Islamwere both capital offenses. In Islam, blasphemy includes insulting Muhammad and the Muslim faith. Apostasy is the crime of converting away from Islam. Under Islamic law, anyone whose father is Muslim is automatically a Muslim at birth and will automatically be guilty of apostasy if they proclaim any faith other than Islam. Anyone found guilty of either blasphemy or apostasy was swiftly executed.
During this time, Christians could retain their churches and property on condition of paying a tribute (jizya) for every parish, cathedral, and monastery; frequently such tribute was increased at the will of the conqueror. Christians also had to abstain from any public displays of their faith in the presence of Muslims, as such an act was considered blasphemy under Islamic law and punishable by death.
Many Christians fled to Northern Spain; others took refuge in the monasteries of Sierras. Still others converted in order to gain favor or avoid the jizya, and thus the number of Christians shrank eventually to small proportions.[2]
In 786 the Muslim caliph, Abd-er Rahman I, began the construction of the great mosque of Córdoba, now a cathedral, and compelled many Christians to take part in the preparation of the site and foundations. The executions of the martyrs caused tension not only between Muslims and Christians, but within the Christian community. Abd er-Rahman IIat first ordered the arrest and detention of the clerical leadership of the local Christian community. As the civil disobedience seemed to subside, the clergy were released in November 851. When several months later there was a new wave of protests, the emir turned again to the Christian leaders as the ones most capable of controlling the Christian community.[3] Instead of imprisoning them, he ordered them to convene a council in Córdoba to review the matter and develop some strategy for dealing with the dissidents internally. He gave the bishops a choice: Christians could stop the public dissent or face harassment, loss of jobs, and economic hardship.[4] Upon the death of Abd-er Rahman II in 852, his son and successor Muhammad I removed all Christian officials from their palace appointments.
Reccafred, Bishop of Córdoba, urged compromise with the Muslim authorities. Eulogius, who has been venerated as a saint from the 9th century, viewed the bishop as siding with Muslim authorities against the Christians. The closures of monasteries where some of the martyrs had lived occurred towards the middle of the 9th century.
The monk Eulogius encouraged the public declarations of the faith as a way to reinforce the faith of the Christian community and protest the Islamic laws that Christians saw as unjust. He composed tractates and martyrologies, of which a single manuscript, containing his Documentum martyriale, the three books of his Memoriale sanctorum and his Liber apologeticus martyrum, was preserved in Oviedo, in the Christian kingdom of Asturias in the far northwestern coast of Hispania. The relics of Eulogius were moved there in 884.[5]
Causes
Wolf points out that it is important to distinguish between the motivations of the individual martyrs, and those of Eulogius and Alvarus in writing the Memoriale.[6] Jessica A. Coope says that while it would be wrong to ascribe a single motive to all forty-eight, she suggests that it reflects a protest against the process of assimilation. They demonstrated a determination to assert Christian identity.[7] Wolf maintains that it is necessary to view the actions of the martyrs in the context of the penitential aspect of 9th century Iberian Christianity. "Martyrdom was in fact a perfect solution... Not only did it epitomize self-abnegation and separation from the world, but it guaranteed that there would be no opportunity to sin again."[8]
The executions
Roderick, a priest of Cabra, Spain, executed at Córdoba, Bartolomé Esteban Perez Murillo.
The forty-eight Christians (mostly monks) were martyred in Córdoba, between the years 850 AD and 859 AD, being decapitated for publicly proclaiming their Christian beliefs. Dhimmis (non-Muslims living under Muslim rule) were not allowed to speak of their faith to Muslims under penalty of death.
The detailed Acta of these martyrs were ascribed to the aptly named "Eulogius" ("blessing"), who was one of the last two to die. Although most of the martyrs of Córdoba were Hispanic, either Baeto-Roman or Visigothic, one name is from Septimania, another Arab or Berber, and another of indeterminate nationality. There were also connections with the Orthodox East: one of the martyrs was Syrian, another an Arab or Greek monk from Palestine, and two others had distinctive Greek names.[5] The Greek element recalls the Byzantine interlude of power in southernmost Hispania Baetica, until they were finally expelled in 554: representatives of the Byzantine Empire had been invited to help settle a Visigothic dynastic struggle, but had stayed on, as a hoped-for spearhead to a "Reconquest" of the far west envisaged by emperor Justinian I.
List of martyrs
The following list is from Kenneth Wolf's Christian Martyrs in Muslim Spain.[1]
Charged with blasphemy
- Perfectus - April 18, 850. A priest in Córdoba beheaded for denouncing Islam.
- Isaac - June 3, 851. Born to a wealthy Córdoban family, he was well educated and fluent in Arabic which helped him rise quickly to the position of exceptor rei publicae in the Moorish government. He resigned in order to become a monk at his family's monastery of Tábanos, a few miles from Córdoba. One day he left his retreat and returned to the emir's palace where he proclaimed his faith in Christ in front of the court. He was arrested subsequently beheaded.
- Sancho - (also known as Sanctius, Sancius) June 5, 851. Born in Albi in Septimania (modern-day France), he was taken to Córdoba in Al-Andalus as a prisoner of war, educated at the royal court, and enrolled in the guards of the Emir. He was beheaded for the crime of blasphemy under unknown circumstances, just two weeks after the death of Isaac. The passio that Eulogius composed for Sanctius is unusually brief.
- Peter, Walabonsus, Sabinian, Wistremundus, Habentius and Jeremiah - June 7, 851. Peter was a priest; Walabonsus, a deacon; Sabinian and Wistremundus, monks of St Zoilus in Córdoba in Al-Andalus; Habentius, a monk of St Christopher's; Jeremiah, a very old man, had founded the monastery of Tábanos, near Córdoba. For publicly denouncing Muhammad they were executed under Abderrahman in Córdoba. Jeremiah was scourged to death; the others were beheaded.
- Sisenandus - July 16, 851. Born in Beja in Portugal, he became a deacon in the church of St Acisclus in Córdoba. He was beheaded under Abd ar-Rahman II.
- Paul of St Zoilus - July 20, 851. A deacon in Córdoba who belonged to the monastery of St Zoilus and who ministered to Christians imprisoned by the Muslims. He was beheaded; his relics are enshrined in the church of St Zoilus.
- Theodemir - July 25, 851. A monk executed in Córdoba in Al-Andalus under Abd ar-Rahman II.
- Flora and Maria - November 24, 851. These two women were both the offspring of marriages between a Christian and a Muslim. In addition, Maria was the sister of Walabonsus, who had been executed earlier. Flora's father, who died when she was very young, was a Muslim, and so her Christianity was legally defined as apostasy. Although Maria and Flora denounced Islam and proclaimed their Christian faith in court together, Maria was executed for blasphemy and Flora for apostasy.
- Gumesindus and Servusdei - January 13, 852. Gusemindus, a parish-priest, and Servusdei, a monk, were executed in Cordoba under Abd ar-Rahman II.
- Leovigild and Christopher - August 20, 852. Leovigild was a monk and pastor in Córdoba and Christopher a monk of the monastery of St Martin de La Rojana near Córdoba. They were executed in Córdoba under Abd ar-Rahman II.
- Emilas and Jeremiah - September 15, 852. Two young men, the former of whom was a deacon, imprisoned and beheaded in Cordoba under the Emir Abderrahman.
- Rogellus and Servus-Dei - September 16, 852. A monk and his young disciple executed in Córdoba for publicly denouncing Islam inside a mosque. They were the first Christian martyrs executed under Muhammad I.
- Fandilas - June 13, 853. A priest and Abbot of Peñamelaria near Córdoba. He was beheaded in Córdoba by order of Muhammad I.
- Anastasius, Felix, and Digna - June 14, 853. Anastasius was a deacon of the church of St. Acisclus in Córdoba, who became a monk at nearby Tábanos. Felix was born in Alcalá of a Berber family, became a monk in Asturias but joined the monastery at Tábanos, hoping for martyrdom. Digna belonged to the convent there.
- Benildis - June 15, 853. Anastasius' execution inspired this woman of Cordoba to choose martyrdom herself the next day. Her ashes were thrown into the Guadalquivir.
- Columba - September 17, 853. Born in Córdoba and a nun at Tábanos, she was detained with the rest of the nuns, to prevent them from giving themselves up to the courts, when the Emirate closed the monastery in 852. She escaped, openly denounced Muhammad and was beheaded.
- Pomposa - September 19, 853. Another nun, from the monastery of San Salvador at Peñamelaria. She escaped the imprisonment of the nuns, went before the court and was executed, despite protests from her fellow nuns.
- Abundius - July 11, 854. A parish priest in Ananelos, a village near Córdoba. He was arrested for having maligned Muhammad. Unlike most of the other martyrs, Abundius was betrayed by others and did not volunteer to face the Emir's court. He was beheaded and his body was thrown to the dogs. His feast day is celebrated on July 11.[9]
- Amator, Peter and Louis - April 30, 855. Amator was born in Martos, near Córdoba, where he was an ordained priest. Together with a monk named Peter and a layman called Louis (Ludovicus), the brother of the previous martyr Paul, he was executed by the Emirate for blaspheming Islam.
- Witesindus - (also known as Witesind) 855. A Christian layman from Cabra, who had converted to Islam but later recanted; he was executed for apostasy.
- Elias, Paul and Isidore - April 17, 856. Elias, born in Beja in Portugaland a priest in Córdoba, was executed in his old age by the Moors, together with the young monks Paul and Isidore, two of his students. According to the "Great Synaxaristes", their feast day in the Orthodox Church is on April 30.[10]
- Argymirus - (also known as Argimirus, Argimir) June 28, 856. Argimir, a nobleman from Cabra, was Emir Muhammad I's censor. He was deprived of his office on account of his faith and became a monk. He was accused by others of having insulted the prophet Muhammad and publicly proclaimed the divinity of Jesus. Argimir was offered mercy if he renounced Christianity and professed Islam; he refused, and was executed.
Charged with apostasy
- George, Aurelius and Natalia; Sabigotho, Felix and Liliosa – July 27 c. 852. Martyrs in Córdoba under Emir Abd ar-Rahman II. Aurelius and Felix, with their wives, Natalia and Liliosa, were Iberians whose family backgrounds, although religiously mixed, legally required them to profess Islam. After given four days to recant, they were condemned as apostates for revealing their previously secret Christian faith. The deacon George was a monk from Palestine who was arrested along with the two couples. Though offered a pardon as a foreigner, he chose to denounce Islam again and die with the others.
- Aurea of Córdoba (also known as Aura) – July 19, 856. Born in Córdoba in Al-Andalus and a daughter of Muslim parents. She witnesses the execution of her brothers, Adolphus and John on 27 September 822 (their feast day).[11](Adolphus is the saint of the fictional Kingsbridge Cathedral in the epic historical novels The Pillars of the Earth and World Without Endby Ken Follett.)[citation needed] In her widowhood she quietly became a Christian and a nun at Cuteclara, where she remained for more than 30 years.[11] She was discovered by Muslim relatives, brought before a judge, and renounced her Christianity under duress.[12]However, she regretted this, and continued to practice Christianity in secret. Her family brought charges against her again, and when she refused to recant her Christian faith again, was executed.[13][14]
- Rudericus (Roderick) and Salomon(Solomon) – March 13, 857. Roderick was a priest in Cabra who was betrayed by his Muslim brother, who falsely accused him of converting to Islam and then returning to Christianity (i.e. apostasy). In prison he met his fellow-martyr, Salomon. They were both executed in Córdoba.
Eulogius and Leocritia
- Eulogius of Cordoba – March 11, 859. A prominent priest in Córdoba Al-Andalus during this period. Outstanding for his courage and learning, he encouraged some of the voluntary martyrs and wrote The Memorial of the Saints for their benefit. He himself was executed for aiding and abetting apostasy by hiding and protecting a young girl St. Leocritia that had converted from Islam.
- Leocritia (also known as Lucretia) – March 15, 859. A young girl in Córdoba. Her parents were Muslims, but she was converted to Christianity by a relative. On Eulogius's advice and with his aid, Leocritia escaped her home and went into hiding. Once found, both were arrested. Eulogius, after years of being in and out of prison and encouraging voluntary martyrdom, was executed for proselytization, and Leocritia for apostasy.
- Sandila (also known as Sandalus, Sandolus, Sandulf) – September 3 c. 855. Executed in Córdoba under the Emirate.[15]
St. Adheritus. September 27
St. Adheritus
Bishop and successor of St. Apollinaris. Adheritus was a Greek by birth. He entered the priesthood and was made bishop of Ravenna, following St. Apollinaris His remains are venerated in the Benedictine Basilica of Classe near Ravenna, Italy.
St. Absadi. September 27
St. Absadi
Abyssinian friend of God and follower of St. Eusthatius
Abba Absadi (died 1381) is a saint of the Eritrean Orthodox Tewahedo Church. He was a disciple of Ewostatewos, and his best-known disciple is Abba Filipos. He founded the monastery of Debre Mariamin 1374, which is located in modern-day Eritrea. He was captured by the soldiers and tortured on the wheel, then he was thrown on the stove. He endured all the tortures patiently and then was beheaded.[1]
Absadi's feast day is September 28 (Meskerem 18 in the Ethiopian Ecclesiastical calendar).
புனித போன்ஃபிலியூஸ் (1040-1125)செப்டம்பர் 27
புனித போன்ஃபிலியூஸ் (1040-1125)
செப்டம்பர் 27
இவர் இத்தாலியில் உள்ள ஓசிமோ என்ற இடத்தில் பிறந்தவர்.
சிறுவயதிலேயே இறைவன்மீது மிகுந்த பற்றுக்கொண்டு வாழ்ந்த இவர், வளர்ந்ததும், புனித பெனடிக்ட் துறவற சபையில் சேர்ந்து, துறவியானார்; பின்னாளில் ஸ்டோரேஜ் என்ற இடத்தில் இருந்த துறவு மடத்தின் தலைவரனார்.
கடவுள் இவரைத் துறவு மடத்தின் தலைவராக மட்டும் வைத்திருக்கவில்லை, அதை விட மிக உயர்ந்த பொறுப்பில் அமர்த்தினார். 1076 ஆம் ஆண்டு இவர் ஃபோலிக்னோ என்ற இடத்தின் ஆயராகத் திருநிலைப்படுத்தினார்.
ஏறக்குறைய இருபது ஆண்டுகள் ஆயர்பணியை மிகச் சிறப்பாகச் செய்த இவர், 1096 ஆம் ஆண்டு புனித நாடுகளுக்குத் திருப்பயணம் மேற்கொண்டார். புனித நாடுகளில் இயேசு பிறந்த, வளர்ந்த, பணிகள் செய்து, பாடுகள் பட்ட இடங்களையெல்லாம் தரிசித்த இவர் அங்கிருந்து திரும்பி வந்து, தன் இறுதி நாள்களை முன்பு தான் துறவியாக இருந்த துறவிமடத்திலேயே இறைவேண்டலில் கழித்து, 1125 ஆம் ஆண்டு தம் ஆவியை ஆண்டவரிடம் ஒப்படைத்தார்.
St. Bonfilius
Feastday: September 27
Birth: 1040
Death: 1125
14KT Gold Sale
Image of St. Bonfilius
Benedictine bishop and pilgrim. Born in Osimo, in Piceno, Italy, he entered the Benedictines and became the bishop of Storace. In 1078, he became the bishop of Foligno and went on a pilgrimage to the Holy Land in 1096. He returned soon after to a Benedictine abbey.
"Saint Bonfilius" can also refer to Buonfiglio dei Monaldi, one of the founders of the Servite Order.
Saint Bonfilius (c. 1040 – c. 1125) was an Italian saint.
He was born in Osimo and became a Benedictine monk. He subsequently became abbot of Storace. In 1078, he was elected bishop of Foligno and went on a pilgrimage to the Holy Land in 1096. He then entered an abbey when he returned. His feast day is September 27
✠ புனிதர் வின்சென்ட் தே பவுல் ✠(St. Vincent de Paul). September 27
† இன்றைய புனிதர் †
(செப்டம்பர் 27)
✠ புனிதர் வின்சென்ட் தே பவுல் ✠
(St. Vincent de Paul)
குரு, சபை நிறுவனர்:
(Priest and founder)
பிறப்பு: ஏப்ரல் 24, 1581
குயேன், காஸ்கனி, ஃபிரான்ஸ் அரசு
(Guyenne and Gascony, Kingdom of France)
இறப்பு: செப்டம்பர் 27, 1660 (வயது 79)
பாரிஸ், ஃபிரான்ஸ் அரசு
(Paris, Kingdom of France)
ஏற்கும் சமயம்:
கத்தோலிக்க திருச்சபை
(Roman Catholic Church)
ஆங்கிலிக்கன் ஒன்றியம்
(Anglican Communion)
முக்திபேறு பட்டம்: ஆகஸ்ட் 13, 1729
திருத்தந்தை 13ம் பெனடிக்ட்
(Pope Benedict XIII)
புனிதர் பட்டம்: ஜூன் 16, 1737
திருத்தந்தை 12ம் கிளமென்ட்
(Pope Clement XII)
முக்கிய திருத்தலங்கள்:
புனித வின்சென்ட் தெ பவுல் சிற்றாலயம்,
(St. Vincent de Paul Chapel)
95, ரியூ டி செவ்ரெஸ், பாரிஸ், ஃபிரான்ஸ்
(95, Rue de Sèvres, Paris, France)
நினைவுத் திருவிழா: செப்டம்பர் 27
பாதுகாவல்:
தொண்டு நிறுவனங்கள்; மருத்துவமனைகள்; குதிரைகள்; மருத்துவமனைகள்; தொழுநோய்; தொலைந்து போன பொருட்கள்; மடகாஸ்கர் (Madagascar); கைதிகள்; ரிச்மோன்ட் (Richmond); வர்ஜீனியா (Virginia); ஆன்மீக உதவி; புனித வின்சென்ட் தெ பவுல் சபைகள்; தன்னார்வலர்கள்; தூய இருதய பேராலய தயாரிப்பு (Sacred Heart Cathedral Preparatory); Vincentian Service Corps.
புனிதர் வின்சென்ட் தே பவுல், ஏழைகளுக்கு தொண்டு செய்வதற்காக தம்மையே அர்ப்பணித்துக்கொண்ட ஒரு ஃபிரெஞ்ச் கத்தோலிக்க திருச்சபையின் குரு ஆவார். இவர் கத்தோலிக்க திருச்சபையிலும், ஆங்கிலிக்கன் ஒன்றியத்திலும் புனிதராக போற்றப்படுகிறார். இவருக்கு 1737ம் ஆண்டு, புனிதர் பட்டம் வழங்கப்பட்டது. இவர் தமது இரக்கம், மனத்தாழ்ச்சி, தாராள குணம் ஆகியவற்றிற்கு புகழ்பெற்றவர் ஆவார். மேலும், இவர் “டிரம்பெட்” எனும் இசைக் கருவிகளின் பெரிய தூதர் (Great Apostle of Trumpets) என்றும் அழைக்கப்படுகிறார். ஐக்கிய அரசு நாடுகளில் (UK) ஆண்டுதோறும் ஆகஸ்ட் மாதம் பத்தாம் நாள், தூய வின்சென்ட் தினத்தை தேசிய விடுமுறை நாளாக அனுசரிக்கின்றனர்.
வாழ்க்கை குறிப்பு :
புனித வின்சென்ட் ஃபிரான்ஸ் நாட்டில் காஸ்கனியின் பாவ்ய் பகுதியில், விவசாயக் குடும்பத்தில் 1581ம் ஆண்டு பிறந்தார். இவரது தந்தை பெயர் “ஜீன்” (Jean) ஆகும். தாயாரின் பெயர், “பெட்ரான்ட்” (Bertrande de Moras de Paul) ஆகும். இவருக்கு “ஜீன்” (Jean), “பெர்னார்ட்” (Bernard), “கேயான்” (Gayon) என்று மூன்று சகோதரர்களும், “மேரி மற்றும் மேரி-கிளாடின்” (Marie and Marie-Claudine) என்று இரண்டு சகோதரிகளும் இருந்தனர்.
ஃபிரான்சின், “டாக்சில்” (Dax) கலை, இலக்கியம் கற்ற இவர், 1597ம் ஆண்டு, “டௌலோஸ் பல்கலையில்” (University of Toulouse) இறையியல் படிப்பை தொடங்கினார். 1600ம் ஆண்டு, செப்டம்பர் மாதம், 23ம் தேதி, தமது பத்தொன்பது வயதில் குருத்துவ அருட்பொழிவு பெற்றார். அக்காலத்தில் குருத்துவ அருட்பொழிவு பெற குறைந்தபட்ச வயது இருபத்துநான்கு ஆகும். ஆனால், வின்சென்டின் பங்குத்தந்தை நியமனத்தை எதிர்த்து ரோம நீதிமன்றத்தில் (Court of Rome) வழக்கு தொடரப்பட்டது. வழக்கை எதிர்க்க விரும்பாத வின்சென்ட், பங்குத்தந்தை நியமன பதவி விலகினார். டௌலோஸிலேயே தங்கி தமது கல்வியை தொடர்ந்தார். இறையியலில் இளநிலை பட்டம் பெற்றார். 1605ம் ஆண்டு, மார்செய்ல் பகுதிக்கு திரும்பும் வழியில் “பார்பரி” (Barbary pirates) கடற்கொள்ளையரால் பிடித்துச்செல்லப்பட்டு, துனீசியா (Tunis) பகுதியில் அடிமையாக விற்கப்பட்டார்.
முதலில் ஒரு மீனவ எஜமானிடம் விற்கப்பட்ட வின்சென்ட், மீனவ பணிகள் இவருக்கு பொருந்தாமையால் மருத்துவர் ஒருவருக்கு விற்கப்பட்டார். ஒரு பயணத்தின்போது இவரது எஜமான் மரணமடைந்தார். பின்னர், மீண்டுமொருமுறை வின்சென்ட் விற்கப்பட்டார். இம்முறை இவரை வாங்கிய எஜமான் ஒரு முன்னாள் ஃபிரான்சிஸ்கன் சபையைச் சார்ந்த கத்தோலிக்க குரு ஆவார். ஃபிரான்ஸ் நாட்டின் “நைஸ்”( Nice) எனும் பிராந்தியத்தைச் சேர்ந்த இவரது பெயர், “கில்லாம் கௌடியர்” (Guillaume Gautier) ஆகும். முன்னர் ஒருமுறை இஸ்லாமியர்களிடம் அடிமையாக பிடிபட்டிருந்த இவர், அடிமைத் தளையிளிருந்து விடுபடுவதற்காக இஸ்லாம் மதத்தை தழுவினார். இவர் அங்கிருந்த மலைப் பகுதிகளில் தமது மூன்று மனைவியருடன் வசித்துவந்தார். கத்தோலிக்க விசுவாசம் பற்றின தகவல்களை வின்சென்ட் மூலம் அறிந்துகொண்ட அவரது இரண்டாம் மனைவி, அவரை மீண்டும் கிறிஸ்தவ மறையை தழுவ வற்புறுத்தினார். இதனால் மனம் மாறிய அவர்கள் அனைவரும் பத்து மாதங்கள் பொருத்திருந்தனர். பின்னர் சிறு படகு ஒன்றின் மூலம் அங்கிருந்து தப்பித்து, ஃபிரான்ஸ் நாட்டின் “ஐகேஸ் மோர்டேஸ்” (Aigues-Mortes) பகுதியில் 1607ம் ஆண்டு, ஜூன் மாதம், 28ம் தேதி இறங்கினார்கள்.
ஃபிரான்சுக்கு திரும்பியதும், ரோம் சென்ற வின்சென்ட், தனது படிப்பைத் தொடர்ந்தார். 1609ம் ஆண்டு, ஒரு பணி நிமித்தம் அரசர் 4ம் ஹென்றியிடம் ஃபிரான்ஸ் அனுப்பப்பட்டார். அங்கு அவர் மார்கரெட் டி வலோயிசின் குருவாக பணியாற்றினார். சிறிது காலம் க்ளிச்சியின் பங்கு குருவாக இருந்துவிட்டு, 1612ம் ஆண்டு முதல் புகழ்பெற்ற கான்டி குடும்பத்துக்கு குருவாக பணியாற்றினார். இவர் டி கான்டி சீமாட்டியின் ஒப்புரவாளராகவும், ஆன்ம இயக்குனராகவும் இருந்தார்; மேலும் அந்த சீமாட்டியின் உதவியோடு, பண்ணையில் பணிபுரிந்த விவசாயிகளுக்கு இயேசுவைப் பற்றி போதித்தார்.
1622ம் ஆண்டு, வின்சென்ட் தே பவுல் போர் கப்பலில் குருவாக நியமிக்கப்பட்டார்; அங்கு இவர் போர் கைதிகளுக்கும் நற்செய்தி பணியாற்றினார்.
1625ம் ஆண்டு, வின்சென்ட் மறைப்பணி சபை என்ற துறவற சபையை நிறுவினர். மறைபரப்பு பணியை மேற்கொள்ளும் இச்சபையின் குருக்கள் பொதுவாக வின்சென்டியர்கள் அல்லது லாசரிஸ்டுகள் என்று அழைக்கப்படுகின்றனர். 1633ல் லூயிஸ் தே மரிலாக்கின் வழிகாட்டுதலோடு, பிறரன்பு புதல்விகள் என்ற பெண்களுக்கான துறவற சபையை இவர் நிறுவினார். இவர் ஜான்செனிச பேதகத்திற்கு எதிராகவும் போராடினார். (பேதகம் என்பதற்கு தவறான கிறிஸ்தவ போதனை என்பது பொருள்).
பிறரன்பு பணிகளில் அதிக ஆர்வம் காட்டிய வின்சென்ட் தே பவுல், 1660ம் ஆண்டு, செப்டம்பர் மாதம், 27ம் தேதி மரணம் அடைந்தார். வின்சென்ட் தே பவுலின் கருணை, பணிவு, தாராள குணம் ஆகியவை அவருக்கு புகழைத் தேடித் தந்திருக்கின்றன.
† Saint of the Day †
(September 27)
✠ St. Vincent de Paul ✠
Priest and Founder:
Born: April 24, 1581
Saint-Vincent-de-Paul, Guyenne and Gascony, Kingdom of France
Died: September 27, 1660 (Aged 79)
Paris, Kingdom of France
Venerated in:
Catholic Church
Anglican Communion
Beatified: August 13, 1729
Pope Benedict XIII
Canonized: June 16, 1737
Pope Clement XII
Major Shrines:
St. Vincent de Paul Chapel, 95, Rue de Sèvres, Paris, France
Feast: September 27
Patronage:
Charities, Horses, Hospitals, Leprosy, Lost articles, Madagascar, Prisoners, Richmond, Virginia, Spiritual help, Saint Vincent de Paul Societies, Sacred Heart Cathedral Preparatory, Vincentian Service Corps, Volunteers
Saint Vincent de Paul was a French Roman Catholic priest who dedicated himself to serving the poor. He is venerated as a saint in the Catholic Church and the Anglican Communion. He was canonized in 1737. He was renowned for his compassion, humility and generosity.
St Vincent de Paul was born in 1581 in the village of Pouy, in the Province of Guyenne and Gascony, the Kingdom of France, to peasant farmers, father Jean and mother Bertrande de Moras de Paul. There was a stream named the "Paul" in the vicinity and it is believed that this might have been the derivation of the family name. He wrote the name as one word – Depaul, possibly to avoid the inference that he was of noble birth, but none of his correspondents did so. He had three brothers – Jean, Bernard and Gayon, and two sisters – Marie and Marie-Claudine. He was the third child. At an early age, he showed a talent for reading and writing but during his childhood, he herded his family's livestock. At 15, his father sent him to seminary, managing to pay for it by selling the family’s oxen.
Vincent's interest in the priesthood at that time was large with the intent to establish a successful career and obtain a benefice, with which he could retire early and support the family.
He was ordained on 23 September 1600, at the age of nineteen, in Château-l'Évêque, near Périgueux. This was against the regulations established by the Council of Trent which required a minimum of 24 years of age for ordination, so when he was appointed parish priest in Tile, the appointment was appealed in the Court of Rome. Rather than respond to a lawsuit in which he would probably not have prevailed, he resigned from the position and continued his studies. On 12 October 1604, he received his Bachelor of Theology from the University of Toulouse. Later he received a Licentiate in Canon Law from the University of Paris.
In 1617, Vincent contacted the Daughters of Charity and they then introduced him to poor families. Vincent then brought them food and comfort. He organized these wealthy women of Paris to collect funds for missionary projects, found hospitals, and gather relief funds for the victims of war and to ransom 1,200 galley slaves from North Africa. From this participation of women would eventually come, with the help of Louise de Marillac, the Daughters of Charity of Saint Vincent de Paul (French: Filles de la Charité), a Society of Apostolic Life for women within the Catholic Church.
In 1622 Vincent was appointed chaplain to the galleys. After working for some time in Paris among imprisoned galley-slaves, he returned to be the superior of what is now known as the Congregation of the Mission, or the "Vincentians" (in France known as "Lazaristes"). These priests, with vows of poverty, chastity, obedience, and stability, were to devote themselves entirely to the people in smaller towns and villages.
Vincent was zealous in conducting retreats for clergy at a time when there was great laxity, abuse, and ignorance among them. He was a pioneer in clerical training and was instrumental in establishing seminaries. He spent twenty-eight years serving as the spiritual director of the Convent of St. Mary of Angels.
Vincent died in Paris on 27 September 1660.
The Society of Saint Vincent de Paul:
Vincent is the patron of all works of charity. A number of organizations specifically inspired by his work and teaching and which claim Vincent as their founder or patron saint are grouped in a loose federation known as the Vincentian Family. The 1996 publication The Vincentian Family Tree presents an overview of related communities from a genealogical perspective.
Among these organizations is the Society of Saint Vincent de Paul, a charitable organization dedicated to the service of the poor, established in 1833 by French university students, led by the Blessed Frederic Ozanam. The society is today present in 132 countries.
✠ புனிதர் எல்ஸீர் ✠(St. Elzéar of Sabran). September 27
† இன்றைய புனிதர் †
(செப்டம்பர் 27)
✠ புனிதர் எல்ஸீர் ✠
(St. Elzéar of Sabran)
ஃபிரான்சிஸ்கன் சபை துறவி:
(Tertiary of the Franciscan Order)
பிறப்பு: கி.பி. 1285
செயின்ட்-ஜீன்-டி-ராபியன்ஸ் கோட்டை, ப்ரோவென்ஸ், தெற்கு பிரான்சில் உள்ள கப்ரீரெஸ்-டி'ஐகிஸ்
(The Castle of Saint-Jean-de-Robians, Near Cabrières-d'Aigues in Provence, Southern France)
இறப்பு: செப்டம்பர் 27, 1323
பாரிஸ், ஃபிரான்ஸ்
(Paris, France)
ஏற்கும் சமயம்:
ரோமன் கத்தோலிக்க திருச்சபை
(Roman Catholic Church)
நினைவுத் திருநாள்: செப்டம்பர் 27
புனிதர் எல்ஸீர், ஒரு ஃபிரான்சிஸ்கன் சபை துறவியும், ஆட்சியாளரும், தூதரும், இராணுவ தலைவருமாவார்.
கி.பி. 1285ம் ஆண்டு, தென்ஃபிரான்ஸின் (Southern France) “ப்ரோவென்ஸ்” (Provence) மாகாணத்தின் “செயின்ட்-ஜீன்-டி-ராபியன்ஸ் கோட்டையில்” (The Castle of Saint-Jean-de-Robians) பிறந்த எல்ஸீர், தமது இளமை காலத்தில், “மார்சேயில்” (Marseille) நகரிலுள்ள “புனிதர் விக்டர் மடாலயத்திலே” (Abbey of St. Victor), அதன் மடாதிபதியான (Abbot) தமது மாமன் வில்லியம் (William of Sabran) என்பவரது மேற்பார்வையின் கீழே, கிறிஸ்தவ விசுவாசத்திலும், அறிவியலிலும் முழுமையான பயிற்சி பெற்றார்.
அவர் பொருத்தமான வயதை எட்டியபோது, “நேபிள்ஸ் அரசன் இரண்டாம் சார்லசின்” (King Charles II of Naples) விருப்பத்தை ஏற்று, “டெல்ஃபின்” (Delphine of Glandèves) எனும் இளம்பெண்ணை திருமணம் செய்துகொண்டார். (டெல்ஃபின், பின்னாளில் முக்திபேறு பட்டம் பெற்றவர் ஆவார்). சிறுமியாக, கன்னிமைக்காக சத்தியப் பிரமாணம் ஏற்றிருந்த டெல்ஃபின், தங்களது திருமண நாளின் இரவு, தன்னுடைய புதிய கணவரிடம், தாம் கன்னிமைக்காக தனிப்பட்ட உறுதிமொழியை ஏற்றிருந்ததாக அறிவுறுத்தினார். அப்போதிருந்த ஆன்மீக சட்டங்களின்படி, டெல்ஃபின் ஏற்றிருந்த உறுதிமொழி பிரமாணங்களை கைவிடச் செய்யும் உரிமைகள் தமக்கிருந்தும், எல்ஸீர், தமது மனைவி ஏற்றிருந்த உறுதிமொழி பிரமாணங்களுக்கு மதிப்பளித்து, அவர் கன்னியாகவே வாழ அனுமதிக்க முடிவு செய்தார். அத்துடன், தமது மனைவி ஏற்றிருந்த உறுதிமொழி பிரமாணங்களை உதாரணமாகக்கொண்டு, தாமும் கன்னிமைக்கான உறுதிமொழி ஏற்றார். இருவரும் இணைந்து, புனிதர் ஃபிரான்சிஸின் மூன்றாம் நிலை சபையில் (Third Order of Saint Francis) சேர்ந்தனர்.
எல்ஸீர் மற்றும் டெல்ஃபின் இருவரும், சிற்றின்பங்களை ஒழித்த திருமண வாழ்க்கை வாழ்ந்தனர். அவர்களது வாழ்க்கையில், செப நடைமுறைகளும், இல்லாதோர்க்கு உதவும் நல்லெண்ணங்களுமே மேலோங்கியிருந்தன. இருபது வயதான எல்ஸீர், “அன்சுயிஸ்” (Ansouis) நகரிலிருந்து, தென்கிழக்கு ஃபிரான்சிலுள்ள “புய்மேச்செல்” (Puimichel) நகருக்கு தமது மனைவியுடன் மிகுந்த தனிமையான வாழ்க்கை வாழச் சென்றார். அவருடைய ஊழியர்களை ஒழுக்க நெறிகளுக்கு உட்படுத்தினார். அது அவருடைய குடும்பத்தை கிறிஸ்தவ நன்னெறியின் முன்மாதிரியாக மாற்றியது.
கி.பி. 1309ம் ஆண்டு, தமது தந்தையின் மரணத்தின் பின்னர், அவர் இத்தாலியில்
தனது புதிய பாதையில் சென்றார். அங்கே அவர் தமது நாட்டினரின் நம்பிக்கை மற்றும் ஆதரவைப் பெற்றார். அவர்கள் நார்மன் (Norman) வெற்றியாளர்களை இழிவாகக் கருதினார்கள். 1312ம் ஆண்டு, நேபிள்ஸ் நாட்டின் அரசன் ராபர்ட்டின் (King Robert of Naples) படைத் தலைவராக ரோம் நகருக்கு அணிவகுத்துச் சென்றார். அந்த நகரிலிருந்து பேரரசர் “ஏழாம் ஹென்றியை” (Emperor Henry VII) வெளியேற்றுவதற்கு உதவி செய்ய அணிதிரண்டனர். போருக்குப் பிறகு புரோவென்ஸுக்கு (Provence) திரும்பிய அவர், மறுபடியும் தமது பக்தியான குடும்பத்தை அமைத்தார். அதில் கத்தோலிக்க விசுவாசத்தின் பக்தி மற்றும் விசுவாசமான நடைமுறைகள் அவரது வீட்டின் அனைத்து உறுப்பினர்களிடமும் எதிர்பார்க்கப்பட்டது.
கி.பி. 1317ம் ஆண்டு, அரசன் ராபர்ட்டின் (King Robert) மகனான கோமகன் சார்லசின் (Duke Charles) ஆசிரியராகப் பொறுப்பேற்க எல்ஸீர் நேபிள்ஸுக்குச் சென்றார். பின்னர், சார்லஸ் சிசிலி இராச்சியத்தின் (Kingdom of Sicily) விகார் ஜெனரல் (Vicar General) ஆனபோது, எல்ஸீர் சார்லசின் கோட்டை ஆளுநராகப் (Castellan) பொறுப்பேற்றார். கி.பி. 1323ம் ஆண்டு, சார்லசின் திருமணத்திற்கு “வலோயிஸ் இல்லத்தின்” (House of Valois) உறுப்பினரான “மேரீயின்” (Marie of Valois) ஆதரவைப் பெறுவதற்காகவும், தார்மீக அல்லது அறிவார்ந்த அறிவுரைகளை வழங்குவதற்கான வீரமிக்க நல்லொழுக்கங்களாலான ஒரு உலக நீதிமன்றத்தை உருவாக்குவதற்காகவும் “ஃபிரான்ஸ் அரசனிடம்” (King of France) தூதராக அனுப்பப்பட்டார். அந்தப் பதவியில் பணிபுரிந்துகொண்டிருந்தபோது, தாம் கொண்ட பணிகளை முடித்துவிட்ட நிலையில், அவர் மரித்துவிட்டார்.
அவரது ஆதிக்க எல்லைக்கு திருப்பி அனுப்பப்பட்ட அவரது உடல், “ஆப்ட்”, வௌக்லுஸ்” (Apt, Vaucluse) நகரிலுள்ள “இளம் துறவியர் தேவாலயத்தில்” (Church of the Friars Minor), ஃபிரான்சிஸ்கன் சீருடையில் அடக்கம் செய்யப்பட்டது.
† Saint of the Day †
(September 27)
✠ St. Elzéar of Sabran ✠
Tertiary of the Franciscan Order:
Born: 1285 AD
The Castle of Saint-Jean-de-Robians, Near Cabrières-d'Aigues in Provence, Southern France
Died: September 27, 1323
Paris, France
Venerated in: Roman Catholic Church
Feast: September 27
Biographical selection:
Elzear of Sabran was born in Saint-Jean de Robians in Provence, France. He was the son of the Count of Ariano from the Kingdom of Naples, Italy. His mother consecrated him to God as soon as he was born and raised him with good customs. He was well educated in the eternal and human sciences, as well as in the exercise of weapons. He became an outstanding knight and a champion in the tournaments. He married Delphine of Glandèves. By common agreement, they lived a life of continence. Both belonged to the Third Order of St. Francis.
When his father died in 1309, he inherited the County of Ariano and went to Italy to assume the government. With John, the brother of the King of Naples, he commanded an army against Emperor Henry VII, who led the anti-papist Ghibelline party in Italy. After two battles, Elzear defeated the German sovereign, who died soon afterwards in 1313. As a reward for his victories, Count Elzear received many honours and prizes.
King Robert of Naples chose him to be head of the Council of the Kingdom of Naples. As a judge, he acted with supreme severity against the guilty, be they corrupt nobles or the lawless bandits who infested the whole Kingdom and often condemned them to death. But he always took great care of the souls of those men, providing them with all spiritual assistance possible and asking the priests to remain with them from the moment of condemnation until the hour of death. He was also chosen to be the tutor of Prince Charles, heir to the throne.
After four years of separation, Delphine joined him from France and found her husband among the brilliant courtiers wearing magnificent clothes. She feared that during this period of separation Elzear had forgotten his duties of religion and became worldly. He sensed her thoughts, and when the two were alone together, he opened his habit and revealed his hair-shirt underneath. He always remained faithful to the Franciscan spirit.
God granted Count Elzear the grace of an unalterable serenity. His face was always tranquil, communicating peace. Once he revealed to his wife that it was continuous meditation on Our Lord’s Passion that gave him this gift.
In addition to being a skilful warrior and politician, he was also an adept diplomat. He was sent to Paris as a representative of King Robert to ask the hand of the daughter of the Count of Valois for the Prince Heir of Naples. During this mission, he became seriously ill and died on September 27, 1325.
He was buried in the Franciscan habit in the church of the Minor Conventuals at Apt. Many miracles were worked through his intercession. He was canonized 44 years later by Pope Urban V. His wife, Countess Delphine, was still alive.
Comments:
We are given a picture of St. Elzear as a saint who was principally a warrior, a winner of battles and tournaments, a governor of his provinces, and a judge.
In that epoch war was preponderantly an ensemble of individual fights, knight against knight, and soldier against soldier. No one could be weak to fight. In today’s wars, a feeble man can be behind a machine gun and do a lot of damage. In that time, men of war had to be courageous, strong, and skilful in martial deeds. This was St. Elzear. He did not abandon the world with platitudes of hatred for war and love for peace. All his life he engaged in war or exercises preparing for it. Doing this, he became a saint. St. Elzear attained sanctity practising the heroic virtues that shine in the life of a warrior.
Since he was from a very noble family, the Sabran family, he inherited the fief of his father and became Count d’Ariano in Naples. At that time, the Kingdom of Naples was governed by French Princes. So he also became a saint through the wise governance of his fief. Contrary to the images of saints normally put forth by sentimental piety, which is also a little progressivism, St. Elzear lived the normal life of a noble at court, which at the time implied among other things, wearing magnificent clothes.
As a reward for his military conquests, the King of Naples made St. Elzear head of the Council of the Kingdom. To be charged with handing down Justice is a difficult mission. The fair-minded judge often has to rule against the great, powerful, and wealthy in favour of the small and poor. This kind of judge raises the scorn and anger of many important persons. St. Elzear was a judge who acted before God, making no compromises with men. He combated the corrupt nobles, but also the bandits.
You know that in Italy there is an organized drove of bandits – in Sicily and Calabria, it is called the Mafia and in Naples the Camorra. At that time similar groups of bandits were probably in existence and found in St. Elzear and implacable enemy. But as a perfect Catholic, his behaviour was entirely balanced: he condemned the guilty to death for the necessity of the common good, but then he took exquisite care of their souls, trying to save them by all possible means. Death for the body, yes; but life for the soul.
One would say that a man with such extraordinary qualities to direct a fief and distribute justice, a prince in the court and a lion in the war, would be a pretentious man, quick to anger, stern and arrogant. But he was not that at all. He was most affable and serene with a pacific physiognomy. Here we have a harmonic contrast characteristic of a soul that lives in sanctifying grace.
Another contrast in his life appears in another episode from the selection. St. Elzear held an important position at court; he was a noble in the fullest sense of the word who carried out with dignity his duties as a courtier. Therefore, he dressed in magnificent clothes.
When his wife joined him in Naples after four years she was surprised by the magnificence of his clothes and company and feared that he had become worldly. When they were by themselves, he opened his fine outer clothing a bit and showed her the discipline that he wore under it. That is to say, he remained the same penitent, detached person he had been before. He wore those magnificent garments to properly fulfil his noble duties and uphold the situation he occupied at court. It is another contrast that is the fruit of grace.
The life of St. Elzear is very rich in contrasts and examples for those who do not have a religious vocation but are called to live in the world as laypeople.
Let us ask him for confidence in the power of grace, and balance to live our vocation with the needed dignity, brilliance and nobility while maintaining a detached spirit. Like him, we should do everything for the glory of God, and not for ourselves.
~ Late Prof. Plinio Corrêa de Oliveira
26 September 2020
St. Vigilius. September 26
St. Vigilius
Bishop of Brescia, in Lombardy, Italy. He aided local monasteries and worked to establish a solid foundation for the diocese.
St. Theresa Coudere. September 26
St. Theresa Coudere
Foundress of the Religious of Our Lady of the Retreat in the Cenacle. She was born in Le Mas. France, in 1805 and entered a community of dedicated women that evolved into the Sisters of St. Regis in 1829. Theresa founded the Cenacle. She resigned as superior in 1838 and spent the rest of her life, except for a brief period, as a simple sister. She died at Fourviere on September 26. She was beatified in 1951 and canonized by Pope Paul VI in 1970.
Thérèse Couderc (1 February 1805 – 26 September 1885) - born Marie-Victoire Couderc - was a French Roman Catholicprofessed religious and the co-founder of the Sisters of the Cenacle.[1] Couderc underwent humiliations during her time as a nun for she was forced to resign from positions and was ridiculed and mocked due to false accusations made against her though this softened towards the end of her life. She was a spiritual writer having written on sacrifice and service to God. After her death, she left a series of spiritual writings.
Pope Pius XII beatified the late religious in Saint Peter's Basilica on 4 November 1951 and in 1970 was canonized as a saint under Pope Paul VI.
Life
Marie-Victoire Couderc was born in 1805 in Le Mas[2] as the fourth of twelve children to farmers Claude Michel Corderc (1780-???) and Anne Méry; her parents married in 1801. One sibling was Jean and two others died in their childhood. The surviving children were eight males and two females that included herself (she was the eldest of the girls). In her childhood she attended Mass twice a week.[1] She made her First Communion at Pentecost on 15 May 1815.
In 1822 her parents sent her to a boarding school at Vans and she remained there until 1825 in Lent when her father wanted her to attend a school in their local area. She entered the novitiate after she had met Father Jean-Pierre Etienne Terme in late March 1825 and confided in him her desire to become a religious.[1] Couderc underwent her period of the novitiate in 1825 with the Sisters of Saint Regis, a teaching order in Lalouvesc; she made her perpetual vows on 6 January 1837 with one other. Couderc assumed a religious name when she became a novice.
Couderc and two other sisters were sent to manage a mountain hostel for women pilgrims at the shrine of St. John Francis Regis in Lalouvesc. It became a successful retreat house under her guidance. Couderc co-founded the Sisters of the Cenacle with Father Terme in 1826 and became its superior in 1828. Desirous to provide women a place for recollection in solitude, prayer, and meditation, they resolved to open houses where women might follow the exercises of a retreat.[3]
When the motherhouse was established, Couderc became Superior General. In 1828 Terme began to hold Ignatian retreats for the sisters. He continued to do so until his death in December 1834. After Terme's death the order to split into the Sisters of Saint Regis who retained their teaching ministry, and the Congregation of Our Lady of the Cenacle, which continued its retreat ministry. The Jesuits then led the retreats.[1]
The regular school teaching of the hostel was separated from the retreats, and this resulted in financial hardship for the sisters. Although she was not at fault, Couderc accepted responsibility. This led, in October 1838, to the Bishop of Viviers Abbon-Pierre-François Bonnel de la Brageresse to remove her from her office and replacing her with a new novice as the "Foundress Superior"; Couderc resigned in full on 27 October 1838.[1] The novice led for a few months but did so bad a job the bishop removed her. The Jesuit advisers began replacing her with a succession of wealthy women.[4]
In 1842 she was sent for almost eighteen months alone with one other sister to a small house in Lyon; in 1852 saw her go to Paris. In November 1856 she was appointed as the superior of the Tournonhouse until it was to be sold off and so she returned to Lyon.[1] On 20 October 1859 a Jesuit gave a retreat on the topic of Christian sacrifice that had a profound impact on her. At the end of August 1860 she was sent to the house at Montpellierbut its closure in 1867 saw her return to Lyon once more.
In the beginning of 1885 she fainted and was unconscious for several hours in an occurrence that left her bedridden until her death.[1] Couderc died on 26 September 1885 and was buried in Lalouvesc.
Sainthood
The beatification cause commenced in an informative process that opened in France in 1920 and concluded its work in 1921 which then led to the approval of all of her spiritual writings from theologians on 23 July 1924; the informative process was validated by the Congregation of Rites on 13 July 1927. The formal introduction to the cause came on 18 July 1927 in which she was titled as a Servant of God - the first official stage in the process.
Pope Pius XI proclaimed Couderc to be Venerable on 12 May 1935 after he confirmed that the late nun lived a life of heroic virtue. Pope Pius XII beatified her on 4 November 1951 after approving two miracles attributed to her intercession while the cause was resumed in a decree issued on 26 July 1953. Pope Paul VIcanonized Couderc as a saint on 10 May 1970[4][5] after approving two more miracles attributed to her intercession.
Spirituality
To Surrender Oneself
In 1864 Couderc wrote:
- I understand the full extent of the expression to surrender oneself, but I cannot explain it. I only know that it is very vast, that it embraces both the present and the future.
- To surrender oneself is more than to devote oneself, more than to give oneself, it is even something more than to abandon oneself to God. In a word, to surrender oneself is to die to everything and to self, to be no longer concerned with self except to keep it continually turned toward God.
- To surrender oneself is, moreover, no longer to seek oneself in anything, either for the spiritual or the physical, that is to say, no longer to seek one's own satisfaction, but solely the divine good pleasure.
- It should be added that to surrender oneself is also to follow that spirit of detachment which clings to nothing, neither to persons nor to things, neither to time nor to place. It means to adhere to everything, to accept everything, to submit to everything.
- But perhaps you will think that this is very difficult to do. Do not let yourself be deceived. There is nothing so easy to do, nothing so sweet to put into practice. The whole thing consists in making a generous act once and for all, saying with all the sincerity of your soul: "My God, I wish to be entirely thine; deign to accept my offering." And all is said. But from then on, you must take care to keep yourself in this disposition of soul and not to shrink from any of the little sacrifices which can help you advance in virtue. You must always remember that you have surrendered yourself.
- I pray to our Lord to give an understanding of this word to all souls desirous of pleasing him and to inspire them to take advantage of so easy a means of sanctification. Oh! If people could just understand ahead of time the sweetness and peace that are savored when nothing is held back from the good God! How he communicates himself to the one who seeks him sincerely and has known how to surrender herself. Let them experience it and they will see that here is found the true happiness they are vainly seeking elsewhere.
The surrendered soul has found paradise on earth.[4]
Goodness
In 1866, Couderc reported having a vision of goodness which was a defining moment for her life and spirituality, and which she describes in a letter to Mother de Larochenégly:
- A few days ago, I saw something that consoled me very much. It was during my thanksgiving, when I was making a few reflections on the goodness of God — and how would it be possible not to think of this in such moments: of this infinite goodness, uncreated goodness, source of all goodness! And without which there would be no goodness, neither in people nor in other creatures.
- I was extremely touched by these reflections, when I saw written as in letters of gold this word Goodness, which I repeated for a long while with an indescribable sweetness. I saw it, I say, written on all creatures, animate and inanimate, rational or not — all bore this name of goodness. I saw it even on the chair which I was using for a kneeler. I understood then that all that these creatures have of good and all the services and help that we receive from each of them are a blessing that we owe to the goodness of our God, who has communicated to them something of his infinite goodness, so that we may meet it in everything and everywhere.
St. Nilus the Younger. September 26
St. Nilus the Younger
Abbot Born in Calabria, southern Italy, to Greek parents, he spent a dissolute youth until deciding to enter the Basilian order after his mistress and their child died when he was about thirty years old. After living as a hermit for a time, he took up residence in several communities and finally was elected abbot over San Demetrio Corone. In 981, marauding Saracens threatened southern Italy, and Nilus fled with his monks to Monte Cassino. After spending fifteen years in the monastery of Vallelucio which had been given to the monks for their use, he founded a new community at Serpero. Later he received a grant of land from Count Gregory of Tusculum and so established the community which became the Monastery of Grottaferrata under Nilus' disciple St Bartholomew. Nilus died at Frascati on December 27.
Nilus the Younger, also called Neilos of Rossano (Italian: Nilo di Rossano, Greek: Όσιος Νείλος, ο εκ Καλαβρίας[2]; 910 – 27 December 1005)[3] was a monk, abbot, and founder of Italo-Greek monasticism in southern Italy. He is venerated as a saint in the Eastern Orthodox[note 1] and Roman Catholicchurches, and his feast day is celebrated on September 26 in both the Byzantine Calendar and the Roman Martyrology.
Biography
Born to a Greek family of Rossano, in the Byzantine theme of Calabria, for a time he was married and had a daughter.[4]Sickness brought about his conversion, however, and from that time he became a monk and a propagator of the rule of Saint Basil in Italy.[5]
He was known for his ascetic life, his virtues, and theological learning. For a time he lived as a hermit, but his reputation drew followers to Rossano, whom he began to instruct. However, after a while, he realized that he was viewed as a local authority, and hearing that there was talk of making him bishop, Nilus fled to Capua, where he stayed for fifteen years. Later he spent certain periods of his life at various monasteries which he either founded or restored. Although Nilus instructed his monks according to the Rule of St. Basil, he maintained cordial relations with the Benedictines at Monte Cassino, where he spent some time, as well as at the Alexius monastery in Rome.[5] The Rule of St. Basil was one of the resources Benedict had recourse to when drafting his own rule.
When Pope Gregory V (996–999) was driven out of Rome, Nilus opposed the usurpation of Philogatos of Piacenza as antipope. According to his disciple and biographer, Bartholomew, in 998 Nilus hastened to Rome to intercede on behalf of a fellow native of Rossano, John Philogathos, who had, against the advice of Nilus, cooperated in an ill-advised scheme of the Roman noble Crescentiusto depose the Emperor Otto III's kinsman, Pope Gregory V. Later when Philogathos was tortured and mutilated, Nilus reproached Gregory and the Emperor for this crime,[5] prophesying that "the curse of heaven sooner or later would affect their cruel hearts".[4]
Nilus' chief work was the foundation in 1004 of the famous Greek monastery of Grottaferrata,[note 2] near Frascati, on lands granted him by Gregory, count of Tusculum; he is counted the first abbot. At the time Calabria was under the Byzantine rule and was Greek in language, culture, and spiritual and liturgical tradition.[6] The abbey continues in the Byzantine rite. He spent the end of his life partly in the Sant'Agata monastery in Tusculum and partly in a hermitage at Valleluce near Gaeta. He died in the Sant'Agata monastery in 1005.
Saint Nilus is revered as the patron saint of scribes and calligraphers.
St. Marie Teresa Couderc. September 26
St. Marie Teresa Couderc
Foundress of the Society of Our lady of the Cenacle at La Louvesc, France. She was born on February 1, at Masle, France. Joining Father J. Terme in his parishwork in Aps, she founded the Daughters of St. Regis, the original group that became the Society. She served as superior until 1838 and then resumed the role of a simple member of the community until her death on September 26. By the time of her death, her congregation spread rapidly. Pope Paul VI canonized her in 1970.
Thérèse Couderc (1 February 1805 – 26 September 1885) - born Marie-Victoire Couderc - was a French Roman Catholicprofessed religious and the co-founder of the Sisters of the Cenacle.[1] Couderc underwent humiliations during her time as a nun for she was forced to resign from positions and was ridiculed and mocked due to false accusations made against her though this softened towards the end of her life. She was a spiritual writer having written on sacrifice and service to God. After her death, she left a series of spiritual writings.
Pope Pius XII beatified the late religious in Saint Peter's Basilica on 4 November 1951 and in 1970 was canonized as a saint under Pope Paul VI.
Life
Marie-Victoire Couderc was born in 1805 in Le Mas[2] as the fourth of twelve children to farmers Claude Michel Corderc (1780-???) and Anne Méry; her parents married in 1801. One sibling was Jean and two others died in their childhood. The surviving children were eight males and two females that included herself (she was the eldest of the girls). In her childhood she attended Mass twice a week.[1] She made her First Communion at Pentecost on 15 May 1815.
In 1822 her parents sent her to a boarding school at Vans and she remained there until 1825 in Lent when her father wanted her to attend a school in their local area. She entered the novitiate after she had met Father Jean-Pierre Etienne Terme in late March 1825 and confided in him her desire to become a religious.[1] Couderc underwent her period of the novitiate in 1825 with the Sisters of Saint Regis, a teaching order in Lalouvesc; she made her perpetual vows on 6 January 1837 with one other. Couderc assumed a religious name when she became a novice.
Couderc and two other sisters were sent to manage a mountain hostel for women pilgrims at the shrine of St. John Francis Regis in Lalouvesc. It became a successful retreat house under her guidance. Couderc co-founded the Sisters of the Cenacle with Father Terme in 1826 and became its superior in 1828. Desirous to provide women a place for recollection in solitude, prayer, and meditation, they resolved to open houses where women might follow the exercises of a retreat.[3]
When the motherhouse was established, Couderc became Superior General. In 1828 Terme began to hold Ignatian retreats for the sisters. He continued to do so until his death in December 1834. After Terme's death the order to split into the Sisters of Saint Regis who retained their teaching ministry, and the Congregation of Our Lady of the Cenacle, which continued its retreat ministry. The Jesuits then led the retreats.[1]
The regular school teaching of the hostel was separated from the retreats, and this resulted in financial hardship for the sisters. Although she was not at fault, Couderc accepted responsibility. This led, in October 1838, to the Bishop of Viviers Abbon-Pierre-François Bonnel de la Brageresse to remove her from her office and replacing her with a new novice as the "Foundress Superior"; Couderc resigned in full on 27 October 1838.[1] The novice led for a few months but did so bad a job the bishop removed her. The Jesuit advisers began replacing her with a succession of wealthy women.[4]
In 1842 she was sent for almost eighteen months alone with one other sister to a small house in Lyon; in 1852 saw her go to Paris. In November 1856 she was appointed as the superior of the Tournonhouse until it was to be sold off and so she returned to Lyon.[1] On 20 October 1859 a Jesuit gave a retreat on the topic of Christian sacrifice that had a profound impact on her. At the end of August 1860 she was sent to the house at Montpellierbut its closure in 1867 saw her return to Lyon once more.
In the beginning of 1885 she fainted and was unconscious for several hours in an occurrence that left her bedridden until her death.[1] Couderc died on 26 September 1885 and was buried in Lalouvesc.
Sainthood
The beatification cause commenced in an informative process that opened in France in 1920 and concluded its work in 1921 which then led to the approval of all of her spiritual writings from theologians on 23 July 1924; the informative process was validated by the Congregation of Rites on 13 July 1927. The formal introduction to the cause came on 18 July 1927 in which she was titled as a Servant of God - the first official stage in the process.
Pope Pius XI proclaimed Couderc to be Venerable on 12 May 1935 after he confirmed that the late nun lived a life of heroic virtue. Pope Pius XII beatified her on 4 November 1951 after approving two miracles attributed to her intercession while the cause was resumed in a decree issued on 26 July 1953. Pope Paul VIcanonized Couderc as a saint on 10 May 1970[4][5] after approving two more miracles attributed to her intercession.
Spirituality
To Surrender Oneself
In 1864 Couderc wrote:
- I understand the full extent of the expression to surrender oneself, but I cannot explain it. I only know that it is very vast, that it embraces both the present and the future.
- To surrender oneself is more than to devote oneself, more than to give oneself, it is even something more than to abandon oneself to God. In a word, to surrender oneself is to die to everything and to self, to be no longer concerned with self except to keep it continually turned toward God.
- To surrender oneself is, moreover, no longer to seek oneself in anything, either for the spiritual or the physical, that is to say, no longer to seek one's own satisfaction, but solely the divine good pleasure.
- It should be added that to surrender oneself is also to follow that spirit of detachment which clings to nothing, neither to persons nor to things, neither to time nor to place. It means to adhere to everything, to accept everything, to submit to everything.
- But perhaps you will think that this is very difficult to do. Do not let yourself be deceived. There is nothing so easy to do, nothing so sweet to put into practice. The whole thing consists in making a generous act once and for all, saying with all the sincerity of your soul: "My God, I wish to be entirely thine; deign to accept my offering." And all is said. But from then on, you must take care to keep yourself in this disposition of soul and not to shrink from any of the little sacrifices which can help you advance in virtue. You must always remember that you have surrendered yourself.
- I pray to our Lord to give an understanding of this word to all souls desirous of pleasing him and to inspire them to take advantage of so easy a means of sanctification. Oh! If people could just understand ahead of time the sweetness and peace that are savored when nothing is held back from the good God! How he communicates himself to the one who seeks him sincerely and has known how to surrender herself. Let them experience it and they will see that here is found the true happiness they are vainly seeking elsewhere.
The surrendered soul has found paradise on earth.[4]
Goodness
In 1866, Couderc reported having a vision of goodness which was a defining moment for her life and spirituality, and which she describes in a letter to Mother de Larochenégly:
- A few days ago, I saw something that consoled me very much. It was during my thanksgiving, when I was making a few reflections on the goodness of God — and how would it be possible not to think of this in such moments: of this infinite goodness, uncreated goodness, source of all goodness! And without which there would be no goodness, neither in people nor in other creatures.
- I was extremely touched by these reflections, when I saw written as in letters of gold this word Goodness, which I repeated for a long while with an indescribable sweetness. I saw it, I say, written on all creatures, animate and inanimate, rational or not — all bore this name of goodness. I saw it even on the chair which I was using for a kneeler. I understood then that all that these creatures have of good and all the services and help that we receive from each of them are a blessing that we owe to the goodness of our God, who has communicated to them something of his infinite goodness, so that we may meet it in everything and everywhere.
Bl. Louis Tezza. September 26
Bl. Louis Tezza
Fr. Louis Tezza was born in Conegliano (TV) on 1st November 1841, the only son of Augustine Tezza and Cathetine Nedwiedt. His father, who was a medical doctor, died when Louis was nine and his mother decided to move to Padova, where Louis continued his studies.
At the age of fifteen he entered the Camillian Order (Ministers of the Sick of St. Camillus de Lellis). Having entrusted her son to the Camillian noviciate, and being certain of the authenticity of his vocation, she herself entered the convent of the Visitation where she was renowned as an exceptional woman and religious sister.
After his ordination Louis was entrusted with the formation of the young religious. Four years later he was presented with an opportunity of fulfilling a long standing desire by becoming a missionary to Africa, but obedience decreed that he obey his legitimate superiors who were not in favour of the venture. Instead of Africa, he was transferred to Rome as novice master.
In 1871 Fr. Louis was sent to the new foundation in France as novice master, where he would later become the first provincial. Through his dedication and zeal he succeeded in establishing the common life within the community, while at the same time setting up specific Camillian social facilities in the local areas for the spiritual and corporal benefit of the sick. With the suppression of the religious institutes in 1880 he was expelled from France, as he was seen as a foreigner. However, he secretly returned and managed to unite the religious who were scattered here and there throughout the country. Thus he not alone resisted the suppression, but he was responsible for laying the foundations for the development that would later follow.
He was elected Procurator and Vicar General of the Camillians in 1891, and on his return to Rome he providentially met Josephine Vannini (beatified on 16th Oct. 1994). He had for some time cherished in his heart the desire to establish a group of consecrated women who would serve the sick in accordance with the spirit and charism of St. Camillus de Lellis. Thus on the 2nd of February 1892 the Congregation of the Daughters of St. Camillus was born, enriching the Camillian charism with the feminine characteristics of tenderness, hospitality, intuition and attentive listening. These were the very gifts which Camillus sought in his religious when they assisted the sick. The Institute was approved by the Holy See in 1931, and has experienced a rapid growth and expansion.
The Apostle of Lima
Just when it appeared that Fr. Louis' activity was drawing to a close, another very important chapter was about to be written. At the age of 59 he was sent to Peru as Official Visitor, with the brief of reforming the Camillian community of Lima, which for over a century had been separated from the Order, and now risked being suppressed. This task was seen as involving a short stay in Lima, but when the time to return to Rome came both the Archbishop and the Apostolic Nuncio considered his presence indispensable, defining him as "as a man inspired by God and providential for Lima". He accepted their request, sanctioned by his superiors, as the will of God and entrusted all to Providence. Thus he remained in Lima for 23 years, until his death.
During this time he was to enrich his surroundings with his great charity and love of God, expressed through the exercise of an intense apostolic activity. Besides his work in re-establishing the regular life in the religious communities, he dedicated himself to the needs of the sick, especially those who were poor, in their homes, in the hospitals and in the prisons. He was confessor and spiritual director to the archdiocesan seminary and various religious Congregations. He was sought as a counsellor both in the Nunciature and in Archbishop's House. He successfully helped another founder, the servant of God Teresa Candamo, overcome her initial difficulties with her new Institute.
His discreet work, and intelligent and deep love, coupled with his loving and authoritative character led to his being regarded as the "saint of Lima". Here Fr. Louis died on 23rd September 1923. Un unknown visitor carved the words "apostle of Lima" on his tomb.
He was described by the Card. Lauri as "the holiest priest in the diocese of Lima" , and on his death the faithful distributed a remembrance card which highlights the main traits of his sanctity: "he was sough after as a father and venerated as a saint: he is no longer with us but he continues to teach us from the tomb; his presence and comportment was angelic; his word was that that of a minister of the gospel; his heart a repository of noble affection; his mission was always salvific. He passed among us as a heavenly vision, ever good and humble, always charitable. Faith was the basis of all his work while goodness enveloped him like a mantle and tiara"
His mortal remains are to be found in the Generalate of the Daughters of St. Camillus on the Via Anagnina in Grottaferrata (Rome).
Message
Fr. Louis Tezza's message can be readily understood in the light of the gospel. Jesus had a special concern for the sick, and furthermore he identified personally with his suffering brothers: "I was sick and you visited me. In so far as you this to one of the least of these brothers of mine, you did it to me" (Mt.25.40)
Fr. Louis was chosen by God not only to live this charism of mercy for the sick, but to spread it through the founding of the Institute of the Daughters of St. Camillus, an institute dedicated to care for human life from the moment of conception to natural death. He showed every Christian how to act in the face of suffering; to care and alleviate, and especially to value it for one's own sanctification and the redemption of others.
Fr. Louis encourages us to believe in and operate in accordance with God's plan for each one of us. The cornerstone of his existence was obedience to God. He was constantly seeking the will of God, and striving to carry it out in his life. He could see God's plan in the signs of the times, the ordinary events of life, in the decisions of his superiors, and he was convinced that these had to be followed no matter what the cost in personal sacrifice.
He leaves each one of us today with this personal challenge, in the hope that we will make it our own:
"God's invitation to become saints is for all, not just a few.
Sanctity therefore must be accessible to all.
In what does it consist? In a lot of activity? No.
In doing extraordinary things? No, this could not be for everybody and at all times.
Therefore, sanctity consists in doing good, and in doing this "good" in whatever condition and place God has placed us.
Nothing more, nothing outside of this".
St. John of Meda. September 26
St. John of Meda
Benedictine abbot who brought the Rule of St. Benedict to the Humiliati in Milan, Italy. A secular priest from Como, Italy, John joined the Hurniliati, a penitential institute of laymen. He introduced the Little Office of Our Lady and the rule of St. Benedict. Pope Alexander IIIcanonized him.
John of Meda, Ord.Hum., (1100 - 26 September 1159) also known as John of Como, was an Italian monk of the Humiliati Order and abbot at their monasteries at Milan and Como. He has been declared a saint by the Roman Catholic Church.
Life
He was born Giovanni Oldrati (or Oldradi) in the town of Meda, Lombardy. Receiving a vision of the Virgin Mary, in 1134 he felt called to join the Humiliati at their Abbey of Viboldone. This was a religious movement widely viewed with suspicion for heresy, due to their communities being composed of families as well as men and women following the monastic form of life, with the former being the leaders of the community.
John came to work for their adoption of the Benedictine Rule, adapted to their needs. Later John went on to found other monasteries of the Order in the regions of Milan and Lombardy. He spent his later life serving as an abbot, and is known for introducing the Little Office of Our Lady.[1]
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