புனிதர்களை பெயர் வரிசையில் தேட
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18 September 2020
✠ புனிதர் ஜான் மசியாஸ் ✠(St. John Macias)செப்டம்பர் 18
✠ புனிதர் ஜோசப் கப்பர்ச்சினோ ✠(St. Joseph of Cupertino). செப்டம்பர் 18
St. Richardis September 18
St. Richardis
Empress and wife of Emperor Charles the Fat. The daughter of the count of Alsace, she wed the future emperor and served him faithfully for nineteen years until accused of infidelity with BishopLiutword of Vercelli. To prove her innocence, she successfully endured the painful ordeal of fire, but she left Charles and lived as a nun, first at Hohenburg, Germany, and then Andlau Abbey. She remained at Andlau until her death.
Saint Richardis (Latin: Richgardis, Richardis), also known as Richgard, Richardis of Swabia and Richarde de Souabe in French (c. 840 – 18 September, between 894 and 896 AD), was the Holy Roman Empress as the wife of Charles the Fat. She was renowned for her piety, and was the first abbess of Andlau. Repudiated by her husband, Richardis later became a Christian model of devotion and just rule. She was canonised in 1049.
Contents
- 1 Life
- 2 The Legend of Richardis
- 3 Veneration
- 4 See also
- 5 Notes
- 6 Sources
Life
She was born in Alsace, the daughter of Erchanger, count of the Nordgau, of the family of the Ahalolfinger. She married Charles in 862 and was crowned with him in Rome by Pope John VIII in 881. The marriage was childless.[1]
Charles' reign was marked by internal and external strife, caused primarily by the constant plundering of Normanraiders on the northern French coast. These attacks had intensified as the aggressors, no longer content to pillage the coastline, had moved their attentions to cities and towns along the rivers. The Carolingian world was unable to effectively deal with these external threats.
By 887, Charles appears to have succumbed to fits of madness. During this crisis, Richardis attempted to rule in her husband's stead, but was unsuccessful. In an effort to bring down the over-powerful and hated Liutward, Charles' archchancellor, he and Richardis were accused by Charles and his courtiers of adultery. Charles asserted that their marriage was unconsummated and demanded a divorce. She was put to the ordeal by fire, which she passed successfully.
Protected by her family, she then withdrew to Andlau Abbey, which she had founded on her ancestral lands in 880, and where her niece Rotrod was abbess. (Richardis herself was previously lay abbess of religious houses at Säckingen and Zurich). She died at Andlau on 18 September and was buried there.
The Legend of Richardis
After her lifetime, a legend grew up around the life of Richardis. The legend relates that, despite being a virtuous wife, her husband continued to accuse her of misconduct. This he did for over ten years. In a bid to assure him of her innocence, she finally assented to an ordeal by fire. Though she was barefoot and wearing a shirt covered in wax, the flames nevertheless refused to touch her. Disheartened by her husband's continued mistrust, Richardis left the imperial palace and wandered into the forest. There she was visited by an angel, who ordered her to found a convent in a certain spot, which a bear would indicate to her. In Val d'Eleon, at the banks of the river, she saw a bear scratching in the dirt. There she built the abbey of Andlau.
An alternative legend recounts that Richardis found the mother bear grieving over her dead cub in the forest. When Richardis held the cub, it returned to life. After the working of this miracle, both mother and cub remained devoted to the saint for the rest of their lives.[2]
However, the abbey had already been founded seven years before her divorce from Charles the Fat, and the area had long been associated with the bear. Incorporating the mythos of the bear, the nuns at Andlau long maintained a live bear, and allowed free board and passage to passing bear-keepers. To this day images of the saint are still often accompanied by that of a bear.
Veneration
Richardis was later canonised and remains translated in November 1049 by Pope Leo IX to a more impressive tomb in the newly rebuilt abbey church. The present tomb dates from 1350.
Richardis is patron of Andlau, and of protection against fires. Her iconography refers to her status as an empress and nun and to her ordeal by fire. The bear and ploughshare refer to the foundation legend of Andlau Abbey.
St. Methodius of Olympus. September 18
St. Methodius of Olympus
Death: 311
Bishop and martyr, famous for his writings. St. Jerome wrote of his martyrdom at Chalcis, in modern Greece. Methodius was the bishop of Olympus, Lycia, in Asia Minor. He then ruled Tyre, Lebanon, or possibly Patara, in Lycia, and was the author of the treatise On the Resurrection and the Symposium .
Saint Methodius of Olympus(died c. 311) was a Christian bishop, ecclesiastical author and martyr today regarded as a Church Father. He is commemorated on June 20.[2]
Contents
- 1 Life
- 2 Works
- 3 Doctrines
- 3.1 Virginity of Jesus Christ
- 4 Notes
- 5 Further reading
- 6 External links
Life
Few reports have survived on the life of this first systematic opponent of Origen; even these short accounts present many difficulties. Eusebius does not mention him in his Church History, probably because he opposed various theories of Origen. We are indebted to Saint Jeromefor the earliest accounts of him.[3]According to him, Methodius was Bishop of Olympos in Lycia and afterwards Bishop of Tyre. No later Greek author knows anything of his being Bishop of Tyre; and according to Eusebius,[4]Tyrannio was Bishop of Tyre during the persecutions of Diocletian and died a martyr; after the persecution Paulinus was elected bishop of the city. Later sources make him bishop not of Olympos but of Patara, also in Lycia. It has been conjecture that he could have held both sees simultaneously, but this is unlikely.[5]
Jerome further states that Methodius suffered martyrdom at the end of the last persecution, i.e., under Maximinus Daia(311). Although he then adds, "that some assert", that this may have happened under Decius and Valerian at Chalcis, this statement (ut alii affirmant), adduced even by him as uncertain, is unlikely. Various attempts have been made to clear up the error concerning the mention of Tyre as a subsequent bishopric of Methodius; it is possible that he was transported to Tyre during the persecution and died there.
Works
Methodius had a comprehensive philosophical education, and was an important theologian as well as a prolific and polished author. Chronologically, his works can only be assigned in a general way to the end of the third and the beginning of the 4th century. He became of special importance in the history of theological literature, in that he combated various views of the great Alexandrian, Origen. He particularly attacked his doctrine that man's body at the resurrection is not the same body as he had in life, as well as his idea of the world's eternity. Nevertheless, he recognized the great services of Origen in ecclesiastical theology.[6]
Like Origen, he is strongly influenced by Plato's philosophy, and uses to a great extent the allegorical explanation of Scripture. Of his numerous works only one has come down to us complete in a Greek text: the dialogue on virginity, under the title Symposium, or on Virginity(Symposion e peri hagneias).[7] In the dialogue, composed with reference to Plato's Symposium, he depicts a festive meal of ten virgins in the garden of Arete, at which each of the participators extols Christian virginity and its sublime excellence. It concludes with a hymn on Jesus as the Bridegroom of the Church. Larger fragments are preserved of several other writings in Greek; we know of other works from old versions in Slavonic, though some are abbreviated.
The following works are in the form of dialogue:
- On Free Will (peri tou autexousiou), an important treatise attacking the Gnostic view of the origin of evil and in proof of the freedom of the human will
- On the Resurrection (Aglaophon e peri tes anastaseos), in which the doctrine that the same body that man has in life will be awakened to incorruptibility at the resurrection is specially put forward in opposition to Origen.
While large portions of the original Greek text of both these writings are preserved, we have only Slavonic versions of the four following shorter treatises:
- De vita, on life and rational action, which exhorts in particular to contentedness in this life and to the hope of the life to come
- De cibis, on the Jewish dietary laws, and on the young cow, which is mentioned in Leviticus, with allegorical explanation of the Old Testament food-legislation and the red cow (Num., xix)
- De lepra, on leprosy, to Sistelius, a dialogue between Eubulius (Methodius) and Sistelius on the mystic sense of the Old Testament references to lepers (Lev., xiii)
- De sanguisuga, on the leech in Proverbs (Prov., xxx, 15 sq.) and on the text, "the heavens show forth the glory of God" (Ps. xviii, 2).
Of other writings, no longer extant, Jerome mentions (loc. cit.) a voluminous work against Porphyry, the Neoplatonistwho had published a book against Christianity; a treatise on the Pythonissadirected against Origen, commentaries on Genesis and the Canticle of Canticles. Other authors attributed a work On the Martyrs, and a dialogue Xenon to Methodius; in the latter he opposes the doctrine of Origen on the eternity of the world. Gregory Abu'l Faraj attribute to Methodius some kind of work dealing with the patriarchs.[8]
The 7th-century Apocalypse of Pseudo-Methodius is falsely attributed to him. His feast day is September 18. Among the editions of his works are: P.G., XVIII; Jahn, S. Methodii opera et S. Methodius platonizans (Halle, 1865); Bonwetsch, Methodius von Olympus: I, Schriften(Leipzig, 1891).
St. Ludmilla of Bohemia. September 18
St. Ludmilla of Bohemia
St. Ludmila was the daughter of a Slavic prince, she married Duke Borivoy of Bohemia, whom she followed into the Church. They built a church near Pragueand tried unsuccessfully to force Christianity on their subjects. On the death of Borivoy, his sons Spytihinev and Ratislav, who had married Drahomira, succeeded him, and Ludmila brought up the latters son Venceslaus. On the death of Ratislav, Drahomira became regent, kept Wenceslaus from Ludmila and reportedly caused her to be strangled at Tetin. Her Feastday is September 16th.
Saint Ludmila (c. 860 – 15 September 921) is a Czech saint and martyrvenerated by the Orthodox and the Roman Catholics. She was born in Mělník[1] as the daughter of the Sorbianprince Slavibor.[2] Saint Ludmila was the grandmother of Saint Wenceslaus,[1] who is widely referred to as Good King Wenceslaus. Saint Ludmila was canonized shortly after her death. As part of the process of canonization, in 925, Wenceslaus moved her remains to the St. George's Basilica, Prague.
Contents
- 1 Marriage
- 2 Ludmila and Drahomíra
- 3 See also
- 4 References
- 5 Sources
Marriage
Ludmila was married to Bořivoj I of Bohemia, the first Christian Duke of Bohemia,[1] in 873. The couple was converted to Christianity through the efforts of Saint Methodius.[1][3] Their efforts to convert Bohemia to Christianity were initially not well received,[1] and they were driven from their country for a time by the pagans. Eventually the couple returned, and ruled for several years before retiring to Tetín, near Beroun.
The couple was succeeded by their son Spytihněv. Spytihněv was succeeded by his brother Vratislav. When Vratislav died in 921, his son Wenceslas became the next ruler of Bohemia.[3] It had been mainly Ludmila who raised her grandson and she now acted as regent for him.
Ludmila and Drahomíra
Wenceslaus' mother Drahomíra became jealous of Ludmila's influence over Wenceslaus. She had two noblemen Tunna and Gommon (probably of Frankish or Varangian descend) murder Ludmila at Tetín, and part of Ludmila's story says that she was strangled[1] with her veil. Initially, Saint Ludmila was buried at St. Michael's at Tetín.[4]
Saint Ludmila was canonized shortly after her death. As part of the process of canonization, in 925, Wenceslaus moved her remains to the St. George's Basilica, Prague.[3] She is venerated as a patroness of Bohemia. She is considered to be a patron saint of Bohemia, converts, Czech Republic, duchesses, problems with in-laws, and widows. Her feast day is celebrated on September 16th.
Antonín Dvořák composed his oratorio Svatá Ludmila (Saint Ludmila) between September 1885 and May 1886. The work was commissioned by the publisher Littleton for the Leeds Festival.[5]
Bl. Jesus Hita MirandaSeptember 18
Bl. Jesus Hita Miranda
Death: 1936
Beatified: 1 October 1995 by Pope John Paul II
St. Ferreolus September 18
St. Ferreolus
Death: 591
St. FerreolusSeptember 18
St. Ferreolus
St. Eumenes September 18
St. Eumenes
Death: 3rd century
St. Dominic Trach September 18
St. Dominic Trach
Death: 1842
Canonized: Pope John Paul II
Vietnamese martyr and a priest member of the Dominican Third Order. Caught up in the persecution against Christians, Dominic was beheaded. He was canonized in 1988.
The Vietnamese Martyrs (Vietnamese: Các Thánh Tử đạo Việt Nam), also known as the Martyrs of Annam, Martyrs of Tonkin and Cochinchina, Martyrs of Indochina, or Andrew Dung-Lac and Companions (Anrê Dũng-Lạc và các bạn tử đạo), are saints on the General Roman Calendar who were canonized by Pope John Paul II. On June 19, 1988, thousands of overseas Vietnamese worldwide gathered at the Vatican for the Celebration of the Canonization of 117 Vietnamese Martyrs, an event chaired by Monsignor Tran Van Hoai. Their memorial is on November 24 (although several of these saints have another memorial, as they were beatified and on the calendar prior to the canonization of the group).
Contents
- 1 History
- 2 The Nguyen Campaign against Catholicism in the 19th century
- 3 List of Vietnamese Martyrs
- 4 The causes are being promoted
- 5 See also
- 6 Notes
- 7 References
- 8 External links
History
The Vatican estimates the number of Vietnamese martyrs at between 130,000 and 300,000. John Paul II decided to canonize those whose names are known and unknown, giving them a single feast day.
The Vietnamese Martyrs fall into several groupings, those of the Dominican and Jesuit missionary era of the 18th century and those killed in the politically inspired persecutions of the 19th century. A representative sample of only 117 martyrs—including 96 Vietnamese, 11 Spanish Dominicans, and 10 French members of the Paris Foreign Missions Society (Missions Etrangères de Paris (MEP))—were beatified on four separate occasions: 64 by Pope Leo XIII on May 27, 1900; eight by Pope Pius X on May 20, 1906; 20 by Pope Pius X on May 2, 1909; and 25 by Pope Pius XII on April 29, 1951.[citation needed] All these 117 Vietnamese Martyrs were canonized on June 19, 1988. A young Vietnamese Martyr, Andrew Phú Yên, was beatified in March, 2000 by Pope John Paul II.
The tortures these individuals underwent are considered by the Vatican to be among the worst in the history of Christian martyrdom. The torturers hacked off limbs joint by joint, tore flesh with red hot tongs, and used drugs to enslave the minds of the victims. Christians at the time were branded on the face with the words "tà đạo" (邪道, lit. "Left (Sinister) religion")[1] and families and villages which subscribed to Christianity were obliterated.[2]
The letters and example of Théophane Vénard inspired the young Saint Thérèse of Lisieux to volunteer for the Carmelitenunnery at Hanoi, though she ultimately contracted tuberculosis and could not go. In 1865 Vénard's body was transferred to his Congregation's church in Paris, but his head remains in Vietnam.[3]
There are several Catholic parishes in the United States, Canada, and elsewhere dedicated to the Martyrs of Vietnam (Holy Martyrs of Vietnam Parishes), one of which is located in Arlington, Texas in the Dallas-Fort Worth area.[4] Others can be found in Houston, Austin, Texas,[5]Denver, Seattle, San Antonio,[6] Arlington, Virginia, Richmond, Virginia, and Norcross, Georgia. There are also churches named after individual saints, such as St. Philippe Minh Church in Saint Boniface, Manitoba.[7]
The Nguyen Campaign against Catholicism in the 19th century
The Catholic Church in Vietnam was devastated during the Tây Sơn rebellionin the late 18th century. During the turmoil, the missions revived, however, as a result of cooperation between the French Vicar Apostolic Pigneaux de Behaine and Nguyen Anh. After Nguyen's victory in 1802, in gratitude to assistance received, he ensured protection to missionary activities. However, only a few years into the new emperor's reign, there was growing antipathy among officials against Catholicism and missionaries reported that it was purely for political reasons that their presence was tolerated.[8] Tolerance continued until the death of the emperor and the new emperor Minh Mang succeeding to the throne in 1820.
Converts began to be harassed without official edicts in the late 1820s, by local governments. In 1831 the emperor passed new laws on regulations for religious groupings in Viet Nam, and Catholicism was then officially prohibited. In 1832, the first act occurred in a largely Catholic village near Hue, with the entire community being incarcerated and sent into exile in Cambodia. In January 1833 a new kingdom-wide edict was passed calling on Vietnamese subjects to reject the religion of Jesus and required suspected Catholics to demonstrate their renunciation by walking on a wooden cross. Actual violence against Catholics, however, did not occur until the Lê Văn Khôi revolt.[8]
During the rebellion, a young French missionary priest named Joseph Marchand was living in sickness in the rebel Gia Dinh citadel. In October 1833, an officer of the emperor reported to the court that a foreign Christian religious leader was present in the citadel. This news was used to justify the edicts against Catholicism, and led to the first executions of missionaries in over 40 years. The first executed was named Francois Gagelin. Marchand was captured and executed as a "rebel leader" in 1835; he was put to death by "slicing".[8] Further repressive measures were introduced in the wake of this episode in 1836. Prior to 1836, village heads had only to simply report to local mandarins about how their subjects had recanted Catholicism; after 1836, officials could visit villages and force all the villagers to line up one by one to trample on a cross and if a community was suspected of harbouring a missionary, militia could block off the village gates and perform a rigorous search; if a missionary was found, collective punishment could be meted out to the entire community.[8]
Missionaries and Catholic communities were able to sometimes escape this through bribery of officials; they were also sometimes victims of extortion attempts by people who demanded money under the threat that they would report the villages and missionaries to the authorities.[8] The missionary Father Pierre Duclos said:
with gold bars murder and theft blossom among honest people.[8]
The court became more aware of the problem of the failure to enforce the laws and applied greater pressure on its officials to act; officials that failed to act or those tho who were seen to be acting too slowly were demoted or removed from office (and sometimes were given severe corporal punishment), while those who attacked and killed the Christians could receive promotion or other rewards. Lower officials or younger family members of officials were sometimes tasked with secretly going through villages to report on hidden missionaries or Catholics that had not apostasized.[8]
The first missionary arrested during this (and later executed) was the priest Jean-Charles Cornay in 1837. A military campaign was conducted in Nam Dinh after letters were discovered in a shipwrecked vessel bound for Macao. Quang Tri and Quang Binh officials captured several priests along with the French missionary Bishop Pierre Dumoulin-Borie in 1838 (who was executed). The court translator, Francois Jaccard, a Catholic who had been kept as a prisoner for years and was extremely valuable to the court, was executed in late 1838; the official who was tasked with this execution, however, was almost immediately dismissed.[8]
A priest, Father Ignatius Delgado, was captured in the village of Can Lao (Nam Định Province), put in a cage on public display for ridicule and abuse, and died of hunger and exposure while waiting for execution; [1] the officer and soldiers that captured him were greatly rewarded (about 3 kg of silver was distributed out to all of them), as were the villagers that had helped to turn him over to the authorities.[8] The bishop Dominic Henares was found in Giao Thuy district of Nam Dinh (later executed); the villagers and soldiers that participated in his arrest were also greatly rewarded (about 3 kg of silver distributed). The priest, Father Joseph Fernandez, and a local priest, Nguyen Ba Tuan, were captured in Kim Song, Nam Dinh; the provincial officials were promoted, the peasants who turned them over were given about 3 kg of silver and other rewards were distributed. In July 1838, a demoted governor attempting to win back his place did so successfully by capturing the priest Father Dang Dinh Vien in Yen Dung, Bac Ninh province. (Vien was executed). In 1839, the same official captured two more priests: Father Dinh Viet Du and Father Nguyen Van Xuyen (also both executed).[8]
In Nhu Ly near Hue, an elderly catholic doctor named Simon Hoa was captured and executed. He had been sheltering a missionary named Charles Delamotte, whom the villagers had pleaded with him to send away. The village was also supposed to erect a shrine for the state-cult, which the doctor also opposed. His status and age protected him from being arrested until 1840, when he was put on trial and the judge pleaded (due to his status in Vietnamese society as both an elder and a doctor) with him to publicly recant; when he refused he was publicly executed.[8]
A peculiar episode occurred in late 1839, when a village in Quang Ngai province called Phuoc Lam was victimized by four men who extorted cash from the villagers under threat of reporting the Christian presence to the authorities. The governor of the province had a Catholic nephew who told him about what happened, and the governor then found the four men (caught smoking opium) and had two executed as well as two exiled. When a Catholic lay leader then came to the governor to offer their gratitude (thus perhaps exposing what the governor had done), the governor told him that those who had come to die for their religion should now prepare themselves and leave something for their wives and children; when news of the whole episode came out, the governor was removed from office for incompetence.[8]
Many officials preferred to avoid execution because of the threat to social order and harmony it represented, and resorted to use of threats or torture in order to force Catholics to recant. Many villagers were executed alongside priests according to mission reports. The emperor died in 1841, and this offered respite for Catholics. However, some persecution still continued after the new emperor took office. Catholic villages were forced to build shrines to the state cult. The missionary Father Pierre Duclos (quoted above) died in prison in after being captured on the Saigon river in June 1846. The boat he was traveling in, unfortunately contained the money that was set for the annual bribes of various officials (up to 1/3 of the annual donated French mission budget for Cochinchina was officially allocated to 'special needs') in order to prevent more arrests and persecutions of the converts; therefore, after his arrest, the officials then began wide searches and cracked down on the catholic communities in their jurisdictions. The amount of money that the French mission societies were able to raise, made the missionaries a lucrative target for officials that wanted cash, which could even surpass what the imperial court was offering in rewards. This created a cycle of extortion and bribery which lasted for years.[8]
List of Vietnamese Martyrs
Those whose names are known are listed below:
Please keep in mind that these are the anglicized versions of their names
- Andrew Dung-Lac An Tran
- Augustin Schoeffler, MEP, a priestfrom France
- Agnes Le Thi Thanh
- Bernard Vũ Văn Duệ
- Emmanuel Le Van Phung
- Emmanuel Trieu Van Nguyen
- Francis Chieu Van Do
- Francis Gil de Frederich|Francesc (Francis) Gil de Federich, OP, a priest from Catalonia (Spain)
- François-Isidore Gagelin, MEP, a priest from France
- Francis Jaccard, MEP, a priest from France
- Francis Trung Von Tran
- Francis Nguyen
- Ignatius Delgado y Cebrian, OP, a bishop from Spain
- Jacinto (Hyacinth) Casteñeda, OP, a priest from Spain
- James Nam
- Jerome Hermosilla, OP, a bishop from Spain
- John Baptist Con
- John Charles Cornay, MEP, a priest from France
- John Dat
- John Hoan Trinh Doan
- John Louis Bonnard, MEP, a priest from France
- John Thanh Van Dinh
- José María Díaz Sanjurjo, OP, a bishop from Spain
- Joseph Canh Luang Hoang
- Joseph Fernandez, OP, a priest from Spain
- Joseph Hien Quang Do
- Joseph Khang Duy Nguyen
- Joseph Luu Van Nguyen
- Joseph Marchand, MEP, a priest from France
- Joseph Nghi Kim
- Joseph Thi Dang Le
- Joseph Uyen Dinh Nguyen
- Joseph Vien Dinh Dang
- Joseph Khang, a local doctor
- Joseph Tuc
- Joseph Tuan Van Tran
- Lawrence Ngon
- Lawrence Huong Van Nguyen
- Luke Loan Ba Vu
- Luke Thin Viet Pham
- Martin Tho
- Martin Tinh Duc Ta
- Matthew Alonzo Leziniana, OP, a priest from Spain
- Matthew Phuong Van Nguyen
- Matthew Gam Van Le
- Melchor García Sampedro, OP, a bishop from Spain
- Michael Dinh-Hy Ho
- Michael My Huy Nguyen
- Nicholas Thé Duc Bui
- Paul Hanh
- Paul Khoan Khan Pham
- Paul Loc Van Le
- Paul Tinh Bao Le
- Paul Tong Viet Buong
- Paul Duong
- Pere (Peter) Almató i Ribera, OP, a priest from Catalonia (Spain)
- Peter Tuan
- Peter Dung Van Dinh
- Peter Da
- Peter Duong Van Truong
- Peter Francis Néron, MEP, a priest from France
- Peter Hieu Van Nguyen
- Peter Quy Cong Doan
- Peter Thi Van Truong Pham
- Peter Tuan Ba Nguyen, a fisherman
- Peter Tuy Le
- Peter Van Van Doan
- Philip Minh Van Doan
- Pierre Borie, MEP, a bishop from France
- Simon Hoa Dac Phan
- Stephen Theodore Cuenot, MEP, a bishop from France
- Stephen Vinh
- Théophane Vénard, MEP, a priest from France
- Thomas De Van Nguyen
- Thomas Du Viet Dinh
- Thomas Thien Tran
- Thomas Toan
- Thomas Khuong
- Valentine Berriochoa, OP, a bishop from the Basque Country
- Vicente Liem de la Paz
- Vincent Duong
- Vincent Tuong, a local judge
- Vincent Yen Do
Bl. Carlo Erana Guruceta September 18
Bl. Carlo Erana Guruceta
Birth: 1884
Death: 1936
Beatified: 1 October 1995 by Pope John Paul II
Carlo Erana Guruceta was a member of the Marianists. Martyred with Blessed Fidel Fuidio Rodriguez and Blessed Jesus Hita Miranda during the Spanish Civil War.