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18 September 2020

✠ புனிதர் ஜான் மசியாஸ் ✠(St. John Macias)செப்டம்பர் 18

† இன்றைய புனிதர் †
(செப்டம்பர் 18)

✠ புனிதர் ஜான் மசியாஸ் ✠
(St. John Macias)
டோமினிக்கன் துறவி/ பொதுநிலை சகோதரர்:
(Dominican Friar and Lay Brother)

பிறப்பு: மார்ச் 2, 1585
ரிபேரா டெல் ஃப்ரெஸ்னோ, எக்ஸ்ட்ரீமடுரா, ஸ்பெயின்
(Ribera del Fresno, Extremadura, Spain)

இறப்பு: செப்டம்பர் 16, 1645
லிமா, பெரு, புதிய ஸ்பெயின்
(Lima, Viceroyalty of Peru, New Spain)

ஏற்கும் சமயம்:
கத்தோலிக்க திருச்சபை
(Catholic Church)

முக்திபேறு பட்டம்: கி.பி. 1837
திருத்தந்தை பதினாறாம் கிரகோரி
(Pope Gregory XVI)

புனிதர் பட்டம்: கி.பி. 1975
திருத்தந்தை ஆறாம் பவுல்
(Pope Paul VI)

முக்கிய திருத்தலம்:
ஜெபமாலை அன்னை பேராலயம், லிமா, பெரு
(Basilica of Our Lady of the Rosary, Lima, Peru)

நினைவுத் திருவிழா: செப்டம்பர் 18

புனிதர் ஜான் மசியாஸ், 1620ம் ஆண்டு, பெரு (Peru) நாட்டில் சுவிசேஷ பணியாற்றிய ஒரு ஸ்பேனிஷ் டோமினிக்கன் துறவி (Spanish-born Dominican Friar) ஆவார். இவரது பிரதான உருவப்படம், லிமா (Lima) நகரிலுள்ள செபமாலை அன்னை பேராலய திருப்பலி பீடத்தில் அமைக்கப்பட்டுள்ளது. 1970ம் ஆண்டு, பெரு (Peru) நாட்டின் லிமா (Lima) நகரிலுள்ள “சேன் லூயிஸ்” (San Luis) எனுமிடத்தில், இவரை கௌரவிக்கும் விதமாக, இவர் பெயரில் ஒரு ஆலயம் கட்டப்பட்டுள்ளது.

“ஜுவான் டி ஆர்க்கஸ் ஒய் சான்செஸ்” (Juan de Arcas y Sánchez) எனும் இயற்பெயர் கொண்ட இவர், கி.பி. 1585ம் ஆண்டு, மார்ச் மாதம், 2ம் தேதியன்று பிறந்தார். இவரது பெற்றோரான “பெட்ரோ டி அர்காஸ்” (Pedro de Arcas) மற்றும் “ஜுவானா சேன்செஸ்” (Juana Sánchez) இருவரும் ஏழை விவசாயிகளாவர். நாலு வயதான இவரும் இவரது சகோதரி மேரியும் சிறுவர்களாக இருக்கையிலேயே இவரது பெற்றோர் மரித்துப் போயினர். சிறுவர்கள் இருவரையும் இவர்களது தாய்மாமன் வளர்த்தார். அவரது கடைசி பெயர் “மசியாஸ்” (Macias) ஆகும். சிறுவர்கள் இருவருமே தங்களது கடைசி பெயராக இப்பெயரையே ஏற்றனர். இவர்களது தாய்மாமன், ஜுவானை கால்நடைகள் மேய்க்க பயிற்றுவித்தார். ஜுவான் செபமாலை செபிப்பதிலேயே நீண்ட மணிநேரங்களை செலவிட்டார்.

ஜுவான், ஒருமுறை தமக்கு பதினாறு வயதாகையில், பக்கத்து கிராமமொன்றில் திருப்பலி காண போயிருக்கையில், டோமினிக்கன் துறவி ஒருவரை சந்திக்க நேர்ந்தது. தாமும் ஒரு டோமினிக்கன் ஆவதற்கான சாத்தியக்கூறுகளை கருத்தில்கொள்ள தொடங்கினார். தமது வாழ்க்கையில் கடவுளுடைய சித்தத்தை இவர் தேட ஆரம்பித்தபோது, இவரது பாதுகாவல் புனிதரான தூய யோவான் அப்போஸ்தலரும், அன்னை கன்னி மரியாளும் அடிக்கடி இவருக்கு காட்சியளித்ததாக கூறப்படுகிறது.

25 வயதான மசியாஸ், பின்னர் ஒரு பணக்கார தொழிலதிபருடன் பணிபுரியத் தொடங்கினார். அவர் இவரை தென் அமெரிக்காவிற்கு பயணிக்க வாய்ப்பளித்தார். “கொலம்பியாவின்” (Colombia) “கார்டகெனா டி இண்டியாஸுக்கு” (Cartagena de Indias) முதன் முதலாக வந்து சேர்ந்த இவர், பின்னர், "ரெய்னோ டி நியுவா கிரணடா" (Reino de Nueva Granada), "பாஸ்டோ" (Pasto), "கியூட்டோ" (Quito), "எக்குவடோர்" (Ecuador) ஆகிய இடங்களுக்கும், இறுதியில் கி.பி. 1619ம் ஆண்டு, பெரு (Perú) நாட்டின் லிமா (Lima) நகருக்கும் சென்றார். அங்கேயே தமது வாழ்நாளின் மீதமுள்ள காலத்தை கழித்தார்.

கி.பி. 1622ம் ஆண்டு, ஜனவரி மாதம், 23ம் நாளன்று, லிமா நகரின் “தூய மகதலின் மரியா” (St. Mary Magdalene) எனும் இடத்திலுள்ள டோமினிக்கன் துறவு இல்லத்தில் சேர்ந்தார். குருத்துவம் பெறாத பொதுநிலை சகோதரராக துறவு இல்லத்தில் சேர்ந்த ஜுவான், மறைபோதகம் செய்வதற்குப் பதிலாக, மடாலயத்தில் தேவையான உடல் உழைப்பைச் செய்யத் தொடங்கினார். ஒரு வருடம் கழித்து, கி.பி. 1623ம் ஆண்டு, ஜனவரி மாதம், 25ம் தேதியன்று, அவர் தனது இறுதி பிரமாணங்களை ஏற்றார். “தூய மகதலின் மரியா” துறவு மடத்தில் உதவி சுமை தூக்குபவராகவும் (Assistant Porter), வாயில் காப்பவராகவும் (Doorkeeper) பணி புரிந்த ஜுவான், மடத்தில் வாயிலிலேயே தங்கினார்.

செல்வந்தர்களுக்கும் ஏழைகளுக்கும் அறிவுரை:
ஜுவான் மசியாஸ், அவரது வாழ்க்கையின் இரண்டு பெரும் விடயங்களுக்காக மிகவும் அறியப்பட்டிருந்தார். முதலாவதாக, அவர் செபமாலை செபிப்பதில் பிரியமானவராக இருந்தார். குழந்தைப் பருவத்திலேயே ஸ்பெயின் நாட்டிலிருந்தபோது தொடங்கிய இப்பழக்கம், அவரது தாய்மாமனின் கால்நடைகளை மேய்க்கும்போதும் தொடர்ந்தது. இரண்டாவதாக, ஏழைகளின்பால் அவர் காட்டிய பெருந்தன்மைக்காக அவர் அறியப்பட்டார். அவர்களில் 200 பேருக்கு அவர் தினந்தோறும் உணவளித்தார். தமது ஒரு சிறிய கழுதையை லிமா நகர் முழுதும் அனுப்பி இவ்வுதவிப் பணிகளை செய்தார். இந்த கழுதையின் மேலே, ஏழை எளியவர்க்கு உதவுமாறு வேண்டி ஒரு சிறு பதாகை கட்டப்பட்டிருக்கும். கழுதை, தனது பாதையை முழுமையாக அறிந்திருந்தால், தெருக்களில் பயணம் செய்து நகரத்தின் ஏழைகளுக்கு வேண்டிய பொருட்களை ஏற்றிக்கொண்டு திரும்பிவரும். அடிக்கடி, கழுதை சில இடங்களில் நின்று, சத்தமாக சத்தமிடுவதால், வீடுகளின் உள்ளேயிருக்கும் மக்கள் தங்கள் நன்கொடைகளை செய்ய வெளியே வருவார்கள்.

துறவு மடத்தில், மசியாஸின் வாழ்க்கையானது, உற்சாகமான ஜெபம், அடிக்கடி தவம் மற்றும் கருணைப் பணிகளுடன் நிறைந்திருந்தது. இவரது கடின மற்றும் சிக்கன நடவடிக்கைகளின் விளைவாக, அவர் விரைவில் நோயுற்றார். மற்றும் ஆபத்தான அறுவை சிகிச்சை செய்ய வேண்டியிருந்தது. ஆயினும்கூட, அவர் துறவு மடத்தின் வாயில்களில் காத்திருந்த மற்ற நோயாளிகளின் கவனிப்பிற்கும் அவர் தொடர்ந்து புன்னகையுடன் கவனம் செலுத்தினார். யாசகர்களும், ஊனமுற்றோரும், மற்றும் பிற பின்தங்கிய நபர்களும் லிமா முழுவதும் காணப்படுகின்றனர். அவர்கள் ஆலோசனை மற்றும் ஆறுதலுக்காக மடாலய வாயில்களில் அவரிடம் திரண்டனர். ஏழைகள் உணவிற்காகவும், செல்வந்தர்கள் அறிவுரை மற்றும் ஆலோசனைகளுக்காகவும் அவரிடம் வந்தனர். இருப்பினும் மசியாஸ், மற்றவர்களுடன் உரையாடல் நடவடிக்கைகளில் ஈடுபடுவதைப் பற்றி சிந்திக்காமல், அதிக நேரத்தை தனிமையில் செபத்திலும் தவத்திலும் செலவழிக்க விரும்பினார். அவர் இதனை தமது மடத்தின் மடாதிபதி அருட்தந்தை “ரமிரேஸ்” (Father Abbot Ramírez) என்பவரிடம் ஒப்புக்கொண்டார். மடாதிபதி “ரமிரேஸ்” இவரைப்பற்றி பின்வருமாறு கூறுகிறார்.:
"அவர் கீழ்ப்படிதலையும் அவர் ஏற்ற பிரமாணங்களையும் ஒருபோதாவது பின்பற்றவில்லை என்றால், யாரும் அவரது முகத்தைக் கூட பார்த்திருக்கப்போவதில்லை."

ஆனால் 20 வருடங்களுக்கும் மேலாக அவர் செய்துவந்த துறவு மடத்தின் சுமைதூக்கும் பணி மற்றும் அவரது உத்தியோகபூர்வ நிலைப்பாடானது, தனிமையில் இயங்கும் தன் இயல்பான மனோபாவங்களுக்கு எதிரானது எனினும், அவர் தமது கீழ்ப்படிதலையும் தமது சத்திய பிரமாணத்தை ஒழுங்கமைப்பதையும் தொடர்ந்தார். இதுவே அவரை மகிழ்ச்சி நிறைந்த நிறைவேற்றத்துடன் நிரப்பியது. அவர் 1645ம் ஆண்டு, இயற்கையான காரணங்களால் மரித்தார்.

St. John Macias
September 18
Birth: 1585
Death: 1645
Dominican monk at Lima, Peru. He was born in Ribera, Spain, to a noble family and was orphaned at a young age. John went to Peru to work on a cattle ranch before entering the Dominicans at Lima as a lay brother, assigned to serve as a doorkeeper, or porter. He was known for his austerities, miracles, and visions. John cared for all the poor of Lima, dying there on September 16. Pope Paul VI canonized him in 1975 .

"Juan Macías" redirects here. For other uses, see Juan Macías (disambiguation).
John Macías, O.P. (Spanish San Juan Macias alt. sp Massias) (2 March 1585 Ribera del Fresno, Extremadura, Spain – September 16, 1645, Lima, Viceroyalty of Peru), was a Spanish-born Dominican Friar who evangelized in Peru in 1620. He was canonized in 1975 by Pope Paul VI. His main image is located at the main altar of the Basilica of Our Lady of the Rosary of Lima and is venerated by the local laity in Peru. A church was built in his honor in 1970 in San Luis, Lima, Peru.

Contents
1 Biography
2 Counsel to the rich and poor
3 Veneration
4 References
5 External links
Biography
He was born Juan de Arcas y Sánchez on March 2, 1585 in the small town of Ribera del Fresno, Extremadura which was under the jurisdiction of the Palencia Diocese, to Pedro de Arcas and Juana Sánchez. His parents were poor farmers; both died when Juan and his sister Mary were young. Juan was but four years old. The two children were raised by their uncle whose last name, “Macias,” they took as their own.[2] His uncle trained him as a shepherd. Juan would pass the long hours saying the rosary.

When he was about 16 years old, Macias met a Dominican friar while attending Mass in a neighboring village, and he began to consider the possibility of becoming a Dominican. It is said that as he began to seek God’s will for his life; he was frequently visited by the Blessed Virgin Mary and by his patron, St. John the Evangelist.[2]

At the age of 25, Macias then started working with a wealthy businessman who offered him an opportunity to travel to South America. He set out for the Americas in 1619,[3] arriving first at Cartagena de Indias, Colombia, then Reino de Nueva Granada, before stopping by Pasto and then Quito, Ecuador, and eventually arriving in Lima, Perú where he would remain for the rest of his life. Juan Macias was young when he set off as an emigrant for the new world. The ships which crossed the seas in those days carried all sorts of people: soldiers led by the lure of gold or glory; missionaries going to preach the Gospel; merchants and those seeking adventure; and also the poverty stricken hoping to find better luck.[4]

According to Father Vincent de Couesnongle, O.P., "[h]e knew what it meant to be uprooted and torn away from his natural surroundings, from everything he was used to. He knew what it is like to plunge into the unknown. He experienced the normal mixture of hopes and fears, and the difficulty of putting down roots and adapting to new ways. He was one of those millions of people who down through the ages have been shuttled from one country to another, not for the fun of it, or for adventure's sake, but because they had to."[4]

On 23 January 1622, Macias entered the Dominican Priory of St. Mary Magdalene in Lima. He entered as a lay brother, a non-ordained friar who, instead of preaching, would do the manual labor necessary in the monastery. One year later on 25 January 1623 he took his final vows. Macias was a contemporary of St. Martin de Porres who was in the Priory of Santo Domingo, (otherwise known as Holy Rosary). Juan was the assistant porter (doorkeeper) at St. Mary Magdalene and lived in the gatehouse.

Counsel to the rich and poor

Procession of Juan Macías
John Macias was well known mainly for two things during his life. First, he was known to love the rosary, which he began to pray as a child in Spain while he shepherded his uncle’s flock of sheep. Secondly, he was known for his generosity to the poor, 200 of whom he fed every day. He was greatly aided in this by a little donkey that he sent through Lima. He had a small sign put on it asking for donations for the poor. The donkey, knowing his route perfectly, would travel through the streets and come back with benefactions for the city’s poor. Often the donkey would stop at certain locations and make loud noises so that the people inside would come out to make their donations.[5]

At the priory, Macías's life was filled with fervent prayer, frequent penance and charity. As a result of his austerity, he quickly fell ill and had to have a risky surgery. Nevertheless, he continued to care for other sick and needy as they waited at the friary gates. Beggars, disabled people and other disadvantaged people were commonplace throughout Lima where they flocked to him at the monastery gates for counsel and comfort. The poor came for food, and the rich for advice.[6]

Macias, however, expressed a greater desire to spend more time in contemplative solitude rather than engage in conversational activities with others. He confessed this to Father Abbot Ramírez who said, “If he were to never follow his vow of obedience, nobody would have ever seen his face." But his official position as the priory's porter, which he held for over 20 years and went against his natural inclinations of solitude, served to continue disciplining his vow of obedience. This filled him with a joyful sense of fulfillment. He died of natural causes in 1645.

Veneration

Basilica and Convent of Santo Domingo in Lima, Peru where the remains of St. John Macias rest.
Several miracles were attributed to Macias during his life and after his death which led to his canonization. He was beatified, along with Martin de Porres, in 1837 by Pope Gregory XVI and canonized in 1975 by Pope Paul VI.[7][5] His feast day is September 18.

An annual public procession also takes place in Peru every third Sunday of November in Lima. Macias' image, along with that of the more famous saint, Martin de Porres, (his friend and fellow Dominican laybrother) are paraded around the streets and venerated by the faithful of Peru.

✠ புனிதர் ஜோசப் கப்பர்ச்சினோ ✠(St. Joseph of Cupertino). செப்டம்பர் 18

† இன்றைய புனிதர் †
(செப்டம்பர் 18)

✠ புனிதர் ஜோசப் கப்பர்ச்சினோ ✠
(St. Joseph of Cupertino)
குரு, ஒப்புரவாளர், திருக்காட்சியாளர்:
(Priest, Confessor, Mystic)

பிறப்பு: ஜூன் 17, 1603
கப்பர்ச்சினோ, அபுலியா, நேப்பிள்ஸ் அரசு
(Copertino, Apulia, Kingdom of Naples)

இறப்பு: செப்டம்பர் 18, 1663 (வயது 60)
ஓசிமோ, மார்ச்சே
(Osimo, Marche)

ஏற்கும் சமயம்:
ரோமன் கத்தோலிக்க திருச்சபை
(Roman Catholic Church)

முக்திபேறு பட்டம்: ஃபெப்ரவரி 24, 1753
திருத்தந்தை 14ம் பெனடிக்ட்
(Pope Benedict XIV)

புனிதர்பட்டம்: ஜூலை 16, 1767
திருத்தந்தை 13ம் கிளமெண்ட்
(Pope Clement XIII)

பாதுகாவல்:
ஒசிமா நகர், (The City of Osimo), விமான போக்குவரத்து, விண்வெளி வீரர்கள், மாணவர்கள், மன நலமற்றவர்கள், தேர்வுகள்

நினைவுத் திருநாள்: செப்டம்பர் 18

“கியுசெப் மரிய டேசா” (Giuseppe Maria Desa) எனும் இயற்பெயர் கொண்ட புனிதர் ஜோசப் கப்பர்ச்சினோ, ஒரு இத்தாலிய ஃபிரான்சிஸ்கன் சபை துறவியாவார்.

இவரது பெற்றோர் “ஃபெலிஸ் டேசா” மற்றும் “ஃபிரான்செஸ்கா பானரா” (Felice Desa and Francesca Panara) ஆவர். இவர் பிறப்பதற்கு முன்பே இவரின் தந்தை இறந்துவிட்டார். தந்தை ஏற்படுத்திய கடனை இவரின் தாயால் அடைக்கமுடியவில்லை. இதனால் தாயிடமிருந்த அனைத்து சொத்துக்களையும் கடன்காரர்கள் அபகரித்து சென்றார்கள். இதனால் இவரின் தாய், மகன் ஜோசப்பை கஷ்டப்பட்டு வளர்த்தார். இவருடைய தாயார் இவரை இளம் வயதிலிருந்தே பக்தி மார்க்கத்தில் வளர்த்தார். இறைபக்தியில் வளர்ந்த ஜோசப், சிறுவயதிலிருந்தே இறைதரிசனங்களை பெற்றார்.

ஜோசப் பல நல்ல குணங்களை பெற்று வளர்ந்தார். இருப்பினும் கோபம் என்னும் குணமும் இவரோடு வளர்ந்தது. இதனால் துன்பங்களுக்கும் ஆளானார். இவரும் இவரின் தாயும் துன்பப்படுவதை அறிந்த இவரின் மாமா ஜோசப்பை தன்னுடன் அழைத்து சென்றார். இவர் செய்த காலணிகள் செய்யும் தொழிலை ஜோசப்பிற்கும் கற்றுக்கொடுத்தார். அத்தொழிலை செய்தபோதும், ஜோசப்பின் மனம் ஆன்மிக வாழ்வில் நாட்டம் கொண்டிருந்தது. 

இதனால் கி.பி. 1620ம் ஆண்டு ஃபிரான்சிஸ்கன் சபையில் சேர்வதற்காக விண்ணப்பித்தார். கல்வித் தகுதிகள் இல்லாத காரணத்தால் அவரது விண்ணப்பம் மறுக்கப்பட்டது.

பிறகு, “டராண்டோ” (Taranto) நகருக்கு அருகிலுள்ள “மார்ட்டினோ” (Martino) எனுமிடத்திலுள்ள “கப்புச்சின்” (Capuchin friars) துறவற மடம் சென்று விண்ணப்பித்தார். அவர்கள் அவரை குருத்துவம் பெறாத அருட்சகோதரராக (Lay brother) சேர்த்துக்கொண்டனர். ஆனால், தொடர்ந்து அவர் கண்ட திருக்காட்சிகளால் அவரை மடத்திலிருந்து வெளியே அனுப்பினார்கள்.

தமது குடும்பத்தினரால் பரிகாசம் செய்யப்பட்ட ஜோசப், கப்புர்ச்சினோ நகருக்கு அருகேயுள்ள துறவியர் இல்லத்திற்கு சென்று, தம்மை அங்கே பணியாற்ற சேர்த்துக்கொள்ளுமாறு கெஞ்சி, மன்றாடி சேர்ந்துகொண்டார். சுமார் ஐந்து வருடங்கள் அயராது பணியாற்றிய ஜோசப்பின் கடின உழைப்பைக் கண்ட துறவியர், 1625ம் ஆண்டு, அவரை துறவற சபையில் இணைத்துக்கொண்டனர். அங்கே, மூன்று வருட கடின பயிற்சியின் பின்னர், கி.பி. 1628ம் ஆண்டு, மார்ச் மாதம் 28ம் தேதி குருத்துவ அருட்பொழிவு பெற்றார். குருத்துவம் பெற்ற ஜோசப், அங்கிருந்து “மடோன்னா டெல்லா க்ராஸியா” (Shrine of the Madonna della Grazia) திருத்தலத்திற்கு அனுப்பப்பட்டார். அங்கே, அவர் சுமார் பதினைந்து வருடம் பணியாற்றினார்.

இதன்பின்னர், இவர் கண்ட திருக்காட்சிகள் பன்மடங்காயின. திருக்காட்சிகளின் பின்னர் அவர் பறப்பது போன்ற அல்லது மிதப்பது போன்ற ஒருவித பரவச நிலைக்கு போனார். இதனால் அவரது தூய்மைத்தன்மையின் புகழ் பரவத் தொடங்கியது. இதனால் எரிச்சலைடைந்த அவரது ஆன்மீக தலைவர்களும் திருச்சபையின் முன்னோடிகளும் அவரை ஒரு சிறிய அறையில் அடைத்து வைத்தனர். பொது மக்கள் கூடும் இடங்களுக்கும் பொதுக்கூட்டங்களுக்கும் போக அனுமதி மறுக்கப்பட்டார்.

அவரது இத்தகைய பறப்பது போன்ற அல்லது மிதப்பது போன்ற நிகழ்வுகள் மாந்திரீகங்களுடன் தொடர்புடையன என்று பரவலாக நம்பப்பட்டது. இதன் காரணமாக, ஜோசப் விசாரணைக்கு உட்படுத்தப்பட்டார். பின்னர் அவர்களின் உத்தரவின்படி, அவரை கண்காணிப்பதற்காக, அவர் ஒரு ஃபிரான்சிஸ்கன் துறவு மடத்திலிருந்து மற்றொரு மடத்திற்கு அனுப்பப்பட்டார். முதலில், 1639–53 ஆண்டு காலத்தில் “அசிசி” (Assisi) நகருக்கு அனுப்பப்பட்டார். பின்னர் சிறிது காலம் “பியெட்ரருபியா” (Pietrarubbia) எனுமிடத்திற்கும், அதன்பின்னர் இறுதியில் கி.பி. 1653–57 ஆண்டு காலத்தில், “ஃபொஸ்சொம்ப்ரோன்” (Fossombrone) எனுமிடத்திற்கும் அனுப்பப்பட்டார். இங்கேயெல்லாம் இவர் கப்புச்சின் துறவியரின் மேற்பார்வையில் வைக்கப்பட்டார். அவர் தனது வாழ்நாள் முழுவதிலும் கடுமையான கட்டுப்பாடுகளை அனுபவித்தார். வாரத்தில் இரண்டு நாட்கள் மட்டுமே திட உணவு வகைகளை உண்டார். தமது உணவில் கசப்புப் பொருட்களை சேர்த்துக்கொண்டார். தமது வாழ்வின் முப்பத்தைந்து வருடகாலம் இவ்வாறே கழித்தார்.

இறுதியில், கி.பி. 1657ம் ஆண்டு, ஜூலை மாதம், 9ம் நாள், “ஓசிமோ” (Osimo) நகரிலுள்ள கத்தோலிக்க பள்ளிகளின் சமூகத்திற்கு திருப்பி அனுப்பப்பட்டார். அங்கேயே அவர் மரித்தார்.

*SAINT OF THE DAY* 

Feast Day: September 18: 

*St.Joseph of Cupertino*

(1603-1663)

St.Joseph was born on June 17, 1603, in a small Italian village to poor parents. He was very unhappy as a boy and a teenager. His mother considered him a nuisance and treated him harshly.

Joseph soon became very slow and absent-minded. He would wander around as if he were going nowhere. But he had a temper, too, and so he was not very popular. He tried to learn the trade of shoe-making, but failed. He asked to become a Franciscan, but they would not accept him. Next, he joined the Capuchin order, but eight months later he was advised to leave. He could not seem to do anything right. He dropped piles of dishes and kept forgetting to do what he was told. His mother was not at all pleased to have the eighteen-year-old Joseph back home again. She finally got him accepted as a helper at the Franciscan monastery. He was given the Franciscan habit to wear and was assigned to care for the horses.

About this time, Joseph began to change. He grew more humble and gentle. He became more careful and successful at his work. He also began to do more penance. It was decided that he could become a member of the order and could start studying to become a priest. Although he was very good, he still had a hard time with studies. But Joseph trusted in God's help and he was ordained a priest. God began to work miracles through Father Joseph. Over seventy times people saw him rise from the ground while saying Mass or praying. He would be suspended near the ceiling like a star at the top of a Christmas tree. Often he went into ecstasy and would be completely wrapped up in talking with God. He became very holy. Everything he saw made him think of God.

Father Joseph became so famous for his miracles that he was kept hidden. This made him happy for the chance to be alone with his beloved Lord. Jesus never left him alone and one day came to bring him to heaven. Joseph died in 1663 at the age of sixty. He was proclaimed a saint in 1767 by Pope Clement XIII.

Reflection: The life of this saint can help us to understand that holiness and closeness to God aren't dependent on our natural talents or abilities or the judgments of others, but are, instead, a free gift from God.

St. Richardis September 18

St. Richardis


September 18
Patron: of Andlau; protection against fire
Birth: 840
Death: 895

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 RichgardRichardis 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.

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

Richardis undergoing ordeal by fire. Painting by Dierec Bouts.

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


September 18
Death: 311

Image of St. Methodius of Olympus

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 .

 

Martyrdom of Methodius, 17th-century fresco
Papyrus fragment ofOratio, dated 5th or 6th century, the earliest known manuscript of a work by Methodius (Montserrat Abbeylibrary, P.Monts. Roca 4.57)[1]

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]

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:

  1. 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
  2. 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:

  1. 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
  2. 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)
  3. 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)
  4. 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


September 18
Patron: of Bohemia
Birth: 860
Death: 921

Image of 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.

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

Murder of Saint Ludmila

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


September 18
Death: 1936
Beatified: 1 October 1995 by Pope John Paul II

Jesus Hita Miranda was a member of the Marianistsand was martyred along with Blessed Carlo Erana Guruceta and Blessed Fidel Fuidio Rodriguez during the Spanish Civil War.

St. Hygbald. : September 18

St. Hygbald

Feastday: September 18
Death: 690

Benedictine abbot of Lincolnshire England, also called Higbald, Hugbald, or Hybald. Several churches in the region bear his name.

St. Ferreolus September 18

St. Ferreolus

September 18
Death: 591

Bishop of Limoges, France, much admired by St. Gregory of Tours. He assumed the role of bishop in 579

St. FerreolusSeptember 18

St. Ferreolus

September 18

A tribune in the Roman imperial army at Vienne, France. He sheltered St. Julian of Brioude and was arrested by the local governor, Crispin. Scourged and imprisoned, Gerreoulus escaped miraculously but was recaptured and beheaded.

St. Eumenes September 18

St. Eumenes


September 18
Death: 3rd century

Bishop called a "Wonder Worker." The bishop of Gortyna, on Crete, he died in exile. Eumenes was known for his many miracles and mystical gifts.

St. Dominic Trach September 18

St. Dominic Trach


September 18
Death: 1842
Canonized: Pope John Paul II
Image of St. Dominic Trach

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 AnnamMartyrs of Tonkin and CochinchinaMartyrs 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).

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.

Vietnamese martyrs Paul Mi, Pierre Duong, Pierre Truat, martyred on 18 December 1838.

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


September 18
Birth: 1884
Death: 1936
Beatified: 1 October 1995 by Pope John Paul II
Image of Bl. Carlo Erana Guruceta

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.


St. Basilides September 18

St. Basilides

September 18
(Father of Kings)  Reported brother in lawof Emperor Numerianus.