Saint Eudo of Carméry November 20

 Saint Eudo of Carméry

Also known as

Eudon, Eudes, Odo, Odon

Profile

Monk at Lerins Abbey in France. Founded the monastery of Corméry-en-Velay.

Died

c.760

Saint Humbert of Elmham November 20

 Saint Humbert of Elmham

Profile

Ninth-century bishop. Crowned Saint Edmund as king of East Anglia in 855. Martyred by pagan Danish raiders.

Died

870 in East Anglia (in modern England

Saint Gregory Decapolites November 20

 Saint Gregory Decapolites

Profile

Ninth century monk. Hermit. Pilgrim. An opponent of the iconoclasts, at whose hands he suffered.

Born

at the Decapolis, Asia Minor

Died

842 in Constantinople

Saint Nerses of Sahgerd November 20

 Saint Nerses of Sahgerd

Profile

Bishop of Sahgerd in Persia. Arrested with 10 or 12 parishioners during the persecutions of Shapur II. They were offered their freedom if they would worship the sun; they declined. Martyr.

Died

Persia

Saint Apothemius of Angers November 20

 Saint Apothemius of Angers

Also known as

Apotemius, Apothème, Hypotheme

Profile

Hermit. Spritual student of Saint Martin of Tours. Priest. Bishop of Angers, France c.380.

Born

Greece

Died

c.389

Saint Hippolytus of Belley November 20

 Saint Hippolytus of Belley

Also known as

• Hippolytus of Condat

• Hippolytus of Saint-Oyend

• Ippolito of...

Profile

Monk. Abbot of Saint-Oyend abbey. Bishop of Belley, France.

Died

c.772 in Jura, France

Saint Crispin of Ecija November 20

 Saint Crispin of Ecija

Profile

Fourth century bishop of Ecija, Andalusia, Spain. Martyred in the persecutions of Maximian Herculeus. Has a special office in the old Mozarabic Breviary and Missal.

Died

beheaded in the early 4th century in Ecija, Andalusia, Spain

Saint Autbodus of Valcourt November 20

 Saint Autbodus of Valcourt

Profile

Missionary and evangelist in the areas of Artois, Hainault and Picardy, regions today in modern France and Belgium. He finally retired to end his days as a hermit near Laon, France.

Born

Ireland

Died

690

Saint Dasius of Dorostorum November 20

 Saint Dasius of Dorostorum

Also known as

• Dasius of Silistria

• Dasio of...

Profile

Bishop at Dorostorum (modern Silistra, Bulgaria). Fought against the immorality involved in the Saturnalia and other pagan festivals. Martyred in the persecutions of Diocletian.

Died

c.303

Saint Sylvester of Châlons-sur-Saône November 20

 Saint Sylvester of Châlons-sur-Saône

Profile

Priest for 40 years. Bishop of Châlons-sur-Saône, France from c.484 to c.525. Saint Gregory of Tours describes him as "the glory of confessors".

Died

c.525 in Châlons-sur-Saône, France of natural causes

Saint Francis Xavier Can Nguyen November 20

 Saint Francis Xavier Can Nguyen

Also known as

Phanxicô Xaviê Can

Additional Memorial

24 November as one of the Martyrs of Vietnam

Profile

Layman. Catechist. Worked to help the Paris Foreign Mission Society. Arrested for his faith, he was offered the chance for freedom if he would renounce his faith; he declined. Martyr.

Born

c.1803 in Son Miêng, Hà Ðông, Vietnam

Died

strangled to death on 20 November 1837 in prison in Ô Cau Giay, Hanoi, Vietnam

Canonized

19 June 1988 by Pope John Paul II

Saint Bernerio of Eboli November 20

 Saint Bernerio of Eboli

Also known as

Berniero

Profile

Pilgrim to all the major shrines in Spain and then in Rome, Italy. Cave hermit in Eboli, Salerno, Italy.

Born

c.1100 in Spain

Died

• late 12th century of natural causes

• buried at the church of the Benedictine monastery of San Pietro in Eboli, Italy

• relics re-discovered on 16 October 1554

• relics enshrined under the altar of the crypt of the church of San Pietro in Eboli on 25 July 1930

Canonized

Congregation of Rites approved an Office for the clergy of Eboli, Italy on 18 May 1602

Patronage

Eboli, Italy

Representation

• pilgrim's staff

• defeating, standing or chastising a dragon, referring to his personal fight with sin

Blessed Ambrose of Camaldoli November 20

 Blessed Ambrose of Camaldoli

Also known as

• Ambrose Traversari

• Ambrogio...

Profile

Born to the Tuscan nobility. Studied assorted arts, sciences and languages in Venice, Italy, and would be considered a classic Renaissance man. Joined the Camaldolese in 1400 at the Santa Maria del Angelis monastery in Florence, Italy. A noted scholar and theologian, he read widely, wrote extensively, including lives of the saints, collected a large library, and translated much of it. Teacher of both religious and lay people. Superior-general of the Camaldolese in 1431. Negotiator between the pope and emperor Sigismond. Worked for re-unification with the Greek bishops at the Council of Florence in 1439, drawing up the final statement of the Council.

Born

16 September 1386 in Portico di Romagna, Florence, Tuscany, Italy as Ambrose Traversari

Died

21 October 1439 in Rome, Italy of natural causes

Blessed Maria Fortunata Viti November 20

 Blessed Maria Fortunata Viti

Also known as

Anna Felicia Viti

Profile

Daughter of Luigi Viti, a gambler and heavy drinker, and Anna Bono, who died when Anna was fourteen. Raised her eight siblings after her mother's death, often working as a domestic servant to support them. Joined the Benedictines at the San Maria de'Franconi monastery in Veroli, Italy on 21 March 1851 at age 24, taking the name Sister Maria Fortunata. She was over 70 years in the Order, her days spent spinning, sewing, washing, mending - and praying the whole time. Sister Maria never learned to read or write, and never held any position in her house, but she had a great devotion to the Blessed Sacrament, and whole generations of nuns and local lay people learned from her quiet, humble, happy, prayerful example.

Born

10 February 1827 in Veroli, Frosinone, Italy as Anna Felicia Viti

Died

• 20 November 1922 in Veroli, Frosinone, Italy of natural causes

• interred in a mass grave at her house

• miracles reported at her grave site

Beatified

8 October 1967 by Pope Paul VI

Patronage

• against poverty; poor people

• against temptations

• loss of parents

• against mental illness; mentally ill people

Saint Cyprian of Calamizzi November 20

 Saint Cyprian of Calamizzi

Also known as

Cipriano

Profile

Born to the to wealthy nobility; his father was a physician, and Cyprian studied medicine himself. Monk at Holy Saviour monastery in Calanna, Italy at age 25. Hermit on family lands in Pavigliana, Italy, spending 20 years in prayer, meditation and growing his own food. Word of his learning and holiness spread, and people came to him for medical help and spiritual advice; some tried to stay as spiritual students, but Cyprian sent them away. Abbot of the San Nicolas monastery in Calamizzi at age 60 at the request of the monks. There Cyprian became known for his austerity, adherance to the rule of his Order, his charity to poor, and his wise counsel to anyone who approached him. He rebuilt the monastery, restored its church, built a bell tower, expanded the library, worked to increase the education and spirituality of his monks, and worked during the day as a free physician to all comers. He once fell from a wagon and broke his leg, which was badly set and left him with a lifelong limp.

Born

c.1125 in Reggio di Calabria, Italy

Died

• 20 November 1190 at the monastery of San Nicola, Calamizzi, Italy of natural causes

• buried in the church of the monastery

• the monastery was destroyed by an earthquake in 1783

Saint Edmund of East Anglia November 20

 Saint Edmund of East Anglia

Also known as

• Edmund the Martyr

• King of the East Angles

Additional Memorial

29 April (translation of relics)

Profile

King of East Anglia at age 14, crowned on Christmas Day 855 by Bishop Saint Humbert of Elmham. Edmund was a model ruler, concerned with justice for his people and his own spirituality; he spent a year sequestered at Hunstanton learning the Psalter by heart. Following one of a series of armed engagement with invading Danes, he was captured. He was ordered to give his Christian people to the pagan invaders; he refused. Martyr.

Born

c.841 probably at Nuremburg, Germany

Died

• beaten, whipped, shot with arrows "until he bristled with them like a hedgehog", and beheaded at Hoxne, Suffolk, England 20 November 870

• buried at Hoxne

• relics moved to Beodricsworth, England (modern Bury Saint Edmunds (Borough of Saint Edmunds)) in the 915

• relics moved to the Cathedral of Saint Paul in London, England in 1010 ahead of an invading Viking force

• relics returned to Bury Saint Edmunds in 1113

• relics re-enshrined in a new church in a Benedictine monastery built by King Canute in 1020

• relics re-enshrined in a new Norman church in Bury Saint Edmunds in 1095

• following a fire, the relics re-enshrined in a new church in 1198

• following a battle in Lincoln, England in 1217, French troops claim to have taken the relics, but modern testing has disproved this; the real relics may have been hidden, destroyed, looted - we just don't know, and no authentic relics exist today

Patronage

• against plague

• diocese of East Anglia, England

• kings

• torture victims

• wolves

Representation

• arrow

• king tied to a tree and shot with arrows

• wolf

• bearded king with a sword and arrow

• man with his severed head between the paws of a wolf

• sword

St. Proclus of Constantinople November 20

 St. Proclus of Constantinople

Feastday: November 20

Death: 447

Patriarch of Constantinople and a disciple of St. John Chrysostom. A native of Constantinople, he studied under St. John and then served as secretary to John's enemy, Patriarch Atticus of Constantinople. Ordained by Atticus, he was soon named bishop of Cyzicus, although the inhabitants of the diocese refused to have him for their bishop. Known for his eloquent preaching, he became a vocal opponent of the heretical patriarch Nestorius from 428 and the latter's appointment by Emperor Theodosius II. Six years later, Proclus was himself appointed patriarch of Constantinople, following the death of Patriarch Maximian, who had replaced the deposed Nestorius. As patriarch, he was conspicuous in his opposition to the Nestorian heresy, although he treated the heretics with remarkable patience and forbearance, and gave aid to the people of the city following a terrible earthquake. In 438 he secured the translation of the body of St. John Chrysostom. Proclus' body of writings, comprised mainly of epistles and homilies, included the Tome of St. Proclus, a treatise on the doctrine of the two natures of Christ which was addressed to the Armenians and was intended to refute the unorthodox teachings of Theodore of Mopsuestia. He is also the attributed composer of the Trisagion of the liturgy.

Saint Proclus (? – 24 July 446) was an archbishop of Constantinople. He is venerated as a saint in the Catholic Church, the Eastern Catholic Churches, the Eastern Orthodox Church, and Oriental Orthodoxy.

Biography

The friend and disciple of Saint John Chrysostom, Proclus became secretary to Archbishop Atticus of Constantinople (406–425). who ordained him deacon and priest. Atticus' successor, Sisinnius I (426–427), consecrated him Bishop of Cyzicus, but the Nestorians there refused to receive him, and he remained at Constantinople. On the death of Sisinnius, the famous Nestorius succeeded as Archbishop of Constantinople (428–431), and early in 429, on a festival of the Theotokos (Virgin Mary), Proclus preached his celebrated sermon on the Incarnation, which was later inserted in the beginning of the Acts of the Council of Ephesus.[1]

When Archbishop Maximianus (431–434) died on Great and Holy Thursday, Proclus was immediately enthroned by the permission of the Emperor Theodosius II and the bishops gathered at Constantinople. His first care was the funeral of his predecessor, and he then sent to both Patriarchs Cyril of Alexandria and John of Antioch the usual synodical letters announcing his appointment, both of whom approved of it.[1]

In 436 the bishops of Armenia consulted Proclus upon certain doctrines prevalent in their country and attributed to Theodore of Mopsuestia, asking for their condemnation. Proclus replied the next year in the celebrated letter known as the Tome to the Armenians,[2] which he sent to the Eastern bishops, asking them to sign it and to join in condemning the doctrines arraigned by the Armenians. They approved of the letters, but from admiration of Theodore hesitated to condemn the doctrines attributed to him. Proclus replied that while he desired the extracts subjoined to his Tome to be condemned, he had not attributed them to Theodore or any individual, not desiring the condemnation of any person.[1]

A rescript from Theodosius procured by Proclus, declaring his wish that all should live in peace and that no imputation should be made against anyone who died in communion with the church, appeased the storm. The whole affair showed conspicuously the moderation and tact of Proclus. In 438, he transferred the relics of his old master, Saint John Chrysostom, from Comana back to Constantinople,[3] where he interred them with great honour in the Church of the Twelve apostles. This action reconciled to the church those of Saint John's adherents who had separated themselves in consequence of the deposition as Archbishop[1] which they regarded as having been unjust.

In 439, at the request of a deputation from Caesarea in Cappadocia, Proclus selected as their new bishop Thalassius, who was about to be appointed praetorian prefect of the East.[1]

In the time of Proclus the Trisagion came into use. The occasion is said to have been a time when violent earthquakes lasted for four months at Constantinople, so that the people were obliged to leave the city and encamp in the fields.[1]

Proclus died most probably in July, 446. He appears to have been wise, moderate, and conciliatory, desirous, while strictly adhering to Orthodoxy himself, to win over those who differed from him by persuasion rather than force.[1]

Works

The works of Proclus consist of 20 sermons (some of doubtful authenticity).[4] Five were published by Cardinal Mai,[5] of which 3 are preserved only in a Syriac version, the Greek being lost; 7 letters, along with several addressed to him by other persons; and a few fragments of other letters and sermons.[6]

Proclus was cited by Cardinal John Henry Newman for his work on mariology and his strong support of the conciliar dogma on the Theotokos.[1]

Proclus was cited by Cotton Mather in his work entitled Psalterium Americanum (a commentary on the Book of Psalms) for his view on the book of Psalms. Mather directly quotes Proclus in a five-line quotation about the purposes for reading the Psalms.

Feast day

The Eastern Orthodox church celebrates his feast day on November 20.[7] The Roman Church lists him on Oct. 24.[8]

St. Octavius, Solutor, and Adventor November 20

 St. Octavius, Solutor, and Adventor

Feastday: November 20

Patron: of Turin

Death: ~284

Image of St. Octavius, Solutor, and Adventor

Martyrs and patron saints of Turin, Italy. They were martyred in Turin, but later became associated with the accounts of the Theban Legion.

This article concerns Solutor of Turin. Solutor was also the name of a member of the group of martyrs, along with Valentine and Victor, who died at Ravenna around 305 AD.

Solutor, along with Octavius and Adventor (Italian: Solutore, Ottavio, e Avventore), (died ca. 284 AD) is patron saint of Turin.

Historical detail regarding these martyrs is sparse; their memory is preserved because the three were mentioned in a sermon by Maximus of Turin. However, Maximus makes no precise geographic or temporal references regarding Solutor, Octavius, and Adventor.[1]

Their legend states that they were members of the Theban Legion during the end of the 3rd century. While the legion's leader, Saint Maurice, was killed at Agaunum, along with many other soldiers, Solutor, Adventor, and Octavius managed to escape. Adventor and Octavius, however, were caught at the Dora Riparia and killed there. Solutor would be killed at a quarry near the Dora Baltea near Caravino. A matron of Ivrea collected their bodies in a quadriga and carried them to Turin.

Veneration

In 490, Victor of Turin, bishop of the city, enlarged the church that housed their relics. In 1006, a monastery, San Solutore in Turin, was established by Bishop Gezo of Turin. The relics of the three martyrs, together with those of Saint Juliana and Saint Gozzelino (Goslino), second abbot of San Solutore, were transferred to the Turinese sanctuary known as the Consolata after Francis I of France ordered the demolition of San Solutore. In 1619, the relics were translated to the new church of the Holy Martyrs (Santi Martiri) on the Via Garibaldi. This church was built with the support of the Piedmontese pontiff Pius V and Emmanuel Philibert. The relics are still found at this church.[1]

According to legend, a vision of the Virgin Mary appeared in a dream to John Bosco in 1844 or 1845 and revealed the site of the martyrdom of Adventor and Octavius. The Basilica dell'Ausiliatrice was built on the spot.[1][2]

The cult of Saint Solutor is particularly strong in the diocese of Ivrea, and he is also venerated in Caravino, Romano Canavese, and Strambino.

The codex called the Codice della Catena depicts Saints Octavius, Maximus of Turin, Adventor, Solutor, John the Baptist, and Secundus of Asti.[3]

Bl. Josaphata Michaelina Hordashevska November 20

 Bl. Josaphata Michaelina Hordashevska

Feastday: November 20

Birth: 1869

Death: 1919

Beatified: Pope John Paul II

Image of Bl. Josaphata Michaelina HordashevskaAs a teenager, Michaelina Hordashevska, of Lviv (now in Ukraine), attended several retreats given by a Byzantine Catholic congregation, the Basilian Fathers, inspiring her to become a religious. At the age of eighteen, she entered a convent of contemplative Basilian nuns, then the only women's congregation of the Byzantine Rite. Recognizing the need for an active women's congregation, the Basilians assigned to Michaelina the task of founding the Sisters Servants of Mary Immaculate to fill this need. In preparation, Sister Michaelina spent time with an active Roman Rite congregation, the Felician Sisters. She became mother superior of the Sisters Servants, taking the name Josaphata in honor of the Ukrainian martyr, Saint Josaphat. This congregation, with an active apostolate, later grew to become the largest institute of women religious for Byzantine Rite Ukrainian Catholics. Mother Josaphata exercised her zeal in teaching, nursing the sick, and visiting the needy, as well as in the promotion of Byzantine chant and the fitting adornment of churches. She died of bone cancer on April 7, 1919.

Josaphata Hordashevska, born Michaelina Hordashevska (20 November 1869 – 7 April 1919) a Ukrainian Greek-Catholic Religious Sister, was the first member and co-foundress of the Sisters Servants of Mary Immaculate.

Biography

Michaelina Hordashevska was born 20 November 1869 in Lviv, then part of the Austro-Hungarian Empire and now Ukraine, into a family who were members of the Ukrainian Catholic Church. At the age of 18, she considered consecrating her life to God in a contemplative monastery of the Basilian nuns, then the only Eastern-rite women's religious congregation.[1] She attended a spiritual retreat which was preached by a Basilian monk, Father Jeremiah Lomnytskyj, whose spiritual guidance she sought. With his permission, Hordashevska took a private vow of chastity for one year. She was to renew this vow twice.

At that time, Lomnytsky, seeing that there was a need of active Religious Sisters to meet the social needs of the poor and needy faithful of the church, had decided to establish a women's congregation which would follow an active life of service. He did so in conjunction with Father Cyril Sielecki, pastor of the village of Zhuzhelyany. Lomnytsky felt that Hordashevska would be an appropriate candidate to found such a congregation. Thus she was asked to be the foundress of such a group, rather than follow the monastic life she had been considering. When she agreed, she was sent in June 1892 to the Polish Roman Catholic Felician Sisters to experience the life of community which followed an active consecrated life.[1]

Hordashevska returned to Lviv two months later and, on 24 August 1892, took the religious habit of the new Congregation and received the name Josaphata, in honor of the Ukrainian Catholic martyr, Josaphat Kuntsevych. She then went to Zhuzhelyany, and became the first Superior of the seven young women who had been recruited for the new institute, training them in the spirit and charism of the Sisters Servants: "Serve your people where the need is greatest".[1]

For the rest of her life, Hordashevska led the new Congregation, through its growth and development. She oversaw the development of the various new ministries the Sisters entered. For this, she had to steer a new path for the Sisters in the Eastern Church, sometimes being caught between the conflicting visions of Fathers Lomnytsky and Sielecki.[2]

By 1902 the Congregation numbered 128 Sisters, in 26 convents across the country. They were able to hold their first General Chapter in August of that year, at which Hordashevska was elected the first Superior General of the Congregation and Lomnytsky resigned from that office. Soon, however, internal divisions led Hordashevska to tender her resignation to the Metropolitan Archbishop of Lviv, Andrey Sheptytsky. Under the new Superior General appointed by the Metropolitan Archbishop, Hordashevska and her natural sister, Sister Arsenia Hordashevska, were denied permission to take permanent vows.[2]

Due to her canonical status of still being in temporary vows, Hordashevska was ineligible to participate in the next General Chapter of the Congregation. Nonetheless, she was elected Vicaress General of the Congregation in absentia, with the delegates of the Chapter petitioning the Metropolitan that she be allowed to make her permanent vows. This request was granted, and Hordashevska did so the following day, 11 May 1909, and assumed the office to which she had been voted.[2]

Three years later, Hordashevska was diagnosed with tuberculosis of the bone. In 1919, at the age of 49 and on the day she had predicted, she died amidst terrible suffering. Her mortal remains were exhumed in 1982 and taken to Rome, where they are kept in a reliquary in the General Motherhouse of the Sisters Servants in Rome. The process of her beatification started in Rome in 1983 and on 27 June 2001 she was beatified by Pope John Paul II in Lviv.[3] Numerous miracles are ascribed due to her intercession after her death.

As of 2001, her religious order, the Sisters Servants of Mary Immaculate is now the largest female religious community in the Ukrainian Greek Catholic Church.[4]

Influence

According to the testimony of Sister Philomena Yuskiv, "She[Josaphata Hordashevska] showed her love for her people through her heart-felt desire to lift them up morally and spiritually; she taught children, youth and women, served the sick, visited the poor and needy, taught liturgical chant and looked after the Church's beauty."[4]

Relics

In November 1982, Sister Josaphata's remains were transferred to a small chapel in the General Chapter of the Congregation of the Sisters Servants of Mary Immaculate in Rome. Small parts of the relics remain in various places around Ukraine. This includes a monastery in the city of Lviv, located on Pasichna Street.[5] [6]

Beatification

On 27 June 2001, she was proclaimed Blessed by Pope St. John Paul II in Lviv. The beatification ceremony took place on 27 June 2001 in Lviv during the Holy Liturgy in the Byzantine rite with the participation of Pope St. John Paul II.[6]

St. Felix of Valois November 20

 St. Felix of Valois

Feastday: November 20

Death: 1212

Hermit and co-founder of the Trinitarians with St. John of Matha. He lived as a recluse at Cerfroid, France, and in 1198 received approval from the Holy See for the Order of the Most Holy Trinity to ransoms captives from the Moors. Felix founded St. Mathburn Convent in Paris while in his seventies. He died in Cerfroid on November 4. In 1969 his feast was confined to local calendars.

For other people named Felix, see Felix (name).

Statues of John of Matha, Felix of Valois and Saint Ivan, Charles Bridge, Prague

Saint Felix of Valois (April 16, 1127 – November 4, 1212) was a Cistercian[1] hermit and a co-founder (with Saint John of Matha) of the Trinitarian Order.

Contents

1 Life

2 The Trinitarians

3 Veneration

4 Legacy

5 See also

6 References

7 External links

Life

Butler says that Felix was born in 1127.[2] He was surnamed Valois because he was a native of the province of Valois. Tradition holds that he renounced his possessions and retired to a dense forest in the Diocese of Meaux, where he gave himself to prayer and contemplation.[3] Much later sources sometimes identify him with Hugh (II), supposed son of Ralph I, Count of Vermandois by Eleanor of Champagne.

St. John of Matha, a young nobleman, a native of Provence, and doctor of divinity, who was lately ordained priest, having heard of the holy hermit of Cerfroid, sought him out, and put himself under his direction.[2] St. John proposed to him the project of founding an order for the redemption of captives.[4] Felix, though seventy years of age, readily agreed.

The Trinitarians

Main article: Trinitarian Order

Felix, in company with John, set out for Rome in the depth of winter and arrived there in January 1198, the beginning of the pontificate of Innocent III. They had letters of recommendation from the Bishop of Paris, and the new pope received them with kindness and lodged them in his palace. Innocent III, though little in favor of new orders, granted his approval to this enterprise in a Bull of 17 December 1198,[5] under the named of the Order of the Holy Trinity for the Redemption of Captives. Innocent appointed John of Matha superior-general and commissioned the Bishop of Paris and the Abbot of St. Victor to draw up for the institute a rule, which he subsequently confirmed.[2] Felix returned to France to establish the order. He was received with great enthusiasm, and King Philip Augustus authorized the institute in France and fostered it by signal benefactions.[4]

Margaret of Blois granted the order 20 acres (81,000 m2) of the wood where Felix had built his first hermitage, and on almost the same spot he erected the famous Monastery of Cerfroid, the mother-house of the institute. Within forty years the order possessed six hundred monasteries in every part of Europe. St. John was obliged to go to Rome to found a house of the order, the church of which, Santa Maria in Navicella, still stands on the Caelian Hill. St Felix remained in France to look after the interests of the congregation. He founded a house in Paris attached to the church of St. Maturinus, which afterwards became famous under Robert Guguin, master general of the order.[4]

St Felix died amongst his fellow Trinitarians at their motherhouse in Cerfroid on November 4, 1212.[2]

Veneration

Though no bull of his canonization is extant, it is the tradition of his institute that he was canonized by Pope Urban IV on May 1, 1262. Du Plessis tells us that his feast was kept in the Diocese of Meaux as early as the year 1215. On October 21, 1666, Pope Alexander VII confirmed his status as a saint because of his immemorial cult.[6] In 1679 St Felix's feast was transferred to November 20 by Pope Innocent XI, when it was placed in the General Roman Calendar because, since 1613, November 4 was the feast day of Saint Charles Borromeo[7] In 1969, his feast was restored to November 4, his dies natalis.[8]

Legacy

Saint-Felix-de-Valois is a village in the province of Quebec. St. Felix de Valois Parish is located in Bankstown, Australia.[9] St. Felix Church in Clifton Springs, New York is named after him. It is now part of Saint Peter's Roman Catholic Parish in the Diocese of Rochester, New York. The current church building was built in 1895 and the name of the parish was changed at that time from St. Agnes to St. Felix by the pastor Father Felix O'Hanlon. The [10] Saint Felix Catholic Center is a retreat center and home to a group of the Franciscan Brothers Minor in Huntington, Indiana.

St. Edmund Rich November 20

 St. Edmund Rich

Feastday: November 20

Patron: of Abingdon, Oxfordshire; Roman Catholic Diocese of Portsmouth; St Edmund's College, Cambridge

Birth: 1175

Death: 1240

Archbishop of Canterbury England, who battled for discipline and justice, also called Edmund of Abingdon. Born in Abingdon, on November 30, 1180. he studied at Oxford, England, and in Paris, France. He taught art and mathematics at Oxford and was ordained. He spent eight years teaching theology and became Canon and treasurer of Salisbury Cathedral. An eloquent speaker, Edmund preached a crusade for Pope Gregory IX and was named archbishop of Canterbury. He became an advisor to King Henry III and presided in 1237 at Henry's ratification of the Great Charter. When Cardinal Olt became a papal legate with the patronage of King Henry, Edmund protested. A long-lasting feud between Edmund, the king, and his legate led him to resigning his see in 1240. He went to Pontigny, France, where he became a Cistercian. He died at Soissons, on November 16. Edmund was canonized in 1246 or 1247. A hall in Oxford bears his name.

St. Bernward of Hildesheim November 20

 St. Bernward of Hildesheim

Feastday: November 20

Birth: 960

Death: 1022

Bernward was of a Saxon family and was raised by his uncle Bishop Volkmar of Utrecht when orphaned as a child. He studied at the cathedral school of Heidelburg and at Mainz, where he was ordained in 987. He became imperial chaplain and tutor to the child Emperor Otto III. He was elected bishop of Hildesheim in 993, built St. Michael's church and monastery there, and administered his See capably. He was interested in architecture, art, and metal work and created several metalwork pieces. He was engaged in a dispute for years with Archbishop Willigis of Mainz over episcopal rights to the Gandersheim convent, but eventually Rome ruled in Bernward's favor. He became a Benedictine in later life and died on November 20th. He was canonized in 1193. His feast day is November 20th.

Bernward of Hildesheim, roof figure at the Kunsthistorisches Museum, Vienna. Artist: Josef Meßner

Saint Bernward (c. 960 – 20 November 1022) was the thirteenth Bishop of Hildesheim from 993 until his death in 1022.[1]

Life

Bernward came from a Saxon noble family. His grandfather was Athelbero, Count Palatine of Saxony. Having lost his parents at an early age, he came under the care of his uncle Volkmar, Bishop of Utrecht, who entrusted his education to Thangmar, learned director of the cathedral school at Heidelberg. Under this master, Bernward made rapid progress in the sciences and in the liberal and even mechanical arts. He became very proficient in mathematics, painting, architecture, and particularly in the manufacture of ecclesiastical vessels and ornaments of silver and gold. He completed his studies at Mainz, where he was ordained priest by Archbishop Willigis, Chancellor of the Empire (975-1011). He declined a valuable preferment in the diocese of his uncle, Bishop Volkmar, and chose to remain with his grandfather, Athelbero, to comfort him in his old age. Upon the death of the latter, in 987, he became chaplain at the imperial court, and was shortly afterwards appointed by the Empress-Regent Theophano, tutor to her son Otto III, then six years of age.[1]

His time in office fell during the era of the Saxon emperors, who had their roots in the area around Hildesheim and were personally related to Bernward. During this time, Hildesheim was a center of power in the Holy Roman Empire and Bernward was determined to give his city an image fitting for one of its stature. The column he planned on the model of Trajan's Column at Rome never came to fruition, but Bernward revived classical precedent by having his name stamped on roof tiles made under his direction.[2] Bernward built up the cathedral district with a strong twelve-towered wall and erected further forts in the countryside to protect against attacks by the neighboring Slavic peoples. Under his direction arose numerous churches and other edifices, including even fortifications for the defence of his episcopal city against the invasions of the pagan Normans.[1] He protected his diocese vigorously from the attacks of the Normans.[3]

His life was set down in writing by his mentor, Thangmar, in Vita Bernwardi. For at least part of this document, the authorship is certain, but other parts were probably added in the High Middle Ages. He died on 20 November 1022, a few weeks after the consecration of the magnificent church of St. Michael, which he had built. Bernward was canonized by Pope Celestine III on 8 January 1193. His feast day is November 20.

St. Bernward's Church in Hildesheim, a neo-romanesque church built 1905-07 and St. Bernward's Chapel in Klein Düngen which dates from the 13th century, are named after him.

World Heritage Sites

One of the most famous examples of Bernward's work is a monumental set of cast bronze doors known as the Bernward doors, now installed at St. Mary's Cathedral, which are sculpted with scenes of the Fall of Man (Adam and Eve) and the Salvation of Man (Life of Christ), and which are related in some ways to the wooden doors of Santa Sabina in Rome. Bernward was instrumental in the construction of the early Romanesque Michaelskirche. St. Michael's Church was completed after Bernward's death, and he is buried in the western crypt. These projects of Bernward's are today UNESCO World Heritage Sites.

St Michael's Church has exerted great influence on developments in architecture. The complex bears exceptional testimony to a civilization that has disappeared. These two edifices and their artistic treasures give a better overall and more immediate understanding than any other decoration in Romanesque churches in the Christian West. St Michael's Church was built between 1010 and 1020 on a symmetrical plan with two apses that was characteristic of Ottonian Romanesque art in Old Saxony. Its interior, in particular the wooden ceiling and painted stucco-work, its famous bronze doors and the Bernward bronze column, are – together with the treasures of St Mary's Cathedral – of exceptional interest as examples of the Romanesque churches of the Holy Roman Empire.

St Mary's Cathedral, rebuilt after the fire of 1046, still retains its original crypt. The nave arrangement, with the familiar alternation of two consecutive columns for every pillar, was modelled after that of St Michael's, but its proportions are more slender.[4]

St. Benignus November 20

 St. Benignus

Feastday: November 20

Death: 477

Archbishop of Milan, Italy. He headed the archdiocese when the Heruli, under Odoacer, occupied the city and inflicted untold suffering on the people.

St. Bassus and Companions November 20

 St. Bassus and Companions

Feastday: November 20

Death: unknown

Martyrs of Heraclea, in Thrace. Bassus, Dionysius, Agapitus, and thirty-nine others endured martyrdom for the faith.

St. Agapius November 20

 St. Agapius

Feastday: November 20

Death: 306

Martyr and valiant defender of the faith. A Christian in Caesarea, Palestine, Agapius was taken prisoner in the persecutions of Emperor Diocletian. Three times he suffered imprisonment for the faith, released after enduring torture each time. Arrested a fourth, he was offered a pardon if he denied Christ. When he refused, he was penned up with a wild boar. The animal inflicted severe damage on him but did not kill him, so officials drowned him the next day.

This article is about the Christian martyr who died in AD 306. For other uses, see Agapius (disambiguation).

Agapius (Ancient Greek: Ἀγάπιος) was a Christian martyr killed at Caesarea in AD 306. He is recognized as a saint by the Catholic Church. His martyrdom is recorded by Eusebius of Caesarea in his work The Martyrs of Palestine. Agapius was arrested in AD 304. He remained in prison for two years and was tortured on multiple occasions. He was brought out to the arena many times and presented to the judges. There he was threatened and reserved for later matches. The judges, Eusebius notes, must have been motivated either out of compassion or the hope that he might change his mind and renounce Christianity. Finally he was brought to the arena and presented to the emperor Maximinus. He was offered a pardon on the condition that he disavow his faith. According to Eusebius, he not only refused the offer, but he is said to have cheerfully rushed headlong into the bear. The animal inflicted severe injuries, but Agapius survived. Stones were affixed to his feet and he was drowned in the Mediterranean on the following day.

His feast days are observed on November 20 and August 19.

St. Adventor November 20

 St. Adventor

Feastday: November 20

Patron: of Turin

Death: ~284

Image of St. AdventorSolutor, Octavious. Martyred in Turin; our Roman Army unit was the Theban legion. We retreated from Agaumum, Switzerland, Adventor, and Octavius, were caught and beheaded. I, Solutor, escaped, and was finally captured near Ivrea, and beheaded. 20 Nov. 20 Jan. moving of relics.

This article concerns Solutor of Turin. Solutor was also the name of a member of the group of martyrs, along with Valentine and Victor, who died at Ravenna around 305 AD.

Solutor, along with Octavius and Adventor (Italian: Solutore, Ottavio, e Avventore), (died ca. 284 AD) is patron saint of Turin.

Historical detail regarding these martyrs is sparse; their memory is preserved because the three were mentioned in a sermon by Maximus of Turin. However, Maximus makes no precise geographic or temporal references regarding Solutor, Octavius, and Adventor.[1]

Their legend states that they were members of the Theban Legion during the end of the 3rd century. While the legion's leader, Saint Maurice, was killed at Agaunum, along with many other soldiers, Solutor, Adventor, and Octavius managed to escape. Adventor and Octavius, however, were caught at the Dora Riparia and killed there. Solutor would be killed at a quarry near the Dora Baltea near Caravino. A matron of Ivrea collected their bodies in a quadriga and carried them to Turin.

Veneration

In 490, Victor of Turin, bishop of the city, enlarged the church that housed their relics. In 1006, a monastery, San Solutore in Turin, was established by Bishop Gezo of Turin. The relics of the three martyrs, together with those of Saint Juliana and Saint Gozzelino (Goslino), second abbot of San Solutore, were transferred to the Turinese sanctuary known as the Consolata after Francis I of France ordered the demolition of San Solutore. In 1619, the relics were translated to the new church of the Holy Martyrs (Santi Martiri) on the Via Garibaldi. This church was built with the support of the Piedmontese pontiff Pius V and Emmanuel Philibert. The relics are still found at this church.[1]

According to legend, a vision of the Virgin Mary appeared in a dream to John Bosco in 1844 or 1845 and revealed the site of the martyrdom of Adventor and Octavius. The Basilica dell'Ausiliatrice was built on the spot.[1][2]

The cult of Saint Solutor is particularly strong in the diocese of Ivrea, and he is also venerated in Caravino, Romano Canavese, and Strambino.

The codex called the Codice della Catena depicts Saints Octavius, Maximus of Turin, Adventor, Solutor, John the Baptist, and Secundus of Asti.[3]

புனித_புரோக்குலுஸ் (-447)நவம்பர் 20

புனித_புரோக்குலுஸ் (-447)

நவம்பர் 20

இவர் (#StProclusOfConstantinoble) கான்ஸ்டாண்டிநோப்பிளில் (தற்போதைய துருக்கியில்) பிறந்தவர்.

புனித ஜான் கிறிஸ்சோஸ்தமின் சீடரான இவர் பின்னாளில் கான்ஸ்டாண்டிநோப்பிளின் ஆயராக உயர்ந்தார். 

இவரது காலத்தில் நெஸ்தோரிஸ் என்பவர், 'மரியா இயேசுவின் தாய்தானே அன்றி, கடவுளின் தாய் அல்ல' என்ற தப்பறைக் கொள்கைப் பரப்பி வைத்தார். இதனைத் தனது வல்லமையான போதனையால் எதிர்த்த இவர், அதற்கு முற்றுப் புள்ளி வைத்தார்.

இதற்குப் பிறகு தப்பறைக் கொள்கையைப் பரவக் காரணமாக இருந்தவர்கள் மனந்திரும்பி, திருஅவையிடம் வந்தபோது, அவர்களை இவர் மன்னித்து ஏற்றுக் கொண்டார். 

தூய்மைக்கும் இறைப்பற்றிற்கும் மிகப்பெரிய எடுத்துக் காட்டாக விளங்கிய இவர், பலரையும் தன்னுடைய வல்லமை மிக்க போதனையால் கிறிஸ்தவ மறைக்குள் கொண்டுகொண்டுவந்தார்.

447 ஆம் ஆண்டு கான்ஸ்டாண்டிநோப்பிள் நகரில் மிகப்பெரிய நிலநடுக்கம் ஏற்படும் அபாயம் ஏற்பட்ட போது, இவர் இறைமக்களோடு சேர்ந்து இறைவனிடம் வேண்டியதால் அந்த அபாயம் வராமல் தவிர்க்கப் பட்டது.

இப்படி இறைமக்களுக்கு நல்லதோர் ஆயனாக இருந்து, திருஅவையை எதிரிகளிடமிருந்து கட்டிக் காத்த இவர் 447 ஆம் ஆண்டு இறையடி சேர்ந்தார்.

✠ வலோய்ஸ் நகர புனிதர் ஃபெலிக்ஸ் ✠(St. Felix of Valois)நவம்பர் 20

† இன்றைய புனிதர் †

(நவம்பர் 20)

✠ வலோய்ஸ் நகர புனிதர் ஃபெலிக்ஸ் ✠

(St. Felix of Valois)

ஒப்புரவாளர்:

(Confessor)

பிறப்பு: ஏப்ரல் 16, 1127 

வலோய்ஸ், ஃபிரான்ஸ்

(Valois, France)

இறப்பு: நவம்பர் 4, 1212 (வயது 85) 

செர்ஃப்ராய்ட் துறவு மடம், ப்ரூமெட்ஸ், பிகார்டி, ஃபிரான்ஸ்

(Monastery of Cerfroid, Brumetz, Picardy, France)

ஏற்கும் சமயம்:

ரோமன் கத்தோலிக்க திருச்சபை

(Roman Catholic Church)

புனிதர் பட்டம்: மே 1, 1262 

திருத்தந்தை நான்காம் அர்பன்

(Pope Urban IV)

முக்கிய திருத்தலம்:

செர்ஃப்ராய்ட் துறவு மடம், ப்ரூமெட்ஸ், அய்ஸ்ன், ஃபிரான்ஸ்

(Monastery of Cerfroid, Brumetz, Department of Aisne, France)

நினைவுத் திருநாள்: நவம்பர் 20

ஒரு கத்தோலிக்க துறவியான புனிதர் ஃபெலிக்ஸ், கத்தோலிக்க குருவும், புனிதருமான “மாதா'வின் ஜான்” (Saint John of Matha) என்பவருடன் இணைந்து “மகா பரிசுத்த திரித்துவ சபை” (Order of the Most Holy Trinity) எனும் கைதிகளின் மீட்புக்கான ஆன்மீக சபையை நிறுவியவர் ஆவார்.

மிகவும் மதிப்புமிக்க பிரபுக்களின் குடும்பத்தில் பிறந்த ஃபெலிக்ஸ், தனது கல்வியை முடித்தபிறகு குருத்துவம் பெற்றார். சிறுவயதிலே உலக செல்வங்களைத் துறந்து காட்டிற்கு சென்று செபத்திலும் தவத்திலும் அமைதியாக தனிவாழ்வு நடத்தி வந்தார்.

குருவான பிறகு தனிமையாக வாழ்ந்து கடுமையான ஏழ்மையை கடைபிடித்தார். இவர் காட்டில் வாழும் துறவிகளை போல, அனைத்தையும் துறந்து வாழ வேண்டுமென்பதை விரும்பினார்.

சிறிது காலத்தின் பிறகு, ஃபிரான்ஸின் தென்கிழக்கு பிராந்தியமான “ப்ரொவென்ஸ்” (Provence) பகுதியைச் சேர்ந்த இளம் பிரபுவும், தெய்வீக முனைவரும் (Doctor of divinity), பிற்காலத்தில் குருத்துவ அருட்பொழிவு பெற்றவரும், கத்தோலிக்க திருச்சபையின் புனிதருமான "மாதாவி'ன் ஜான்" (St. John of Matha) கைதிகளின் மீட்புக்காக ஒரு சபையை ஆரம்பிக்க வேண்டி ஃபெலிக்சின் வழிகாட்டுதலை வேண்டி அவரை சந்தித்தார். அப்போது, எழுபது வயதான நிலையிலும் ஃபெலிக்ஸ் தயங்காமல் அதற்கு சம்மதித்தார்.

கி.பி. 1198ம்  ஆண்டு, ஜனவரி மாதம், அடர் குளிர் காலத்தில் ரோம் நகர் சென்றடைந்த இவர்கள் இருவரும் அப்போதைய திருத்தந்தை “மூன்றாம் இன்னொசன்ட்” (Pope Innocent III) அவர்களால் வரவேற்கப்பட்டனர். இவர்கள் ஏற்கனவே கொண்டு வந்திருந்த பாரிஸ் ஆயரின் பரிந்துரை கடிதங்களை அவர்களிடம் கையளித்தனர். "கைதிகளின் மீட்புக்கான தூய திரித்துவ சபை" (Order of the Holy Trinity for the Redemption of Captives) என்ற பெயரில் சபையினைத் தொடங்க திருத்தந்தை அனுமதி அளித்தார்.

சபையின் தலைவராக “மாதாவின் ஜானை” நியமித்த திருத்தந்தை அவர்கள், சபைக்கான சட்ட திட்டங்களை வகுக்கும் அதிகாரங்களை பாரிஸ் நகர ஆயரிடமும், புனித விக்டர் மடாலயத்தின் (Abbot of St. Victor) மடாதிபதியிடமும் அளித்தார். பிற்காலத்தில், அவர்கள் வகுத்த சட்ட திட்டங்கள் திருத்தந்தையின் ஒப்புதலும் பெற்றன. சபையை நிறுவுவதற்காக பாரிஸ் திரும்பிய ஃபெலிக்ஸ் பெரும் உற்சாகத்துடன் வரவேற்கப்பட்டார். ஃபிரான்ஸ் மன்னர் “பிலிப் அகஸ்டஸ்” (King Philip Augustus) சபையை ஃபிரான்ஸ் நாட்டில் அங்கீகரித்தார். அதனை வளர்க்கவும் உதவி செய்தார்.

நாற்பது வருடங்களுக்குள்ளேயே அச்சபை ஐரோப்பாவின் மூலைமுடுக்கெல்லாம் அருநூறுக்கும் மேற்பட்ட துறவு மடங்களுடன் பல்கிப்பெருகியது.

புனிதர் ஃபெலிக்ஸ், தமது தாய் இல்லம் அமைந்திருந்த “செல்ஃப்ராய்டில்” (Cerfroid), தமது சக திரித்துவ துறவியரின் மத்தியில் கி.பி. 1212ம் ஆண்டு, நவம்பர் மாதம், 4ம் தேதியன்று மரித்தார்.

† Saint of the Day †

(November 20)

✠ St. Felix of Valois ✠

Confessor, Hermit and a Co-founder (with Saint John of Matha) of the Trinitarian Order:

Born: April 16, 1127

possibly Valois, France

Died: November 4, 1212 (Aged 85)

Monastery of Cerfroid, Brumetz, Picardy (now the department of Aisne), France

Venerated in: Catholic Church

Canonized: May 1, 1262

Pope Urban IV

Major shrine:

Monastery of Cerfroid, Brumetz, Department of Aisne, France

Feast: November 20

St. Felix of Valois was a member of the royal family of France, the grandson of King Henry I. While carrying the future saint, his mother had a vision where she saw the Child Jesus holding a cross and another child holding a garland of flowers. The two boys traded their objects. The mother understood that the boy with the flowers was her son.

Because of troubles in the family, the young man left his home and went to the court, where he became a crusader to follow the King in the Crusade. During the preparatory training, the King fell from his horse and died. Felix approached the fallen monarch and ordered: “In the name of the Holy Trinity, arise.” Instantly the young King obeyed, alive and well.

During the Crusade, Felix gave proof of his great courage and virtue. In the military quarters, he maintained the austere life of a Cistercian religious. He was notable in all the battles he took part in.

When he returned to Paris he determined to give himself to God. Even though he was a close heir to the throne, he exchanged the fleur-de-lys of France for the cross of Our Lord and became a hermit. The vision of his mother was confirmed.

The fame of his sainthood spread and St. John of Matha sought him out for advice about founding the Order of the Trinitarians. St. Felix decided to join him in founding that order for the redemption of Catholic captives.

Comments:

Let me give a summary of the situation of Europe at the time, mainly Spain and France, where the Trinitarian Order was founded.

One who visits southern Spain today and admires the beautiful architecture of buildings in Toledo and Granada has no idea of what the substance of the Muslim State was at that time. It was not a State organized like the Western nations. They did not have kings or a regular dynastic succession as in China or old Egypt. It was a State made up of bandits who lived like barbarians from their pillaging and looting on land and sea, fighting not only with the Catholics but also among themselves. They did not have harmonically distributed social classes; there were the powerful persons who made those extraordinary buildings and then the rest of the population living in slums. The powerful were surrounded by sycophants who easily rose and fell from the positions of power.

The piracy at sea and pillaging on the land were the habitual sources of income. Making captured Catholics slaves was, therefore, both a way to spread fear among Catholics and a source of funds.

How did taking captives spread fear? In the Catholic society of that time, there was virtually no slavery, which existed only as a very rare exception to the rule. Prisoners of war were treated with respect by the Catholics. Hence, in the fighting between Catholics and Muslims, the Mohammedans had much less to fear should they lose a battle than the Catholics, because the former had the security that they would be treated decently if they were captured.

On the contrary, if Catholic warriors fell prisoners, they knew that they would be reduced to slavery and treated atrociously. It was not rare, for example, for the Muslims to cut out the eyes of Catholic prisoners to prevent them from escaping. Those blind slaves would work more efficiently in jobs calling only for brute animal labour, such as pulling ships out of the water to be repaired, for example, without the danger that they would run away. Other times, the Moors would morally and physically abuse nobles and important men. Finally and worst of all, they would corrupt the faith of those Catholics and use every means possible to make them apostatize and become Mohammedans. So, the condition of a captive was miserable from several points of view.

This situation generated great compassion in all Christendom for the captives and the idea of doing whatever they could to liberate their Christian brothers from that abominable condition. Another decisive reason to liberate them was to redress Catholic honour and prevent their Catholic leaders and relatives from being reduced to slaves without any vigorous action to save them.

These concerns often inspired military expeditions to save the captives. Other times alms were collected to buy the liberty of the prisoners. The idea of their captive brothers was constantly present and generated enormous sympathy.

Now then, when the Church or Christendom has a pressing need, Divine Providence always calls for a new order to resolve it. The Trinitarian Order was founded for this reason. St. Felix of Valois, who had been a valorous Crusader, and St. John of Matha founded the Order of Holy Trinity for the redemption of the Christian captives. That vocation, it could be said, focused the concern of Christendom regarding the captives. The order became famous and carried out prodigious works.

This is what St. Felix of Valois was called to do. He carried out this vocation so well that he became a saint canonized by the Church.

I would like to propose that we contrast the attitude of the Spanish and French Catholics of that time toward the Muslim threat and the attitude of today’s Catholics regarding Communism. There are millions of Catholics living in Russia, China, or other countries who are in true captivity. However, the Catholics of the West pay no attention to them. Almost no one has the desire to save them or fight for them. Many of these Western Catholics are self-righteously proud only because they do not allow Communism to conquer their own countries. They think that this makes them admirable and that they are doing a great thing. But almost nothing is done to liberate our captive brothers in the Catholic Faith who suffer under Communist persecution. Worse, there is a tendency to say that everything is fine under Communist domination and that we must compromise more and more with Communists in order to placate them.

One can imagine the frustration of those Catholics under Communist dominion when they realize that not only do their Western brothers have no interest in saving them but that even the Pope is being complacent with those same Communists who persecute them. Indeed, the Vatican established Ostpolitik as a policy to make concessions to Communism.

When I was in Rome for the first session of Vatican II, I became aware of this fact. There was a whole Catholic Russian network in the Catacomb Church that ran all kinds of risks in order to keep Rome well-informed about their latest activities. When John XXIII invited the Schismatics of Moscow to be observers at the Council, the Vatican told this network to close down. What a great trial for those Catholics!

When a son is being persecuted and his suffering reaches its apex, he relies on the love and support of his father. Should he learn that his father is supporting not him but his persecutors, what kind of discouragement would this cause? I use this example to help you understand the kind of trial to which our brothers in the faith were and are subject.

Let us ask St. Felix of Valois, who offered his life to save his brothers in the Faith, to help us not let this mentality conquer us. Let us ask him to help those Catholics to continue to be faithful even when their father – our father, the Pope – orders them to stop fighting for their faith.