Assumption of the Blessed Virgin Mary
கன்னி மரியாவின் விண்ணேற்புப் பெருவிழா August 15
இன்று திருஅவையானது புனித கன்னி மரியாவின் விண்ணேற்புப் பெருவிழாவைக் கொண்டாடி மகிழ்கின்றது. புனித கன்னி மரியா தனது மண்ணக வாழ்வை முடித்துகொண்டவுடன், உடலோடும் ஆன்மாவோடும் விண்ணகத்திற்கு எடுத்துக்கொள்ளப்பட்டதை இவ்விழா நமக்கு எடுத்துரைக்கிறது.
வரலாற்றுப் பின்னணி:
கி.பி.நான்காம் நூற்றாண்டிலிருந்து கீழைத் திருஅவையில் இவ்விழா டார்மிஷன் என்ற பெயரில் அதாவது ‘அன்னை ஆண்டவரில் துயில் கொள்கிறார்’ என்ற பெயரில் கொண்டாடப்பட்டு வருவதற்கான வரலாற்றுக் குறிப்புகள் இருக்கின்றன. அதன்பிறகு எட்டாம் நூற்றாண்டைச் சார்ந்த யோவான் டமாசின் என்பவர், “அன்னை மரியா ஆண்டவர் இயேசுவைப் பெற்றெடுப்பதன் பொருட்டு, கருவிலே பாவக்கறையின்றி உதித்ததால், அவர் உடலோடும் ஆன்மாவோடும் விண்ணகத்திற்கு எடுத்துக்கொள்ளப்பட்டார்” என்று கூறுவார்.
1568 ஆம் ஆண்டு அப்போது திருத்தந்தையாக இருந்த ஐந்தாம் பயஸ் என்பவர் மரியாவின் விண்ணேற்புப் பெருவிழாவை உலகம் முழுவதும் கொண்டாடப் பணித்தார். 1950 ஆம் ஆண்டு நவம்பர் 12 ஆம் நாள், மரியா உடலோடும் ஆன்மாவோடும் விண்ணகத்திற்கு எடுத்துக்கொள்ளப்பட்டார் என்ற நம்பிக்கைப் பிரகடனமானது இயற்றப்பட்டது. பின்னர் இரண்டாம் வத்திக்கான் சங்கமானது, “மாசற்ற புனித கன்னி மரியா மண்ணக வாழ்வை முடித்ததும், உடலோடும் ஆன்மாவோடும் விண்ணகத்திற்கு எடுத்துக்கொள்ளப்பட்டார் என்று கட்டியம் கூறியது (திச 59). இவ்வாறுதான் புனித கன்னி மரியாவின் விண்ணேற்புப் பெருவிழா உலக முழுவதும் கொண்டாடும் நிலை உருவானது.
The Assumption of Mary is one of the four Marian dogmas of the Catholic Church. (The word 'assumption' derives from the Latin word assūmptiō meaning "taking up"). Pope Pius XII defined it in 1950 in his apostolic constitution Munificentissimus Deus as follows:
We proclaim and define it to be a dogma revealed by God that the immaculate Mother of God, Mary ever virgin, when the course of her earthly life was finished, was taken up body and soul into the glory of heaven.[2]
The declaration was built upon the 1854 dogma of the Immaculate Conception of Mary, which declared that Mary was conceived free from original sin, and both have their foundation in the concept of Mary as the Mother of God.[3] It leaves open the question of whether Mary died or whether she was raised to eternal life without bodily death.[2]
The equivalent belief (but not held as dogma) in the Eastern Orthodox Church is the Dormition of the Mother of God or the "Falling Asleep of the Mother of God".
Traditions relating to the Assumption
The Catholic Church has two different traditions concerning the assumption/dormition of Mary: in the first, she rose from the dead after a brief period and then ascended into heaven; in the second, she was “assumed” bodily into heaven before she died.[4]
In some versions of the story, the assumption is said to have taken place in Ephesus, in the House of the Virgin Mary. This is a much more recent and localized tradition. The earliest traditions say that Mary's life ended in Jerusalem (see "Mary's Tomb"). By the 7th century, a variation emerged, according to which one of the apostles, often identified as Thomas the Apostle, was not present at the death of Mary but his late arrival precipitates a reopening of Mary's tomb, which is found to be empty except for her grave clothes. In a later tradition, Mary drops her girdle down to the apostle from heaven as testament to the event.[5] This incident is depicted in many later paintings of the Assumption.
Teaching of the Assumption of Mary became widespread across the Christian world, having been celebrated as early as the 5th century and having been established in the East by Emperor Maurice around AD 600.[6] John Damascene records the following:
St. Juvenal, Bishop of Jerusalem, at the Council of Chalcedon (451), made known to the Emperor Marcian and Pulcheria, who wished to possess the body of the Mother of God, that Mary died in the presence of all the Apostles, but that her tomb, when opened upon the request of St. Thomas, was found empty; wherefrom the Apostles concluded that the body was taken up to heaven.[7]
History
While Eamon Duffy asserts there is no historical evidence for Mary's assumption,[9], many scholars now accept that the Dormition and assumption traditions can be traced to as early as the 2nd century, with Shoemaker stating,
Other scholars have similarly identified these two apocrypha as particularly early. For instance, Baldi, Masconi, and Cothenet analyzed the corpus of Dormition narratives using a rather different approach, governed primarily by language tradition rather than literary relations, and yet all agree that the Obsequies (i.e., the Liber Requiei) and the Six Books apocryphon reflect the earliest traditions, locating their origins in the second or third century.[10]
Scholars of the Studium Biblicum Franciscanum "argued that during or shortly after the apostolic age a group of Jewish Christians in Jerusalem preserved an oral tradition about the end of the Virgin’s life." Thus, by pointing to oral tradition, they argued for the historicity of the assumption and Dormition narratives.[11] According to Stephen J. Shoemaker,, the first known narrative to address the end of Mary's life and her assumption is the apocryphal third- and possibly second-century, Liber Requiei Mariae ("Book of Mary's Repose").[12] Shoemaker asserts that,
this earliest evidence for the veneration of Mary appears to come from a markedly heterodox theological milieu ... [suggesting] that the cult of the Virgin had its origins somewhere outside of the proto-orthodox stream of early Christianity[13]
Other early sources, less suspect in their content, also contain the assumption. "The Dormition/Assumption of Mary" (attributed to John the Theologian or "Pseudo-John"), another anonymous narrative, may even precede the Book of Mary's Repose[14]. The "Six Books Dormition Apocryphon", dated to the early fourth century,[13] likewise speaks of the assumption. It was perhaps associated with the Collyridians who were condemned by Epiphanius of Salamis "for their excessive devotion to the Virgin Mary,"[13] but Shoemaker contends:
Even though ... there is absolutely nothing at all heterodox about the Six Books Dormition Apocryphon, or seemingly even the related group [the Chollyridians, ... Epiphanius's] condemnation of Marian piety as theologically transgressive and subversive also suggests some intriguing possibilities regarding an "extra-orthodox" origin for Marian veneration.[15]
According to Shoemaker, "the ancient narratives are neither clear nor unanimous in either supporting or contradicting the modern dogma" of the assumption.[16] The New Testament is silent regarding the end of her life, the early Christians produced no accounts of her death, and in the late 4th century Epiphanius of Salamis wrote he could find no authorized tradition about how her life ended.[17] Nevertheless, although Epiphanius could not decide on the basis of biblical or church tradition whether Mary had died or remained immortal, his indecisive reflections suggest that some difference of opinion on the matter had already arisen in his time,[18] and he identified three beliefs concerning her end: that she died a normal and peaceful death; that she died a martyr; and that she did not die.[18] Even more, in another text Epiphanius stated that Mary was like Elijah because she never died but was assumed like him.[19]
Gradually did these practices became more accepted among the proto-orthodox Christians during the course of the fourth century.[20] Notable later apocrypha based on these two texts include De Obitu S. Dominae and De Transitu Virginis, both probably from the 5th century, with further versions by Dionysius the Areopagite, and Gregory of Tours, among others.[21] The Transitus Mariae was among apocrypha condemned in a 6th-century work called Decretum Gelasianum,[22] but by the early 8th century the belief was so well established that John of Damascus could set out what had become the standard Eastern tradition, that "Mary died in the presence of the Apostles, but that her tomb, when opened, upon the request of St Thomas, was found empty; wherefrom the Apostles concluded that the body was taken up to heaven."[23]
The Feast of the Dormition, imported from the East, arrived in the West in the early 7th century, its name changing to Assumption in some 9th century liturgical calendars.[24] In the same century Pope Leo IV (reigned 847-855) gave the feast a vigil and an octave to solemnise it above all others, and Pope Nicholas I (858-867) placed it on a par with Christmas and Easter, tantamount to declaring Mary's translation to Heaven as important as the Incarnation and Resurrection of Christ.[24] In the 10th century the German nun Elisabeth of Schonau was reportedly granted visions of Mary and her son which had a profound influence on the Western Church's tradition that Mary had ascended body and soul into Heaven,[24] and Pope Benedict XIV (1740-1758) declared it "a probable opinion, which to deny were impious and blasphemous".[25]
In the dogmatic declaration by Pope Pius XII, the phrase "having completed the course of her earthly life", leaves open the question of whether the Virgin Mary died before her assumption or not. Mary's assumption is said to have been a divine gift to her as the Mother of God. Ludwig Ott's view is that, as Mary completed her life as a shining example to the human race, the perspective of the gift of assumption is offered to the whole human race.[26]
Ott writes in his book Fundamentals of Catholic Dogma that "the fact of her death is almost generally accepted by the Fathers and Theologians, and is expressly affirmed in the Liturgy of the Church", to which he adds a number of citations. He concludes: "for Mary, death, in consequence of her freedom from original sin and from personal sin, was not a consequence of punishment of sin. However, it seems fitting that Mary's body, which was by nature mortal, should be, in conformity with that of her Divine Son, subject to the general law of death".[27]
The manner in which Mary's earthly life ended has not been infallibly defined by any pope. Many Catholics believe that she did not die at all, but was assumed directly into Heaven. The dogmatic definition in the apostolic constitution Munificentissimus Deus which, according to Roman Catholic dogma, infallibly proclaims the doctrine of the Assumption, leaves open the question of whether, in connection with the ending of her earthly life, Mary underwent bodily death. The dogma does not attempt to answer or define this question, as indicated by the words "having completed the course of her earthly life".[28]
The Basilica of the Assumption of Our Lady in Mosta, Malta. The church is also known as Mosta Dome or as Mosta Rotunda. The façade of the Basilica is decorated for the Feast of the Assumption, celebrated on the 15th of August.
Pope Pius, in promulgating Munificentissimus Deus, stated that "All these proofs and considerations of the holy Fathers and the theologians are based upon the Sacred Writings as their ultimate foundation." The pope did not advance any specific text as proof of the doctrine, but one senior advisor, Father Jugie, expressed the view that Revelation 12:1–2 was the chief scriptural witness to the assumption:[29]
And a great sign appeared in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars; and she was with child ...
— Revelation 12:1–2
The symbolism of this verse is based on the Old Testament, where the sun, moon, and eleven stars represent the patriarch Jacob, his wife, and eleven of the twelve tribes of Israel, who bow down before the twelfth star and tribe, Joseph, and verses 2–6 reveal that the woman is an image of the faithful community.[30] The possibility that it might be a reference to Mary's immortality was tentatively proposed by Epiphanius in the 4th century, but while Epiphanius made clear his uncertainty and did not advocate the view, many later scholars did not share his caution and its reading as a representation of Mary became popular with certain Roman Catholic theologians.[31]
Many of the bishops cited Genesis 3:15, in which God is addressing the serpent in the Garden of Eden, as the primary confirmation of Mary's assumption:[32]
Enmity will I set between you and the woman, between your seed and hers; he will strike your head, and you will strike his heel.
— Genesis 3:15
The Catechism of the Catholic Church affirms that the account of the fall in Genesis 3 uses figurative language, and that the fall of mankind, by the seductive voice of the snake in the bible, represents the fallen angel, Satan.[33] Similarly, the great dragon in Revelation is a representation of Satan, identified with the serpent from the garden who has enmity with the woman. Though the woman in revelation represents the people of God, faithful Israel and the Church, Mary is considered the Mother of the Church.[34] Therefore, in Catholic thought there is an association between this heavenly woman and Mary's Assumption.
Some scholars conclude that no messianic prophecy was originally intended,[35] that in the Hebrew Bible the serpent is not satanic, and the verse is simply a record of the enmity between humans and snakes (although a memory of the ancient Canaanite myth of a primordial sea-serpent may stand behind them, albeit at a distance).[36] But although the verse speaks literally about mankind's relationship with snakes, there is also a metaphorical overtone: a door has been opened to a dark power and there is no promise of victory, but rather a warning of ongoing conflict.[37]
Psalm 132:8, greeting the return of the Ark of the Covenant to Jerusalem ("Arise, O Lord, into your resting place, you and the ark which you have sanctified!"), where the ark is taken as the prophetic "type" of Mary;[38]
Revelation 11:19, in which John sees the ark of the covenant in heaven (this verse immediately precedes the vision of the woman clothed with the sun);
Luke 1:28, in which the Archangel Gabriel greets Mary with the words, "Hail Mary, full of grace", since Mary's bodily assumption is a natural consequence of being full of grace;
1 Corinthians 15:23 and Matthew 27:52–53, concerning the certainty of bodily resurrection for all who have faith in Christ.
The Dormition: ivory plaque, late 10th-early 11th century (Musée de Cluny)
Many Catholics believe that Mary died before being assumed, but they believe that she was miraculously resurrected before being assumed. Others believe she was assumed bodily into Heaven without first dying.[39][40] Either understanding may be legitimately held by Catholics, with Eastern Catholics observing the Feast as the Dormition.
Many theologians note by way of comparison that in the Catholic Church the Assumption is dogmatically defined, whilst in the Eastern Orthodox tradition the Dormition is less dogmatically than liturgically and mystically defined. Such differences spring from a larger pattern in the two traditions, wherein Catholic teachings are often dogmatically and authoritatively defined – in part because of the more centralized structure of the Catholic Church – whilst in Eastern Orthodoxy many doctrines are less authoritative.[41]
The Latin Catholic Feast of the Assumption is celebrated on 15 August and the Eastern Orthodox and Eastern Catholics celebrate the Dormition of the Mother of God (or Dormition of the Theotokos, the falling asleep of the Mother of God) on the same date, preceded by a 14-day fast period. Eastern Christians believe that Mary died a natural death, that her soul was received by Christ upon death, that her body was resurrected on the third day after her death and that she was taken up into heaven bodily in anticipation of the general resurrection.
Orthodox tradition is clear and unwavering in regard to the central point [of the Dormition]: the Holy Virgin underwent, as did her Son, a physical death, but her body – like His – was afterwards raised from the dead and she was taken up into heaven, in her body as well as in her soul. She has passed beyond death and judgement and lives wholly in the Age to Come. The Resurrection of the Body ... has in her case been anticipated and is already an accomplished fact. That does not mean, however, that she is dissociated from the rest of humanity and placed in a wholly different category: for we all hope to share one day in that same glory of the Resurrection of the Body that she enjoys even now.[42]
Protestant views
The Assumption of Mary, Rubens, 1626
Views differ within Protestantism, with those with a theology closer to Catholicism sometimes believing in a bodily assumption whilst most Protestants do not.
Lutheran views
The Feast of the Assumption of Mary was retained by the Lutheran Church after the Reformation.[43] The current Lutheran Service Book formally calls it "St. Mary, Mother of our Lord".[43]
Anglican views
Within Anglican doctrine the Assumption of Mary is either rejected or regarded as adiaphora ("a thing indifferent");[44] it therefore disappeared from Anglican worship in 1549, partially returning in some branches of Anglicanism during the 20th century under different names. A Marian feast on 15 August is celebrated by the Church of England as a non-specific feast of the Blessed Virgin Mary, a feast called by the Scottish Episcopal Church simply "Mary the Virgin",[45][46][47] and in the US-based Episcopal Church it is observed as the feast of "Saint Mary the Virgin: Mother of Our Lord Jesus Christ",[48] while other Anglican provinces have a feast of the Dormition[45] – the Anglican Church of Canada for instance marks the day as the "Falling Asleep of the Blessed Virgin Mary".[49]
The Anglican-Roman Catholic International Commission, which seeks to identify common ground between the two communions, released in 2004 a non-authoritative declaration meant for study and evaluation, the "Seattle Statement"; this "agreed statement" concludes that "the teaching about Mary in the two definitions of the Assumption and the Immaculate Conception, understood within the biblical pattern of the economy of hope and grace, can be said to be consonant with the teaching of the Scriptures and the ancient common traditions".[50]
Other Protestant views
The Protestant reformer Heinrich Bullinger believed in the assumption of Mary. His 1539 polemical treatise against idolatry[51] expressed his belief that Mary's sacrosanctum corpus ("sacrosanct body") had been assumed into heaven by angels:
Hac causa credimus ut Deiparae virginis Mariae purissimum thalamum et spiritus sancti templum, hoc est, sacrosanctum corpus ejus deportatum esse ab angelis in coelum.[52]
For this reason we believe that the Virgin Mary, Begetter of God, the most pure bed and temple of the Holy Spirit, that is, her most holy body, was carried to heaven by angels.[53]
Most modern Protestants neither teach nor believe in the Assumption of Mary, since they see no biblical or extra-biblical basis for it.
Feasts and related fasting period
The feast of the Assumption of the Virgin Mary at Novara di Sicilia in August
Orthodox Christians fast fifteen days prior to the Feast of the Assumption of Mary, including abstinence from sexual relations.[54] Fasting in the Orthodox tradition refers to not consuming a meal until evening.[55]
The Assumption is important to many Christians, especially Catholics and Orthodox, as well as many Lutherans and Anglicans, as the Virgin Mary's heavenly birthday (the day that Mary was received into Heaven). Belief about her acceptance into the glory of Heaven is seen by some Christians as the symbol of the promise made by Jesus to all enduring Christians that they too will be received into paradise. The Assumption of Mary is symbolised in the Fleur-de-lys Madonna.
The present Italian name of the holiday, "Ferragosto", may derive from the Latin name, Feriae Augusti ("Holidays of the Emperor Augustus"),[56] since the month of August took its name from the emperor. The feast was introduced by Bishop Cyril of Alexandria in the 5th century. In the course of Christianization, he put it on August 15. In the middle of August, Augustus celebrated his victories over Marcus Antonius and Cleopatra at Actium and Alexandria with a three-day triumph. The anniversaries and later only August 15 were public holidays from then on throughout the Roman Empire.[57]
The Solemnity of the Assumption on 15 August was celebrated in the Eastern Church from the 6th Century. The Western Church adopted this date as a Holy Day of Obligation to commemorate the Assumption of the Blessed Virgin Mary, a reference to the belief in a real, physical elevation of her sinless soul and incorrupt body into Heaven.
Assumption Day on 15 August is a nationwide public holiday in Andorra, Austria, Belgium, Burundi, Cameroon, Central African Republic, Chile, Republic of Congo, Côte d'Ivoire, Croatia, Colombia, Costa Rica, Cyprus, East Timor, France, Gabon, Greece, Georgia, Republic of Guinea, Haiti, Italy, Lebanon, Lithuania, Luxembourg, Republic of North Macedonia, Madagascar, Malta, Mauritius, Republic of Moldova, Monaco, Montenegro (Albanian Catholics), Paraguay, Poland (coinciding with Polish Army Day), Portugal, Romania, Rwanda, Senegal, Seychelles, Slovenia, Spain, Syria, Tahiti, Togo, and Vanuatu;[58] and was also in Hungary until 1948.
It is also a public holiday in parts of Germany (parts of Bavaria and Saarland) and Switzerland (in 14 of the 26 cantons). In Guatemala, it is observed in Guatemala City and in the town of Santa Maria Nebaj, both of which claim her as their patron saint.[59] Also, this day is combined with Mother's Day in Costa Rica and parts of Belgium.
Prominent Catholic, Eastern Orthodox, and Oriental Orthodox countries in which Assumption Day is an important festival but is not recognized by the state as a public holiday include the Czech Republic, Ireland, Mexico, the Philippines and Russia. In Bulgaria, the Feast of the Assumption is the biggest Eastern Orthodox Christian celebration of the Holy Virgin. Celebrations include liturgies and votive offerings. In Varna, the day is celebrated with a procession of a holy icon, and with concerts and regattas.[60]
The titular statue of the Assumption of Our Lady located in the Basilica of the Assumption of Our Lady in Mosta, Malta. The statue was crafted by Salvatore Dimech in 1868 and remodelled in 1947 by Vincent Apap.
In many places, religious parades and popular festivals are held to celebrate this day. In Canada, Assumption Day is the Fête Nationale of the Acadians, of whom she is the patron saint. Some businesses close on that day in heavily francophone parts of New Brunswick, Canada. The Virgin Assumed in Heaven is also patroness of the Maltese Islands and her feast, celebrated on 15 August, apart from being a public holiday in Malta is also celebrated with great solemnity in the local churches especially in the seven localities known as the Seba' Santa Marijiet. The Maltese localities which celebrate the Assumption of Our Lady are: Il-Mosta, Il-Qrendi, Ħal Kirkop, Ħal Għaxaq, Il-Gudja, Ħ'Attard, L-Imqabba and Victoria. The hamlet of Praha, Texas holds a festival during which its population swells from approximately 25 to 5,000 people.
In Anglicanism and Lutheranism, the feast is now often kept, but without official use of the word "Assumption". In Eastern Orthodox churches following the Julian Calendar, the feast day of Assumption of Mary falls on 28 August.
The earliest known use of the Dormition is found on a sarcophagus in the crypt of a church in Zaragoza in Spain dated c. 330.[21] The Assumption became a popular subject in Western Christian art, especially from the 12th century, and especially after the Reformation, when it was used to refute the Protestants and their downplaying of Mary's role in salvation.[61] Angels commonly carry her heavenward where she is to be crowned by Christ, while the Apostles below surround her empty tomb as they stare up in awe.[61] Caravaggio, the "father" of the Baroque movement, caused a stir by depicting her as a decaying corpse, quite contrary to the doctrine promoted by the church;[62] more orthodox examples include works by El Greco, Rubens, Annibale Caracci, and Nicolas Poussin, the last replacing the Apostles with putti throwing flowers into the tomb
Description
The feast celebrates the taking up of the body of the Blessed Virgin Mary into heaven upon her death. Pope Benedict XIV declared that it was a probable opinion, impious to deny, though not an article of faith, that the Assumption was true. One 1 November 1950, Pope Pius XII defined it as dogma in the apostolic constitution Munificentissimus Deus. The origin of the feast day is not known but it was celebrated in Palestine before the year 500. It is a holy day of obligation, its vigil being a fast day, in all English-speaking countries except Canada. Among the many masters who have painted the subject of the Assumption are Fra Angelico, Ghirlandajo, Rubens, Del Sarto, and Titian.
St. Limbania
Feastday: August 15
Death: 1294
Benedictine nun and hermitess of Genoa, Italy. She was a Cyprian by birth who remained in a cave in Genoa.
Saint Limbania was a thirteenth-century saint born in Cyprus. She fled to Genoa when her parents tried to have her married. There she came to live as a chaste recluse in a cave under the kitchen of the monastery of Saint Thomas. She is shown here surrounded by wild animals, tribute to her gentleness.
Saint Stanislaus Kostka
Also known as
Stanislaw Kostka
Profile
Born to the Polish nobility, the son of a senator. Attended the Viennese Jesuit college from age 14 with his brother Paul, who badly mistreated him. While staying at the home of a Lutheran, he became gravely ill, but was not allowed to call for a priest. He prayed to his personal patron, Saint Barbara, who appeared to him in a vision with two angels, and administered Communion. He was then cured from his disease by Our Lady who told him to become a Jesuit, though it was against his family's wishes. Attended the Jesuit college in Rome, Italy. Friend of Saint Peter Canisius. Jesuit novice from 28 October 1567. Student of Saint Francis Borgia.
Born
28 October 1550 at Rostkovo, Poland
Died
between 3 and 4 a.m. of 15 August, feast of the Assumption of the Blessed Virgin Mary, 1568 at Rome, Italy from a high fever
Canonized
31 December 1726 by Pope Benedict XIII
Patronage
• against broken bones
• aspirants to the Oblates of Saint Joseph
• last sacraments
• Poland
Representation
• Holy Communion
• young man holding the Christ child
Blessed Isidore Bakanja
Born c. 1887
Bokendela, Congo Free State
Died 15 August 1909 (aged 21-22)
Busira, Belgian Congo
Venerated in Roman Catholic Church
Beatified 24 April 1994, Saint Peter's Square by Pope John Paul II
Feast 15 August/12 August (Carmelites)
Profile
Worked as an assistant stone mason for white colonists in what was then the Belgian Congo and later known as Zaire or simply the Congo. Convert, baptized on 6 May 1906 at age 18 after receiving instruction from Trappists missionaries. Rosary in hand, he used any chance to share his faith; though untrained, many thought of him as a catechist.
He left his native village because there were no fellow Christians, and worked as a domestic on a Belgian rubber plantation. Many of the Belgian agents were atheists who hated missionaries due to their fight for native rights and justice; the agents used the term "mon pere" for anyone associated with religion. Isidore encountered their hatred when he asked leave to go home. The agents refused, and he was ordered to stop teaching fellow workers how to pray: "You'll have the whole village praying and no one will work!" He was told to discard his scapular, and when he didn't, he was flogged twice. The second time the agent tore the scapular from Isidore's neck, had him pinned to the ground, and then beaten with over 100 blows with a whip of elephant hide with nails on the end. Isidore was then chained to a single spot 24 hours a day.
When an inspector came to the plantation, Isidore was sent to another village. He managed to hide in the forest, then dragged himself to the inspector. "I saw a man," wrote the horrified inspector, "come from the forest with his back torn apart by deep, festering, malodorous wounds, covered with filth, assaulted by flies. He leaned on two sticks in order to get near me - he wasn't walking; he was dragging himself". The atheist agent who had beaten Isidore tried to kill "that animal of mon pere", but the inspector prevented him. He took Isidore home to heal, but Isidore knew his end was near. "If you see my mother, or if you go to the judge, or if you meet a priest, tell them that I am dying because I am a Christian."
Two missionaries who spent several days with him reported that he devoutly received the last sacraments. The missionaries urged Isidore to forgive the agent; he assured them that he already had. "I shall pray for him. When I am in heaven, I shall pray for him very much." After six months of prayer and suffering, he died, rosary in hand and scapular around his neck. Martyr.
Born
c.1887 at northeast Republic of the Congo
Died
15 August 1909 in Busira, équateur, Democratic Republic of Congo
Beatified
24 April 1994 by Pope John Paul II
Blessed Vicente Soler Munárriz
Also known as
Father Vicente of Saint Aloysius Gonzaga
Profile
Joined the Augustinian Recollects on 15 May 1883 while studying at the seminary in Tarragona, Spain. Assigned to Manila in the Philippines where he was ordained on 31 May 1890. Missionary to the island of Mindoro, and then on Mamburao an island known as a hideout for criminals where he ministered to men hiding in caves or the woods around his village. Assigned to the parish of Taysan, Batangas, Philippines, he was imprisoned on 30 July 1898 during the Philippine fight for independence from Spain. He was shifted from place to place, abused, neglected and finally released in Manila on 27 February 1900 through American intervention. There he resumed parish ministry for six years, and served as prior of the Augustinian mother-house of the Philippine province. In November 1906 he returned to Spain where he served in various ministries including prior of convent at Motril, Granada where he revitalized both his brothers and the laity leading to an increase in tertiaries, the Brotherhood of Consolation, and a Catholic farmer's union. A noted preacher, Father Vicente sent his brothers out to preach in parishes throughout the diocese. He became an historian of the Augustinians, and author of several essays on their history. Augustinian provincial prior from 1915 to 1918, and then from 1924 to 1926. Elected Augustinian Recollect Prior-General in 1926. Imprisoned on 29 July 1936 in the anti-Catholic persecutions of the Spanish Civil War, he spent his time ministering to other prisoners. When he and 19 other prisoners were put up against the wall for execution, he spent his last few minutes giving absolution and blessing to his fellow victims. Martyr.
Born
4 April 1867 in Malón, Zaragoza, Spain
Died
shot on 15 August 1936 at the cemetery in Motril, Granada, Spain
Beatified
7 March 1999 by Pope John Paul II
Blessed Luis Belda Soriano de Montoya
Profile
Baptized at the age of two days, he made his First Communion in Madrid, Spain on 27 October 1910. His father was a pious man who helped organize the 22nd International Eucharistic Congress, but died when Luis was only 10 years old.
Educated as a lawyer, Luis was appointed state’s attorney. He married Josefa Alberti Merello in the Madrid on 10 August 1925. The couple had six children. The family moved to Almería, Spain, where they became close friends with Bishop Fray Bernardo Martínez Noval. Luis was a member of the Catholic Association of Propagandists, the Society of Saint Vincent de Paul, and the Diocesan Press Council. He fought crime, opposed abortion and worked to support stable marriages.
Luis and his entire family were thrown into the streets by the anti–Catholic forces at the start of the Spanish Civil War. Luis was lodged on the prison ship Captain Segarra for several weeks, and then executed. Martyr.
Born
11 December 1901 in Palma de Mallorca, Islas Baleares Spain
Died
• shot in the early morning hours of 15 August 1936 on the beach in La Garrofa, Almeria Spain
• his body was thrown into the sea, but later washed up on Playa del Zapillo in Almeria
Beatified
• 25 March 2017 by Pope Francis
• beatification celebrated in the Palacio de Exposiciones y Congresos de Aguadulce, Almería, Spain, presided by Cardinal Angelo Amato
Saint David Roldán-Lara
Additional Memorial
21 May as one of the Martyrs of the Mexican Revolution
Profile
His father died when David was only a year old. Entered the seminary at Durango when very young, but had to leave to help support his family by working as a miner; never returned to seminary, and remained a layman. Worked with Saint Luis Batiz in his local parish. Joined Catholic Action (ACJM), and served as its president in 1925. Worked against the government's anti-religion laws. Vice-president of the National League for the Defense of Religious Liberty (LNDLR).
On 29 July 1929, a LNDLR meeting drew a crowd of over 500. A few days later a group of soldiers gathered up the LNDLR officers, and announced they were taking them to the state capital to explain their position. After leaving town, the soldiers stopped the cars and accused them of plotting armed revolt against the government. David was offered his freedom if he would recognize the legitimacy of Calle's anti-religious government; he declined. Martyred with Saint Salvador Lara, Saint Manuel Moralez, and Saint Luis Batiz. One of the Martyrs of the Cristera War.
Born
2 March 1907 at Chalchihuites, Zacatecas, Mexico
Died
shot on 15 August 1926 at Chalchihuites, Zacatecas, Mexico
Canonized
21 May 2000 by Pope John Paul II during the Jubilee of Mexico
Saint Manuel Moralez
Also known as
• Manuel Morales
• Emmanuel...
Additional Memorial
21 May as one of the Martyrs of the Mexican Revolution
Profile
Manuel entered the seminary in Durango, Mexico, but had to leave to help support his impoverished family; he remained a lifelong layman. Married, and the father of three. Secretary of the publication Leon XIII. Secretary of the Circle of Catholic Workers. Member of Catholic Action (ACJM). President of the National League for the Defense of Religious Liberty (LNDLR).
On 29 July 1929, a LNDLR meeting drew a crowd of over 500. Morales spoke, emphasizing the peaceful, non-political aims and methods of the group. A few days later a group of soldiers gathered up the LNDLR officers, and announced they were taking them to the state capital to explain their position to government officials. After leaving town, the soldiers stopped the cars and accused the prisoners of plotting armed revolt against the government. Manuel was offered freedom if he would acknowledge the legitimacy of Manuel Calle's anti-religious government; he declined. Martyr.
Born
8 February 1898 at Mesillas, Zacatecas, Mexico
Died
shot by firing squad on 15 August 1926 in the mountains near Chalchihuites, Zacatecas, Mexico
Canonized
21 May 2000 by Pope John Paul II during the Jubilee of Mexico
Blessed Elvira Moragas Cantarero
Also known as
Sister María Sagrario of Saint Aloysius Gonzaga
Profile
Daughter of a pharmacist. She was an excellent student, and in 1900 became the only woman in the pharmacy school of the University of Madrid. When her father died in 1909, Elvira took over the business to support the family. In 1915, her bother Ricardo graduated as a pharmacist and was able to take over the business and free Elvira to follow a longing for religious life. She joined the Discalced Carmelites at the monastery of Santa Ana and San Jose, taking the name María Sagrario of Saint Aloysius Gonzaga and making her solemn profession on Epiphany 1920. Prioress of her community from 1927 to 1930, and then again on 1 July 1936 just a few weeks before her death. On 20 July 1936 her convent was attacked and the sisters scattered. On 14 August 1936 she was arrested, and during interrogation would answer every question with "Viva Christ the King". Martyred in the Spanish Civil War.
Born
8 January 1881 in Lillo, Toledo, Spain
Died
shot on the morning of 15 August 1936 at the hermitage of San Isidro in Madrid, Spain
Beatified
10 May 1998 by Pope John Paul II
Patronage
pharmacists
Blessed Aimo Taparelli
Also known as
• Aimone Taparelli
• Haymo Taparelli
Profile
Born to the Italian nobility, the family of the Counts of Lagnasco. Aimo felt a call to religious life in his youth, and soon as he was able, joined the Dominican in Savigliano, Italy. Studied and then taught at the University of Turin, Italy. Priest. Noted, well-travelled preacher. Chaplain to Duke Amadeus of Savoy. Inquisitor-general for Lombardy and Liguria.
Born
1395 at Savigliano, Piedmont, Italy
Died
• 15 August 1495 of natural causes
• relics transferred to Saint Dominic's Church in Turin, Italy in the early 20th century
Beatified
1856 by Pope Blessed Pius IX (cultus confirmed)
Saint Salvador Lara Puente
Also known as
Salvator
Additional Memorial
21 May as one of the Martyrs of the Mexican Revolution
Profile
Seminarian at Durango, Mexico, he was forced to drop out to help support his family financially. Assisted Saint Luis Batiz in his parish work. President of Catholic Action (ACJM). Secretary of the National League for the Defense of Religious Liberty (LNDLR).
On 29 July 1929, a LNDLR meeting drew a crowd of over 500. A few days later a group of soldiers gathered up the LNDLR officers, and announced they were taking them to the state capital to explain their position. After leaving town, the soldiers stopped the cars and accused their prisoners of plotting armed revolt against the government. Salvador was offered his freedom if he would recognize the legitimacy of Calle's anti-religious government; he declined. Martyr.
Born
13 August 1905 in Berlín, Durango, Mexico
Died
shot on 15 August 1926 at Chalchihuites, Zacatecas, Mexico
Canonized
21 May 2000 by Pope John Paul II during the Jubilee of Mexico
Blessed Juan José Vivas-Pérez Bustos
Profile
Raised in a pious family who was very involved with the Church and parish life, Juan studied with the Jesuits in Chamartin, Spain, then studied to become a pharmacist and enter the family business. With his father, he helped open and support several schools and a Catholic newspaper, La Independencia. Married to Rafaela Torres Benítez, and the two had three children. When the Spanish Civil War broke out, Juan and his newspaper became instant and obvious targets for the anti–Catholic forces. He was seized by militiamen, lodged on the prison ship Capitán Segarra and routinely abused and tortured. He refused to renounce the faith, and would make rosaries from bits of rope. Martyr.
Born
29 January 1901 in Almería, Spain
Died
15 August 1936 on the beach of La Garrofa, Almería, Spain
Beatified
• 25 March 2017 by Pope Francis
• beatification celebrated in the Palacio de Exposiciones y Congresos de Aguadulce, Almería, Spain, presided by Cardinal Angelo Amato
Saint Luis Batiz Sainz
Additional Memorial
21 May as one of the Martyrs of the Mexican Revolution
Profile
Known as a pious child, Luis entered the seminary at Durango, Mexico at age 12. Ordained on 1 January 1894. Seminary spiritual director and parish priest at Chalchihuites, Mexico the rest of his life. Worked with Catholic Action. Started schools for poor children. Taught catechism to children and adults. Preached against violence and violent revolution. Accused of plotting anti-government uprisings. Arrested by government forces on 14 August 1926. Offered his freedom if he would recognize the legitimacy of Calle's anti-religious government; he declined. Martyr.
Born
13 September 1870 at San Miguel del Mezquital, Mexico
Died
shot on 15 August 1926 at Chalchihuites, Zacatecas, Mexico
Canonized
21 May 2000 by Pope John Paul II during the Jubilee of Mexico
Blessed Alberto Berdini of Sarteano
Also known as
• Alberto Berdini
• Alberto of Sarteano
• King of Preachers
• Rex Praedicatorum
Profile
Albert joined the Minor Conventuals in 1405, but feeling a call to evangelism and more disciplined life, he became an Observant Friar Minor in 1415. A noted preacher, students of rhetoric would show up to listen to him just to study his speaking style. Worked with Saint Bernardine of Siena Chosen a papal legate for Pope Eugene IV in 1439. He was assigned to negotiate with the Coptic Christians to attend the Council of Florence, and in 1441 he brought four of them to the council, but the attempts at unification with the Copts were a dead end. Vicar-General of the Order of Friars Minor in 1442 and 1443. Assigned by Pope Eugene to negotiate with the Greek Orthodox heirarchy, and get them to attend the Council of Bologna in 1453. Apostolic delegate to Ethiopia, India, Egypt and Jerusalem.
Born
1385 in Sarteano, Tuscany, Italy
Died
15 August 1450 in Milan, Italy of natural causes
Saint Simplician of Milan
Also known as
Simpliciano
Additional Memorial
14 August (archdiocese of Milan, Italy)
Profile
Raised in a Christian family. Teacher and catechist. Priest. Instrumental in the conversion of both Saint Alipius of Tagaste and Saint Augustine of Hippo, who remembered his fondly, wrote about him with deep gratitude, calling him the “spiritual father of my soul”, and would submit his own writings to him to review and comment. Archbishop of Milan, Italy for about three to four years, being chosen when he was already in his 70’s. Friend of, advisor to and correspondent with Saint Ambrose of Milan. Also corresponded extensively with Pope Anastasius I and bishops in Africa and Gaul, but none of the writings have survived. Simpliciano always wore a black leather belt; following a vision of the Blessed Virgin Mary by Saint Monica, the belt became part of the habit of the Augustinians.
Born
c.320 in Rome, Italy
Died
c.401 in Milan, Liguria, Italy
Blessed Claudio Granzotto
அருளாளர் கிளாடியோ கிரன்ஸோட்டோ
(Blessed Claudio Granzotto)
மறைப்பணியாளர்:
(Religious)
பிறப்பு: ஆகஸ்ட் 23, 1900
சான்ட்டா லூசியா டி பியாவ், ட்ரெவிசோ, இத்தாலி அரசு
(Santa Lucia di Piave, Treviso, Kingdom of Italy)
இறப்பு: ஆகஸ்ட் 15, 1947 (வயது 46)
பதுவை, இத்தாலி
(Padua, Italy)
ஏற்கும் சமயம்:
ரோமன் கத்தோலிக்க திருச்சபை
(Roman Catholic Church)
முக்திபேறு பட்டம்: நவம்பர் 20, 1994
திருத்தந்தை இரண்டாம் ஜான் பவுல்
(Pope John Paul II)
பாதுகாவல்: சிற்பிகள், கலைஞர்கள்
நினைவுத் திருநாள்: AUGUST 15,செப்டம்பர் 6
அருளாளர். கிளாடியோ கிரன்ஸோட்டோ, “இளம் துறவியர் சபையைச் (Order of Friars Minor) சேர்ந்த ஒரு இத்தாலிய மறைப்பணியாளரும், பிரபல சிற்பியும் ஆவார். இவரது படைப்புகள், அவரது மத வெளிப்பாடுகளுக்கு ஒரு வடிகாலாக இருந்தன. மற்றும், பிறருக்கு நற்செய்தி அறிவிப்பதில் சிற்ப கலையை பயன்படுத்தியதில் அவரது அர்ப்பணிப்பு பிரதிபலித்தது.
“ரிக்கர்டோ கிரன்ஸோட்டோ” (Riccardo Granzotto) எனும் இயற்பெயர் கொண்ட இவர், “ஆன்டனியோ கிரன்ஸோட்டோ” (Antonio Granzotto) மற்றும் “ஜியோவன்னா ஸ்கொட்டோ” (Giovanna Scottò) தம்பதியருக்குப் பிறந்த ஒன்பது குழந்தைகளில் கடைசி குழந்தை ஆவார். செப்டம்பர் மாதம், 2ம் தேதி, திருமுழுக்கு பெற்ற இவருக்கு, திருமுழுக்கு பெயராக “ரிக்கர்டோ விட்டரியோ” (Riccardo Vittorio) என்ற பெயர் இடப்பட்டது.
ஏழை விவசாயிகளான இவருடைய பெற்றோர்களுக்கு உதவுவதற்காக, இவரும் விவசாய நிலங்களில் வேலை செய்யவேண்டியிருந்தது. தீவிர பக்தியும் இறை விசுவாசமும் கொண்டிருந்த இவரது பெற்றோர், தங்கள் பிள்ளைகளுக்கு அவர்களுடைய விசுவாசத்தைப் பற்றிய பலமான அறிவைக் கொடுத்திருந்தார்கள். இவருக்கு ஒன்பது வயதானபோது இவரது தந்தையார் மரித்துப்போனார். முதலாம் உலகப் போர் (World War I) வெடித்த போது, கி.பி. 1915ம் ஆண்டு, இத்தாலிய இராணுவப் படைகளில் அவர் சேர்ந்து 1918ம் ஆண்டு வரை பணியாற்றினார். அதற்குள் போரும் முடிவுக்கு வந்தது.
இத்தாலிய இராணுவ சேவையிலிருந்து விடுவிக்கப்பட்ட அவர், தமது கல்வியை தொடர்ந்தார். அத்துடன், ஒரு கலைஞராகவும், சிற்பியாகவும் தமது திறமைகளை வளர்த்துக்கொண்டார். “வெனிஸ்” (Venice) நகரிலுள்ள (Accademia di Belle Arti di Venezia) எனும் பல்கலையில் இணைந்து கல்வி கற்று 1929ம் ஆண்டு பட்டம் பெற்றார். அவரது மூத்த சகோதரர் “ஜியோவன்னி” (Giovanni) மற்றும் பங்குத்தந்தை “விட்டோரியோ மொரண்டோ” (Vittorio Morando) ஆகியோர் தந்த ஊக்கத்தில் பணியாற்றினார். அவரது முக்கிய கருப்பொருளில் ஒன்று, ஆன்மீகத்தில் கலை ஆகும். 1932ம் ஆண்டில் ஃபிரான்சிஸ்கன் குருவான “அமடியோ ஒலிவியரோ” (Amadio Oliviero) என்பவரை சந்தித்ததன் பிறகு, விரைவில் ஒரு ஆன்மீக வேலைப்பாட்டை (Religious Vocation) உணர்ந்தார். (இவர்களிருவரும் நல்ல நண்பர்களானார்கள்.) அத்துடன், அவர் தொழில்முறை மறைப்பணியாளராக முடிவெடுத்தார். அதன் பிறகு, 1933ம் ஆண்டு, டிசம்பர் மாதம், 7ம் நாளன்று, “ஃபிரான்சிஸ்கன் இளம் துறவியர்” (Order of Friars Minor) சபையில் இணைந்தார்.
1935ம் ஆண்டு, இவர் தமது புகுநிலை துறவுப் பயிற்சியை (Novitiate) தொடங்கினார். 1936ம் ஆண்டு, தமது உறுதிப்பாடு பிரமாணம் ஏற்றபோது, “கிளாடியோ” (Claudio) என்ற பெயரை தமது ஆன்மீக பெயராக ஏற்றுக்கொண்டார். குருத்துவ அருட்பொழிவு பெற விரும்பாத கிளாடியோ, “பதுவை” (Padua) நகரிலுள்ள “தூய மரியா டெல்லா பியேவ்” ஃபிரான்சிஸ்கன் (Franciscan convent of Santa Maria della Pieve) பள்ளியில், ஒரு முழுமையான துறவு வாழ்க்கை வாழ்ந்தார். நற்செய்தி பற்றிய சிந்தனைகளுக்காக தமது வாழ்க்கையை அர்ப்பணித்தார். ஏழைகளுக்கு சேவை செய்வதுடன், தமது கலைப் பணிகளின் மூலம் தமது விசுவாசத்தை வெளிப்படுத்த இயலும் என்று நம்பினார். அவருடைய படைப்புகளில் பெரும்பாலானவை இயேசு கிறிஸ்து மற்றும் புனிதர்கள் பற்றின சித்தரிப்புகள் ஆகும்.
1945ம் ஆண்டு, அவரது மூளையில் உருவான ஒரு கட்டி, அவரை நீண்ட நாட்கள் வாழ சம்மதிக்கவில்லை. கிறிஸ்துவின் சிலுவைப்பாடுகளை எண்ணியபடியே நோயினால் ஏற்பட்ட துன்பங்களையும், வேதனைகளையும் தழுவிக்கொண்ட அவர், தூய அன்னை மரியாளின் விண்ணேற்பு பெருவிழா தினமான 1947ம் ஆண்டு, ஆகஸ்ட் மாதம், 15ம் நாளன்று, கிறிஸ்துவில் மரித்தார்.
Also known as
• Claudius Granzotto
• Riccardo Granzotto
Profile
Youngest of nine children in a peasant farming family. His father died when Claudio was nine years old. Drafted into the Italian army at age 15, he served three years. Sculptor, studying and graduating with honours from the Academy of Fine Arts in Venice, Italy in 1929. Professed brother of the Order of Friars Minor in 1933. Known for his life of prayer, his work with the poor, and his unquestioned artistic skill.
Born
23 August 1900 at San Lucia di Piave, Treviso, Italy
Died
15 August 1947 in Padua, Italy of a brain tumor
Beatified
20 November 1994 by Pope John Paul II at Rome, Italy
Saint Arduinus of Rimini
Also known as
Arduino
Profile
Spiritual student of Venerio, rector of the church of San Gregorio in Rimini, Italy. Priest in Rimini, ordained by Bishop Uberto; Adruinus had to pay Uberto to ordain him, but he was a dedicated priest who made the one concession to the worldly ways of his time and then fought against it. At one point, he and Venerio retired from the world to live as hermits in the church of San Apollinare in Classe, Ravenna, Italy. Arduinus celebrated Mass daily, a rarity in that time and location. Charitable to the point of complete poverty for himself. He ended his days in the San Gudenzio monastery, still assisting and learning from Venerio who served as abbot of the house, but never taking any vows as a monk.
Born
Rimini, Italy
Died
1009 of natural causes
Blessed Agustín Hurtado Soler
Also known as
Father Domingo María From Alboraya
Profile
Son of Vincent and Antonia. Joined the Franciscan Capuchin tertiaries in 1889. Priest, ordained in 1890. Member of the Brothers of Our Lady of Sorrows; served several times as their secretary-general. Worked with young people, especially those we would today call “at risk”. Noted orator. When the persecutions of the Spanish Civil War began, he hid in the home of a lawyer friend, but was found by anti–Catholic militiaman. Martyr.
Born
18 August 1872 in Alboraya, Valencia, Spain
Died
15 August 1936 near Retiro Park, Madrid, Spain
Beatified
11 March 2001 by Pope John Paul II
Blessed Pio Alberto del Corona
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Joined the Dominicans on 3 November 1859. Priest, ordained on 5 February 1860. Titular bishop of Draso and co-adjutor bishop of San Miniato, Italy on 21 December 1874; bishop of San Miniato from 2 February 1897 till retirement on 30 August 1907. Founded the Dominican Sisters of the Holy Spirit. Titular archbishop of Serdica on 30 August 1907.
Born
5 July 1837 in Livorno, Italy
Died
15 August 1912 in Florence, Italy of natural causes
Beatified
• 19 September 2015 by Pope Francis
• beatification recognition celebrated at the Cathedral of Santa Maria Assunta e di San Genesio, San Miniato, Italy, presided by Cardinal Angelo Amato
Saint Alipius of Tagaste
Also known as
Alipio, Alypius
Profile
From youth he was a friend of Saint Augustine of Hippo. Studied law in Rome, Italy. Magistrate in Rome. When Augustine went to Rome, Alipius resigned his position and followed. Convert to Christianity, baptized by Saint Ambrose in Milan on Easter Eve 387 with Augustine. Monk for three years. Pilgrim to the Holy Lands. Priest, ordained in Hippo, North Africa. Bishop of Tagaste, North Africa for 30 years. Fought the Donatist and Pelagian heresies. Augustine wrote of his old friend, clearly describing Alipius's holiness.
Born
Tagaste, North Africa
Died
430 of natural causes
Canonized
1584 by Pope Gregory XIII
Saint Tarcisius
புனிதர் டார்ஸிசியஸ்
(St. Tarcisius)
நற்கருணை மறைசாட்சி:
(Martyr of the Eucharist)
பிறப்பு: தெரியவில்லை
இறப்பு: கி.பி. 3ம் நூற்றாண்டு
ரோம் (Rome)
ஏற்கும் சபைகள்:
ரோமன் கத்தோலிக்க திருச்சபை
(Roman Catholic Church)
கிழக்கு மரபுவழி திருச்சபை
(Eastern Orthodox Church)
ஆங்கிலிக்கன் ஒன்றியம்
(Anglicanism)
முக்கிய திருத்தலம்:
கேபிட்டில் இருக்கும் சான் சில்வெஸ்ட்ரோ, ரோம்
(San Silvestro in Capite, Rome)
நினைவுத் திருநாள்: ஆகஸ்ட் 15 (ரோமன் தியாகவியல்)
பாதுகாவல்: பலிபீட சிறுவர்கள் (Altar Servers) மற்றும் புதுநன்மை அல்லது, முதல் நற்கருணை (First Communicants) வாங்குவோர்
புனிதர் டார்ஸிசியஸ், கி.பி. 3ஆம் நூற்றாண்டில் வாழ்ந்திருந்த, ஆதிகால கிறிஸ்தவ திருச்சபையின் மறைசாட்சி ஆவார். அவரைப் பற்றி அதிகம் அறியப்படவில்லை எனினும், கி.பி. 4ம் நூற்றாண்டின் பிற்பகுதியில் ஆட்சிபுரிந்த, "திருத்தந்தை முதலாம் டமாஸஸ்" (Pope Damasus I) அவர்களது கவிதைத் தொகுப்புக்களிலிருந்து இவரைப்பற்றின விபரங்கள் வெளிப்பட்டன.
டார்ஸிசியஸ் ஒரு சிறுவனாக இருந்தபோது, ரோமப் பேரரசு, பேரரசன் வலேரியன் (Valerian) என்பவனால் ஆளப்பட்டது. கிறிஸ்தவர்கள் இயேசுவை நேசிப்பதாலும், அவருடைய போதனையினாலும் அவர் வெறுத்தார். நிலைமைகள் மோசமாக இருந்த அழுக்கு சிறைகளில் அவர்கள் தூக்கி எறியப்பட்டனர். தியாகிகளாக இருந்த அவர்களில் பலர், அவர்களின் கிறிஸ்தவ நம்பிக்கைகளுக்காக கொல்லப்பட்டனர்.
இந்த கிறிஸ்தவர்கள் எவ்வாறு மறைசாட்சிகள் ஆனார்கள்? அவர்களில் சிலர் அடித்து கொல்லப்பட்டனர். மற்றவர்கள் எரிக்கப்பட்டனர். மற்றும், அனைத்தையும் விட மிகக் கொடூரமானது, அவர்களில் பலர் "கொலிசியம்" (Coliseum) என்று அழைக்கப்படும் ஒரு பெரிய அரங்கில் வீசப்பட்டனர் (இது இன்றும் உள்ளது). அங்கே அவர்கள் சிங்கங்களால் உண்ணப்பட்டனர். இந்த கொடூரமான கொடுமையைப் பார்த்து அதை ரசித்த சக்கரவர்த்திக்கும் அவரது நண்பர்களுக்கும் இது ஒரு விளையாட்டு போல இருந்தது. இருப்பினும், கிறிஸ்தவர்கள் இயேசுவை விசுவாசிப்பதனால், இவை அனைத்தையும் சகித்தார்கள்.
பேரரசனின் ஆட்களிடம் பிடிபடுவதைத் தவிர்ப்பதற்கு, கிறிஸ்தவர்கள் ஜெபிக்க விரும்பினால், தங்கள் வீடுகளில் ரகசியமாக சந்திக்க வேண்டியிருந்தது. நிலைமை மிகவும் ஆபத்தானதாக மாறியபோது, அவர்கள் நிலத்தடி அறைகள் மற்றும் "கேடகோம்ப்ஸ்" (Catacombs) எனப்படும் பத்திகளைக் கட்டினர். இதனால் அவர்கள் பாதுகாப்புடன், ஒன்றாக சந்திக்க முடிந்தது. திருப்பலிகளை ரகசியமாக கொண்டாட, அவர்கள் "கிரிப்ட்கள்" (Crypts) என்று அழைக்கப்படும் தரையில் கீழே பெரிய அறைகளை கட்ட வேண்டியிருந்தது. அங்கு அவர்கள் இறந்தவர்களையும் அடக்கம் செய்தனர்.
கேடகோம்ப்களுக்கான நுழைவாயில்கள் மறைக்கப்பட்டிருந்தன. அவை வழக்கமாக நகரத்திற்கு வெளியே கிறிஸ்தவர்களுக்கு மட்டுமே தெரிந்த தனிமைப்படுத்தப்பட்ட இடங்களில் இருந்தன. இதே கேடகோம்ப்கள் இன்றும் உள்ளன. அவற்றை ரோம் செல்லும் பார்வையாளர்கள் காணலாம்.
அங்கேதான் அவர்கள் ஜெபிக்கவும், தங்கள் விசுவாசத்தைப் படிக்கவும், திருப்பலி கேட்கவும், புனித ஒற்றுமையைப் பெறவும் கூடினர். தைரியமான ஆயர்கள் மற்றும் பாதிரியார்கள் தங்கள் உயிரைப் பணயம் வைத்ததால் இது சாத்தியமானது. இதனால் மக்கள் இயேசுவின் உடலையும் இரத்தத்தையும் நற்கருணைக்குள் பெற முடிந்தது. கேடகோம்ப்களின் நுழைவாயில்களை அறிவதை இரகசியமாக பாதுகாப்பதில் கிறிஸ்தவர்கள் எவ்வளவு கவனமாக இருந்தபோதிலும், சில சமயங்களில் புறமதத்தினர் அவற்றைக் கண்டுபிடித்தனர். எனவே, ஏராளமான கிறிஸ்தவர்கள் பிடிபட்டனர் அல்லது சிறையில் அடைக்கப்பட்டனர். அங்கு, ஒவ்வொரு நாளும், அவர்கள் கொல்லப்படுவார்கள் என்று எதிர்பார்த்தார்கள். அவர்கள் அனுபவித்த துன்பங்கள் ஏராளமாக இருந்தபோதிலும், அவர்கள் நற்கருணை இயேசுவைப் பெற விரும்பினார்கள்.
ஒரு நாள், ஆயர் ஒருவர், இதுபோன்ற ஒரு கேடகோம்ப்பில், ஒரு மாபெரும் புனித திருப்பலியினை கொண்டாடவிருந்தபோது, சிறையில் கைதிகளாயிருந்த அவரது சக ஆயர்கள் மற்றும் பாதிரியார்களிடமிருந்து அவருக்கு ஒரு கடிதம் வந்தது. தயவுசெய்து புனித நற்கருணையை அவர்களுக்கு அனுப்புமாறு கேட்டுக்கொண்டனர். இயேசு அவர்களுடன் இருந்தால், அவர்களது அச்சம் குறைவாக இருக்கும், அவரை நேசிக்கும் காரணத்துக்காக ஒரு தியாகியின் மரணத்தை மகிழ்ச்சியுடன் ஏற்றுக்கொள்வார்கள் என்பதை அவர்கள் அறிந்தார்கள். புனித நற்கருணையை கைதிகளிடமும் நோயுற்றவர்களிடமும் எடுத்துச் செல்வது மிகவும் ஆபத்தானது என்பதால், ஆயருக்கு இது ஒரு பிரச்சினையாக இருந்தது.
புனித திருப்பலியினை தொடங்குவதற்கு முன், ஆயர் அங்குள்ள மக்களிடம், நற்கருணை இயேசுவை கைதிகளுக்கு எடுத்துச் செல்ல சிறந்த நபரைத் தேர்வுசெய்ய ஜெபிக்கும்படி கேட்டார். பாதிரியார்கள் அவ்வாறு செய்வது இப்போதுள்ள காலகட்டத்தில் மிகவும் ஆபத்தானது என்பதால், சந்தேகத்தைத் தூண்டாத வேறு சில நல்லவர்களைத் தேர்ந்தெடுப்பது முக்கியம் என்றார்.
திருப்பலி முடிந்தவுடன், ஆயர், ‘இந்த துணிச்சலான பணியை யார் செய்ய தயாராக இருக்கிறீர்கள்’ என்று கேட்டார். டார்ஸிசியஸ் என்ற பலிபீட சேவை சிறுவன் ஒருவன் எழுந்து நின்று, “என்னை அனுப்புங்கள்” என்றான். சிறுவன் மிகவும் இளமையாக இருந்ததால், அது ஆபத்தில் முடியக்கூடும் என்று ஆயர் நினைத்தார். ஆனால் டார்ஸிசியஸ், தாம் மிகவும் இளமையாக இருப்பதால் யாரும் தம்மை சந்தேகிக்க மாட்டார்கள் என்று, ஆயரை நம்ப வைத்தான். நற்கருணையில் வாழும் இயேசுவிடம் டார்ஸிசியஸ் வைத்திருந்த ஆழ்ந்த அன்பை எல்லா கிறிஸ்தவர்களும் அறிந்திருந்தனர். எனவே ஆயர், சிறுவனின் வாய்ப்பை தர ஒப்புக்கொண்டார்.
ஒரு துணியில் பொதியப்பட்டு, சிறு பேழை ஒன்றினுள் வைக்கப்பட்ட சில நற்கருணைகள், டார்ஸிசியசிடம் ஒப்படைக்கப்பட்டன. டார்ஸிசியஸ் அதனை, தமது மார்புக்கு மேலாக உள்ள அங்கியினுள்ளே மறைத்துக்கொண்டார். தன்னுடைய பராமரிப்பில் ஒப்படைக்கப்பட்ட பரலோக பொக்கிஷங்களை நினைவில் கொள்ளும்படி ஆயர் கேட்டுக்கொண்டார். உண்மையாகவே இயேசு வாழும் இந்த புனிதமான அருட்பிரசாதனங்களை உண்மையுடனும் பாத்திரமாகவும் பாதுகாக்க, நெரிசலான தெருக்களைத் தவிர்க்குமாறு வேண்டினார். அவற்றை விட்டுவிடுவதைவிட, தாம் தமது உயிரையே விட்டுவிடுவதாக கூறிய டார்ஸிசியஸ் புனிதப் புதையலான அவற்றை பற்றிக்கொண்டு சிறை நோக்கி புறப்பட்டார்.
"நோட்ரே டேமின்" (Notre Dame) அருட்சகோதரி ஒருவர், இங்கிருந்து கதையை எடுத்துக்கொள்கிறார்:
ஓ, எங்கள் ஆசீர்வதிக்கப்பட்ட இறைவனை தனது இதயத்திற்கு மிக நெருக்கமாக சுமந்தபோது டார்ஸிசியஸ் எவ்வளவு மகிழ்ச்சியையும், பெருமையையும் உணர்ந்தார்! அவர் கடந்து வந்த இடங்களையோ மக்களையோ விட்டுவிடும் எண்ணங்கள் அவருக்கு இல்லை. அவர் சுமந்த இயேசுவைப் பற்றி மட்டுமே நினைத்திருந்தார்.
"ஓ, அன்புள்ள இயேசுவே, நான் உன்னை எப்படி நேசிக்கிறேன்," என்று அவர் கிசுகிசுத்தார். "உங்கள் சின்னஞ்சிறிய தூதராக என்னைத் தேர்ந்தெடுத்திருப்பது எவ்வளவு நல்லது. சிறையில் இருக்கும் இந்த நல்ல மனிதர்களைப் போல நானும் உங்களுக்காக எவ்வளவு வேண்டுமானாலும் மனமுவந்து துன்பப்படுவேன், இறப்பேன். ஒருவேளை, ஒரு நாள், நீங்களும் என் உயிரை உங்களுக்காக அர்ப்பணிக்க அனுமதிப்பீர்கள்.”
இது போன்ற நேசமிகு வார்த்தைகளை கிசுகிசுத்தவாறு, அவர் விரைவாகச் சென்றார். அவர் இப்போது நெடுஞ்சாலையிலிருந்து வெளியேறி கேடகோம்ப் சாலையில் இருந்தார். அங்கு அவர் தனது பள்ளித் தோழர்கள் உள்ள ஒரு குழுவைக் கடந்தார். விளையாடுவதற்கு ஒரு அணியை உருவாக்க எண்ணிய அவர்களுக்கு ஒரே ஒரு நபர் தேவைப்பட்டார். டார்ஸிசியஸைப் பார்த்த அவர்கள், அவரை நிறுத்தி அவர்களுடன் சேர அழைத்தனர்.
"நான் வருந்துகிறேன், ஆனால் நான் ஒரு முக்கியமான செய்தி கொண்டுபோகிறேன்" என்ற அவர், விரைந்து சென்றார். ஆனால் அவரைப் பிடித்துக்கொண்ட சிறுவர்கள், அவரை விட மறுத்தனர்.
டார்ஸிசியஸ் தனது கைகளை மார்பகத்துடன் இறுக்கமாகப் பிடித்திருப்பதைப் பார்த்த ஒருவன், "உன்னிடம் என்ன இருக்கிறது நான் பார்க்கிறேன்" என்றான்.
"இல்லை, இல்லை," என்று டார்ஸிசியஸ் அழுதார். தன்னை விடுவிக்க போராடினார். அவரது கவலை அவர்கள் அனைவரையும் ஆர்வமாக்கியது. மேலும் அவர்கள் அனைவரும் ஒன்றாக அவரது கைகளை இழுக்க முயன்றனர்.
"என் இயேசுவே, என்னை பலப்படுத்துங்கள்" என்று டார்ஸிசியஸ் கிட்டத்தட்ட மூச்சைப் பிடித்து முணுமுணுத்தார். ஆனால், அவரது வார்த்தைகளைக் கேட்டுவிட்ட ஒரு சிறுவன், “அவன் ஒரு கிறிஸ்தவன். அவன் மர்மமான ஏதோ சில கிறிஸ்தவ பொருளை அங்கே மறைக்கிறான்” என்று, மற்றவர்களிடம் கூக்குரலிட்டான்.
இதனால் ஆர்வம் அதிகமான சிறுவர்கள், டார்ஸிசியஸ் என்னதான் வைத்திருக்கிறார் என்று பார்த்துவிடுவது என்று தீர்மானித்தார்கள். எனவே அவர்கள் கல்லெறிந்து, உதைத்து, அவரைத் தாக்கினார்கள். அவருடைய கைகளை விலக்க தங்களால் முடிந்ததைச் செய்தார்கள். ஆனால் அவர்களால் அவரது பிடியைத் தளர்த்த முடியவில்லை.
அந்த வழியாகச் சென்ற வழிப்போக்கன் ஒருவர், என்ன விஷயம் என்று கேட்டார். "அவன் ஒரு கிறிஸ்தவன், மர்மமான சில கிறிஸ்தவ பொருளை சுமந்து வருகிறான். நாங்கள் அவனிடமிருந்து அதைப் பெற முயற்சிக்கிறோம்" என்று சிறுவர்களில் ஒருவன் கத்தினான்.
"அவன் ஒரு கிறிஸ்தவன் என்றா சொன்னாய்?" என்ற வழிப்போக்கன், டார்ஸிசியஸை கொடூரமாக அடித்து கீழே தள்ளினான்.
இந்த தருணத்தில், அந்த வழியாக வந்த ஒரு படை வீரன், கூட்டத்தை நோக்கி விரைந்து சென்று, அவர்களை வலது மற்றும் இடதுபுறமாக சிதறடித்து விரட்டினான். பின்னர், குனிந்து டார்ஸிசியஸை தனது கைகளில் தூக்கினான்.
"கோழைகளே” என்று கத்திய படை வீரன், "ஒரு சிறிய பையனை எல்லாரும் சேர்ந்து அடிக்கிறீர்களே" என்ற அவர் விரைவாக வீதியில் இறங்கி அமைதியான பாதையில் விரைந்தார். டார்ஸிசியஸின் தலைமுடியை கோதிய அவர், "டார்ஸிசியஸ் பையா" என்று செல்லமாக அழைத்தார். கண்களைத் திறந்து பார்த்த டார்ஸிசியஸ், அவர், கேட்டக்கோம்பில் தாம் அடிக்கடி சந்தித்துள்ள ஒரு கிறிஸ்தவர் என்பதை உணர்ந்தார்.
"நான் இறந்து கொண்டிருக்கிறேன், ஆனால் நான் என் கடவுளை அவர்களிடமிருந்து பாதுகாத்துவிட்டேன்" என்று அவர் கூறினார். அவர் தனது விலைமதிப்பற்ற புதையலை படைவீரனிடம் ஒப்படைத்தார். அவர் அதை தனது அங்கிக்குள் பயபக்தியுடன் வைத்துக்கொண்டார். "எனக்காக அவரை சிறைக்குள் அழைத்துச் செல்லுங்கள்" என்று டார்ஸிசியஸ் கூறினார். ஒரு மென்மையான பெருமூச்சுடன் அவர் மீண்டும் சிப்பாயின் கைகளில் விழுந்தார். அவருடைய சிறிய ஆத்மா ஏற்கனவே கடவுளோடு ஒன்றிப்போயிருந்தது. அவருக்காக அவர் விருப்பத்துடன் தமது உயிரைக் கொடுத்தார். ஏனென்றால், "ஒரு மனிதன் தன் நண்பனுக்காக உயிரைக் கொடுப்பதைவிட, பெரிய அன்பு வேறு எதுவுமில்லை" என்று இயேசு ஒருமுறை சொல்லியிருக்கிறார்.
சின்னஞ்சிறு டார்ஸிசியஸ் நண்பர்களின் நண்பரான இயேசு கிறிஸ்துவுக்காக தனது உயிரைக் கொடுத்தார்!
டமாஸிசியஸை, திருத்தொண்டர் புனிதர் ஸ்தேவானுடன் (Deacon, Protomartyr of The Faith, Saint Stephen) ஒப்பிடும் திருத்தந்தை முதலாம் டமாசுஸ், (Pope Damasus I), "ஸ்தேவான் ஒரு கூட்டத்தினரால் கல்லெறியப்பட்டு கொல்லப்பட்டதை போலவே, டமாஸிசியஸும் ஆசீர்வதிக்கப்பட்ட நற்கருணையைச் சுமந்த காரணத்துக்காக கல்லெறியப்பட்டு கொல்லப்பட்டார்" என்கிறார்.
ஆகஸ்ட் மாதம் 15ம் நாளன்று இவரது நினைவுத் திருநாள் நினைவுகூரப்படுகிறது. இந்நாளானது, அன்னை மரியாளுடைய (Feast of the Assumption) விண்ணேற்பு தின விழாவாக கொண்டாடப்படுவதால், இவருடைய நினைவுத் திருநாள், பொது ரோமானிய நாட்காட்டியில் (General Roman Calendar) குறிப்பிடப்படவில்லை. ஆனால் ரோமானிய தியாகவியலில் (Roman Martyrology) மட்டுமே குறிப்பிடப்பட்டுள்ளது.
Also known as
Tarsicius
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Third to fourth century layman or deacon (sources vary). While taking Communion to prisoners, Tarcisius was attacked by a pagan mob, and died defending the Host. Martyr. It is said that when the pagans searched him after beating him to death, the Hosts had miraculously disappeared.
Patronage
• altar boys, altar girls, altar servers
• first communicants
Blessed José María Peris Polo
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Studied at the College of Saint Joseph in Tortosa, Spain. Priest, ordained on 6 June 1914. Member of the Diocesan Laborer Priests of the Sacred Heart of Jesus, making his solemn profession on 12 August 1923. Vocations director at the College of Saint Joseph. Rector of the seminaries of Córdoba and Barcelona. Martyred in the Spanish Civil War.
Born
1 November 1889 in Cinctorres, Castellón, Spain
Died
shot at dawn on 15 August 1936 at the cemetery in Almazora, Castellón, Spain
Beatified
1 October 1995 by Pope John Paul II
Blessed Alfred of Hildesheim
Also known as
Alfrid, Altfried, Altfrid
Profile
Benedictine monk at Corvey Abbey. Bishop of Hildesheim, Germany in 851. Founded Essen Abbey. Adviser to the East Frankish King Louis the German. Known for his devotion to the Mother of God.
Born
early 9th century in Cologne, Germany
Died
• 15 August 874 of natural causes
• buried in the church of Essen Abbey
Beatified
1965 by Pope Paul VI (cultus confirmed)
Blessed Juliana Puricelli
Also known as
Juliana de Busto Arsicio
Profile
Augustinian contemplative nun. Friend of Blessed Catherine da Palanza.
Born
1427 at Busto-Arizio, Italy
Died
15 August 1501 at Sacro Montesopra Varese convent of natural causes
Beatified
16 September 1769 by Pope Clement XIV (cultus confirmed)
Blessed George Halley
Also known as
Angelus of Saint Joseph
Additional Memorial
20 June as one of the Irish Martyrs
Profile
Carmelite, taking the name Angelus of Saint Joseph. One of the Martyrs of Ireland.
Born
Irish
Died
15 August 1642 in Siddan, Meath, Ireland
Beatified
27 September 1992 by Pope John Paul II in Rome, Italy
Blessed Elisabetta del Paradiso
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Sister of Blessed Maria del Paradiso. The two became Mercedarian nuns together at the monastery of Santa Maria ad Argamasilla, and stayed together in lives of austerity, prayer and penance.
Blessed Maria del Paradiso
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Sister of Blessed Elisabetta del Paradiso. The two became Mercedarian nuns together at the monastery of Santa Maria ad Argamasilla, and stayed together in lives of austerity, prayer and penance.
Saint Arnulphus of Soissons
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Eleventh-century nobleman of Brabant (in modern Belgium). Soldier. Monk at Soissons, France. Bishop of Soissons. Worn out trying to restore order to his diocese, he retired to the Cistercian Abbey of Aldenberg near Cologne, Germany.
Died
1087 at Aldenberg Abbey in Germany of natural causes
Saint Napoleon of Alexandria
Also known as
Neópolo
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Martyred in the persecutions of Diocletian.
Born
Egyptian
Died
tortured to death in the early 4th century in Alexandria, Egypt
Blessed Ferdinando de Pazos
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Mercedarian friar, assigned to ransom Christians enslaved by Muslims in Fez, Morocco. After freeing more than 100 people, he stayed on to preach Christianity.
Died
Fez, Morocco
Martyred Claretians of Barbastro
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• Blessed Agustín Viela Ezcurdia
• Blessed Alfons Miquel Garriga
• Blessed Alfons Sorribes Teixidó
• Blessed Antolín Calvo y Calvo
• Blessed Antoni Dalmau Rosich
• Blessed Atanasio Vidaurreta Labra
• Blessed Eduardo Ripoll Diego
• Blessed Esteve Casadevall Puig
• Blessed Eusebi Maria Codina Millà
• Blessed Felipe de Jesús Munárriz Azcona
• Blessed Francesc Roura Farró
• Blessed Francisco Castán Meseguer
• Blessed Gregorio Chirivas Lacamba
• Blessed Hilario Llorente Martín
• Blessed Jaume Falgarona Vilanova
• Blessed Joan Baixeras Berenguer
• Blessed Joan Codinachs Tuneu
• Blessed José Amorós Hernández
• Blessed José Blasco Juan
• Blessed José Figuero Beltrán
• Blessed José Pavón Bueno
• Blessed Josep Maria Badía Mateu
• Blessed Josep Ormo Seró
• Blessed Josep Ros Florensa
• Blessed Juan Díaz Nosti
• Blessed Juan Echarri Vique
• Blessed Juan Sánchez Munárriz
• Blessed Leoncio Pérez Ramos
• Blessed Lluís Escalé Binefa
• Blessed Lluís Lladó Teixidor
• Blessed Lluís Masferrer Vila
• Blessed Manuel Buil Lalueza
• Blessed Manuel Martínez Jarauta
• Blessed Manuel Torras Sais
• Blessed Miquel Masip González
• Blessed Nicasio Sierra Ucar
• Blessed Pedro García Bernal
• Blessed Pere Cunill Padrós
• Blessed Rafael Briega Morales
• Blessed Ramon Illa Salvia
• Blessed Ramon Novich Rabionet
• Blessed Salvador Pigem Serra
• Blessed Sebastià Riera Coromina
• Blessed Sebastián Calvo Martínez
• Blessed Secundino Ortega García
• Blessed Teodoro Ruiz de Larrinaga García
• Blessed Tomàs Capdevila Miró
• Blessed Wenceslau Clarís Vilaregut
Died
2 August through 18 August 1936 in Barbastro, Huesca, Spain
Beatified
25 October 1992 by Pope John Paul II
Martyrs of Nicomedia
Profile
Three Christians martyred together. No details survive but the names - Eutychian, Philip and Straton.
Died
Nicomedia, Bithynia (in modern Turkey)
Martyred in the Spanish Civil War
Thousands of people were murdered in the anti-Catholic persecutions of the Spanish Civil War from 1934 to 1939. I have pages on each of them, but in most cases I have only found very minimal information. They are available on the CatholicSaints.Info site through these links:
• Blessed Agustì Ibarra Angüela
• Blessed Carmelo Sastre y Sastre
• Cayetano García Martínez
• Blessed Clemente Vea Balaguer
• Blessed Francisco Míguez Fernández
• Fructuoso Pérez Márquez
• Blessed Ildefonso Alberto Flos
• Blessed Jaume Bonet Nadal
• Blessed Joan Ceró Cedó
• Blessed Josep Santonja Pinsach
• Blessed Juan Francisco Barahona Martín
• Blessed Juan Mesonero Huerta
• Blessed Luis Ros Ezcurra
• Blessed Manuel Formigo Giráldez
• Blessed Miguel Alberto Flos
• Pedro Gambín Pérez
• Blessed Sebastià Balcells Tonijuan
• Blessed Severiano Montes Fernández
Also celebrated but no entry yet
• Our Lady of La Vang
• Our Lady of Madhu
• Our Lady of Patrocínio
• Our Lady of the Abbey
• Gioconda of Rome
• Juan of Seville
