St. Rusticus
of Clermont, Roman Gaul.
24 September 2020
St. Rupert of Salzberg. September 24
St. Rupert of Salzberg
Possibly descended from the Merovingians and claimed by the Irish as one of their own, St. Rupert of Salzburg was bishop of Worms when Childeric III asked that he evangelize Bavaria. Rupert travelled from Ratisbon to the Danube, where he converted Duke Theodo II. The duke gave him land at Iuvavum, on which Rupert established the abbey of St. Peter and the Nonnberg convent. Its abbess was his niece, Erendruda. Rupert also converted pagan temples into Christianchurches and established the salt-mining industry from which the city takes its present name, Salzburg. When Rupert died c. 710/717, he was buried in St. Peter's abbey. Vergil of Salzberg later translated his relics to the cathedral in Salzberg.
Rupert of Salzburg (German: Ruprecht,[a]Latin: Robertus, Rupertus; c. 660[b] – 710 AD) was Bishop of Worms as well as the first Bishop of Salzburg and abbot of St. Peter's in Salzburg. He was a contemporary of the Frankish king Childebert III[2]. As bishop at Worms, Rupert was at first accepted as a wise and devout dignitary, however, the mostly pagan community eventually came to reject him and forced him out of the city. By the end of the 7th century, the Agilolfing duke Theodo of Bavariarequested that he come to his residence at Regensburg (Ratisbon) to help spread the Christian faith among the Bavariantribes. Rupert is venerated as a saint in the Roman Catholic and Eastern Orthodox Churches.[3] Rupert is also patron saint of the Austrian state of Salzburg.
Life
Holy tradition states that Rupert was a scion of the Frankish royal Merovingian dynasty;[3] he was possibly related to the Robertians, most likely a descendant of Count palatine Chrodbert II.
Baptism of Duke Theodo by Bishop Rupert, Franciscus de Neve (II) (c. 1670)
As Worms bishop, Rupert was at first accepted as a wise and devout dignitary, however, the mostly pagan community eventually came to reject him and forced him out of the city. By the end of the 7th century, the Agilolfing duke Theodo of Bavaria requested that he come to his residence at Regensburg (Ratisbon) to help spread the Christian faith among the Bavarian tribes.
Rupert then moved to Altötting, where he converted the locals. He sailed down the Danube river, visiting many towns, villages and forts. Soon he had converted a large area along the Danube southeastward to the Bavarian border with the Pannonian lands that then were under the rule of the Avar Khaganate. Here he stayed at Lorch, the former Roman city of Lauriacum (today part of Enns), where an Early Christian church—the present Basilica of St. Lawrence—already existed.
Warlike conditions in the borderlands made him abandon plans of missionary work in the territories of the Pannonian Avars. Instead he proceeded along the Roman road via Seekirchen to the ruined city of Juvavum, where he made his base and renamed the city "Salzburg" (Latin: Salisburgum).[4] Like in Lorch, Rupert was able to build on ancient Early Christian traditions that were already in place. He re-established the convent at St. Peter's Abbey and laid the foundations of Salzburg Cathedral that was finished by his successor Vergilius. He also founded the Benedictine nunnery of Nonnbergbeneath the Festungsberg fortifications (later Hohensalzburg Fortress), where his niece Erentrude became the first abbess.
Rupert also introduced education and other reforms. From the hands of Duke Theodo of Bavaria, his bishopric received estates around Piding and Reichenhall, where he promoted the development of the local saltworks. Rupert's mission work also spread into the Alps, where a first monastic cell (Cella Maximiliana) was founded at present-day Bischofshofen about 711.
Rupert reportedly died on Easter Sundayaround 710.[5] According to other sources, he returned to his hometown of Worms, where he died in 717. His mortal remains were transferred to Salzburg Cathedral by Bishop Vergilius on 24 September 774.
Veneration
Rupert's life and mission work is documented in medieval chronicles like the Conversio Bagoariorum et Carantanorum. In accordance with Christian tradition, St. Rupert's feast day is celebrated by the Eastern Orthodox Church on the anniversary of his repose, March 27[3] (March 28 according to the Lutheran Calendar of Saints). In Austria, it is September 24,[6] commemorating the translation of his relics to Salzburg Cathedral. Rupertitag is also a public holiday in the State of Salzburg, associated with popular Volksfestevents.
Rupert is the patron saint of the State of Salzburg, the Roman Catholic Archdiocese of Salzburg (together with his successor Vergilius), and of the adjacent Bavarian Rupertiwinkel region. He is also known as the "Apostle of the Bavarians" and patron of several settlements like Sankt Ruprecht in Styriaor Šentrupert in Slovenia and of numerous church buildings.
Martyrs of Chalcedon September 24
Martyrs of Chalcedon
A group of forty-nine Christians slain in Chalcedon during the reign of Emperor Diocletian . Records indicate that the martyrs were members of the choir in the church of Chalcedon.
Chalcedon
Chalcedon marked on a map of the Istanbul region
Chalcedon (/kælˈsiːdən/ or /ˈkælsɪdɒn/;[1]Greek: Χαλκηδών, sometimes transliterated as Chalkedon) was an ancient maritime town of Bithynia, in Asia Minor. It was located almost directly opposite Byzantium, south of Scutari(modern Üsküdar) and it is now a district of the city of Istanbul named Kadıköy. The name Chalcedon is a variant of Calchedon, found on all the coins of the town as well as in manuscripts of Herodotus's Histories, Xenophon's Hellenica, Arrian's Anabasis, and other works. Except for a tower, almost no above-ground vestiges of the ancient city survive in Kadıköy today; artifacts uncovered at Altıyol and other excavation sites are on display at the Istanbul Archaeological Museum.
The site of Chalcedon is located on a small peninsula on the north coast of the Sea of Marmara, near the mouth of the Bosphorus. A stream, called the Chalcis or Chalcedon in antiquity[2] and now known as the Kurbağalıdere (Turkish: stream with frogs), flows into Fenerbahçe Bay. There Greek colonists from Megara in Attica founded the settlement of Chalcedon in 685 BC, some seventeen years before Byzantium.
The Greek name of the ancient town is from its Phoenician name qart-ħadaʃt, meaning "New Town", whence Karkhēd(ōn),[3] as similarly is the name of Carthage. The mineral chalcedony is named after the city.[4]
Prehistory
The mound of Fikirtepe has yielded remains dating to the Chalcolithic period(5500-3500 BC) and attest to a continuous settlement since prehistoric times. Phoenicians were active traders in this area.
Pliny states that Chalcedon was first named Procerastis, a name which may be derived from a point of land near it: then it was named Colpusa, from the harbour probably; and finally Caecorum Oppidum, or the town of the blind.[5]
Megarian colony
Funerary stele from the 1st century BC.
Chalcedon originated as a Megariancolony in 685 BC. The colonists from Megara settled on a site that was viewed in antiquity as so obviously inferior to that visible on the opposite shore of the Bosphorus (with its small settlements of Lygos and Semistra on Seraglio Point), that the 6th-century BC Persian general Megabazus allegedly remarked that Chalcedon's founders must have been blind.[6] Indeed, Strabo and Pliny relate that the oracle of Apollo told the Athenians and Megarians who founded Byzantium in 657 BC to build their city "opposite to the blind", and that they interpreted "the blind" to mean Chalcedon, the "City of the Blind".[7][8]
Nevertheless, trade thrived in Chalcedon; the town flourished and built many temples, including one to Apollo, which had an oracle. Chalcedonia, the territory dependent upon Chalcedon,[9] stretched up the Anatolian shore of the Bosphorus at least as far as the temple of Zeus Urius, now the site of Yoros Castle, and may have included the north shore of the Bay of Astacus which extends towards Nicomedia. Important villages in Chalcedonia included Chrysopolis[10] (the modern Üsküdar) and Panteicheion (Pendik). Strabo notes that "a little above the sea" in Chalcedonia lies "the fountain Azaritia, which contains small crocodiles".[11]
In its early history Chalcedon shared the fortunes of Byzantium. Later, the 6th-century BC Persian satrap Otanescaptured it. The city vacillated for a long while between the Lacedaemonian and the Athenian interests. Darius the Great's bridge of boats, built in 512 BC for his Scythian campaign, extended from Chalcedonia to Thrace. Chalcedon formed a part of the kingdom of Bithynia, whose king Nicomedes willed Bithynia to the Romans upon his death in 74 BC.
Roman city
The city was partly destroyed by Mithridates. The governor of Bithynia, Cotta, had fled to Chalcedon for safety along with thousands of other Romans. Three thousand of them were killed, sixty ships captured, and four ships destroyed in Mithridates' assault on the city.[12]
During the Empire, Chalcedon recovered, and was given the status of a free city. It fell under the repeated attacks of the barbarian hordes who crossed over after having ravaged Byzantium, including some referred to as Scythians who attacked during the reign of Valerian and Gallienus in the mid 3rd century.[13]
Byzantine and Ottoman suburbs
Small silver jug from Chalcedon.
Chalcedon suffered somewhat from its proximity to the new imperial capital at Constantinople. First the Byzantines and later the Ottoman Turks used it as a quarry for building materials for Constantinople's monumental structures.[14] Chalcedon also fell repeatedly to armies attacking Constantinople from the east.
In 361 AD it was the location of the Chalcedon tribunal, where Julian the Apostate brought his enemies to trial.
In 451 AD an ecumenical council of Christian leaders convened here. See below for this Council of Chalcedon.
The general Belisarius probably spent his years of retirement on his estate of Rufinianae in Chalcedonia.
Beginning in 616 and for at least a decade thereafter, Chalcedon furnished an encampment to the Persians under Chosroes II[15] (cf. Siege of Constantinople (626)). It later fell for a time to the Arabs under Yazid (cf. Siege of Constantinople (674)).
Chalcedon was badly damaged during the Fourth Crusade (1204). It came definitively under Ottoman rule under Orhan Gazi a century before the Ottoman conquest of Constantinople.
Ecclesiastical history
Nicetas of Chalcedon
Chalcedon was an episcopal see at an early date and several Christian martyrsare associated with Chalcedon:
- The virgin St. Euphemia and her companions in the early 4th century; the cathedral of Chalcedon was consecrated to her.
- St. Sabel the Persian and his companions.
It was the site of various ecclesiastical councils. The Fourth Ecumenical Council, known as 'the' Council of Chalcedon, was convened in 451 and defined the human and divine natures of Jesus, which provoked the schism with the churches composing Oriental Orthodoxy.
After the council, Chalcedon became a metropolitan see, but without suffragans. There is a list of its bishops in Le Quien,[16] completed by Anthimus Alexoudes,[17] revised for the early period by Pargoire.[18] Among others are:[19]
- St. Adrian, a martyr;
- St. John, Sts. Cosmas and Nicetas, during the Iconoclastic period;
- Maris, the Arian;
- Heraclianus, who wrote against the Manichaeans and the Monophysites;
- Leo, persecuted by Alexius I Comnenus.
Greek and Catholic successions
The Greek Orthodox Metropolitan of Chalcedon holds senior rank (currently third position) within the Greek Orthodox patriarchal synod of Constantinople. The incumbent is Metropolitan Athanasios Papas. The cathedral is that of St. Euphemia.
After the Great Schism, the Latin Churchretained Chalcedon as a titular see with archiepiscopal rank,[20] with known incumbents since 1356. Among the titular bishops named to this see were William Bishop (1623–1624) and Richard Smith (1624–1632), who were appointed vicars apostolic for the pastoral care of Catholics in England at a time when that country had no Catholic diocesan bishops. Such appointments ceased after the Second Vatican Council and the titular see has not been assigned since 1967.[21]
Chalcedon has also been a titular archbishopric for two Eastern Catholic church dioceses:
- Syrian (Antiochian Rite, established in 1922; vacant since 1958)
- Armenian Catholic (Armenian Rite, established 1951, after two incumbents, suppressed in 1956)
Notable people
- Euphemia (3rd century AD), Christian saint and martyr, patron saint of Kalkhedon
- Boethus (2nd century BC), Greek sculptor
- Herophilos (2nd century BC), Greek physician
- Phaleas of Chalcedon (4th century BC), Greek statesman
- Thrasymachus (5th century BC), Greek sophist
- Xenocrates (4th century BC), Greek philosopher
St. Chuniald & Gislar September 24
St. Chuniald & Gislar
Irish or Scottish missionaries to southern Germany and Austria. They labored as disciples of St. Rupert of Salzburg.
Bl. Anton Martin Slomsek September 24
Bl. Anton Martin Slomsek
Anton Martin Slomšek (26 November 1800 - 24 September 1862) was a Slovene bishop, author, poet, and advocate of Slovene culture.
செப்டம்பர் 24#இரக்கத்தின்_அன்னை
செப்டம்பர் 24
#இரக்கத்தின்_அன்னை
பதின்மூன்றாம் நூற்றாண்டில் ஸ்பெயின் நாட்டில் பிறந்தவர் புனித பீட்டர் நோலாஸ்கா.
மிகப்பெரிய செல்வந்தரான இவர், மூர் இனத்தவரால் ஆப்பிரிக்கச் சிறைகளில் அடைத்து வைக்கப்பட்டு, கடுமையாகச் சித்திரவதை செய்யப்பட்ட கிறிஸ்தவர்களை எப்படியாவது மீட்கவேண்டும் என்று முடிவுசெய்தார். அதற்காகத் தன் சொத்துக்களையெல்லாம் விற்றார்.
இவருடைய இந்த முயற்சிக்கு ஸ்பெயின் நாட்டில் உள்ள அரகோனை ஆண்டுவந்த முதலாம் ஜேம்ஸ் என்ற மன்னரும், பெனபோர்ட் நகர்ப் புனித ரெய்மெண்டும் பெரிதும் உதவினர்.
இவர்களுடைய உதவியினால் புனித பீட்டர் நோலாஸ்கா, மூர் இனத்தவரிடம் அடிமைகளாக இருந்த கிறிஸ்தவர்களை மீட்க முயற்சி செய்துகொண்டிருக்கும்போதுதான், அன்னை மரியா இவருக்கு இரண்டு பைகள் நிறைய தங்கக் காசுகளோடு தோன்றினார்.
தங்கக் காசுகள் இருந்த அந்த இரண்டு பைகளையும் புனித பீட்டர் நோலாஸ்காவிடம் கொடுத்த அன்னை மரியா, இவற்றைக் கொண்டு மூர் இனத்தவரிடம் அடிமைகளாக இருக்கும் கிறிஸ்தவர்களை மீட்டு வா என்றார். கூடவே அவரோடு சேர்ந்து பணிபுரியக்கூடியவர்கள் அணியவேண்டிய வெந்நிற ஆடையையும் கொடுத்துவிட்டு அங்கிருந்து மறைந்தார்.
இவ்வாறு அன்னை மரியா, புனித பீட்டர் நோலாஸ்காவிற்குத் தோன்றிய நாள் 1281 ஆம் ஆண்டு, ஆகஸ்ட் திங்கள் 1.
✠ சான் செவரினோ நகர் புனிதர் பஸிஃபிகஸ் ✠(St. Pacificus of San Severino)
† இன்றைய புனிதர் †
(செப்டம்பர் 24)
✠ சான் செவரினோ நகர் புனிதர் பஸிஃபிகஸ் ✠
(St. Pacificus of San Severino)
குரு:
(Priest)
பிறப்பு: மார்ச் 1, 1653
சான் செவரினோ, மேக்கராடா, திருத்தந்தையர் மாநிலங்கள்
(San Severino, Macerata, Papal States)
இறப்பு: செப்டம்பர் 24, 1721 (வயது 68)
சான் செவரினோ, மேக்கராடா, திருத்தந்தையர் மாநிலங்கள்
(San Severino, Macerata, Papal States)
ஏற்கும் சமயம்:
ரோமன் கத்தோலிக்க திருச்சபை
(Roman Catholic Church)
முக்திபேறு பட்டம்: ஆகஸ்ட் 4, 1786
திருத்தந்தை ஆறாம் பயஸ்
(Pope Pius VI)
புனிதர் பட்டம்: மே 26, 1839
திருத்தந்தை பதினாறாம் கிரகோரி
(Pope Gregory XVI)
நினைவுத் திருநாள்: செப்டம்பர் 24
புனிதர் பஸிஃபிகஸ், ஒரு இத்தாலி நாட்டைச் சேர்ந்த ரோமன் கத்தோலிக்க திருச்சபையின் குரு ஆவார். இவர், தாம் நிகழ்த்திய அற்புதங்களின்பேரில் பிரபலமானவர்.
“கார்லோ அன்டோனியோ டிவைனி” (Carlo Antonio Divini) எனும் இயற்பெயர் கொண்ட இவர், கி.பி. 1653ம் ஆண்டு, மார்ச் மாதம், முதலாம் தேதியன்று, “சான் செவரினோ” (San Severino) எனுமிடத்தில் பிறந்தார். “அன்டோனியோ மரியா டிவைனி” (Antonio Maria Divini) இவரது தந்தை ஆவார். இவரது தாயாரின் பெயர், “மரியேஞ்சலா புரூனி” (Mariangela Bruni) ஆகும். மூன்று வயதான இவர் உறுதிப்பூசுதல் அருட்சாதனம் பெற்றதும், இவருடைய பெற்றோர் மரித்துப் போயினர். கி.பி. 1670ம் ஆண்டும், டிசம்பர் மாதம் வரை, இவர் மிகுந்த கஷ்டங்கள் அனுபவித்தார். பின்னர், “மார்ச் அன்கோனா” (March of Ancona) நகரிலுள்ள சீர்திருத்தப்பட்ட ஃபிரான்சிஸ்கன் சபையில் இணைந்து அதன் சீருடைகளைப் பெற்றார்.
மிகுந்த கஷ்டங்களினூடே படித்த இவர், கி.பி. 1678ம் ஆண்டு, ஜூன் மாதம், 4ம் தேதியன்று, குருத்துவ அருட்பொழிவு பெற்றார். 1680ம் ஆண்டு முதல், 1683ம் ஆண்டு வரையான காலத்தில், தமது சபையின் புதிய உறுப்பினர்களுக்கு தத்துவ பாடம் கற்பிக்கும் பேராசிரியர் பணியாற்றினார். இதைத் தொடர்ந்து நான்கு அல்லது ஐந்து ஆண்டுகளுக்கு ஒரு மிஷனரியாக சுற்றியிருந்த பகுதிகளில் மறைபணிபுரிந்தார். ஆனால், அதனைத் தொடர்ந்து ஏற்பட்ட நடை தடுமாற்றம் (Lameness), செவிட்டுத் தன்மை (Deafness) மற்றும் கண்பார்வைக் குறைபாடு (Blindness) போன்றவற்றினால் அவரால் தொடர்ந்து மறைப் பணியாற்ற இயலாமல் போனது. பின்னர் அவர், அவர் தியான வாழ்க்கையை தொடங்கினார். அவரது வாழ்நாள் முழுவதும் ஆழ்ந்த உடல் வேதனைகள் தொடர்ந்தாலும், அவர் கடவுளிடம் மட்டுமே ஆறுதலையும் நிவாரணத்தையும் தேடிக்கொண்டிருந்தார். அதிசயமான இயற்கை சக்திகள் மற்றும் உழைக்கும் அற்புதங்களின் பரிசுகள் அவருக்கு கடவுளால் வழங்கப்பட்டிருந்தன. அவர், ஒரு தேவதூதனின் பொறுமையுடன் நோய்களின் வேதனைகளைத் தாங்கிக் கொண்டு, பல அற்புதங்களைச் செய்தார். மென்மேலும் கடவுளால் ஆசீர்வதிக்கப்பட்டார்.
இவர் ஒரு நிலையான நோயாளியாக இருந்தபோதிலும், கி.பி. 1692ம் ஆண்டு முதல் 1693ம் ஆண்டுவரை, "சான் சவரினோ" (San Severino) நகரிலுள்ள "சான்ட மரியா டெல் கிரேஸி" கான்வென்ட்டில் (Convent of Santa Maria delle Grazie) பாதுகாவலர் பதவியை வகித்தார். பின்னர், அங்கேயே கி.பி. 1721ம் ஆண்டு, செப்டம்பர் மாதம், 24ம் நாளன்று, மரித்தார்.
† Saint of the Day †
(September 24)
✠ St. Pacificus of San Severino ✠
Priest:
Born: March 1, 1653
San Severino, Macerata, Papal States
Died: September 24, 1721 (Aged 68)
San Severino, Macerata, Papal States
Venerated in: Roman Catholic Church
Beatified: August 4, 1786
Pope Pius VI
Canonized: May 26, 1839
Pope Gregory XVI
Feast: September 24
Saint Pacificus of San Severino, born Carlo Antonio Divini, was an Italian Roman Catholic priest known for being a miracle-worker.
He was beatified on 4 August 1786 and canonized as a saint in 1839.
Biographical selection:
Pacificus was born into the impoverished Divini family on March 1, 1653, in the city of San Severino, Italy. He was one of 13 children. At age three he lost his father and his mother. Along with his siblings, he was brought to the house of an uncle to be raised. The children suffered greatly there, mistreated by two servants in the household.
From infancy, Pacific had received a good religious formation from his mother, which helped him to not fall into despair and to follow the religious vocation that early attracted him. At age 17 he entered the Franciscans of Forano, where he studied and received Holy Orders on June 4, 1678, subsequently becoming Professor of Philosophy at the Monastery.
The words of Our Lord, “the harvest is great but the workers are few,” refused to leave his mind, and he concluded that the world did not need doctors, but apostles. He spoke about this concern to his Provincial, who directed him in 1683 to take up missionary work. For five or six years he actively preached to the people of the surrounding regions. His idea was to convert the infidel and suffer martyrdom. But God had reserved to this hunter of souls another apostolate: suffering.
His feet became swollen and covered with wounds, which prevented him from walking, a condition he suffered until his death. For a while, he held the post of guardian in the Monastery and dedicated many hours to hearing confessions. However, he could no longer do so after he became deaf and could not communicate with those around him. This intensified his union with God.
The loss of this sense was not enough. Pacific also became blind. In the last years of his life, he could no longer celebrate Mass or go to the choir. To these physical pains were added other psychological ones. Religious life for him became a pilgrimage through a desert where he suffered a great sense of abandonment and anguish.
And, since the worse enemies of man are his neighbours, St. Pacific found some persons in his Monastery – like the sacristan and nurse – who mistreated him with words and deeds. The Saint bore all this with inextinguishable and firm patience. He became a model for all those who carry this cross. He died on September 24, 1721.
Comments:
Here we are before one of the most beautiful vocations that exist in the Holy Church, which is the vocation of the expiatory victim. No one should offer himself as an expiatory victim without the permission of his confessor, because Divine Providence can accept the offering in order to punish a man's presumption and give him sufferings for which he is not prepared. Despite this admonition of prudence, we should recognize that there is no vocation more beautiful than this one.
You see that St. Pacific first studied and became a professor. Later, moved by zeal, he dedicated himself to preaching, doing good to many souls. But Providence called him to superior preaching, a superior apostolate: the most painful apostolate of the Cross.
He followed the pathway of other expiatory victims. Life becomes like a tunnel that grows increasingly narrow because of the adversities that fall on the victim until reaching a paroxysm and he dies. These victims follow the path of Our Lord Jesus Christ, who received in His most holy Soul and His divine Body more and more torments until He was crucified and died in extreme pain. So also, these souls are harassed and tormented until the moment when they die of pain, so to speak. They deliver their lives to God like pure, immaculate and holy hosts to expiate for sinners.
This is what happened to St. Pacific. You see that first, he contracted a disease that condemned him to immobility. He could only be in the confessional where he could sit and hear confessions. Then, he became deaf.
Today, with so many hearing aids and surgeries readily available, people have lost the idea of the isolation into which a deaf man falls. He sees persons talking around him and he cannot hear. If he asks what they are saying, he becomes a nuisance in the group. A friend tries to explain the subject to him with hand gestures once or twice but then ignores him. At the most, he makes a sign meaning: “I will explain it to you later.”
We could think that being almost paralytic and deaf, he had reached the apex of his suffering. But, there was more to come: He became blind. So, he lost another means to communicate with the world, his sight. Being both deaf and blind, he could only communicate through touch. Two taps on his hand mean “It is time to retire to bed;” three taps mean “here is a glass of water,” etc. So, a man in this state relies on his nurse for everything. The nurse is his only channel of contact with the living world. A deaf and blind man is effectively entombed in the world. But, there was more still that he was called to endure.
Divine Providence allowed the nurse of St. Pacific to become another source of suffering for him. He was mistreated by words and deeds. When Catholic charity called for the nurse to exercise the greatest attention, patience and humility in dealing with a helpless person like St. Pacific, he did the opposite. The selection does not reveal the actual mistreatment inflicted by the nurse and the sacristan, but we can suspect that it could have even involved physical violence. It is very vile to persecute a person in this helpless condition.
St. Pacific received such maltreatment calmly, with patience, without holding any grudge or personal hatred in his soul. With this serene disposition of soul, he ended his martyrdom in this life.
Besides the interior anguish that he suffered, you can imagine the temptations of the Devil he had to conquer. If he sinned, he could not even communicate with a confessor since St. Pacific could not hear his words or counsels. This is what comprised the journey of this poor soul on earth. When he died, we could say that he imitated Our Lord: From the top of his head to the soles of his feet, there was nothing sound in him.
What is the reason for this mysterious vocation? Why should someone suffer this much? It is to expiate for sinners. Our Lord’s sufferings in the Passion were more than sufficient to redeem mankind. But He wants the sufferings of men to be added to His own. He desires some souls to closely unite themselves to His Passion to pay for the sins of men. This is the mission of the expiatory victims. They mix their blood with His.
In the liturgy of the Mass, there is a part that makes us think of this mission. It is the moment before the Consecration when the priest puts a drop of water in a small spoon and places that water into the chalice with the wine. The water mixed with the wine, which will become the Body and Blood of Our Lord, indicates the human suffering that enters like a drop into the immensity of the divine suffering in order to expiate for the sins of men.
These victims also help us to understand, admire and love suffering. The great aim of life is to serve Our Lord and one of the best means to do so is to suffer the pain He sends us. This makes a fully realized vocation: St. Pacific walked to Calvary like Our Lord. This is his supreme glory, his magnificent example.
There are many who are willing to work for the Church, there is a good deal of persons to pray for the Church; there are just a few to fight for the Church, but, to suffer for the Church, there is almost none. Therefore, those who suffer serve the Holy Catholic Church in an eminent way.
A great number of souls went to Heaven and shine there forever, thanks to the sufferings of St. Pacific. If he had lacked faith, if he had not maintained the conviction of the efficacy of his suffering, he would not have endured it. He bore it with the idea that his suffering, his example, his prayers would do a great deal of good for many souls.
Today, we are here glorifying his name and his sufferings. He did not know that he would help the Counter-Revolution in this way in the future. He did not know then, but now he sees our meeting from Heaven and how his example is valuable to us today.
Generally speaking, as counter-revolutionaries we do not have the vocation to be expiatory victims. But we are given sufferings and we should love them as the gifts that Our Lady gives us, like pieces of the Cross of Christ that she wants us to carry.
We should endure these sufferings with valour, decision, and joy, understanding that the more Our Lady makes us suffer, the more she shows her love for us and the more opportunity she gives us to earn merit in Heaven.
These are the considerations that the life of St. Pacific suggests to us tonight.
~ Late Prof. Plinio Corrêa de Oliveira
புனித ஜெரார்ட் சார்கிரேடோ St. Gerard Sargredoநினைவுத் திருநாள்: செப்டம்பர் 24
புனித ஜெரார்ட் சார்கிரேடோ
St. Gerard Sargredo
நினைவுத் திருநாள்: செப்டம்பர் 24
பிறப்பு : 980
இறப்பு : 24 செப்டம்பர் 1046
புனிதர்பட்டம் : 1083, திருத்தந்தை 7 ஆம் கிரகோரி
பாதுகாவல் : ஹங்கேரி, புடாபெஸ்ட் நாடு
இவர் கசானாட் (Csanad) என்ற மறைமாவட்டத்தில் ஆயராக இருந்தார். வெனிஸ் நகர் ஆயர் ஹங்கேரி நாட்டு அரசருக்கு பலவிதங்களில் உதவினார். அதனால் புனித ஜெரார்ட் வெனிஸ் நகர ஆயருக்கு மறைமாவட்டத்திற்கு தேவையான உதவிகளை செய்து கொடுத்தார். பின்னர் ஹங்கேரி நாட்டு அரசர் புனித ஸ்டீபனின் மகன் வெனிஸ் நகர் பல்கலைக்கழகத்தில் படிக்கும்போது, அவருக்கும், படிப்பிற்கு தேவையான உதவிகளை செய்து கொடுத்தார். ஹங்கேரி நாட்டில் கிறிஸ்தவம் வளர்வதற்கு அந்நாட்டு அரசர் புனித ஸ்டீபனிற்கும் பெரும் உதவியாளராக இருந்தார்.
இவர் ஹங்கேரியில் மலைப்பகுதியில் செல்லும்போது, அவர் சென்ற இரு சக்கர வண்டி கீழே சரிந்ததில், மலை உச்சியிலிருந்து விழுந்துள்ளார். அவர் கீழே பாதாளத்தில் விழுந்ததும் இறந்துவிட்டார் போல காணப்பட்டார். ஆனால் அவரின் உடலில் சிறிதும் அடிபடாமல் தன் கைகளை கூப்பி, தான் இறப்பதற்காக செபித்துள்ளார் என்று கூறப்படுகின்றது. இவர் இறந்தப்பிறகு அம்மலையானது கில்லர்ட் ஹில் (Gillert Hill) என்று பெயரிட்டு அழைக்கப்படுகின்றது. இவர் இறக்கும் வரை வெனிஸ் மற்றும் ஹங்கேரி நாட்டு மக்களுக்காக பெரிதும் உழைத்து மறைப்பணியை ஆற்றியுள்ளார்.
செபம்:
அருள் பொழியும் அருள்நாதரே! உமது சிறந்த போதகராக மறைப்பணியாளராம் புனித ஜெரார்டை நீர் திருச்சபைக்கு தந்தீர். தனது நலன்களினாலும், போதனையாலும் இடைவிடா இறைவேண்டலினாலும், எங்கள் வாழ்வில் எங்களுக்கு அவர் துணையாய் இருக்கவேண்டுமென்று உம்மை மன்றாடுகின்றோம்.
---JDH---தெய்வீக குணமளிக்கும் இயேசு /திண்டுக்கல்.
Saint of the Day: (24-09-2020)
Saint Gerard Sagredo
St Gerard was Abbot of the Benedictine monastery of San Giorgio Maggiore at Venice. On a pilgrimage to the Holy Land, when passfng through Hungary, he was detained by King St Stephen and persuaded to work for the conversion of the Magyars and to be the tutor of his son, Prince St Emeric. In 1035 Gerard, who was known in Hungary as “Collert”, became the first Bishop of Csanad, Hungary. He administered his See with great zeal and his flock owed their great devotion to the Blessed Virgin to his apostolic efforts. However, with the death of King St Stephen in 1037, a reaction to Christianity set in. In 1046, Gerard, the staunch Christian that he was, and many of his followers were either lanced or stoned to death at Buda. St Gerard, whose body was thrown into the Danube, is revered as the Apostle of Hungary.
Born:
23 April 980 in Venice, Italy
Died :
stabbed to death with a lance on 24 September 1046 at Buda, Hungary
• body thrown into the Danube River
• surviving relics enshrined in the Basilica of San Donato in Murano, Venice, Italy
Canonized :
1083 by Pope Saint Gregory VII
Patronage : Hungary
---JDH---Jesus the Divine Healer---
23 September 2020
St. Xantippa & Polyxena. September 23
St. Xantippa & Polyxena
Xantippa and Polyxena (d. late first century) + Virgins described in the pre-1970 Roman Martyrology as being disciples of the Apostles who died in Spain. Little is known of them. Feast day: September 23.
The Acts of Xanthippe, Polyxena, and Rebecca is a New Testament Apocryphadating from the third or fourth century. Regarding its place in literature, twentieth century classicist scholar Moses Hadaswrites: "Christians learned not only from pagan preachers but also from pagan romancers. The perfectly orthodox Acts of Xanthippe and Polyxena ... has all the thrilling kidnapings, deliveries, and surprises of the typical Greek romance".
The tale is set in the time of Nero and consists of essentially two almost completely separate stories: the tale of Xanthippe and the tale of Polyxena. Although a third woman named Rebeccais included in the title, she doesn't figure as a major character. The liturgical feast of these figures is Sept. 23.[1]
The Tale of Xanthippe
Hagiography, fresco, of Saint Xanthippe in a Greek Orthodox Church.
Having briefly witnessed Paul preach in Rome, a servant returns to Spain and falls sick due to wishing to have heard Paul properly. The master's wife, Xanthippe, overhears the servant explaining this, so she speaks privately with the servant, which causes statues of the household gods to fall down. Xanthippe thereupon proceeds to fast, pray, lose sleep, and enter into celibacy, gradually wasting away.
Paul is led by God to come to Xanthippe but, when she expresses a desire to be baptized, her husband throws Paul out and locks Xanthippe up. Xanthippe then prays that her husband will fall asleep at dinner, which he does, so she is able to escape the house by bribing the porter. On her way to Paul, Xanthippe is attacked by demons wielding fire and lightning, from which she is saved by a vision of Jesus (as a beautiful youth) and Paul finding her. Paul then takes her indoors where she is baptised and given the Eucharist.
Returning home, Xanthippe has a vision and collapses. Her husband soon awakes and, having had a dream, asks some wise men for an interpretation. They declare that the dream reveals the struggle between Satan and Christ and advise that the husband be baptized. When they look in on his wife Xanthippe, expecting her to be near death, they discover her singing praises to Jesus. This impresses the wise men to the extent that they have Xanthippe take them to Paul. All of this induces her husband to likewise convert.
The Tale of Polyxena
Xanthippe and Polyxene (Menologion of Basil II)
Xanthippe's younger sister, Polyxena, later has a dream in which she is swallowed by a dragon but then rescued by a beautiful youth. Xanthippe thinks this means that Satan will win Polyxena unless she is immediately baptized. But Polyxena's initial attempts to secure baptism fail and she is abducted in the night by an enemy of Polyxena's boyfriend and put on a ship to Babylonia.
The winds, however, force the ship to approach one bearing the apostle Peter, who had been directed by a vision. But demons prevent them meeting. The ship, instead, goes off course to Greece, where the apostle Philip has come. Having been directed by a vision, Philip rescues Polyxena. When his thirty servants, armed with a cross, go to meet the abductor's army of 8,000, they slay 5,000 soldiers before the remainder flee. But Polyxena has meanwhile fled in fear.
She ends up lost and unintentionally walks into the empty den of a lioness. When the lioness returns, Polyxena begs the animal not to eat her before she is baptized. So the lioness leads her east out of the woods to a road and then goes back to her den. The apostle Andrewcoincidentally walks past and Polyxena asks for baptism. So they find a well and rescue Rebecca, a Jewish slave held captive there. Then both are baptized when the lioness returns and asks Andrew to perform the task.
Later, after Andrew departs, the women briefly gain the company of an ordinary Christian driving a cart but lose it when they are abducted by a passing prefect. Rebecca later manages to escape and flee to an old woman's house (and disappears from the story). Meanwhile, Polyxena begs the prefect's servants to preserve her virginity; so they tell the prefect that she is ill. The prefect's son, a convert to Christianity after witnessing Paul's effect on Thecla, disguises her in his clothing and sends her to the shore to catch a ship. But a villainous servant overhears and reports them. They are captured and thrown to a lioness in the arena. But the lioness turns out to be the one previously encountered and does no harm. As a result, the entire city takes this to be proof of the truth of Christianity and so convert en-masse.
The narrator reveals himself as Onesimus, a sailor who has received a vision telling him to go to a certain part of Greece and pick up both Polyxena and the prefect's son. However, after his arrival, a storm keeps everyone there for seven days. So Lucius, who is on board, teaches Christianity to the entire city. The prefect then gratefully supplies provisions to the ship and it leaves. Then it comes to rest on an island. The fierce inhabitants there attack but are defeated, though Polyxena fearfully dives into the sea and has to be rescued. Eventually all arrive back in Spain and meet Paul. When Polyxena's abductor returns, Paul converts him as well.
Bibliography
- Gorman, Jill. Reading and Theorizing Women's Sexualities: The Representation of Women in the Acts of Xanthippe and Polyxena(Dissertation: Temple University, 2003).
- Gorman, Jill. Thinking with and about "Same-Sex Desire": Producing and Policing Female Sexuality in the Acts of Xanthippe and PolyxenaJournal of the History of Sexuality - Volume 10, Number 3 and 4, July/October 2001, pp. 416–441.
- Moses Hadas. Three Greek Romances, The Liberal Arts Press, Inc., a division of The Bobbs Merrill Company, Inc.: Indianapolis, Indiana. 1953. ISBN 0-672-60442-6
Bl. William Way September 23
Bl. William Way
Martyr of England. Born in Exeter, England, he went to Reims, France, where he was ordained in 1586. Using the name Flower, William started his labors, but was arrested within six months. He was executed at Kingston-on-Thames by being hanged, drawn, and quartered.
William Way (alias May, alias Flower) (died 1588) was an English Catholicpriest and martyr executed under Elizabeth I after the Protestant Reformation. He is venerated in the Roman Catholic Church.
Early life and education
Wiliam Way was born in the Diocese of Exeter about c. 1560. Bishop Richard Challoner said he was born in Cornwall, and earlier authorities say in Devonshire.[2]
Since the Protestant Reformation had closed Catholic seminaries in England, Way went to France to study. On 31 March 1584, he received his first tonsurein the Cathedral of Reims from the Cardinal of Guise. On 22 March he was ordained subdeacon, on 5 April deacon, and priest on 18 September 1586, at Laon, probably by Bishop Valentine Douglas (Valentine Duglas), O.S.B.[2]
Career
Way departed for England on 9 December 1586, and by June 1587, was imprisoned. He was indicted at Newgatein September 1588, for being a Roman Catholic priest. He declined to be tried by a secular judge, whereupon the Bishop of London was sent for. Way, refusing to acknowledge him as a bishop or Elizabeth I as head of the Church, was immediately condemned as a traitor and to death.[2]
He was austere. When called to trial at the Sessions in August, "he had so much joy that he seemed past himself".[3] Way was "hung, drawn and quartered" at Kingston upon Thames.[2] The date is variously given as either 23 September or 1 October 1588.[3]
St. Linus September 23
St. Linus
Linus was a native of Tuscany. He succeeded St. Peter as Pope about the year 67. St. Irenaeussays he is the Linus mentioned by St. Paul in the second letter to Timothy, chapter 4, verse 21, and that he was consecrated bishop by St. Paul. His feast day is Sisten); died c. AD 76) was the second bishop of Rome. His pontificate endured from c. AD 67 to his death. Among those to have been Pope, Peter, Linus, and Clement are specifically named in the New Testament.[1] Linus is named in the valediction of the Second Epistle to Timothy as being with Paul the Apostle in Rome near the end of Paul's life.
Early bishops of Rome
Patrobulus, Hermas, Linus, Caius, Philologus of 70 disciples (Menologion of Basil II)
The earliest witness to the episcopate of Linus was Irenaeus, who in c. AD 180 wrote that "the blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate."[2]The Oxford Dictionary of Popes mentions that according to the earliest succession lists of bishops of Rome, passed down by Irenaeus and Hegesippus and attested by the historian Eusebius, he was entrusted with his office by the apostles Peter and Paul after they had established the Christian church in Rome. By this primitive reckoning he was therefore the first pope, but from the late 2nd or early 3rd century the convention began of regarding Peter as first pope.[3]Jerome described Linus as "the first after Peter to be in charge of the Roman Church"[4] and Eusebius described him as "the first to receive the episcopate of the church at Rome, after the martyrdom of Paul and Peter".[5] John Chrysostomwrote that "this Linus, some say, was second Bishop of the Church of Rome after Peter",[6] while the Liberian Catalogue[7] described Peter as the first bishop of Rome and Linus as his successor in the same office.
The Liber Pontificalis[8] also enumerated Linus as the second Bishop of Romeafter Peter, and stated that Peter consecrated 2 bishops, Linus and Cletus/Anacletus for the priestly service of the community, while devoting himself instead to prayer and preaching, and that it was Clement to whom he entrusted the universal Church and appointed as his successor. Tertullian also wrote of Clement as the successor of Peter.[9]Jerome named Clement as "the fourth bishop of Rome after Peter, if indeed the second was Linus and the third Anacletus, although most of the Latins think that Clement was second after the apostle."[10]
The Apostolic Constitutions[11] note that Linus, whom Paul the Apostleconsecrated, was the first Bishop of Rome and was succeeded by Clement, whom Peter the Apostle ordained and consecrated.
Life
The Liberian Catalogue and the Liber Pontificalis date the episcopate of Linus as AD 56 to 67, during the reign of Nero, but Jerome dated it as AD 67 to 78, and Eusebius dated the end of his episcopate in the second year of the reign of Titus, scire licet, AD 80.
Linus is named in the valediction of the Second Epistle to Timothy.[12] In that epistle, Linus is noted as being with Paul the Apostle in Rome near the end of Paul's life. Irenaeus stated that this is the same Linus who became Bishop of Rome, and this conclusion is generally still accepted.
According to the Liber Pontificalis, Linus was an Italian born in Volterra in Tuscany. His father's name was recorded as Herculanus. The Apostolic Constitutions denominated his mother Claudia; immediately after the name Linus in 2 Timothy 4:21 a Claudia is named, but the Bible does not explicitly identify Claudia as Linus' mother. According to the Liber Pontificalis, Linus decreed that women should cover their heads in church, created the first 15 bishops, died a martyr, and was buried on the Vatican Hill (presently Vatican City) adjacent to Peter the Apostle.[13] It dated his death as 23 September, on which date his feast is still celebrated.[14]His name is included in the Roman Canon of the Mass.
With respect to Linus' purported decree prescribing the covering of women's heads, J.P. Kirsch commented in the Catholic Encyclopedia that "without doubt this decree is apocryphal, and copied by the author of the Liber Pontificalis from Paul's First Epistle to the Corinthians (11: 5) and arbitrarily attributed to the first successor of the Apostle in Rome. The statement made in the same source, that Linus suffered martyrdom, cannot be proved and is improbable. For between Nero and Domitian there is no mention of any persecution of the Roman Church; and Irenaeus (1. c., III, iv, 3) from among the early Roman bishops designates only Telesphorus as a glorious martyr."[1] The Roman Martyrology does not enumerate Linus as a martyr as does the Liber Pontificalis; the entry in the former regarding him states: "At Rome, commemoration of Saint Linus, Pope, who, according to Irenaeus, was the person to whom the blessed Apostles entrusted the episcopal care of the Church founded in the City, and whom blessed Paul the Apostle mentions as associated with him."[14]
A tomb that Torrigio discovered in Saint Peter's Basilica in 1615 and that was inscribed with the letters LINVS was assumed to be the tomb of Linus. However a note by Torrigio reveals that these were merely the final 5 letters of a longer name, e.g. "Aquilinus" or "Anullinus". A letter on the martyrdom of Peter and Paul was attributed to Linus, but in fact it was determined to date to the 6th century.[1] Absent evidence to the contrary, presumably the Liber Pontificalis is correct that Linus was buried on the Vatican Hill adjacent to Peter the Apostle in what is now the Vatican Necropolis beneath Saint Peter's Basilica in Vatican City despite any absence of recent, corroborating evidence.
The city of Saint-Lin-Laurentides in Canada is named in his honour.
Subscribe to:
Posts (Atom)