Martyr, born in the little town of Volodymyr in Lithuania (Volyn) in
1580 or — according to some writers — 1584; died at Vitebsk, Russia, 12
November, 1623.
The saint's birth occurred in a gloomy period for the Ruthenian
Church. Even as early as the beginning of the sixteenth century the
Florentine Union had become a dead-letter; in the case of the Ruthenian
Church, complete demoralization followed in the wake of its severance
from Rome, and the whole body of its clergy became notorious alike for
their gross ignorance and the viciousness of their lives. After the
Union of Berest' in 1596 the Ruthenian Church was divided into two
contending parties — the Uniates and those who persevered in schism —
each with its own hierarchy. Among the leaders of the schismatic party,
who laboured to enkindle popular hatred against the Uniates, Meletius
Smotryckyj was conspicuous, and the most celebrated of his victims was
Josaphat.
Although of a noble Ruthenian stock, Josaphat's father had
devoted himself to commercial pursuits, and held the office of
town-councilor. Both parents contributed to implant the seeds of piety
in the heart of their child. In the school at Volodymyr Josaphat —
Johannes was the saint's baptismal name — gave evidence of unusual
talent; he applied himself with the greatest zeal to the study of
ecclesiastical Slav, and learned almost the entire casoslov
(breviary), which from this period he began to read daily. From this
source he drew his early religious education, for the unlettered clergy
seldom preached or gave catechetical instruction. Owing to the
straitened circumstances of his parents, he was apprenticed to the
merchant Popovyc at Vilna. In this town, remarkable for the corruption
of its morals and the contentions of the various religious sects, he
seemed specially guarded by Providence, and became acquainted with
certain excellent men (e.g. Benjamin Rutski), under whose direction he
advanced in learning and in virtue.
At the age of twenty-four (1604) he entered the Basilian
monastery of the Trinity at Vilna. The fame of his virtues rapidly
spread, and distinguished people began to visit him. After a notable
life as a layman, Rutski also joined the order, bringing with him a wide
erudition. When Josaphat reached the diaconate, regular services and
labour for the salvation of souls had been already begun; the number of
novices steadily increased, and under Rutski — who had meanwhile been
ordained priest — there began the regeneration of religious life among
the Ruthenians. In 1609, after private study under the Jesuit Fabricius,
Josaphat was ordained priest. He subsequently became superior in
several monasteries, and on 12 November, 1617, was reluctantly
consecrated Bishop of Vitebsk, with right of succession to the
Archbishopric of Polotsk. He became archbishop in 1618.
While each succeeding year saw fresh evidence of his fruitful
labours, it also witnessed the steady growth of the hatred of the
schismatic party. Finally on 12 November, 1623, an axe-stroke and a
bullet brought Josaphat his martyr's crown. After numerous miracles had
occurred, a commission was appointed by Urban VIII in 1628 to inquire
into the cause of Josaphat, and examined on oath 116 witnesses. Although
five years had elapsed since Josaphat's death, his body was still
incorrupt. In 1637 a second commission investigated the life of the
martyr, and in 1643 — twenty years after his death — Josaphat was
beatified. His canonization took place in 1867.
Great were the virtues of the saint. As a boy he shunned the
usual games of childhood, prayed much, and lost no opportunity of
assisting at the Divine services. Children especially regarded him with
the greatest affection, and found in him a worthy model. As an
apprentice, he devoted every leisure hour to prayer and study. At first
Popovyc viewed this behaviour with displeasure, but Josaphat gradually
won such a position in his esteem, that Popovyc offered him his entire
fortune and his daughter's hand. But Josaphat's love for the religious
life never wavered. At first without a human guide along the paths of
virtue, he received all spiritual direction immediately from the Holy
Ghost.
His favourite pious exercise was to make a poklony (i.e. a
reverence, in which the head touches the ground) with the ejaculation:
"Jesus Christ, Son of God, have mercy on me, a poor sinner." Never
eating meat, he fasted much, wore a hair-shirt and an angular chain,
slept on the bare floor, and chastised his body until the blood flowed.
The Jesuits frequently urged him to set some bounds to his austerities.
From his zealous study of the liturgical books he drew many
proofs of Catholic truth, using his knowledge in the composition of
several works — "On the Baptism of St. Volodymyr"; "On the Falsification
of the Slavic Books by the Enemies of the Metropolitan"; "On Monks and
their Vows". As deacon, priest, and bishop, he was distinguished by his
extraordinary zeal in the service of souls. Not alone in the church did
he preach and hear confessions, but likewise in the fields, hospitals,
prisons, and even on his journeys. Even where his words of instruction
might by themselves have failed, his entreaties and tears ensured him
success. This zeal, united with his kindness and extraordinary love for
the poor, won numbers to the Catholic Faith. Among his converts were
included many important personages such as Ignatius, Patriarch of
Moscow, and Emmanuel Cantacuzenus, who belonged to the family of the
Greek Emperor Palæologus.
As archbishop he restored the churches; issued a catechism to the
clergy with instructions that it should be learned by heart; composed
rules for the priestly life, entrusting to the deacons the task of
superintending their observance; assembled synods in various towns in
the dioceses, and firmly opposed the Imperial Chancellor Sapieha, when
he wished to make many concessions in favour of the schismatics.
Throughout all his strivings and all his occupations, he continued his
exemplary life as a religious, and never abated his zeal for
self-mortification and prayer.
He awaited death with a certain yearning, refusing to avail
himself of the opportunity of flight afforded him. After his death his
influence was still greater: conversions were numerous, and veneration
for him continued to extend. His feast is kept on the first Sunday after
12 November, according to the Julian Calendar. [Note: His feast is currently kept on November 12 on the Universal Calendar.]
GUÉPIN, Un Apòtre de l'Union des Eglises en XVIIe siècle (2 vols., Paris, 1898); CONTIERI, Vita di S. Giosafat Arcivescovo e Martire Ruteno dell' Ordine di S.Basilio il Grande (Rome, 1867); SUSZA, Cursus vitæ et certamen martyrii B. Josaphat Kuncewicz (Rome, 1665), ed. MARTINOV (Paris, 1865); SUSZA, Saulus et Paulus Ruthenæ Unionis sanguine B. Josaphat transformatus (Rome, 1666); GUÉPIN AND KALINKA, Zywot S. Józafata Kuncewicza, meczennika, arcybiskupa polockiego (Lemberg, 1885); KOZANEVYC, Zytje sv. Svjašcenomucenyka Josafata Kuncevyca (Zovkva, 1902); URBAN, Swiety Józafat Kuncewicz, biskup i meczennik (Krakow, 1906) — the two last-mentioned are popular works.
JOSAPHAT J. MARKEVYC (Catholic Encyclopedia)
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