2020 March for Life vs Women's March America Needs Fatima

How to make the devil powerless

 Do you want Our Lord to give you many graces?
Visit Him often.
Do you want Him to give you few graces?
Visit him seldom.
Visits to the Blessed Sacrament are powerful and
an indispensable means of overcoming the attacks of the devil.
Make frequent visits to Jesus in the Blessed Sacrament
and the devil will be powerless against you.

St. John Bosco

St. John Bosco

The youngest of a poor farming family of Piedmont in northern Italy, John Melchior Bosco was born on August 16, 1815. He lost his father at the age of two, and his saintly “Mamma” Margarita brought up three sons in extreme poverty and want.

When he was nine, John had the first of a series of vivid dreams that left a profound impression upon him for the rest of his life. Standing in a field filled with fighting, cursing and blaspheming lads, he tried in vain to pacify them with arguments and fists. Then he saw a beautiful lady who said, “Softly, softly does it…if you wish to win them! Take your shepherd’s staff and lead them to pasture.” At this the boys were transformed into wild beasts and then into lambs.

Intelligent and talented, John Bosco received his first instruction from a priest who, perceiving his gifts, took him under his wing. Supported by his mother and facing many difficulties, he pursued the priesthood, and at twenty-two was ordained in the diocese of Turin.

Turin, a vast industrialized city of 117,000 inhabitants, had seen an influx of migrants from the country in search of work. Many young men, some as young as 11 and 12, lived in the streets, under bridges or in bleak public dormitories. Visiting prisons in the city, Don Bosco was heartsick at the condition of many of these youth who ended up behind bars. In 1842 he began to gather these social outcasts, befriend them and instruct them in the Catholic faith. By 1846 the numbers of this young flock had risen to 400. Despite the anti-clerical government’s opposition to new religious orders, Don Bosco went on to found the Oratory of Saint Francis de Sales, known as the Salesians, where boys learned the faith, Christian morality, academics and a trade.

A teacher, spiritual director, mystic and miracle worker, Don Bosco knew how to mingle the spiritual with the human so as to win these young souls. He was beloved of his students, guiding them out of darkness and hopelessness into light and hope.

At the time of Don Bosco’s death on January 31, 1888 the Salesians had 250 houses dispersed throughout the world.

We become what we love

We become what we love and who we love shapes what we become.
If we love things, we become a thing. If we love nothing, we become nothing.
Imitation is not a literal mimicking of Christ, rather
it means becoming the image of the beloved,
an image disclosed through transformation. This means
we are to become vessels of God’s compassionate love for others.

St. Clare of Assisi

St. Hyacintha Mariscotti

A religious of the Third Order of St. Francis and foundress of the Sacconi; born 1585 of a noble family at Vignanello, near Viterbo in Italy; died 30 January, 1640, at Viterbo; feast, 30 January; in Rome, 6 February (Diarium Romanum). Her parents were Marc' Antonio Mariscotti (Marius Scotus) and Ottavia Orsini. At Baptism she received the name Clarice and in early youth was remarkable for piety, but, as she grew older, she became frivolous, and showed a worldly disposition, which not even the almost miraculous saving of her life at the age of seventeen could change; neither was her frivolity checked by her education at the Convent of St. Bernardine at Viterbo, where an older sister had taken the veil. At the age of twenty she set her heart upon marriage with the Marquess Cassizucchi, but was passed by in favour of a younger sister. She was sadly disappointed, became morose, and at last joined the community at St. Bernardine, receiving the name Hyacintha. But, as she told her father, she did this only to hide her chagrin and not to give up the luxuries of the world; and she asked him to furnish her apartments with every comfort. She kept her own kitchen, wore a habit of the finest material, received and paid visits at pleasure.
For ten years she continued this kind of life, so contrary to the spirit of her vows and such a source of scandal to the community. By the special protection of God, she retained a lively faith, was regular in her devotions, remained pure, always showed a great respect for the mysteries of religion, and had a tender devotion to the Blessed Virgin. At length she was touched by God's grace, and the earnest exhortations of her confessor at the time of serious illness made her see the folly of the past and brought about a complete change in her life. She made a public confession of her faults in the refectory, discarded her costly garments, wore an old habit, went barefoot, frequently fasted on bread and water, chastised her body by vigils and severe scourging, and practised mortifications to such an extent that the decree of canonization considers the preservation of her life a continued miracle. She increased her devotion to the Mother of God, to the Holy Infant Jesus, to the Blessed Eucharist, and to the sufferings of Christ. She worked numerous miracles, had the gifts of prophecy and of discerning the secret thoughts of others. She was also favoured by heavenly ecstacies and raptures. During an epidemic that raged in Viterbo she showed heroic charity in nursing the sick. She established two confraternities, whose members were called Oblates of Mary or Sacconi. One of these, similar to our Society of St. Vincent de Paul, gathered alms for the convalescent, for the poor who were ashamed to beg, and for the care of prisoners; the other procured homes for the aged. Though now leading a life so pure and holy, Hyacintha always conceived the greatest contempt for herself. At her death great sorrow was felt at Viterbo and crowds flocked to her funeral. She was beatified by Pope Benedict XIII in 1726, and canonized 14 May, 1807, by Pius VII.
LEON DE CLARY, Lives of the Saints and Blessed of the Three Orders of St. Francis (Taunton, 1885); DUNBAR, A Dictionary of Saintly Women (London, 1904); HUGUES in Kirchenlex., s.v.
FRANCIS MERSHMAN (Catholic Encyclopedia)

Praise of the Mother gives equal praise to the Son

 Let us not imagine that we obscure the glory of the Son
by the great praise we lavish on the Mother; for
the more she is honored,
the greater is the glory of her Son.
There can be no doubt that
whatever we say in praise of the Mother gives equal praise to the Son.

St. Bernard of Clairvaux

St. Gildas the Wise

St. Gildas is considered to be the first British historian quoted by the Venerable Bede and Alcuin.

Gildas was born in Scotland of a noble British family. He was educated in Wales under St. Illtud and was the companion of St. Samson and St. Peter of Leon.

He embraced the monastic state and went to Ireland where he was ordained. From Armagh in Ireland he went to North Britain where his teaching was confirmed by miracles. On returning to Ireland at the invitation of King Ainmire, he strengthened the faith of many and built monasteries and churches.

After a pilgrimage to Rome, his love of solitude led him to a hermetical life on the Island of Houat off the coast of Brittany. Discovering his place of retreat, the Bretons convinced him to establish a monastery at Rhuys, on the mainland from whence he wrote his famous rebuke to five petty British kings and also to the clergy accusing them of sloth and simony. His writings indicate a man of no small culture, scriptural knowledge and sanctity.

He died on January 29, the day his feast is celebrated.

Evil thoughts

In the realm of evil thoughts 
none induces to sin 
as much as do thoughts 
that concern the pleasure of the flesh. 

St. Thomas Aquinas

St. Thomas Aquinas

Thomas Aquinas was born about 1225 in the castle of Rocca Secca, into the noble lineage of the family of Aquino. His father, Landulf, was a knight and his mother, Theodora, a countess.

At age five Thomas was sent to the Benedictines of Monte Cassino as an oblate and remained until thirteen. He was studious, meditative and devoted to prayer, and frequently asked the question, “What is God?”

Around 1236, the Abbot convinced Thomas’ father that such a talented lad should go to Naples to study, and there he shone academically. In Naples Thomas came under the influence of the Dominican Order of Preachers, and at nineteen was received into the Order.

His family was indignant because he had chosen a mendicant order. At Theodora’s orders two of his soldier-brothers imprisoned him in a castle. They even introduced a temptress into Thomas’ chamber whom he drove away with a brand snatched from the fire. Falling to his knees he begged God for the virtue of integrity of mind and body.  Falling asleep, he dreamt of two angels who girded him with a white girdle saying, “receive the girdle of perpetual virginity”, and he was never tempted by the flesh again – for which he is called “The Angelic Doctor”. He spent the two years of his captivity praying, studying and writing.

Finally his mother relented. Returning to the Dominicans they found that he had made so much progress on his own, that he was soon ordained. Sent to study in Cologne under St. Albert Magnus, his great size and silence earned him the encomium of “the Dumb Ox” but hearing his brilliant defense of a difficult thesis, St. Albert responded, "We call this young man a dumb ox, but his bellowing in doctrine will one day resound throughout the world."

Thomas received his doctorate in Theology in Paris, and went on to teach, preach, and write extensively. Between 1259 and 1268 he was in Italy as Preacher General teaching in the school of selected scholars attached to the Papal court. About 1266 he began writing the most famous of all his works, The Summa Theologiae.

In 1269 he was back in Paris, where he was a friend and counselor of King St. Louis IX. In 1272 he was recalled to Italy. On the feast of St. Nicholas the following year he received a revelation that caused him to leave his great Summa unfinished saying, “…all that I have written seems like so much straw after the things that have been revealed to me.”

Becoming ill, Thomas died on March 7, 1274 at fifty years of age. He was canonized in 1323 and declared a Doctor of the Church by Pope St. Pius V in 1567.

Pray with great confidence

Pray with great confidence, with confidence
based upon the goodness and infinite generosity of God
and upon the promises of Jesus Christ.
God is a spring of living water
which flows unceasingly into the hearts of those who pray.

St. Louis de Montfort

St. Angela Merici

Foundress of the Ursulines, born 21 March, 1474, at Desenzano, a small town on the southwestern shore of Lake Garda in Lombardy; died 27 January, 1540, at Brescia.
She was left an orphan at the age of ten and together with her elder sister came to the home of her uncle at the neighbouring town of Salo where they led an angelic life. When her sister met with a sudden death, without being able to receive the last sacraments, young Angela was much distressed. She became a tertiary of St. Francis and greatly increased her prayers and mortifications for the repose of her sister's soul. In her anguish and pious simplicity she prayed God to reveal to her the condition of her deceased sister. It is said that by a vision she was satisfied her sister was in the company of the saints in heaven.
When she was twenty years old, her uncle died, and she returned to her paternal home at Desenzano. Convinced that the great need of her times was a better instruction of young girls in the rudiments of the Christian religion, she converted her home into a school where at stated intervals she daily gathered all the little girls of Desenzano and taught them the elements of Christianity. It is related that one day, while in an ecstasy, she had a vision in which it was revealed to her that she was to found an association of virgins who were to devote their lives to the religious training of young girls. The school she had established at Desenzano soon bore abundant fruit, and she was invited to the neighbouring city, Brescia, to establish a similar school at that place. Angela gladly accepted the invitation.
In 1524, while making a pilgrimage to the Holy Land, she became suddenly blind when she was on the island of Crete, but continued her journey to the Holy Places and was cured on her return while praying before a crucifix at the same place where she was struck with blindness a few weeks before. When, in the jubilee year 1525, she had come to Rome to gain the indulgences, Pope Clement VII, who had heard of her great holiness and her extraordinary success as a religious teacher of young girls, invited her to remain in Rome; but Angela, who shunned publicity, returned to Brescia. Finally, on the 25th of November, 1535, Angela chose twelve virgins and laid the foundation of the order of the Ursulines in a small house near the Church of St. Afra in Brescia. Having been five years superior of the newly-founded order, she died.
Her body lies buried in the Church of St. Afra at Brescia. She was beatified in 1768, by Clement XIII, and canonized in 1807, by Pius VII.
HEIMBUCHER, Orden und Kongregationen (Paderborn, 1896), 1 511 sqq., SEEB`CK, Herrlichkeit der katholischen Kirche (Innsbruck, 1900); GUÉRIN, Les petite Bollandsstes (Paris), III, 326 sqq., Bullarii Romani Continuatio, VII, pt. I; her biography has been written in French by BAUTHORS (Abbeville, 1894) at Notre Dame d'Alet (1885), PASTEL, (Paris, 1878); in German by an Ursuline (Innsbruck, 1893), by an Ursuline (Paderborn, 1892), in Italian by GIRELLI (Brescia, 1871);by SALVATORI (Rome, 1807).
MICHAEL OTT (cfr. Catholic Encyclopedia)

External devotions are useless if...

External devotions are useless
if we do not cleanse our souls from sin.

St. Alphonsus Maria de Liguori

Sts. Timothy and Titus

Timothy and Titus were two of St. Paul’s favorite and most trusted disciples.

Timothy had a Greek father and a Jewish mother named Eunice. His grandmother, Lois, was the first to become Christian in the family. Timothy was a convert of St. Paul around the year 47 and later joined his apostolic work. He is the recipient of St. Paul’s Epistles to Timothy in the Gospel. He was with the great Apostle when the church of Corinth was founded and worked with him for fifteen years.

St. Paul sent Timothy on difficult missions, often to face disturbances at churches he had just established, and was installed by Paul as his representative to the church of Ephesus.

Timothy was relatively young for the work he was doing as we read in Tim. 4:12, “Let no one have contempt for your youth,” and that he suffered with his health when we read in Tim. 5:23 “Stop drinking only water, but have a little wine for the sake of your stomach and your frequent illnesses.”

Timothy was with St. Paul in Rome during his house arrest, and at some point was in prison himself. Around the age of eighty he tried to halt a pagan procession and was beaten and stoned to death.

Titus was Greek and a convert from paganism; he is mentioned in several of the Pauline epistles. He is seen as a peacemaker, administrator and great friend of the Apostle Paul. When St. Paul was having trouble with the community at Corinth, Titus was the bearer of his severe letter and with tact, firmness and charity succeeded in smoothing things out, which gave St. Paul great joy.

St. Paul charged Titus with the administration of the Christian community in the Isle of Crete and instructed him to organize the faithful, correct abuses and appoint presbyter-bishops. There is no record of his death.

Will we have time? Will we have strength?

We put off our conversion
again and again, but
who says we will still have the time and strength for it then?

St. John Vianney

Conversion of St. Paul

Saul, later Paul, was a Jew of the tribe of Benjamin. Being born at Tarsus in Cilicia, he was by privilege a Roman Citizen. As a young man he studied the Law of Moses in Jerusalem under Gamaliel, a learned and noble Pharisee, and became a scrupulous observer of the law.

Later, sincerely persuaded that the followers of Jesus opposed God’s true law, he became a zealous persecutor of the first Christians. He took part in the murder of St. Stephen, deacon and first martyr of the Catholic Church.

In the fury of his zeal, he next applied to the high priest for a commission to travel to Damascus, then a Christian center, to arrest all followers of Jesus.

He was nearing the end of his trip on the road to Damascus with a contingent of armed men, when, about noon, they were surrounded by a brilliant light. Saul was struck to the ground, and though all saw the light he alone heard a clear voice, “Saul, Saul, why do you persecute Me?” Saul answered, “Who are You, Lord?” and the voice rejoined, “Jesus of Nazareth Whom you persecute. It is hard for you to kick against the goad.”

Then Christ Our Lord instructed him to arise and proceed to Damascus where he would learn what was expected of him. On arising Saul found that he was blind, and was led into the town to the house of a man called Judas.

In Damascus, Christ appeared to Ananias, a virtuous man, and bid him go to Saul. Ananias trembled at the name of the well-known persecutor but obeyed. Finding Saul, the holy man laid his hands upon him and said, “Brother Saul, the Lord Jesus, who appeared to you on your journey, sent me that you may receive your sight, and be filled with the Holy Ghost.” Immediately something like scales fell from Saul’s eyes and he could see.

Saul arose, was baptized, and ate. He stayed for a while with the disciples of Damascus and began to preach in the synagogues that Christ Jesus was the Son of God to the astonishment of all who knew his previous persuasion.

Saul, who became Paul, was the great apostle of the Gentiles, preaching far and wide to the pagan world. He was martyred in Rome about the year 67.

Do not lose your inner peace

Do not lose your inner peace
for anything whatsoever,
not even if your whole world seems upset.
If you find that you have wandered away from
the shelter of God,
lead your heart back to Him quietly and simply.

St. Francis de Sales

St. Francis de Sales

Bishop of Geneva, Doctor of the Universal Church; born at Thorens, in the Duchy of Savoy, 21 August, 1567; died at Lyons, 28 December, 1622. His father, François de Sales de Boisy, and his mother, Françoise de Sionnaz, belonged to old Savoyard aristocratic families. The future saint was the eldest of six brothers. His father intended him for the magistracy and sent him at an early age to the colleges of La Roche and Annecy. From 1583 till 1588 he studied rhetoric and humanities at the college of Clermont, Paris, under the care of the Jesuits. While there he began a course of theology. After a terrible and prolonged temptation to despair, caused by the discussions of the theologians of the day on the question of predestination, from which he was suddenly freed as he knelt before a miraculous image of Our Lady at St. Etienne-des-Grès, he made a vow of chastity and consecrated himself to the Blessed Virgin Mary. In 1588 he studied law at Padua, where the Jesuit Father Possevin was his spiritual director. He received his diploma of doctorate from the famous Pancirola in 1592. Having been admitted as a lawyer before the senate of Chambéry, he was about to be appointed senator. His father had selected one of the noblest heiresses of Savoy to be the partner of his future life, but Francis declared his intention of embracing the ecclesiastical life. A sharp struggle ensued. His father would not consent to see his expectations thwarted. Then Claude de Granier, Bishop of Geneva, obtained for Francis, on his own initiative, the position of Provost of the Chapter of Geneva, a post in the patronage of the pope. It was the highest office in the diocese, M. de Boisy yielded and Francis received Holy Orders (1593).
From the time of the Reformation the seat of the Bishopric of Geneva had been fixed at Annecy. There with apostolic zeal, the new provost devoted himself to preaching, hearing confessions, and the other work of his ministry. In the following year (1594) he volunteered to evangelize Le Chablais, where the Genevans had imposed the Reformed Faith, and which had just been restored to the Duchy of Savoy. He made his headquarters in the fortress of Allinges. Risking his life, he journeyed through the entire district, preaching constantly; by dint of zeal, learning, kindness and holiness he at last obtained a hearing. He then settled in Thonon, the chief town. He confuted the preachers sent by Geneva to oppose him; he converted the syndic and several prominent Calvinists. At the request of the pope, Clement VIII, he went to Geneva to interview Theodore Beza, who was called the Patriarch of the Reformation. The latter received him kindly and seemed for a while shaken, but had not the courage to take the final steps. A large part of the inhabitants of Le Chablais returned to the true fold (1597 and 1598). Claude de Granier then chose Francis as his coadjutor, in spite of his refusal, and sent him to Rome (1599).
Pope Clement VIII ratified the choice; but he wished to examine the candidate personally, in presence of the Sacred College. The improvised examination was a triumph for Francis. "Drink, my son", said the Pope to him. "from your cistern, and from your living wellspring; may your waters issue forth, and may they become public fountains where the world may quench its thirst." The prophesy was to be realized. On his return from Rome the religious affairs of the territory of Gex, a dependency of France, necessitated his going to Paris. There the coadjutor formed an intimate friendship with Cardinal de Bérulle, Antoine Deshayes, secretary of Henry IV, and Henry IV himself, who wished "to make a third in this fair friendship" (être de tiers dans cette belle amitié). The king made him preach the Lent at Court, and wished to keep him in France. He urged him to continue, by his sermons and writings, to teach those souls that had to live in the world how to have confidence in God, and how to be genuinely and truly pious - graces of which he saw the great necessity.
On the death of Claude de Granier, Francis was consecrated Bishop of Geneva (1602). His first step was to institute catechetical instructions for the faithful, both young and old. He made prudent regulations for the guidance of his clergy. He carefully visited the parishes scattered through the rugged mountains of his diocese. He reformed the religious communities. His goodness, patience and mildness became proverbial. He had an intense love for the poor, especially those who were of respectable family. His food was plain, his dress and his household simple. He completely dispensed with superfluities and lived with the greatest economy, in order to be able to provide more abundantly for the wants of the needy. He heard confessions, gave advice, and preached incessantly. He wrote innumerable letters (mainly letters of direction) and found time to publish the numerous works mentioned below. Together with St. Jane Frances de Chantal, he founded (1607) the Institute of the Visitation of the Blessed Virgin, for young girls and widows who, feeling themselves called to the religious life, have not sufficient strength, or lack inclination, for the corporal austerities of the great orders. His zeal extended beyond the limits of his own diocese. He delivered the Lent and Advent discourses which are still famous - those at Dijon (1604), where he first met the Baroness de Chantal; at Chambéry (1606); at Grenoble (1616, 1617, 1618), where he converted the Maréchal de Lesdiguières. During his last stay in Paris (November, 1618, to September, 1619) he had to go into the pulpit each day to satisfy the pious wishes of those who thronged to hear him. "Never", said they, "have such holy, such apostolic sermons been preached." He came into contact here with all the distinguished ecclesiastics of the day, and in particular with St. Vincent de Paul. His friends tried energetically to induce him to remain in France, offering him first the wealthy Abbey of Ste. Geneviève and then the coadjutor-bishopric of Paris, but he refused all to return to Annecy.
In 1622 he had to accompany the Court of Savoy into France. At Lyons he insisted on occupying a small, poorly furnished room in a house belonging to the gardener of the Visitation Convent. There, on 27 December, he was seized with apoplexy. He received the last sacraments and made his profession of faith, repeating constantly the words: "God's will be done! Jesus, my God and my all!" He died next day, in the fifty-sixth year of his age. Immense crowds flocked to visit his remains, which the people of Lyons were anxious to keep in their city. With much difficulty his body was brought back to Annecy, but his heart was left at Lyons. A great number of wonderful favours have been obtained at his tomb in the Visitation Convent of Annecy. His heart, at the time of the French Revolution, was carried by the Visitation nuns from Lyons to Venice, where it is venerated to-day. St. Francis de Sales was beatified in 1661, and canonized by Alexander VII in 1665; he was proclaimed Doctor of the Universal Church by Pope Pius IX, in 1877.
The following is a list of the principal works of the holy Doctor:

(1) "Controversies", leaflets which the zealous missioner scattered among the inhabitants of Le Chablais in the beginning, when t hese people did not venture to come and hear him preach. They form a complete proof of the Catholic Faith. In the first part, the author defends the authority of the Church, and in the second and third parts, the rules of faith, which were not observed by the heretical ministers. The primacy of St. Peter is amply vindicated.

(2) "Defense of the Standard of the Cross", a demonstration of the virtue

• of the True Cross;
• of the Crucifix;
• of the Sign of the Cross;
• an explanation of the Veneration of the Cross.

(3) "An Introduction to the Devout Life", a work intended to lead "Philothea", the soul living in the world, into the paths of devotion, that is to say, of true and solid piety. Every one should strive to become pious, and "it is an error, it is even a heresy", to hold that piety is incompatible with any state of life. In the first part the author helps the soul to free itself from all inclination to, or affection for, sin; in the second, he teaches it how to be united to God by prayer and the sacraments; in the third, he exercises it in the practice of virtue; in the fourth, he strengthens it against temptation; in the fifth, he teaches it how to form its resolutions and to persevere. The "Introduction", which is a masterpiece of psychology, practical morality, and common sense, was translated into nearly every language even in the lifetime of the author, and it has since gone through innumerable editions.

(4) "Treatise on the Love of God", an authoritative work which reflects perfectly the mind and heart of Francis de Sales as a great genius and a great saint. It contains twelve books. The first four give us a history, or rather explain the theory, of Divine love, its birth in the soul, its growth, its perfection, and its decay and annihilation; the fifth book shows that this love is twofold - the love of complacency and the love of benevolence; the sixth and seventh treat of affective love, which is practised in prayer; the eight and ninth deal with effective love, that is, conformity to the will of God, and submission to His good pleasure. The last three resume what has preceded and teach how to apply practically the lessons taught therein.

(5) "Spiritual Conferences"; familiar conversations on religious virtues addressed to the sisters of the Visitation and collected by them. We find in them that practical common sense, keenness of perception and delicacy of feeling which were characteristic of the kind-hearted and energetic Saint.

(6) "Sermons". - These are divided into two classes: those composed previously to his consecration as a bishop, and which he himself wrote out in full; and the discourses he delivered when a bishop, of which, as a rule, only outlines and synopses have been preserved. Some of the latter, however, were taken down in extenso by his hearers. Pius IX, in his Bull proclaiming him Doctor of the Church calls the Saint "The Master and Restorer of Sacred Eloquence". He is one of those who at the beginning of the seventeenth century formed the beautiful French language; he foreshadows and prepares the way for the great sacred orators about to appear. He speaks simply, naturally, and from his heart. To speak well we need only love well, was his maxim. His mind was imbued with the Holy Writings, which he comments, and explains, and applies practically with no less accuracy than grace.

(7) "Letters", mostly letters of direction, in which the minister of God effaces himself and teaches the soul to listen to God, the only true director. The advice given is suited to all the circumstances and necessities of life and to all persons of good will. While trying to efface his own personality in these letters, the saint makes himself known to us and unconsciously discovers to us the treasures of his soul.

(8) A large number of very precious treatises or opuscula.

Migne (5 vols., quarto) and Vivès (12 vols., octavo, Paris) have edited the works of St. Francis de Sales. But the edition which we may call definitive was published at Annecy in 1892, by the English Benedictine, Dom Mackey: a work remarkable for its typographical execution, the brilliant criticism that settles the text, the large quantity of hitherto unedited matter, and the interesting study accompanying each volume. Dom Mackey published twelve volumes. Father Navatel, S.J., is continuing the work. We may give here a brief résumé of the spiritual teaching contained in these works, of which the Church has said: "The writings of Francis de Sales, filled with celestial doctrine are a bright light in the Church, pointing out to souls an easy and safe way to arrive at the perfection of a Christian life." (Breviarium Romanum, 29 January, lect. VI.)
There are two elements in the spiritual life: first, a struggle against our lower nature; secondly, union of our wills with God, in other words, penance and love. St. Francis de Sales looks chiefly to love. Not that he neglects penance, which is absolutely necessary, but he wishes it to be practised from a motive of love. He requires mortification of the senses, but he relies first on mortification of the mind, the will, and the heart. This interior mortification he requires to be unceasing and always accompanied by love. The end to be realized is a life of loving, simple, generous, and constant fidelity to the will of God, which is nothing else than our present duty. The model proposed is Christ, whom we must ever keep before our eyes. "You will study His countenance, and perform your actions as He did" (Introd., 2nd part, ch. i). The practical means of arriving at this perfection are: remembrance of the presence of God, filial prayer, a right intention in all our actions, and frequent recourse to God by pious and confiding ejaculations and interior aspirations.
Besides the Institute of the Visitation, which he founded, the nineteenth century has seen associations of the secular clergy and pious laymen, and several religious congregations, formed under the patronage of the holy Doctor. Among them we may mention the Missionaries of St. Francis de Sales, of Annecy; the Salesians, founded at Turin by the Venerable Don Bosco, specially devoted to the Christian and technical education of the children of the poorer classes; the Oblates of St. Francis de Sales, established at Troyes (France) by Father Brisson, who try to realize in the religious and priestly life the spirit of the holy Doctor, such as we have described it, and such as he bequeathed it to the nuns of the Visitation.
MACKEY, OEuvres de St François de Sales (Annecy, 1892-); CHARLES-AUGUSTE DE SALES, Histoire du Bienheureux François de Sales (2nd ed., Paris, 1885); CAMUS, Esprit de S. François de Sales (2d ed., Paris, 1833); and in Collection S. Honore d'Eylau (Paris, 1904); Vie de S. François de Sales by HAMON (Paris); PÉRENNÈS (Paris); DE MARGERIE (Paris); STROWSKI, St. François de Sales (Paris); Annales Salesiennes in Revu Mensuelle (Paris, 1906, etc.). MACKEY has given an English translation of the Letters to Persons in the World, and of the Letters to Persons in Religion (London); he has also published noteworthy articles on St. Francis de Sales as an Orator (London) and St. Francis de Sales as a Director in Am. Eccl. Rev. (1898).
Raphael Pernin (Catholic Encyclopedia)

Why does God punish us?

God does not wish to see us in affliction, but
it is we who draw down sufferings upon ourselves, and
by our sins enkindle the flames in which we are to burn.
God punishes us,
because we oblige Him to do so.

St. Alphonsus Maria de Liguori

St. Vincent of Zaragoza

Deacon of Saragossa, and martyr under Diocletian, 304; mentioned in the Roman Martyrology, 22 Jan., with St. Anastasius the Persian, honoured by the Greeks, 11 Nov. This most renowned martyr of Spain is represented in the dalmatic of a deacon, and has as emblems a cross, a raven, a grate, or a fire-pile. He is honoured as patron in Valencia, Saragossa, Portugal etc., is invoked by vintners, brickmakers, and sailors, and is in the Litany of the Saints. His Acts were read in the churches of Africa at the end of the fourth century, as St. Augustine testifies in Sermon 275. The present Acts (Acta SS., III Jan., 6) date from the eighth or ninth century, and were compiled from tradition. Anal. Boll., I, 259, gives another life. All agree in substance with the metric life by Prudentius (P.L., LX, 378). He was born at Saragossa; his father was Eutricius (Euthicius), and his mother, Enola, a native of Osca. Under the direction of Valerius, Bishop of Sargossa, Vincent made great progress in his studies. He was ordained deacon and commissioned to do the preaching in the diocese, the bishop having an impediment of speech. By order of the Governor Dacian he and his bishop were dragged in chains to Valencia and kept in prison for a long time. Then Valerius was banished, but Vincent was subjected to many cruel torments, the rack, the gridiron, and scourgings. He was again imprisoned, in a cell strewn with potsherds. He was next placed in a soft and luxurious bed, to shake his constancy, but here he expired.
His body was thrown to be devoured by vultures, but it was defended by a raven. Dacian had the body cast into the sea, but it came to shore and was buried by a pious widow. After peace was restored to the Church, a chapel was built over the remains outside the walls of Valencia. In 1175 the relics were brought to Lisbon; others claim that they came to Castres in 864. Cremona, Bari, and other cities claim to have relics. Childeric I brought the sole and dalmatic to Paris in 542, and built a church in honour of St. Vincent, later called St-Germain-des-Prés. Regimont, near Bezières, had a church of the saint as early as 455. Rome had three churches dedicated to St. Vincent; one near St. Peter's, another in Trastevere, and the one built by Honorius I (625-38) and renewed by Leo III in 796. A pilaster found in the basilica of Salona in Dalmatia shows an inscription of the fifth or sixth century in honour of the saint (Rom. Quartalschrift, 1907, Arch. 135).
BUTLER, Lives of the Saints; STADLER, Heiligenlexicon; ALLARD, Hist. des persecut., IV, 237; LECLERCQ, Les Martyrs, II (Paris, 1903), 437.
FRANCIS MERSHMAN (Catholic Encyclopedia)

The right of the child is equal to the right of the mother

The doctor should not meddle.
The right of the child is equal to the right of the mother’s life.
The doctor can’t decide;
it is a sin to kill in the womb.

St. Gianna Beretta Molla

St. Vincent Pallotti

The founder of the Pious Society of Missions (q. v.), born at Rome, 21 April, 1798; died there, 22 Jan., 1850. He lies buried in the church of San Salvatore in Onda. He was descended from the noble families of the Pallotti of Norcia and the De Rossi of Rome. His early studies were made at the Pious Schools of San Pantaleone, whence he passed to the Roman College. At the age of sixteen, he resolved to become a secular priest, and on 16 May, 1820, he was ordained. He celebrated his first Mass in the church of the Gesù in Frascati. On 25 July he became a Doctor of Theology, and was soon made a substitute professor of theology in the Roman Archigymnasium. He gave promise of being a distinguished theologian, but decided to dedicate himself entirely to pastoral work.
Rome had in him a second Philip Neri. Hearing confessions and preaching were his constant occupations. From morning until night he could be seen hurrying along the streets of Rome to assist at the bedside of the sick in the hospitals, to bring aid and comfort to the poor in their miserable dwellings, or to preach to the unfortunates in prison. Once he went so far as to disguise himself as an old woman in order to reach the bedside of a dying young man, who had a pistol under his pillow ready to kill the first priest who should approach him. During the cholera plague in 1837, Pallotti constantly endangered his life in ministering to the stricken. After a day spent in apostolic labour he was accustomed to pass almost the whole night in prayer, disciplining himself even to blood, and sleeping for a few hours on a chair or on the bare floor. The most distinguished representatives of the Roman aristocracy, bishops, cardinals, and even Popes Gregory XVI and Pius IX honoured him, but the only advantage he took of their friendship was to advocate the claims of the poor. Even as a young man, he often returned home barefooted, after having given away half his clothing in alms; and more than once was he known to have given away his bed to the needy. Leo XIII, who spoke from his personal observations, said he would not hesitate to consider him a saint. Shortly after his death the preparatory examinations for his beatification began; in 1887 he was declared Venerable.
It was Venerable Pallotti who started in 1836 the special observance at Rome of the Octave of the Epiphany. Since then the celebration has been faithfully maintained. Pallotti's chief desire was to make this observance a means of uniting the dissenting Oriental Churches with Rome.
MELLIA, Vincent Pallotti (London); there is a biography in Italian by ORLANDE (Rome), and in German by the PALLOTTI FATHERS (Limburg).
John Vogel (Catholic Encyclopedia)
[note: He was canonized 20 January, 1963.]

The source of Satan's power

All the strength of Satan’s reign
is due to
the easy-going weakness of Catholics.
Pope St. Pius X

St. Agnes of Rome

Of all the virgin martyrs of Rome none was held in such high honour by the primitive church, since the fourth century, as St. Agnes.
In the ancient Roman calendar of the feasts of the martyrs (Depositio Martyrum), incorporated into the collection of Furius Dionysius Philocalus, dating from 354 and often reprinted, e.g. in Ruinart [Acta Sincera Martyrum (ed. Ratisbon, 1859), 63 sqq.], her feast is assigned to 21 January, to which is added a detail as to the name of the road (Via Nomentana) near which her grave was located. The earliest sacramentaries give the same date for her feast, and it is on this day that the Latin Church even now keeps her memory sacred.
Since the close of the fourth century the Fathers of the Church and Christian poets have sung her praises and extolled her virginity and heroism under torture. It is clear, however, from the diversity in the earliest accounts that there was extant at the end of the fourth century no accurate and reliable narrative, at least in writing, concerning the details of her martyrdom. On one point only is there mutual agreement, viz., the youth of the Christian heroine. St. Ambrose gives her age as twelve (De Virginibus, I, 2; P.L., XVI, 200-202: Haec duodecim annorum martyrium fecisse traditur), St. Augustine as thirteen (Agnes puella tredecim annorum; Sermo cclxxiii, 6, P.L., XXXVIII, 1251), which harmonizes well with the words of Prudentius: Aiunt jugali vix habilem toro (Peristephanon, Hymn xiv, 10 in Ruinart, Act. Sinc., ed cit. 486). Damasus depicts her as hastening to martyrdom from the lap of her mother or nurse (Nutricis gremium subito liquisse puella; in St. Agneten, 3, ed. Ihm, Damasi epigrammata, Leipzig, 1895, 43, n. 40). We have no reason whatever for doubting this tradition. It indeed explains very well the renown of the youthful martyr.
SOURCES
We have already cited the testimony of the three oldest witnesses to the martyrdom of St. Agnes:

• St. Ambrose, De Virginibus, I, 2;

• the inscription of Pope Damasus engraved on marble, the original of which may yet be seen at the foot of the stairs leading to the sepulchre and church of St. Agnes (Sant’ Agnese fuori le muri);

• Prudentius, Peristephanon, Hymn 14.

The rhetorical narrative of St. Ambrose, in addition to the martyr’s age, gives nothing except her execution by the sword. The metrical panegyric of Pope Damasus tells us that immediately after the promulgation of the imperial edict against the Christians Agnes voluntarily declared herself a Christian, and suffered very steadfastly the martyrdom of fire, giving scarcely a thought to the frightful torments she had to endure, and concerned only with veiling, by means of her flowing hair, her chaste body which had been exposed to the gaze of the heathen multitude (Nudaque profusum crinem per membra dedisse, Ne domini templum facies peritura videret). Prudentius, in his description of the martyrdom, adheres rather to the account of St. Ambrose, but adds a new episode: The judge threatened to give over her virginity to a house of prostitution, and even executed this final threat; but when a young man turned a lascivious look upon the virgin, he fell to the ground stricken with blindness, and lay as one dead. Possible this is what Damasus and Ambrose refer to, in saying that the purity of St. Agnes was endangered; the latter in particular says (loc. cit.): Habetis igitur in una hostiâ duplex martyrium, pudoris et religionis: et virgo permansit et martyrium obtinuit (Behold therefore in the same victim a double martyrdom, one of modesty, the other of religion. She remained a virgin, and obtained the crown of martyrdom). Prudentius, therefore, may have drawn at least the substance of this episode from a trustworthy popular legend.

Agnes beatae virginis
Still another source of information, earlier than the Acts of her martyrdom, is the glorious hymn: Agnes beatae virginis, which, though probably not from the pen of St. Ambrose (since the poet’s narrative clings more closely to the account of Damasus), still betrays a certain use of the text of St. Ambrose, and was composed not long after the latter work. (See the text in Dreves, Aur. Ambrosius der Vater des Kirchengesanges, 135 Freiburg, 1893.)
The Acts of the Martyrdom of St. Agnes
The Acts of the Martyrdom of St. Agnes belong to a somewhat later period, and are met with in three recensions, two Greek and one Latin. The oldest of them is the shorter of the two Greeks texts, on which the Latin text was based, though it was at the same time quite freely enlarged. The longer Greek text is a translation of this Latin enlargement (Pio Franchi de Cavalieri, St. Agnese nella tradizione e nella legenda, in Römische Quartalschrift, Supplement X, Rome, 1899; cf. Acta SS., Jan. II, 350 sqq). The Latin, and consequently, the shorter Greek text date back to the first half of the fifth century, when St. Maximus, Bishop of Turin (c. 450-470), evidently used the Latin Acts in a sermon (P.L., LVII, 643 sqq.). In these Acts the brothel episode is still further elaborated, and the virgin is decapitated after remaining untouched by the flames.
AFTER HER MARTYRDOM We do not know with certainty in which persecution the courageous virgin won the martyr’s crown. Formerly it was customary to assign her death to the persecution of Diocletian (c. 304), but arguments are now brought forward, based on the inscription of Damasus, to prove that it occurred during one of the third-century persecutions subsequent to that of Decius.
The body of the virgin martyr was placed in a separate sepulchre on the Via Nomentana, and around her tomb there grew up a larger catacomb that bore her name. The original slab which covered her remains, with the inscriptions Agne sanctissima, is probably the same one which is now preserved in the Museum at Naples. During the reign of Constantine, through the efforts of his daughter Constantina, a basilica was erected over the grave of St. Agnes, which was later entirely remodelled by Pope Honorius (625-638), and has since remained unaltered. In the apse is a mosaic showing the martyr amid flames, with a sword at her feet. A beautiful relief of the saint is found on a marble slab that dates from the fourth century and was originally a part of the altar of her church.
Since the Middle Ages St. Agnes has been represented with a lamb, the symbol of her virginal innocence. On her feast two lambs are solemnly blessed, and from their wool are made the palliums sent by the Pope to archbishops.
J.P. KIRSCH (Catholic Encyclopedia)

My purpose

God's purpose in creating us is
to draw forth from us a response of love and service here on earth,
so that
we may attain our goal of everlasting happiness with Him in heaven.

St. Ignatius Loyola

Pope St. Fabian & St. Sebastian

Pope St. Fabian

(FABIANUS)
Pope (236-250), the extraordinary circumstances of whose election is related by Eusebius (Hist. Eccl., VI, 29). After the death of Anterus he had come to Rome, with some others, from his farm and was in the city when the new election began. While the names of several illustrious and noble persons were being considered, a dove suddenly descended upon the head of Fabian, of whom no one had even thought. To the assembled brethren the sight recalled the Gospel scene of the descent of the Holy Spirit upon the Saviour of mankind, and so, divinely inspired, as it were, they chose Fabian with joyous unanimity and placed him in the Chair of Peter. During his reign of fourteen years there was a lull in the storm of persecution. Little is known of his pontificate. The "Liber Pontificalis" says that he divided Rome into seven districts, each supervised by a deacon, and appointed seven subdeacons, to collect, in conjunction with other notaries, the "acta" of the martyrs, i.e. the reports of the court-proceedings on the occasion of their trials (cf. Eus., VI, 43). There is a tradition that he instituted the four minor orders. Under him considerable work was done in the catacombs. He caused the body of Pope St. Pontianus to be exhumed, in Sardinia, and transferred to the catacomb of St. Callistus at Rome. Later accounts, more or less trustworthy, attribute to him the consecration (245) of seven bishops as missionaries to Gaul, among them St. Denys of Paris (Greg. of Tours, Hist. Francor., I, 28, 31). St. Cyprian mentions (Ep., 59) the condemnation by Fabian for heresy of a certain Privatus (Bishop of Lambaesa) in Africa. The famous Origen did not hesitate to defend, before Fabian, the orthodoxy of his teaching (Eus. Hist. Eccl., VI, 34). Fabian died a martyr (20 Jan., 250) at the beginning of the Decian persecution, and was buried in the Crypt of the Popes in the catacomb of St. Callistus, where in recent times (1850) De Rossi discovered his Greek epitaph (Roma Sotterranea II, 59): "Fabian, bishop and martyr." The decretals ascribed to him in Pseudo-Isidore are apocryphal.
P. GABRIEL MEIER (Catholic Encyclopedia)

St. Sebastian

Roman martyr; little more than the fact of his martyrdom can be proved about St. Sebastian. In the "Depositio martyrum" of the chronologer of 354 it is mentioned that Sebastian was buried on the Via Appia. St. Ambrose ("In Psalmum cxviii"; "Sermo", XX, no. sliv in PL, XV, 1497) states that Sebastian came from Milan and even in the time of St. Ambrose was venerated there. The Acts, probably written at the beginning of the fifth century and formerly ascribed erroneously to Ambrose, relate that he was an officer in the imperial bodyguard and had secretly done many acts of love and charity for his brethren in the Faith. When he was finally discovered to be a Christian, in 286, he was handed over to the Mauretanian archers, who pierced him with arrows; he was healed, however, by the widowed St. Irene. He was finally killed by the blows of a club. These stories are unhistorical and not worthy of belief. The earliest mosaic picture of St. Sebastian, which probably belongs to the year 682, shows a grown, bearded man in court dress but contains no trace of an arrow. It was the art of the Renaissance that first portrayed him as a youth pierced by arrows. In 367 a basilica which was one of the seven chief churches of Rome was built over his grave. The present church was completed in 1611 by Scipio Cardinal Borghese. His relics in part were taken in the year 826 to St. Medard at Soissons. Sebastian is considered a protector against the plague. Celebrated answers to prayer for his protection against the plague are related of Rome in 680, Milan in 1575, and Lisbon in 1599. His feast day is 20 January.
Klemens Löffler (Catholic Encyclopedia)

The world is rotten because of silence

We’ve had enough of exhortations to be silent!
Cry out with a hundred thousand tongues.
I see that the world is rotten
because of silence.

St. Catherine of Siena

St. Wulfstan of Worcester

Wulfstan (Wulstan) was a native of Warwickshire, England.  After his priestly ordination, he became a novice at the monastery of Worcester where he edified all by the innocence and sanctity of his life. He was assiduous at prayer, often watching all night in church.

The first task assigned to him at the monastery was the instruction of children, then treasurer and eventually - though against his fierce resistance - he was made prior. In 1062, he was elected Bishop of Worcester.

Wulfstan was a powerful preacher, often moving his audience to tears.

To his vigorous action is particularly attributed the suppression of the heinous practice among the citizens of Bristol of kidnapping men into slavery and shipping them over to Ireland. St. Patrick who became the great apostle and patron of the Irish was such a slave in his youth.

After the Norman conquest of England, William the Conqueror was initially uncertain about Wulfstan. But acknowledging his capacity and uprightness, Wulfstan was the only bishop William retained at his post under the new rule.

For the next thirty years Wulfstan rebuilt his cathedral, cared for the poor and put forth great effort in alleviating the harsh decrees of the Normans upon the vanquished Saxons. Whenever the English complained of the oppression of the Normans, Wulfstan told them: “This is a scourge of God for our sins, which we must bear with patience.”

The saintly bishop died on January 19 at eighty-seven years of age after washing the feet of a dozen poor men, a humble ritual he performed daily. He was canonized in 1203.
Photo by: Christopher Guy

Can you live without faith?

To live without faith,
without a patrimony to defend,
without a steady struggle for truth,
that is not living, but existing.

Bl. Pier Giorgio Frassatti

St. Margaret of Hungary

Daughter of King Bela I of Hungary and his wife Marie Laskaris, born 1242; died 18 Jan., 1271. According to a vow which her parents made when Hungary was liberated from the Tatars that their next child should be dedicated to religion, Margaret, in 1245 entered the Dominican Convent of Veszprem. Invested with the habit at the age of four, she was transferred in her tenth year to the Convent of the Blessed Virgin founded by her parents on the Hasen Insel near Buda, the Margareten Insel near Budapest today, and where the ruins of the convent are still to be seen. Here Margaret passed all her life, which was consecrated to contemplation and penance, and was venerated as a saint during her lifetime. She strenuously opposed the plans of her father, who for political reasons wished to marry her to King Ottokar II of Bohemia. Margaret appears to have taken solemn vows when she was eighteen. All narratives call special attention to Margaret's sanctity and her spirit of earthly renunciation. Her whole life was one unbroken chain of devotional exercises and penance. She chastised herself unceasingly from childhood, wore hair garments, and an iron girdle round her waist, as well as shoes spiked with nails; she was frequently scourged, and performed the most menial work in the convent.
Shortly after her death, steps were taken for her canonization, and in 1271-1276 investigations referring to this were taken up; in 1275-1276 the process was introduced, but not completed. Not till 1640 was the process again taken up, and again it was not concluded. Attempts which were made in 1770 by Count Ignatz Batthyanyi were also fruitless; so that the canonization never took place, although Margaret was venerated as a saint shortly after her death; and Pius VI consented on 28 July, 1789, to her veneration as a saint. Pius VII raised her feast day to a festum duplex. The minutes of the proceedings of 1271-1272 record seventy-four miracles; and among those giving testimony were twenty-seven in whose favour the miracles had been wrought. These cases refer to the cure of illnesses, and one case of awakening from death. Margaret's remains were given to the Poor Clares when the Dominican Order was dissolved; they were first kept in Pozsony and later in Buda. After the order had been suppressed by Joseph II, in 1782, the relics were destroyed in 1789; but some portions are still preserved in Gran, Gyor, Pannonhalma. The feast day of the saint is 18 January. In art she is depicted with a lily and holding a book in her hand.
NEMETHY-FRAKNOI, Arpadhazi b. Margit tortenetehez (Budapest, 1885), being contributions on the history of Blessed Margaret of the House of Arpaden; DEMKO, Arpadhazi b. Margit elete (Budapest, 1895), a life of the saint. Further bibliographical particulars in Arpad and the Arpaden, edited by CSANKI (Budapest, 1908), 387-388; minutes of the proceedings of 1271-72, published in Monumenta Romana Episcopotus Vesprimiensis, I (Budapest, 1896).

A. ALDASY (Catholic Encyclopedia)

St. Priscilla

She was a martyr of the Roman Church, whose dates are unknown. The name Prisca or Priscilla is often mentioned by early authorities of the history of the Church of Rome. The wife of Aquila, the pupil of St. Paul, bore this name. The grave of a martyr Prisca was venerated in the Roman Catacomb of Priscilla on the Via Salaria. The place of interment is explicitly mentioned in all the seventh-century itineraries to the graves of the Roman martyrs (De Rossi, "Roma sotterranea", I, 176, 177). The epitaph of a Roman Christian named Priscilla was found in the "larger Catacomb", the Coemeterium maius, on the Via Nomentana, not far from the Catacomb of St. Agnes [De Rossi, Bull. di arch. crist. (1888-1889), 130, note 5]. There still exists on the Aventine a church of St. Prisca. It stands on the site of a very early title church, the Titulus Priscoe, mentioned in the fifth century and built probably in the fourth. In the eighteenth century there was found near this church a bronze tablet with an inscription of the year 224, by which a senator named Caius Marius Pudens Cornelianus was granted citizenship in a Spanish city. As such tablets were generally put up in the house of the person so honoured, it is possible that the senator's palace stood on the spot where the church was built later. The assumption is probable that the Prisca who founded this title church, or who, perhaps as early as the third century, gave the use of a part of the house standing there for the Christian church services, belonged to the family of Pudens Cornelianus. Whether the martyr buried in the Catacomb of Priscilla belonged to the same family or was identical with the founder of the title church cannot be proved. Still some family relationship is probable, because the name Priscilla appears also in the senatorial family of the Acilii Glabriones, whose burial-place was in the Catacomb of Priscilla on the Via Salaria. The "Martyrologium Hieronymianum" mentions under 18 January a martyr Priscilla on the Via Salaria (ed. De Rossi-Duchesne, 10). This Priscilla is evidently identical with the Prisca whose grave was in the Catacomb of Priscilla and who is mentioned in the itineraries of the seventh century. Later legendary traditions identified the founder of the Titulus Priscoe with St. Paul's friend, Priscilla, whose home would have occupied the spot on which the church was later erected. It was from here that St. Paul sent a greeting in his Epistle to the Romans. Another legend relates the martyrdom of a Prisca who was beheaded at the tenth milestone on the Via Ostiensis, and whose body Pope Eutychianus is said to have translated to the church of Prisca on the Aventine. The whole narrative is unhistorical and its details impossible. As 18 January is also assigned as the day of the execution of this Priscilla, she is probably the same as the Roman martyr buried in the Catacomb of Priscilla. Her feast is observed on 18 January.
Acta SS., January, II, 184 sqq.; DUFOURCQ, Les Gesta martyrum romains, I (Paris, 1900), 169 sq.; GORRES, D. Martyrium d. hl. Prisca in Jahrbuch fur protest. Theologie (1892), 108 sq.; CARINI, Sul titolo presbiterale di S. Prisca (Palermo, 1885); DE ROSSI, Della casa d'Aquila e Prisca sull' Aventino in Bull. d'arch. crist. (1867), 44 sq.; IDEM, Aquila e Prisca e gli Acilii Glabriones, ibid. (1888-9), 128 sq.; MARUCCHI, Les basiliques et eglises de Rome (2nd ed., Rome, 1909), 180 sq.; BUTLER, Lives of the Saints, January, I, 83.
J.P. KIRSCH (Catholic Encyclopedia)

People hate the truth

People hate the truth
for the sake of whatever it is they love more than the truth.
They love truth when it shines warmly upon them
and hate it
when it rebukes them.

St. Augustine of Hippo

St. Anthony of Egypt

Founder of Christian monasticism. The chief source of information on St. Anthony is a Greek Life attributed to St. Athanasius, to be found in any edition of his works. A note of the controversy concerning this Life is given at the end of this article; here it will suffice to say that now it is received with practical unanimity by scholars as a substantially historical record, and as a probably authentic work of St. Athanasius. Valuable subsidiary information is supplied by secondary sources: the "Apophthegmata", chiefly those collected under Anthony's name (at the head of Cotelier's alphabetical collection, P.G. LXV, 7]); Cassian, especially Coll. II; Palladius, "Historica Lausiaca", 3,4,21,22 (ed. Butler). All this matter may probably be accepted as substantially authentic, whereas what is related concerning St. Anthony in St. Jerome's Life of St. Paul the Hermit" cannot be used for historical purposes.
Anthony was born at Coma, near Heracleopolis Magna in Fayum, about the middle of the third century. He was the son of well-to-do parents, and on their death, in his twentieth year, he inherited their possessions. He had a desire to imitate the life of the Apostles and the early Christians, and one day, on hearing in the church the Gospel words, "If thou wilt be perfect, go and sell all thou hast", he received them as spoken to himself, disposed of all his property and goods, and devoted himself exclusively to religious exercises. Long before this it had been usual for Christians to practice asceticism, abstain from marriage and exercising themselves in self-denial, fasting, prayer, and works of piety; but this they had done in the midst of their families, and without leaving house or home. Later on, in Egypt, such ascetics lived in huts, in the outskirts of the towns and villages, and this was the common practice about 270, when Anthony withdrew from the world. He began his career by practising the ascetical life in this fashion without leaving his native place. He used to visit the various ascetics, study their lives, and try to learn from each of them the virtue in which he seemed to excel. Then he took up his abode in one of the tombs, near his native village, and there it was that the Life records those strange conflicts with demons in the shape of wild beasts, who inflicted blows upon him, and sometimes left him nearly dead. After fifteen years of this life, at the age of thirty-five, Anthony determined to withdraw from the habitations of men and retire in absolute solitude. He crossed the Nile, and on a mountain near the east bank, then called Pispir, now Der el Memum, he found an old fort into which he shut himself, and lived there for twenty years without seeing the face of man, food being thrown to him over the wall. He was at times visited by pilgrims, whom he refused to see; but gradually a number of would-be disciples established themselves in caves and in huts around the mountain, Thus a colony of ascetics was formed, who begged Anthony to come forth and be their guide in the spiritual life. At length, about the year 305, he yielded to their importunities an emerged from his retreat, and, to the surprise of all, he appeared to be as when he had gone in, not emaciated, but vigorous in body and mind. For five or six years he devoted himself to the instruction and organization of the great body of monks that had grown up around him; but hen he once again withdrew into the inner desert that lay between the Nile and the Red Sea, near the shore of which he fixed his abode on a mountain where still stands the monastery that bears his name, Der Mar Antonios. Here he spent the last forty-five years of his life, in a seclusion, not so strict as Pispir, for he freely saw those who came to visit him, and he used to cross the desert to Pispir with considerable frequency. The Life says that on two occasions he went to Alexandria, once after he came forth from the fort at Pispir, to strengthen the Christian martyrs in the persecution of 311, and once at the close of his life (c. 350), to preach against the Arians. The Life says he dies at the age of a hundred and five, and St. Jerome places his death in 356-357. All the chronology is based on the hypothesis that this date and the figures in the Life are correct. At his own request his grave was kept secret by the two disciples who buried him, lest his body should become an object of reverence.
Of his writings, the most authentic formulation of his teaching is without doubt that which is contained in the various sayings and discourses put into his mouth in the Life, especially the long ascetic sermons (16-43) spoken on his coming forth from the fort at Pispir. It is an instruction on the duties of the spiritual life, in which the warfare with demons occupies the chief place. Though probably not an actual discourse spoken on any single occasion, it can hardly be a mere invention of the biographer, and doubtless reproduces St. Anthony's actual doctrine, brought together and co-ordinated. It is likely that many of the sayings attributed to him in the "Apophthegmata" really go back to him, and the same may be said of the stories told of him in Cassian and Palladius. There is a homogeneity about these records, and a certain dignity and spiritual elevation that seem to mark them with the stamp of truth, and to justify the belief that the picture they give us of St Anthony's personality, character, and teaching is essentially authentic. A different verdict has to be passed on the writings that go under his name, to be found in P.G., XL. The Sermons and twenty Epistles from the Arabic are by common consent pronounced wholly spurious. St Jerome (De Viris Ill., lxxxviii) knew seven epistles translated from the Coptic into Greek; the Greek appears to be lost, but a Latin version exists (ibid.), and Coptic fragments exist of three of these letters, agreeing closely with the Latin; they may be authentic, but it would be premature to decide. Better is the position of a Greek letter to Theodore, preserved in the "Epistola Ammonis ad Theophilum", sect. 20, and said to be a translation of a Coptic original; there seems to be no sufficient ground for doubting that it really was written by Anthony (see Butler, Lausiac History of Palladius, Part I,223). The authorities are agreed that St Anthony knew no Greek and spoke only Coptic. There exists a monastic Rule that bears St Anthony's name, preserved in Latin and Arabic forms (P.G., XL, 1065). While it cannot be received as having been actually composed by Anthony, it probably in large measure goes back to him, being for the most part made up out of the utterances attributed to him in the Life and the "Apophthegmata"; it contains, however, an element derived from the spuria and also from the "Pachomian Rules". It was compiled at an early date, and had a great vogue in Egypt the East. At this day it is the rule followed by the Uniat Monks of Syria and Armenia, of whom the Maronites, with sixty monasteries and 1,100 monks, are the most important; it is followed also by the scanty remnants of Coptic monachism.
It will be proper to define St. Anthony's place, and to explain his influence in the history of Christian monachism. He probably was not the first Christian hermit; it is more reasonable to believe that, however little historical St Jerome's "Vita Pauli" may be, some kernel o fact underlies the story (Butler, op. cit., Pat I, 231,232), but Paul's existence was wholly unknown unknown till long after Anthony has become the recognized leader of Christian hermits. Nor was St Anthony a great legislator and organizer of monks, like his younger contemporary Pachomius: for, though Pachomius's first foundations were probably some ten or fifteen years later than Anthony's coming forth from his retreat at Pispir, it cannot be shown that Pachomius was directly influenced by Anthony, indeed his institute ran on quite different lines. And yet it is abundantly evident that from the middle of the fourth century throughout Egypt, as elsewhere, and among the Pachomian monks themselves, St Anthony was looked upon as the founder and father of Christian monachism. This great position was no doubt due to his commanding personality and high character, qualities that stand out clearly in all the records of him that have come down. The best study of his character is Newman's in the "Church of the Fathers" (reprinted in "Historical Sketches"). The following is his estimate: "His doctrine surely was pure and unimpeachable; and his temper is high and heavenly, without cowardice, without gloom, without formality, without self-complacency. Superstition is abject and crouching, it is full of thoughts of guilt; it distrusts God, and dreads the powers of evil. Anthony at least had nothing of this, being full of confidence, divine peace, cheerfulness, and valorousness, be he (as some men may judge) ever so much an enthusiast" (op.cit., Anthony in Conflict). Full of enthusiasm he was, but it did not make him fanatical or morose; his urbanity and gentleness, his moderation and sense stand out in many of the stories related of him. Abbot Moses in Cassian (Coll. II) says he had heard Anthony maintaining that of all virtues discretion was the most essential for attaining perfection; and the little known story of Eulogius and the Cripple, preserved in the Lausiac History (xxi), illustrates the kind of advice and direction he gave to those who sought his guidance.
The monasticism established under St Anthony's direct influence became the norm in Northern Egypt, from Lycopolis (Asyut) to the Mediterranean. In contradistinction to the fully coenobitical system, established by Pachomius in the South, it continued to be of a semi-eremetical character, the monks living commonly in separate cells or huts, and coming together only occasionally for church services; they were left very much to their own devices, and the life they lived was not a community life according to rule, as now understood (see Butler, op. cit., Part I, 233-238). This was the form of monastic life in the deserts of Nitria and Scete, as portrayed by Palladius and Cassian. Such groups of semi-independent hermitages were later on called Lauras, and have always existed in the East alongside of the Basilian monasteries; in the West St Anthony's monachism is in some measure represented by the Carthusians. Such was St Anthony's life and character, and such his role in Christian history. He is justly recognized as the father not only of monasticism, strictly so called, but of the technical religious life in every shape and form. Few names have exercised on the human race an influence more deep and lasting, more widespread, or on the whole more beneficent.
It remains to say a word on the controversy carried on during the present generation concerning St Anthony and the Life. In 1877 Weingarten denied the Athanasian authorship and the historical character of the Life, which he pronounced to be a mere romance; he held that up to 340 there were no Christian monks, and that therefore the dates of the "real" Anthony had to be shifted nearly a century. Some imitators in England went still further and questioned, even denied, that St Anthony had ever existed. To anyone conversant with the literature of monastic Egypt, the notion that the fictitious hero of a novel could ever have come to occupy Anthony's position position in monastic history can appear nothing less than a fantastic paradox. As a matter of fact these theories are abandoned on all hands; the Life is received as certainly historical in substances, and as probably by Athanasius, and the traditional account of monastic origins is reinstated in its great outlines. The episode is now chiefly of interest as a curious example of a theory that was broached and became the fashion, and then was completely abandoned, all within a single generation. (on the controversy see Butler, op.cit. Part I, 215-228, Part II, ix-xi).
E. C. BUTLER (Catholic Encyclopedia)

The first step to loving Jesus

If you really want to love Jesus, first
learn to suffer, because
suffering teaches you to love.

St. Gemma Galgani

St. Honoratus

Archbishop of Arles; b. about 350; d. 6 (or, according to certain authors, 14 or 15) January, 429. There is some disagreement concerning his place of birth, and, as already seen, the date of his death is also contested. It is believed that he was born in the north of Gaul and that he belonged to an illustrious pagan family. Converted to Christianity with his brother Venantius, he embarked with him from Marseilles about 368, under the guidance of a holy person named Caprasius, to visit the holy places of Palestine and the lauræ of Syria and Egypt. But the death of Venantius, occurring suddenly at Methone, Achaia, prevented the pious travellers from going farther. They returned to Gaul through Italy, and, after having stopped at Rome, Honoratus went on into Provence and, encouraged by Leontius, Bishop of Fréjus, took up his abode in the wild island of Lérins with the intention of living there in solitude. Numerous disciples soon gathered around him and thus was founded the monastery, which has enjoyed so great a celebrity and which was during the fifth and sixth centuries a nursery for illustrious bishops and remarkable ecclesiastical writers. Honoratus's reputation for sanctity throughout the south-eastern portion of Gaul was such that in 426 after the assassination of Patroclus, Archbishop of Arles, he was summoned from his solitude to succeed to the government of the diocese, which the Arian and Manichaean heresies had greatly disturbed. He appears to have succeeded in re-establishing order and orthodoxy, while still continuing to direct from afar the monks of Lérins. However, the acts of his brief pontificate are not known. He died in the arms of Hilary, one of his disciples and probably a relative, who was to succeed him in the See of Arles. His various writings have not been preserved, nor has the rule which he gave to the solitaries of Lérins. Cassian, who had visited his monastery, dedicated to him several of his "Conferences".
PIERRUGUES, Vie de S. Honorat, fondateur de Lérins et eveque d'Arles (Grasse, 1874); GALBERT, Saint Honorat et son monastere in Bullet. de l'Acad. delphin., Doc. X (Grenoble, 1896-97), 97-110; ALBANES AND CHEVALIER, Gallia Christ. noviss. (Arles, 1900), 25-29.
LÉON CLUGNET (Catholic Encyclopedia)

Why God sends us trials and afflictions

God sends us trials and afflictions
to exercise us in patience and
teach us sympathy with the sorrows of others.

St. Vincent de Paul

St. Ita of Killeedy

Among the women saints of Ireland, St. Ita holds the most prominent place after St. Brigid. She is sometimes called Deirdre.

Though her life is overlaid with a multitude of legendary and mythical folklore, there is no reason to doubt her historical existence.

She is said to have been of royal descent and that she had been born near Waterford in the southeastern Irish province of Munster.

There was a royal suitor but through prayer and fasting she was able to convince her father to let her live a consecrated life of virginity. She migrated to Hy Conaill, in the western part of County Limerick where, at Killeedy, she founded a community of maidens.

It appears that St. Ida also led a school for small boys, and that St. Brendan was her student there for five years.

St. Ida died, probably in the year 570.
Photo by: Andreas F. Borchert

The Sheer Power of Mary's Name

At the name of Mary, the angels rejoice and the demons scramble.
Thomas a Kempis, author of the famous Imitation of Christ, affirms that:

“The devils fear the queen of heaven so much that by just hearing her name pronounced they fly from the person who utters it like from a burning fire”.

St. Ambrose compares her name to a sweet ointment, because whenever pronounced, it is a healing balm to our sinful souls.
“The name of Mary heals sinners, rejoices hearts and inflames them with God’s love”, says St. Alphonsus Liguori in his Glories of Mary.
Our Blessed Lady revealed to St. Bridget that there is not on earth a sinner, no matter how far he may be from God’s love who, on invoking her name with the resolution to repent, does not cause the devil to flee from him or her. No matter how imprisoned a sinner may be in the devil’s grip, as soon as the latter hears this sinner pronounce the sweet name of Mary, he is obliged to release him or her.
Our Lady also revealed to St. Bridget that in the same way as the devils fly from a person invoking her name, so do the angels approach pious souls that pronounce her name with devotion.
So, fellow sinners, this Lent let us invoke this “air-clearing” sweet and powerful name of Mary often! We and our loved ones will be the better, the freer and the happier for it!
Taken from The Glories of Mary by Saint Alphonsus Liguori

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People will notice

Be sure that you first preach
by the way you live.
If you do not, people will notice that … 

St. Charles Borromeo

St. Sava of the Serbs

Sava, born in 1174, was the youngest of the three sons of Stephen I, founder of the Nemanyde dynasty, of the independent Serbian State. At the age of seventeen he became a monk on Mount Athos, on the Greek peninsula. Abdicating the throne in 1196, his father joined him and together they established the thriving monastery of Khilandari.

Sava returned to Serbia in 1207 to help settle an inheritance dispute between his two brothers.

As his brother Stephen took the throne, Sava set to work to revamp the faith in his country which was lax and mixed up with paganism.

With the help of missionary monks from Khilandari, he established several important monasteries in Serbia. He also convinced the Eastern Emperor Theodore II, a relative, to establish Serbia’s own bishopric in order that its clergy might be better managed. The emperor established the prince-monk Sava as Serbia’s first Metropolitan of the new hierarchy.

Under Sava, his brother, Stephen II was duly recognized by the Holy See and though already crowned by a papal legate in 1217, was again crowned by his brother as Archbishop in 1222 with a crown sent by Pope Honorius III.

Thus, the retiring young prince, who left home to become a monk, succeeded before the age of fifty in consolidating, both civilly and religiously, the country founded by his father.

St. Sava died with a smile on his face on January 14, 1237 and is the patron saint of Serbia.

No matter how sinful

No matter how sinful one may have been,
if he has devotion to Mary,
it is impossible that he be lost.

St. Hilary of Poitiers

St. Hilary of Poitiers

Bishop, born in that city at the beginning of the fourth century; died there 1 November, according to the most accredited opinion, or according to the Roman Breviary, on 13 January, 368. Belonging to a noble and very probably pagan family, he was instructed in all the branches of profane learning, but, having also taken up the study of Holy Scripture and finding there the truth which he sought so ardently, he renounced idolatry and was baptized. Thenceforth his wide learning and his zeal for the Faith attracted such attention that he was chosen about 350 to govern the body of the faithful which the city had possessed since the third century. We know nothing of the bishops who governed this society in the beginning. Hilary is the first concerning whom we have authentic information, and this is due to the important part he played in opposing heresy. The Church was then greatly disturbed by internal discords, the authority of the popes not being so powerful in practice as either to prevent or to stop them. Arianism had made frightful ravages in various regions and threatened to invade Gaul, where it already had numerous partisans more or less secretly affiliated with it. Saturninus, Bishop of Arles, the most active of the latter, being exposed by Hilary, convened and presided over a council at Béziers in 356 with the intention of justifying himself, or rather of establishing his false doctrine. Here the Bishop of Poitiers courageously presented himself to defend orthodoxy, but the council, composed for the most part of Arians, refused to hear him, and being shortly afterwards denounced to the Emperor Constantius, the protector of Arianism, he was at his command transported to the distant coasts of Phrygia.
But persecution could not subdue the valiant champion. Instead of remaining inactive during his exile he gave himself up to study, completed certain of his works which he had begun, and wrote his treatise on the synods. In this work he analysed the professions of faith uttered by the Oriental bishops in the Councils of Ancyra, Antioch, and Sirmium, and while condemning them, since they were in substance Arian, he sought to show that sometimes the difference between the doctrines of certain heretics and orthodox beliefs was rather in the words than in the ideas, which led to his counselling the bishops of the West to be reserved in their condemnation. He was sharply reproached for his indulgence by certain ardent Catholics, the leader of whom was Lucifer, Bishop of Cagliari. However, in 359, the city of Seleucia witnessed the assembly in synod of a large number of Oriental bishops, nearly all of whom were either Anomoeans or Semi-Arians. Hilary, whom everyone wished to see and hear, so great was his reputation for learning and virtue, was invited to be present at this assembly. The governor of the province even furnished him with post horses for the journey. In presence of the Greek fathers he set forth the doctrines of the Gallic bishops, and easily proved that, contrary to the opinion current in the East, these latter were not Sabellians. Then he took part in the violent discussions which took place between the Semi-Arians, who inclined toward reconciliation with the Catholics, and the Anomoeans, who formed as it were the extreme left of Arianism.
After the council, which had no result beyond the wider separation of these brothers in enmity, he left for Constantinople, the stronghold of heresy, to continue his battle against error. But while the Semi-Arians, who were less numerous and less powerful, besought him to become the intermediary in a reconciliation between themselves and the bishops of the West, the Anomoeans, who had the immense advantage of being upheld by the emperor, besought the latter to send back to his own country this Gallic bishop, who, they said, sowed discord and troubled the Orient. Constantius acceded to their desire, and the exile was thus enabled to set out on his journey home. In 361 Hilary re-entered Poitiers in triumph and resumed possession of his see. He was welcomed with the liveliest joy by his flock and his brothers in the episcopate, and was visited by Martin, his former disciple and subsequently Bishop of Tours. The success he had achieved in his combat against error was rendered more brilliant shortly afterwards by the deposition of Saturninus, the Arian Bishop of Arles by whom he had been persecuted. However, as in Italy the memory still rankled of the efforts he had made to bring about a reconciliation between the nearly converted Semi-Arians and the Catholics, he went in 364 to the Bishop of Vercelli to endeavour to overcome the intolerance of the partisans of the Bishop Lucifer mentioned above. Almost immediately afterwards, that it might be seen that, if he was full of indulgence for those whom gentleness might finally win from error, he was intractable towards those who were obstinate in their adherence to it, he went to Milan, there to assail openly Auxentius, the bishop of that city, who was a firm defender of the Arian doctrines. But the Emperor Valentinian, who protected the heretic, ordered Hilary to depart immediately from Milan.
He then returned to his city of Poitiers, from which he was not again to absent himself and where he was to die. This learned and energetic bishop had fought against error with the pen as well as in words. The best edition of his numerous and remarkable writings is that published by Dom Constant under the title: "Sancti Hilarii, Pictavorum episcopi opera, ad manuscriptos codices gallicanos, romanos, belgicos, necnon ad veteres editiones castigata" (Paris, 1693). The Latin Church celebrates his feast on 14 January, and Pius IX raised him to the rank of Doctor of the Universal Church. The Church of Puy glories in the supposed possession of his relics, but according to one tradition his body was borne to the church of St-Denys near Paris, while according to another it was taken from the church of St-Hilaire at Poitiers and burned by the Protestants in 1572.
BARONIUS, Ann. (1590), 355, 69-83; 358, 11-19; 360, 1-17; 362, 228-238; 369, 6-27; TILLEMONT, Mem. pour servir a l`hist. eccles. (1700), VII, 432-469; CEILLIER, Hist. gen. des aut. sacr. et eccles. (Paris, 1735), VI, 1-150; DUTEMS, Clerge de France (Paris, 1774), II, 396-402; Ad. VIEHAUSER, Hilarius Pictaviensis geschild. in seinem Kampfe gegen den Arianismus (Klagenfurt, 1860); BARBIER, Vie de S. Hilaire, eveque de Poitiers, docteur et pere de l`Eglise (Tours and Paris, 1882).
LEON CLUGNET (Catholic Encyclopedia)