Pope St. Martin I

The statue of Pope Saint Martin I on the facade of the Assumption Cathedral in Odessa, Ukraine. Photo by Yuriy Kvach.

The statue of Pope Saint Martin I on the facade of the Assumption Cathedral in Odessa, Ukraine. Photo by Yuriy Kvach.

Martyr, born at Todi on the Tiber, son of Fabricius; elected Pope at Rome, 21 July, 649, to succeed Theodore I; d at Cherson in the present peninsulas of Krym, 16 Sept., 655, after a reign of 6 years, one month and twenty six days, having ordained eleven priests, five deacons and thirty three bishops. 5 July is the date commonly given for his election, but 21 July (given by Lobkowitz, “Statistik der Papste” Freiburg, 1905) seems to correspond better with the date of his death and reign (Duchesne “Lib. Pont.”, I, 336); his feast is on 12 Nov. The Greeks honor him on 13 April and 15 Sept., the Muscovites on 14 April. In the hymns of the Office the Greeks style him infallibilis fidei magister because he was the successor of St. Peter in the See of Rome (Nilles, “Calendarium Manuale”, Innsbruck, 1896, I, 336). Martin, one of the noblest figures in a long line of Roman pontiffs (Hodgkin, “Italy”, VI, 268) was, according to his biographer Theodore (Mai, “Spicil. Rom.”, IV 293) of noble birth, a great student, of commanding intelligence, of profound learning, and of great charity to the poor. Piazza, II 45 7 states that he belonged to the order of St. Basil. He governed the Church at a time when the leaders of the Monothelite heresy, supported by the emperor, were making most strenuous efforts to spread their tenets in the East and West. Pope Theodore had sent Martin as apocrysiary to Constantinople to make arrangements for canonical deposition of the heretical patriarch, Pyrrhus. After his election, Martin had himself consecrated without waiting for the imperial confirmation, and soon called a council in the Lateran at which one hundred and five bishops met. Five sessions were held on 5, 8, 17, 119 and 31 Oct., 649 (Hefele, “Conciliengeschichte”, III, 190). The “Ecthesis” of Heraclius and the “Typus” of Constans II were rejected; nominal excommunication was passed against Sergius, Pyrrus, and Paul of Constantinople, Cyrus of Alexandria and Theodore of Phran in Arabia; twenty canons were enacted defining the Catholic doctrine on the two wills of Christ. The decrees signed by the pope and the assembled bishops were sent to the other bishops and the faithful of the world together with an encyclical of Martin. The Acts with a Greek translation were also sent to the Emperor Constans II.

Pope St. Martin I

Pope St. Martin I

The pope appointed John, Bishop of Philadelphia, as his vicar in the East with necessary instructions and full authority. Bishop Paul of Thessalonica refused to recall his heretical letters previously sent to Rome and added others,-he was, therefore, formally excommunicated and deposed. The Patriarch of Constantinople, Paul, had urged the emperor to use drastic means to force the pope and the Western Bishops at least to subscribe to the “Typus”. The emperor sent Olympius as exarch to Italy, where he arrived while the council was still in session. Olympius tried to create a faction among the fathers to favor the views of the emperor, but without success. Then upon pretense of reconciliation he wished to receive Holy Communion from the hands of the pontiff with the intention of slaying him. But Divine Providence protected the pope, and Olympius left Rome to fight against the Saracens in Sicily and died there. Constans II thwarted in his plans, sent as exarch Theodore Calliopas with orders to bring Martin to Constantinople. Calliopas arrived in Rome, 15 June, 653, and, entering the Lateran Basilica two days later, informed the clergy that Martin had been deposed as an unworthy intruder, that he must be brought to Constantinople and that another was to be chosen in his place. The pope, wishing to avoid the shedding of human blood, forbade resistance and declared himself willing to be brought before the emperor. The saintly prisoner, accompanied by only a few attendants, and suffering much from bodily ailments and privations, arrived at Constantinople on 17 Sept., 653 or 654, having landed nowhere except the island of Naxos. The letters of the pope seem to indicate he was kept at Naxos for a year. Jaffe, n. 1608, and Ewald, n 2079, consider the annum fecimus an interpolation and would allow only a very short stop at Naxos, which granted the pope an opportunity to enjoy a bath. Duchesne, “Lib. Pont.”, I, 336 can see no reason for abandoning the original account; Hefele,”Conciliengeschichte” III, 212, held the same view (see “Zietschr. Fur Kath. Theol.”, 1892, XVI, 375).

From Abydos messengers were sent to the imperial city to announce the arrival of the prisoner who was branded as a heretic and rebel, an enemy of God and of the State. Upon his arrival in Constantinople Martin was left for several hours on deck exposed to the jests and insults of a curious crowd of spectators. Towards evening he was brought to a prison called Prandearia and kept in close and cruel confinement for ninety-three days, suffering from hunger, cold and thirst. All this did not break his energy and on 19 December he was brought before the assembled senate where the imperial treasurer acted as judge. Subscription8Various political charges were made, but the true and only charge was the pope’s refusal to sign the “Typus”. He was then carried to an open space in full view of the emperor and of a large crowd of people. These were asked to pass anathema upon the pope to which but few responded. Numberless indignities were heaped upon him, he was stripped of nearly all his clothing, loaded with chains, dragged through the streets of the city and then again thrown into the prison of Diomede, where he remained for eighty five days. Perhaps influenced by the death of Paul, Patriarch of Constantinople, Constans did not sentence the pope to death, but to exile. He was put on board a ship, 26 March, 654 (655) and arrived at his destination on 15 May. Cherson was at the time suffering from a great famine. The venerable pontiff here passed the remaining days of his life. He was buried in the church of Our Lady, called Blachdernæ, near Cherson, and many miracles are related as wrought by St Martin in life and after death. The greater part of his relics are said to have been transferred to Rome, where they repose in the church of San Martino ai Monti. Of his letters seventeen are extant in P.L., LXXXVII, 119.

MANN, Lives of the Popes, I (London, 1902), 385; Hist. Jahrbuch, X, 424; XII, 757; LECLERCQ, Les Martyrs, IX (Paris, 1905), 234; Civila Cattolica, III(1907), 272, 656.

FRANCIS MERSHMAN (Catholic Encyclopedia)

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St. Hermengild

Date of birth unknown; died 13 April, 585.

Detail from 'The Triumph of Hermengild', by Francisco de Herrera the Younger, 1622-1685, oil on canvas, Museo del Prado, Madrid, Spain

Detail from ‘The Triumph of Hermengild’, by Francisco de Herrera the Younger, 1622-1685, oil on canvas, Museo del Prado, Madrid, Spain

Leovigild, the Arian King of the Visigoths (569-86), had two sons, Hermengild and Reccared, by his first marriage with the Catholic Princess Theodosia.

Hermengild married, in 576, Ingundis, a Frankish Catholic princess, the daughter of Sigebert and Brunhilde. Led by his own inclination, and influenced by his wife as well as by the instructions of St. Leander of Seville, he entered the Catholic fold.

Leovigild’s second wife, Goswintha, a fanatical Arian, hated her daughter-in-law and sought by ill-treatment to force her to abandon the Catholic Faith. Hermengild had accordingly withdrawn, with his father’s sanction, to Andalusia, and had taken his wife with him. But when Leovigild learned of his son’s conversion he summoned him back to Toledo, which command Hermengild did not obey.

The fanatical Arianism of his step-mother, and his father’s severe treatment of Catholics in Spain, stirred him to take up arms in protection of his oppressed co-religionists and in defence of his own rights. At the same time he formed an alliance with the Byzantines. Leovigold took the field against his son in 582, prevailed on the Byzantines to betray Hermengild for a sum of 30,000 gold solidi, besieged the latter in Seville in 583, and captured the city after a siege of nearly two years.

St. Hermenegild

Hermengild sought refuge in a church at Cordova, whence he was enticed by the false promises of Leovigild, who stripped him in camp of his royal raiment and banished him to Valencia (584). His wife, Ingundis, fled with her son to Africa, where she died, after which the boy was given, by order of Emperor Mauritius, into the hands of his grandmother Brunhilde. We are not fully informed as to Hermengild’s subsequent fate.

Gregory the Great relates (Dialogi, III, 31, in P.L. LXVII, 289-93) that Leovigild sent an Arian bishop to him in his prison, on Easter Eve of 585, with a promise that he would forgive him all, provided he consented to receive Holy Communion from the hands of this bishop. But Hermengild firmly refused thus to abjure his Catholic belief, and was in consequence beheaded on Easter Day. He was later venerated as a martyr, and Sixtus V (1585), acting on the suggestion of King Philip II, extended the celebration of his feast (13 April) throughout the whole of Spain.

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Acta SS., April, II, 134-138; GAMS, Kirchengeschichte Spaniens, II (Ratisbon, 1864), i, 489 sqq.; II (1874), ii, 1 sqq.; GÖRRES, Hermengild in Zetschrift für historische Theologie, 1873, 1-109; LECLERCQ, L’Espagne chrétienne (Paris, 1906), 254 sqq.

J.P. KIRSCH (Catholic Encyclopedia)

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Henry James Coleridge

Sir John Taylor Coleridge, father of Henry James Coleridge

A writer and preacher, b. 20 September 1822, in Devonshire, England; d. at Roehampton, 13 April 1893. He was the son of Sir John Taylor Coleridge, a Judge of the King’s Bench, and brother of John Duke, Lord Coleridge, Chief Justice of England. His grandfather, Captain James Coleridge, was brother to Samuel Taylor Coleridge, the poet and philosopher. He was sent to Eton at the age of thirteen and thence to Oxford, having obtained a scholarship at Trinity College. His university career was distinguished; in 1844 he took the highest honours in a fellowship at Oriel, then the blue ribbon of the university. In 1848 he received Anglican orders. The Tractarian movement being then at its height, Coleridge, with many of his tutors and friends, joined its ranks and was an ardent disciple of Newman till his conversion. He was one of those who started “The Guardian” newspaper as the organ of the High Church partly being for a time its Oxford sub-editor. Gradually various incidents, the secession of Newman, Dr. Hampden’s appointment as Regius Professor of Theology, the condemnation and suspension of Dr. Pusey, the condemnation and deprivation of W.G. Ward, and the decision in the celebrated Gorham case, seriously shook his confidence in the Church of England. In consequence Dr. Hawkins, Provost of Oriel, declined to admit him as a college tutor, and he therefore accepted a curacy at Alphinton, a parish recently separated from that of Ottery St. Mary, the home of his family, where his father had built for him a house and school. Here, with most congenial work, he was in close connection with those to whom he was already bound by a singular affection. His doubts as to his religious position continued, however, to grow and early in 1852 he determined that he could no longer remain in the Anglican Communion.

Photo of Eton College by Dan Rees-Jones.

On Quinquagesima Sunday (February 22) he bade farewell to Alphington, and in April, after a retreat at Clapham under the Redemptorist Fathers he was received into the Catholic Church. Determined to be a priest he proceeded in the following September to Rome and entered Accademia dei Nobili, where he had for companions several of his Oxford friends, and others, including the future Cardinals Manning and Vaughan. He was ordained in 1856 and six months later took the degree of D.D. In the summer of 1857 he returned to England, and on the 7th of September entered the Jesuit Novitiate, which was then at Beaumont Lodge, Old Windsor, his novice master being Father Thomas Tracy Clarke, for whom to the end of his life he entertained the highest admiration and esteem. In 1859 he was sent to the Theological College of St. Bruno’s, North Wales, as a professor of Scripture, and remained there until, in 1865, he was called to London to become the first Jesuit editor of “The Month”, a magazine started under other management in the previous year. Then commenced a course of indefatigable literary labour by as which he is best known. Besides the editorship of “The Month”, to which, after the death of Father William Maher, in 1877, he added that of “The Messenger”, and for which he was one of the most prolific writers, Father Coleridge projected and carried on the well known Quarterly Series to which he himself largely contributed, both with his great work “The Public Life of Our Lord” and others, such as “The Life and Letters of St. Francis Xavier” and “The Life and Letters of St. Teresa”. Worthy of mention also is his Harmony of the Gospels, “Vita Vitae Nostrae”, a favourite book for meditation, published also in an English version.

Accademia dei Nobili. The entrance of the palace of the Ecclesiastical Academy, Piazza della Minerva, Rome, Italy.

Studies based on the New Testament were his work of predilection, a taste which seems to have been acquired, at least in part from his old Oxford tutor, Isaac Williams. For a time he was also superior of his religious brethren in Farm Street, London. In 1881 failing health obliged him to resign “The Month” to another Oxonian, Father Richard F. Clarke, but he continued to labour on “The Life of Our Lord” which he earnestly desired to finish. In 1890 a paralytic seizure compelled him to withdraw to the novitiate at Roehampton, where, with indomitable spirit, he succeeded in completing his magnum opus before passing away. The chief sources for his life are articles in The Month, June, 1893, by his friend James Patterson, Bishop of Emmaus, and Father Richard F. Clarke, S.J.

John Gerard (Catholic Encyclopedia)

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Jean Baptiste Marchand

Notre Dame, Montreal. Christian Brothers at the Seminary, Henry Richard S. Bunnett, 1888.

Second principal in order of succession of the Sulpician College of Montreal and missionary of the Detroit Hurons at Sandwich, Ont.; b. at Verchères, Que., 25 Feb. 1760, son of Louis Marchand and Marguerite de Niverville; d. at Sandwich, 14 Apr., 1825. Marchand was ordained 11 March, 1786, affiliated to the Sulpician Seminary of Montreal, 21 Oct., 1788, and thereupon named principal of what is now called Montreal College. This institution was cradled in the presbytery of M. Jean Baptiste Curateau de la Blaiserie S.S., parish priest at Longue Pointe, an outlying village; the first students having been received there about the year 1767. It was removed to the city 1 Oct., 1773, and installed in the old Château Vaudreuil, Jacques Cartier Square, where it was known as St. Raphael’s College until 1803 when the Château was destroyed by fire. M. Marchand was chosen to succeed him.

It was during M Marchand’s administration of St. Raphael’s lasted till 1796, when the death occurred of M. Francois Xavier Dufaux, S.S., missionary to the Hurons at Assumption Parish opposite Detroit, at what is now Sandwich, and M. Marchand was chosen to succeed him. It was during M. Marchand’s administration in 1801, that Mgr. Denaut, Bishop of Quebec, made the first episcopal visitation recorded in the parish, and confirmed some five hundred persons. He at the same time gave M. Marchand an assistant in the person of Rev. Felix Gratien, who was recalled in 1806 to fill the chair of philosophy in the Quebec Seminary. M. Marchand toiled on, unaided for the most part, for all but thirty years, and died at his post among his beloved Indians.

TANGUAY, Repertoire General du Clerge Canadien; HUGUET-LATOUR, Annuaire de Ville Marie.

Arthur Edward Jones (Catholic Encyclopedia)

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Saint Lydwine

In 1380, Saint Lydwine was born in the small town of Schiedam in Holland. Her father was a wealthy noble named Peter, and her mother was from a poor family who worked their own farm. Her father’s family lost their fortune, and the whole family was reduced to poverty.

At that time, all of Christendom groaned under the weight and confusion of the Great Schism. At 15, while ice-skating with her friends, Lydwine broke a rib, forcing her into a bed she would never leave.

At age 15, she fell on the ice and was bedridden for the rest of her life.

At age 15, she fell on the ice and was bedridden for the rest of her life.

Over the next 38 years, she would frightfully endure every known ailment of the time with the exception of leprosy. Swollen with liquids, her stomach would expand to such an extent that she appeared to be with child; intolerably sensitive, her eyes would shed blood whenever they were struck by light and transfixed by agony, she bore the side wound of Christ’s passion through the stigmata.

Although in the onset of her sickness, she was given to despair, and rejected this torrent of sufferings, she soon became inflamed with an intense love of God that no pain could extinguish. Then, crippled by the agony of her infirmities, she donned a hair shirt and took to an insufficiently thin mattress of straw strewn on the floor, to augment her already unspeakable pain.

The invasion of the soldiers called Picardiërs (1425)

The invasion of the soldiers called Picardiërs (1425)

Perhaps the worst of all her sufferings was the persecution she suffered from some members of the clergy, who denied her the sacraments. One priest, Dom André, even calumniated her, and later met an untimely end. Prophetically, Saint Lydwine warned Dom André of his impending death and threatened that if he did not repent of his habit of stealing and make proper restitution, he would be damned. With this, he went into fit of rage and “died with foam on his lips in an excess of anger against the saint.”

Compensating her many sufferings, Saint Lydwine was graced with a heavily mystical spiritual life. She was often taken to the earthly paradise, and held colloquies with Our Lord, Our Lady, the angels and saints.

St. Lydwine giving alms from her purse, which was always full

St. Lydwine giving alms from her purse, which was always full

By the time of her death, her body bore all the repugnant signs of a lifetime of suffering. However, upon dying, she was miraculously restored to all the former youth and beauty she possessed before her illnesses.

Joris Karl Huysmans, her biographer, applies the sufferings of Saint Lydwine directly to the moral crisis aborning at the time. He shows that despite some technical advances, the Renaissance was essentially the rebirth of paganism. He then described the reactionary legion of men called by Divine Providence to fight against the errors of this new historical epoch. He cleverly divided this legion into three levels, each with a specific function.

The first consisted of the Franciscans and preaching orders who evangelized and confessed the Faith. The next was made up of the cloistered orders, whose prayers insured the success of the first level. Saint Lydwine belonged to the last level, where those suffering souls, seemingly detached from events of the time, bought the graces from God to decide the course of history.

The heavenly hosts appear before Lydwine and her family

The heavenly hosts appear before Lydwine and her family

Saint Lydwine and Our Times

Immersed in the moral corruption and decay of modern society, we wonder if there still exist expiatory victims whose continual mortification holds back the chastising hand of God, allowing Him to bestow undeserved graces and blessings upon a sinful world. There certainly has never been a time more in need of them.

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However, in addition to these special souls, our society as a whole must look to the cross as means of union with Christ. As the Church has always taught, we must all “take up our crosses and follow Him.” Then, we will find true joy, conquer the errors of our days and together with Saint Veronica Giulani, exclaim: “Long live the Sacred Cross: Long live suffering!”

(Source)

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St. Peter Gonzalez

Statue of Bl. Peter González (also called St. Elmo) in the Church of Saint Cajetan in Santiago de Compostela.

Statue of Bl. Peter González (also called St. Elmo) in the Church of Saint Cajetan in Santiago de Compostela.

Popularly known as St. Elmo, b. in 1190 at Astorga, Spain; d. 15 April, 1246, at Tuy. He was educated by his uncle, Bishop of Astorga, who gave him when very young a canonry. Later he entered the Dominican Order and became a renowned preacher; crowds gathered to hear him and numberless conversions were the result of his efforts. He accompanied Ferdinand III of Leon on his expeditions against the Moors, but his ambition was to preach to the poor. He devoted the remainder of his life to the instruction and conversion of the ignorant and of the mariners in Galicia and along the coast of Spain. He lies buried in the cathedral of Tuy and was beatified in 1254 by Innocent IV.

San Telmo confessor to King Saint Ferdinand III, painting at the Church of San Telmo, Gran Canaria.

San Telmo confessor to King Saint Ferdinand III, painting at the Church of San Telmo, Gran Canaria.

St. Elmo’s fire is a pale electrical discharge sometimes seen on stormy nights on the tips of spires, about the decks and rigging of ships, in the shape of a ball or brush, singly or in pairs, particularly at the mastheads and yardarms. The mariners believed them to be the souls of the departed, whence they are also called corposant (corpo santo). The ancients called them Helena fire when seen singly, and Castor and Pollux when in pairs.

St. Pedro Gonzalez

[Note: Despite the common epithet “Saint,” Peter Gonzalez (or Gonzales) was never formally canonized, although his cult was confirmed in 1741 by Pope Benedict XIV. The diminutive “Elmo” (or “Telmo”) belongs properly to the martyr-bishop St. Erasmus (d. c. 303), one of the Fourteen Holy Helpers, of whose name “Elmo” is a contraction. However, as St. Erasmus is the patron of sailors generally and Peter Gonzalez of Spanish and Portuguese sailors, they have both been popularly invoked as “St. Elmo.”]

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BUTLER, Lives of the Saints; HARRIS, The Dioscuri in Christian Legends (London, 1903); DRESSEL, Lehrbuch der Physik (Freiburg, 1895).

FRANCIS MERSHMAN (Catholic Encyclopedia)

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Notker.—Among the various monks of St. Gall who bore this name, the following are the most important:

(1) Notker Balbulus (Stammerer), Blessed, monk and author, b. about 840, at Jonswil, canton of St. Gall (Switzerland); d. 912. Of a distinguished family, he received his education with Tuotilo, originator of tropes, at St. Gall’s, from Iso and the Irishman Moengall, teachers in the monastic school. He became a monk there and is mentioned as librarian (890), and as master of guests (892-94). He was chiefly active as teacher, and displayed refinement of taste as poet and author. He completed Erchanbert’s chronicle (816), arranged a martyrology, and composed a metrical biography of St. Gall. It is practically accepted that he is the “monk of St. Gall” (monachus Sangallensis), author of the legends and anecdotes “Gesta Caroli Magni”. The number of works ascribed to him is constantly increasing. He introduced the sequence, a new species of religious lyric, into Germany. It had been the custom to prolong the Alleluia in the Mass before the Gospel, modulating through a skillfully harmonized series of tones. Notker learned how to fit the separate syllables of a Latin text to the tones of this jubilation; this poem was called the sequence (q.v.), formerly called the “jubilation”. (The reason for this name is uncertain.) Between 881-887 Notker dedicated a collection of such verses to Bishop Liutward of Vercelli, but it is not known which or how many are his. Ekkehard IV, the historiographer of St. Gall, speaks of fifty sequences attributable to Notker. The hymn, “Media Vita”, was erroneously attributed to him late in the Middle Ages. Ekkehard IV lauds him as “delicate of body but not of mind, stuttering of tongue but not of intellect, pushing boldly forward in things Divine, a vessel of the Holy Spirit without equal in his time”. Notker was beatified in 1512.

(1) CHEVALIER Bio-bibl., s. v.; MEYER VON KNONAU in Realencyk fur prot. Theol., s. v.; WERNER, Notker’s Sequenzen (Aarau, 1901); BLUME, Analecta hymnica, LIII (Leipzig, 1911).

(2) Notker Labeo, monk in St. Gall and author, b. about 950; d. 1022. He was descended from a noble family and nephew of Ekkehard I, the poet of Waltharius. “Labeo” means “the thick lipped”, later he was named “the German” (Teutonicus) in recognition of his services to the language. He came to St. Gall when only a boy, and there acquired a vast and varied knowledge by omnivorous reading. His contemporaries admired him as a theologian, philologist, mathematician, astronomer, connoisseur of music, and poet. He tells of his studies and his literary work in a letter to Bishop Hugo of Sitten (998-1017), but was obliged to give up the study of the liberal arts in order to devote himself to teaching. For the benefit of his pupils he had undertaken something before unheard, namely translations from Latin into German. He mentions eleven of these translations, but unfortunately only five are preserved: (1) Boethius, “De consolatione philosophiae”; (2) Marcianus Capella, “De nuptiis Philologiae et Mercurii”; (3) Aristotle, “De categoriis”; (4) Aristotle, “De interpretatione”; (5) “The Psalter”. Among those lost are: “The Book of Job”, at which he worked for more than five years; “Disticha Catonis”; Vergil’s “Bucolica”; and the “Andria” of Terenz. Of his own writings he mentions in the above letter a “New Rhetoric” and a “New Computus” and a few other smaller works in Latin. We still possess the Rhetoric, the Computus (a manual for calculating the dates of ecclesiastical celebrations, especially of Easter), the essay “De partibus logicae”, and the German essay on Music.

In Kögel’s opinion Notker Labeo was one of the greatest stylists in German literature. “His achievements in this respect seem almost marvelous.” His style, where it becomes most brilliant, is essentially poetical; he observes with surprising exactitude the laws of the language. Latin and German he commanded with equal fluency; and while he did not understand Greek, he was weak enough to pretend that he did. He put an enormous amount of learning and erudition into his commentaries on his translations. There everything may be found that was of interest in his time, philosophy, universal and literary history, natural science, astronomy. He frequently quotes the classics and the Fathers of the Church. It is characteristic of Notker that at his dying request the poor were fed, and that he asked to be buried in the clothes which he was wearing in order that none might see the heavy chain with which he had been in the habit of mortifying his body.

(2) KELLE, Gesch. der deut. Lit. bis zur Mitte des 11, Jahrhunderts, I (Berlin, 1892), 232-63; KOGEL, Gesch der deut. Lit. bis zum Ausgang des Mittelalters, I, 2 (Strasburg, 1897), 598-626; PIPER, Die Schriften Notkers, I-III (Freiburg, 1882-3).

Klemens Löffler

(3) Notker Physicus (surnamed Piperis Granum), physician and painter, d. 12 Nov., 975. He received his surname on account of his strict discipline. Concerning his life we only know that in 956 or 957 he became cellarius, and in 965 hospitarius at St. Gall. Ekkehard IV extols several of his paintings, and mentions some antiphons and hymns of his composition (e.g. the hymn “Rector aeterni metuende secli”). He is probabIy identical with a “Notker notarius”, who enjoyed great consideration at the court of Otto I on account of his skill in medicine, and whose knowledge of medical books is celebrated by Ekkehard. In 940 this Notker wrote at Quedlinburg the confirmation of the immunity of St. Gall. This is in accord with the great partiality later shown by the Ottos towards the monk, for example when they visited St. Gall in 972.

(3) EKKEHART (IV), Casus Sancti Galli, ed. MEYER VON KNONAU in Mitteil. zur vaterland. Gesch. (St. Gall, 1877) cxxiii, cxlvii; BURGENER, Helvetia Sancta, II (Einsiedeln, 1860), ; 132 sq.; SIRET, Dict. des peintres etc. (new ed., Paris, 1874), 640; WATTENBACH, Deutschlands Geschichtsquellen, I (7th ed., Stuttgart, 1904), 354; RAHN, Gesch. der bildenden Kunste in der Schweiz (Zurich, 1876), 139 sqq.

Paintings of Louis Gallait adorning the walls of the Chamber of the Belgian Senate in the Palace of the Nation, representing Left to Right: Robert of Jerusalem, Baldwin I of Constantinople and Notger, Bishop of Liège. Photo by M0tty.

(4) Notker, nephew of Notker Physicus, d. 15 Dec., 975. We have no documentary information concerning him until his appointment as Abbot of St. Gall (971). Otherwise also the sources are silent concerning him, except that they call him “abba benignus” and laud his unaffected piety.
(4) EKKEHART (IV), op. cit., cxxii; MABILLON, Acta SS. O.S.B., V (1685), 21.

(5) Notker, Provost of St. Gall and later Bishop of Liège, b. about 940; died 10 April, 1008. This celebrated monk is not mentioned by the otherwise prolix historians of St. Gall. He probably belonged to a noble Swabian family, and in 969 was appointed imperial chaplain in Italy. From 969 to 1008 he was bishop of Liège. Through him the influence of St Gall was extended to wider circles. He laid the foundation of the great fame of the Liège Schools, to which studious youths soon flocked from all Christendom. By procuring the services of Leo the Calabrian and thus making possible the study of Greek, Notker gave notable extension to the Liège curriculum. Among Notker’s pupils, who extended the influence of the Liège schools to ever wider circles, may be mentioned Hubald, Gunther of Salzburg, Ruthard and Erlwin of Cambrai, Heimo of Verdun, Hesselo of Toul, and Adalbald of Utrecht. A noteworthy architectural activity also manifested itself under Notker.

In Folcwin’s opinion Notker’s achievements surpass those of any of his predecessors: among the buildings erected by bim may be mentioned St. John’s in Liège, after the model of the Aachen cathedral. Praiseworthy also were his services as a politician under Otto III and Henry II. He adhered faithfully to the cause of the romantic Otto, whom he accompanied to Rome. It was also he who brought back the corpse of the young emperor to Germany. The “Gesta episcoporum Leodiensium” have been frequently wrongly attributed to him, although he merely suggested its composition, and lent the work his name to secure it greater authority.

(5) WATTENBACH, Deutschlands Geschichtsquellen im Mittelalter, I (7th ed., Stuttgart, 1904), 425 sqq. A Vita Notkeri (12th cent.) is partly preserved by AEGIDIUS OF ORVAL; cf.. KURTH, Biogr. de l’eveque Notger au XII. S. in Bull. de la Comm. royale d’hist de Belgigue 4th series, XVII (189l), n. 4.; Biogr. de l’eveque N. au XII s. in revue benedictine VIII (1891), 309 sqq.

Franz Kampers  (Catholic Encyclopedia)

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In view of the peculiar circumstances of our day, it is opportune to quote a judicious analysis of Joseph Cardinal Ratzinger, Prefect of the Congregation for the Doctrine of the Faith [Nobility.org: and presently, the Sovereign Pontiff, Pope Benedict XVI], in an interview to the newspaper El Mercurio of Santiago, Chile (June 12, 1988):

Pope Benedict XVI and President George W. Bush after the pontiff’s arrival Tuesday, April 15, 2008, at Andrews Air Force Base, Maryland.

“Some 150 years ago, Alexis de Tocqueville pointed out that democracy can continue to exist if it be preceded by a specific ethos. The mechanisms of democracy work only if this is clear and not subject to debate, and only then can such mechanisms be turned into instruments of justice. Majority rule is tolerable only if the majority is not entitled to act exclusively at its own discretion, since both majority and minority must be united in mutual respect for a system of justice that is binding on both. Consequently, there are fundamental elements prior to the existence of the State that are not subject to bargaining between majority and minority and that must be inviolable for all.

Alexis de Tocqueville

“The question is: Who defines these ‘fundamental elements’? And who protects them? As Tocqueville was to remark, this issue did not arise as a constitutional problem in the first American democracy, that of the United States, because there was a certain basic Christian consensus—Protestant—that no one questioned and everyone considered obvious. This principle was nourished by the common conviction of the citizens, a conviction that was beyond debate. But what happens when such convictions no longer exist? Will it be possible to declare, by majority decision, that something considered unjust until yesterday is now right, and vice versa? In the third century, Origen declared in this regard: ‘If injustice should become law in the land of the Scythians, then the Christians living there would be acting in violation of the law.’ This is easily translated to the twentieth century: When the national-socialist government declared injustice to be the law, for the duration of that state of affairs a Christian was forced to violate the law. ‘Obey God, rather than men.’ But how do we incorporate this factor into the concept of democracy?

Soviet propaganda poster. “Study the Great Path of the Party of Lenin and Stalin!”. A relief depicting Lenin and Stalin, along with other Communist leaders, can be seen behind the “inspired” student of the Way of Lenin and Stalin.

“In any event, it is evident that a democratic constitution, in its foundations, must take precautions with regard to the values proceeding from the Christian Faith, declaring them inviolable, precisely in the name of liberty. Such safeguarding of the law will persist of course only if protected by the conviction of a large number of citizens. This is why it is of supreme importance for the preparation and conservation of democracy to preserve and strengthen those basic moral convictions, without which democracy could not survive.”

This is why it is of supreme importance for the preparation and conservation of democracy to preserve and strengthen those basic moral convictions, without which democracy could not survive.

Plinio Corrêa de Oliveira, Nobility and Analogous Traditional Elites in the Allocutions of Pius XII: A Theme Illuminating American Social History (York, Penn.: The American Society for the Defense of Tradition, Family, and Property, 1993), Appendix IV, p. 401.

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A Requiem for Manners

April 9, 2026

by Stephen M. Klugewicz

Parlor at the McLean House, Appomattox Court House, Virginia, site of the surrender of Gen. Robert E. Lee at the end of the American Civil War.

On April 9, 1865, General Robert E. Lee met General Ulysses S. Grant at the McLean House in Appomattox, Virginia, for the purpose of surrendering the Army of Northern Virginia. Lee had asked for the meeting and had prepared by putting on his finest uniform: a new, long dress coat with a high collar buttoned to the top, a bejeweled long sword at his side, a pair of high-topped boots with spurs. Grant appeared in his typical attire, the simple uniform of a common soldier: a short coat and plain, spur-less boots, both much spattered with mud.

The contrast in attire matched the contrast in the men themselves: Lee was tall, straight in his bearing and solemn in his manner; the silvery-white hair and beard that ringed his visage befitted a king. The younger Grant was four inches shorter, somewhat stoop-shouldered, with a close-cropped brown beard. He was clearly ill at ease in the presence of Lee and nervously attempted some small talk. Grant offered that he still remembered Lee well from their one meeting during the Mexican War, almost two decades earlier. Lee confessed he could not recall anything about the occasion. Hearing Lee’s response must have been an awkward moment for Grant.

This image provided by the New-York Historical Society, shows Ulysses S. Grant, left, and Robert E. Lee at the end of the Civil War in an oil painting by Jean Leon Gerome Ferris titled “Let Us Have Peace, 1865.” Grant and Lee met face-to-face only twice, the second time being when Union commander Grant accepted the surrender of Lee’s battered Confederate army.

This climactic scene of the American Civil War has often been cited as emblematic of a watershed moment in history, the allegorical surrender of the Old World with its regal personalities, chivalric bonds, and inherited wealth to the New World embodied by Grant, a man of humble origins who had failed repeatedly in business and who finally made himself by making war (albeit with overwhelming advantages of men and materiel on his side). And it was indeed this.

But it was more. Less often noted is Grant’s careless disrespect to Lee in failing to dress properly for this meeting. Excuses have been made that Grant hurried to the meeting preoccupied with its impending business, that he was suffering from a days-long headache that morning and that consequently such “trivialities” as proper dress were the furthest thing from his mind. Grant’s admirers even point to his crude attire as a badge of honor: Here was the real rough-and-tumble American of the frontier, the true democrat, whose worth was to be found in his inner fortitude, his stick-to-it-tiveness, and not in the superficiality of his dress, the foppish concerns of an effete and decaying era.

Emily Post wrote, “Manner is personality, the outward manifestation of one’s innate character and attitude toward life.”
Wikimania Conference, which is a yearly meet-up of national and international people for Wikimedia’s projects.

But appearances do matter. As a student, the young George Washington once performed a copy exercise, titled “Rules of Civility & Decent Behaviour in Company and Conversation,” based on a 16th-century Jesuit text. At the top of this list of 110 rules was this guiding admonition: “Every Action done in Company, ought to be with Some Sign of Respect, to those that are Present.” This maxim had presided over Western culture since the Middle Ages, and it was exemplified in the courtly manners of the upper classes everywhere and at all times, from the knights of the Frankish kingdom to the nobles of the Elizabethan Age to the American Southern aristocratic class represented by Washington and Lee. Where the upper classes led, the lower classes followed. Manners trickled down, so that even the common laborer of nineteenth-century London attempted, when wearing his Sunday best, to emulate the attire of his betters. His top hat and waistcoat may have been worn and of inferior quality, but he wore them proudly nonetheless.

People venture out of their houses into public wearing their pajamas as they perform Saturday-morning errands.
Off to work. A man on a motorbike wearing pijamas in Nanjing, China.

Today the idea that the cultivation of manners should be an essential part of one’s education has been nearly lost entirely. It seems to have followed in death its greatest modern advocate, Emily Post. “Manner is personality,” Post wrote, “the outward manifestation of one’s innate character and attitude toward life.”  Proof of the demise of manners is all around us: the open use of foul language on the public street, not simply by unkempt, uneducated youths but by middle-age, well-groomed businessmen; the in-your-ear blaring of something incorrectly deemed to be music by its devotees out car windows;  the making of turns or changing of lanes by drivers without the courtesy of a turn signal; the routine violation of one’s personal space by passersby without the least expression of apology; and most obvious and appalling, the horrific decline in standards of dress everywhere. Indeed, T-shirts, jeans and sneakers have become standard attire for adults on “casual Friday” in the business world and, even more distressingly, at Sunday Mass. People venture out of their houses into public wearing their pajamas as they perform Saturday-morning errands. Today it is the lowest class of society that sets the standards of attire for everyone else; young people have adopted an exaggerated version of prison uniforms as their everyday attire, particularly excessively baggy pants, often worn so low that underpants and even one’s derriere is exposed for all to see.

Sporting instead tie-dyed shirts, ripped-up jeans, flip-flops and scraggly, unkempt hair upon the head and face, the Left taught, was the way to bring about the egalitarian revolution that would right society’s injustices.

The mannered society began its death throes in America in the 1960s.  It was dealt its first lethal blow by the radical cultural and political Left, who preached that business suits, proper manners, and personal grooming were symbols of the oppression of the bourgeois middle class, of “The Man.” Sporting instead tie-dyed shirts, ripped-up jeans, flip-flops and scraggly, unkempt hair upon the head and face, the Left taught, was the way to bring about the egalitarian revolution that would right society’s injustices.

What was started by the Left of the political spectrum five decades ago was exacerbated by the Right years later. Largely in response to the chilling forms of  what came to be called “political correctness” that were imposed by radicals on college campuses, right-wing libertarians beginning in the 1990s adopted the mantra that no one has a right not to be offended. In a decisive transformation of the old libertarian adage that one’s right to swing one’s fist stops only at someone else’s nose, these new libertarians claimed that their right to free speech was completely unrestricted by anyone’s religious sensibilities or sense of proper decorum. Thus pornography, outrageous satire of religious belief, and foul language were acceptable in the public square. If one was offended by such things, these libertarians preached, that was the problem of the offended person, not the offender. In effect, libertarians claimed that their right to spew forth whatever they wanted through the written and spoken word was not limited by another’s eye or ear. They said to the offended: Get over it!

In effect, libertarians claimed that their right to spew forth whatever they wanted through the written and spoken word was not limited by another’s eye or ear. They said to the offended: Get over it!
TFP Student Action campaigning in New York for Traditional Marriage, where a man ripped up their banner “One Man, One Woman”.

Thus the enemies of manners on both Left and Right together constituted modern-day Jacobins, determined not simply to bring down an unjust system of government but to obliterate the very fabric of society by destroying all standards of decorum. This parallel with the French Revolution brings us to the thinking of the great Anglo-Irish statesman Edmund Burke, who believed that the Jacobins of France were, above all else, launching an assault on “manners.” Now by “manners” Burke meant something broader than what we mean today, something akin to custom. To Burke, custom was nearly synonymous with civilization itself. “Manners are of more importance than laws,” Burke wrote. “Manners are what vex or soothe, corrupt or purify, exalt or debase, barbarize or refine us, by a constant, steady, uniform, insensible operation, like that of the air we breathe.”

If one was offended by such things, these libertarians preached, that was the problem of the offended person, not the offender.

Manners and civilization itself, Burke held, depended on two things: religion and “the spirit of gentleman.” Robert E. Lee believed this also. As president of Washington College in the years after Appomattox he had reduced the rules of the school to one sentence: “Every student must be gentleman.” To Lee and Burke, a gentleman was one who displayed Christian virtue as embodied in the medieval code of chivalry, an elaborate system of proper behavior towards others—manners in the narrower sense of the word.

The quality of Christian humility lay at the root of chivalry. A chivalrous knight (the term chivalry comes from the old French word, chevalier, meaning “horseman”) humbled himself to all others in society. Thus he was bound by duties not only to his lord, his superior, but to those weaker than himself, particularly women, whose innocent virtue he was tasked to protect, and the poor, whose pathetic condition he was obliged to alleviate. One thinks of St. Martin of Tours, who famously cut off half of his military cloak to provide a naked man with clothing. To adopt a philosophy of individualism in which one rejected concern for others would have been unimaginable to the Christian knight.

Museum Calouste Gulbenkian, Lisbon, Portugal. Saint Martin on horseback sharing his cloak with a beggar. France, Loire Valley, 1531. Limestone.

One must keep in mind how unique this Christian notion of humility, and its related idea of chivalry, have been in world history. In the ancient pagan world for example, humility was considered a sign of weakness. Too, in many non-Christian modern societies, superiors are expected to be rude to inferiors, a way of keeping everyone in his proper place in society. The mighty in most places and times have boldly asserted their power as a way to maintain the status quo.

But Christian chivalry, Burke believed, “made power gentle” and served to “beautify and soften private society.” It harmonized human relations. Without it, society could only be held together by brute force and cold reason. Gone would be the warmth of considerate human relations, corrupted would be the morals of men, and all would be reduced to slaves.

Manners and civilization itself, Burke held, depended on two things: religion and “the spirit of gentleman.” Robert E. Lee believed this also. As president of Washington College in the years after Appomattox he had reduced the rules of the school to one sentence: “Every student must be gentleman.”
A photograph of a priest about to say Mass for the Union soldiers during the American Civil War.

It is, of course, impossible to pinpoint the exact moment when the decline of chivalry and manners in the West began. Burke certainly saw the process well underway in Europe by the time of the French Revolution. “The age of chivalry is gone,” Burke wrote in his Reflections on the Revolution in France. “That of sophisters, economists, and calculators, has succeeded, and the glory of Europe is extinguished forever.” Perhaps in America the precipitous decline of manners began somewhat later, in a humble home in south-central Virginia, when the Last Cavalier of the Old World laid down his sword in defeat, giving way to the New World Order of centralized government, crony capitalism, and the narcissistic New Man, whose main concern was to be profit and personal happiness, not piety and humble concern for others.

Dr. Stephen M. Klugewicz is headmaster of Regina Luminis Academy, a private, Catholic, classical school in Downingtown, Pennsylvania. Dr. Klugewicz earned his B.A. in history at the College of William and Mary in Virginia, and his M.A. and Ph.D. in American history at the University of Alabama, Tuscaloosa. He has served as director of education at the National Constitution Center and at the Bill of Rights Institute and has also been the executive director of the Collegiate Network, the Robert and Marie Hansen Foundation, and Generation Life.

 

This article was originally published by Crisis on May 4, 2012 and is republished here with their kind permission.

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St. Waudru

Statue of St. Waltrude

She was daughter to the princess St. Bertille, elder sister to St. Aldegondes, and wife to Madelgaire, count of Hainault, and one of the principal lords of King Dagobert’s court.

After bearing him two sons and two daughters, she induced him to embrace the monastic state at Haumont, near Maubeuge, taking the name of Vincent. He is honoured in Flanders among the saints on the 20th of September, and called St. Vincent of Soignies.

She remained two years longer in the world, devoting herself entirely to exercises of piety, under the direction of the holy abbot St. Guislain. Being by that time disengaged from the encumbrances of the world, she received the religious veil at the hands of St. Aubert, bishop of Cambray, in 656, and lived in a little cell, adjoining to which was a chapel in a solitary place called Castriloc, or Castle-place, now Mons.

Many other ladies resorting to her, she formed a religious community, which is at present a rich royal chapter of canonesses. From her reputation and from this community arose the city of Mons, now the capital of Hainault.

Reliquary of St. Waltrude

Reliquary of St. Waltrude

Whilst her sister Aldegondes governed her great monastery at Maubeuge, Vautrude sanctified herself in her little cell by holy poverty, meekness, patience, continual fasting and prayer. She suffered much from the slanders of men, and from severe interior trials and temptations: but God, after some years, recompensed her fidelity with a holy peace, and great spiritual consolations.
On the 9th of April, 686, she went to receive the crown promised by God to those who serve him. Her relics are esteemed the most precious treasure of the great church which bears her name. She is titular patroness of Mons, and all Hainault.

Sainte-Waudru collegiate Church

Sainte-Waudru collegiate Church

By the life of St. Vautrude, we should learn to despise the unjust censures of the world. It persecutes by its calumnies those by whose lives its false maxims are condemned: but it can only hurt a counterfeit virtue, as the fire consumes only the dross, but renders true gold brighter and more pure. Solid virtue is not only tried by humiliations, but gains the greatest advantage and improvement by making a good use of them.

See her ancient life in Mabill. Sæc. 2. Bened. also Miræus.

The Lives of the Saints, Vol. IV: April, by Rev. Alban Butler, New York, D.&J. Sadlier Publishers, 1866, pp. 59-60.

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Mary of Cleophas

Descent from the Cross - Detail Mary of Clopas, Saint John the Evangelist and Mary Salome, painted by Rogier van der Weyden.

Descent from the Cross – Detail Mary of Clopas, Saint John the Evangelist and Mary Salome, painted by Rogier van der Weyden.

This title occurs only in John, xix, 25. A comparison of the lists of those who stood at the foot of the cross would seem to identify her with Mary, the mother of James the Less and Joseph ( Mark, xv, 40; cf. Matt., xxvii, 56). Some have indeed tried to identify her with the Salome of Mark, xv, 40, but St. John’s reticence concerning himself and his relatives seems conclusive against this (cf. John, xxi, 2). In the narratives of the Resurrection she is named “Mary of James”; (Mark, xvi, 1; Luke, xxiv, 10) and “the other Mary” (Matt., xxvii, 61; xxviii, 1). The title of “Mary of James” is obscure. If it stood alone, we should feel inclined to render it “wife of (or sister of) James”, but the recurrence of the expression ” Mary the mother of James and Joseph” compels us to render it in the same way when we only read ” Mary of James”. Her relationship to the Blessed Virgin is obscure. James is termed ‘ of Alpheus”, i.e. presumably “son of Alpheus”.

The Angel telling the three women at the Tomb of the Resurrection of Christ. Painting for the Armadio degli Argenti by Bl. Fra Angelico

The Angel telling the three women at the Tomb of the Resurrection of Christ. Painting for the Armadio degli Argenti by Bl. Fra Angelico

St. Jerome would identify this Alpheus with Cleophas who, according to Hegesippus, was brother to St. Joseph (Hist. eccl., III, xi). In this case Mary of Cleophas, or Alpheus, would be the sister-in-law of the Blessed Virgin, and the term “sister”, adelphe, in John, xix, 25, would cover this. But there are grave difficulties in the way of this identification of Alpheus and Cleophas. In the first place, St. Luke, who speaks of Cleophas (xxiv, 18), also speaks of Alpheus (vi, 15; Acts, i, 13). We may question whether he would have been guilty of such a confused use of names, had they both referred to the same person. Again, while Alphas is the equivalent of the Aramaic, it is not easy to see how the Greek form of this became Cleophas, or more correctly Clopas. More probably it is a shortened form of Cleopatros.
HUGH POPE (Catholic Encyclopedia)

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St. Fulbert of Chartres

St. Fulbert of ChartresBishop, born between 952 and 962; died 10 April, 1028 or 1029. Mabillon and others think that he was born in Italy, probably at Rome; but Pfister, his latest biographer, designates as his birthplace the Diocese of Laudun in the present department of Gard in France. He was of humble parentage and received his education at the school of Reims, where he had as teacher the famous Gerbert who in 999 ascended the papal throne as Sylvester II. In 990 Fulbert opened a school at Chartres which soon became the most famous seat of learning in France and drew scholars not only from the remotest parts of France, but also from Italy, Germany, and England. Fulbert was also chancellor of the church of Chartres and treasurer of St. Hilary’s at Poitiers. So highly was he esteemed as a teacher that his pupils were wont to style him “venerable Socrates”. He was a strong opponent of the rationalistic tendencies which had infected some dialecticians of his times, and often warned his pupils against such as extol their dialectics above the teachings of the Church and the testimony of the Bible. Still it was one of Fulbert’s pupils, Berengarius of Tours, who went farthest in subjecting faith to reason. In 1007 Fulbert succeeded the deceased Rudolph as Bishop of Chartres and was consecrated by his metropolitan, Archbishop Leutheric of Sens. He owed the episcopal dignity chiefly to the influence of King Robert of France, who had been his fellow student at Reims. As bishop he continued to teach in his school and also retained the treasurership of St. Hilary. When, about 1020, the cathedral of Chartres burned down, Fulbert at once began to rebuild it in greater splendour. In this undertaking he was financially assisted by King Canute of England, Duke William of Aquitaine, and other European sovereigns. Though Fulbert was neither abbot nor monk, as has been wrongly asserted by some historians, still he stood in friendly relation with Odilo of Cluny, Richard of St. Vannes, Abbo of Fleury, and other monastic celebrities of his times. He advocated a reform of the clergy, severely rebuked those bishops who spent much of their time in warlike expeditions, and inveighed against the practice of granting ecclesiastical benefices to laymen.

Fulbert’s literary productions include 140 epistles, 2 treatises, 27 hymns, and parts of the ecclesiastical Office. His epistles are of great historical value, especially on account of the light they throw on the liturgy and discipline of the Church in the eleventh century. His two treatises are in the form of homilies. The first has as its subject: Misit Herodes rex manus, ut affligeret quosdam de ecclesia, etc. (Acts xii l); the second is entitled “Tractatus contra Judaeos” and proves that the prophecy of Jacob, “Non auferetur sceptrum de Juda”, etc. (Gen., xlix, 10), had been fulfilled in Christ. Five of his nine extant sermons are on the blessed Virgin Mary towards whom he had a great devotion. The life of St. Aubert, bishop of Cambrai (d. 667), which is sometimes ascribed to Fulbert, was probably not written by him. Fulbert’s epistles were first edited by Papire le Masson (Paris,1585). His complete works were edited by Charles de Villiers (Paris, 1608), then inserted in “Bibl. magna Patrum” (Cologne,1618) XI, in “Bibl. maxima Patri.” (Lyons, 1677), XVIII, and with additions, in Migne, P.L., CXLI, 189-368.

MICHAEL OTT (cfr. Catholic Encyclopedia)

[ed. note: St. Fulbert was never canonized, but permission was granted by Rome to celebrate his day in Chartres and Poitiers.]

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Pope Gregory XIII

(UGO BUONCOMPAGNI).

Born at Bologna, 7 Jan., 1502; died at Rome, 10 April, 1585. He studied jurisprudence at the University of Bologna, from which he was graduated at an early age as doctor of canon and of civil law. Later, he taught jurisprudence at the same university, and had among his pupils the famous future cardinals, Alessandro Farnese, Cristoforo Madruzzi, Otto Truchsess von Waldburg, Reginald Pole, Carlo Borromeo, and Stanislaus Hosius. In 1539 he came to Rome at the request of Cardinal Parizzio, and Paul III appointed him judge of the Capitol, papal abbreviator, and referendary of both signatures. In 1545 the same pope sent him to the Council of Trent as one of his jurists. On his return to Rome he held various offices in the Roman Curia under Julius III (1550-1555), who also appointed him prolegate of the Campagna in 1555. Under Paul IV (1555-1559) he accompanied Cardinal Alfonso Caraffa on a papal mission to Philip II in Flanders, and upon his return was appointed Bishop of Viesti in 1558. Up to this time he had not been ordained a priest. In 1559 the newly-elected pope, Pius IV, sent him as his confidential deputy to the Council of Trent, where he remained till its conclusion in 1563. Shortly after his return to Rome, the same pope created him Cardinal Priest of San Sisto in 1564, and sent him as legate to Spain to investigate the case of Archbishop Bartolomé Carranza of Toledo, who had been suspected of heresy and imprisoned by the Inquisition. While in Spain he was appointed secretary of papal Briefs, and after the election of Pius V, 7 Jan., 1566, he returned to Rome to enter upon his new office. After the death of Pius V on 1 May, 1572, Ugo Buoncompagni was elected pope on 13 May, 1572, chiefly through the influence of Cardinal Antoine Granvella, and took the name of Gregory XIII. At his election to the papal throne he had already completed his seventieth year, but was still strong and full of energy.

His youth was not stainless. While still at Bologna, a son, named Giacomo, was born to him of an unmarried woman. Even after entering the clerical state he was worldly-minded and fond of display. But from the time he became pope he followed in the footsteps of his holy predecessor, and was thoroughly imbued with the consciousness of the great responsibility connected with his exalted position. His election was greeted with joy by the Roman people, as well as by the foreign rulers. Emperor Maximilian II, the kings of France, Spain, Portugal, Hungary, Poland, the Italian and other princes sent their representatives to Rome to tender their obedience to the newly-elected pontiff. At the first consistory he ordered the Constitution of Pius V, which forbade the alienation of church property, to be read publicly, and pledged himself to carry into execution the decrees of the Council of Trent. He at once appointed a committee of cardinals, consisting of Borromeo, Palcotti, Aldobrandini, and Arezzo, with instructions to find out and abolish all ecclesiastical abuses; decided that the cardinals who were at the head of dioceses were not exempt from the Tridentine decree of episcopal residence; designated a committee of cardinals to complete the Index of Forbidden Books, and appointed one day in each week for a public audience during which everyone had access to him. In order that only the most worthy persons might be vested with ecclesiastical dignities, he kept a list of commendable men in and out of Rome, on which he noted their virtues and faults that came to his notice. The same care he exercised in the appointment of cardinals. Thirty-four cardinals were appointed during his pontificate, and in their appointment he always had the had the welfare of the Church in view. He cannot be charged with nepotism. Two of his nephews, Filippo Buoncompagni and Filippo Vastavillano, he created cardinals because he considered them worthy of the dignity; but when a third one aspired after the purple, he did not even grant him an audience. His son Giacomo he appointed castellan of St. Angelo and gonfalonier of the Church, but refused him every higher dignity, although Venice enrolled him among its nobili and the King of Spain appointed him general of his army.

Like his holy predecessor, Gregory XIII spared no efforts to further an expedition against the Turks. With this purpose in view he sent special legates to Spain, France, Germany, Poland, and other countries, but the discord of the Christian princes among themselves, the peace concluded by the Venetians with the Turks, and the treaty effected by Spain with the Sultan, frustrated all his exertions in this direction.

Statue of Pope Gregory XIII at the Palazzo d’Accursio in Bologna. Photo by Giacomo Boschi.

For stemming the tide of Protestantism, which already had wrested entire nations from the bosom of the Church, Gregory XIII knew of no better means than a thorough training of the candidates for holy priesthood in Catholic philosophy and theology. He founded numerous colleges and seminaries at Rome and other suitable places and put most of them under the direction of the Jesuits. At least twenty-three such institutions of learning owe their existence or survival to the munificence of Gregory XIII. The first of these institutions that enjoyed the pope’s liberality was the German College at Rome, which for lack of funds was in danger of being abandoned. In a Bull dated 6 August, 1573, he ordered that no less than one hundred students at a time from Germany and its northern borderland should be educated in the German College, and that it should have an annual income of 10,000 ducats, to be paid, as far as necessary, out of the papal treasury. In 1574 he gave the church and the palace of Sant’ Apollinare to the institution, and in 1580 united the Hungarian college with it. The following Roman colleges were founded by Gregory XIII: the Greek college on 13 Jan., 1577; the college for neophytes, i.e. converted Jews and infidels, in 1577; the English college on 1 May, 1579; the Maronite college on 27 June, 1584. For the international Jesuit college (Collegium Romanum) he built in 1582 the large edifice known as the Collegio Romano which was occupied by the faculty and students of the Collegium Romanum (Gregorian University) until the Piedmontese Government declared it national property and expelled the Jesuits in 1870. Outside of Rome the following colleges were either founded or liberally endowed by Gregory XIII: the English college at Donai, the Scotch college at Pont-à-Mousson, the papal seminaries at Graz, Vienna, Olmutz, Prague, Colosvar, Fulda, Augsburg, Dillingen, Braunsberg, Milan, Loreto, Fribourg in Switzerland, and three schools in Japan. In these schools numerous missionaries were trained for the various countries where Protestantism had been made the state religion and for the missions among the pagans in China, India, and Japan. Thus Gregory XIII at least partly restored the old faith in England and the northern countries of Europe, supplied the Catholics in those countries with their necessary priests, and introduced Christianity into the pagan countries of Eastern Asia. Perhaps one of the happiest events during his pontificate was his arrival at Rome of four Japanese ambassadors on 22 March, 1585. They had been sent by the converted kings of Bungo, Arima, and Omura, in Japan, to thank the pope for the fatherly care he had shown their country by sending them Jesuit missionaries who had taught them the religion of Christ.

Japanese Delegates & Pope Gregory XIII

In order to safeguard the Catholic religion in Germany, he instituted a special Congregation of Cardinals for German affairs, the so-called Congregatio Germanica, which lasted from 1573-1578. To remain informed of the Catholic situation in that country and keep in closer contact with its rulers, he erected resident nunciatures at Vienna in 1581 and at Cologne in 1582. By his Bull “Provisionis nostrae” of 29 Jan., 1579, he confirmed the acts of his predecessor Pius V, condemning the errors of Baius, and at the same time he commissioned the Jesuit, Francis of Toledo, to demand the abjuration of Baius. In the religious orders Gregory XIII recognized a great power for the conversion of pagans, the repression of heresy and the maintenance of the Catholic religion. He was especially friendly towards the Jesuits, whose rapid spread during the pontificate was greatly due to his encouragement and financial assistance. Neither did he neglect the other orders. He approved the Congregation of the Oratory in 1574, the Barnabites in 1579, and the Discaleed Carmalites in 1580. The Premonstratensians he honoured by canonizing their founder, St. Norbert, in 1582.

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Juan Caballero y Ocio

Statue of Juan Caballero y Ocio erected in his hometown. Photo by Mizael Contreras.

Born at Querétaro, Mexico, 4 May, 1644; died there 11 April, 1707. A priest remarkable for lavish gifts to the Church and for charity. While still a layman he was a mayor of his native city. After taking Holy Orders he held several high offices. He gave large sums of money to several churches, and founded and endowed in his native city the church and college of the Jesuits, enlarged the Franciscan Church, built the Dominican church and convent, constructed the Chapel of Our Lady of Loretto, to which he gave all his family jewels, founded the convent of Capuchin nuns, and built a hospital or infirmary in St. Francis’ convent. He gave dowries to more than two hundred girls, and left large sums of money for daily charities. In the city of Mexico he rebuilt the church of Santa Clara and contributed generously to the construction of the churches of Sts. Philip Neri and Belen. In Guadalajara he finished the church of St. Dominic, and for the missions of the newly discovered California he gave $150,000. Some years before his death he bequeathed his property for charitable purposes. He was remarkable for his humility and piety. He refused two bishoprics which were offered to him at different times, and the title of Adelantado (governor) of California, which the King of Spain sent him, after his generous donation to those missions. Every year he used to make a spiritual retreat, drawing at the same time his last will, and becoming the executor of his pious bequests until he renewed them the following year. Almighty God seemed to bless his charity, and the sums he left for charitable purposes were wonderfully preserved and increased for a century and a half, until the general spoliation of the Church of Mexico.

SIGUENZA Y GONGORA, Glorias de Queretaro (Mexico, 1690); OROZCO Y BERRA, Apendice al Diccionario Universal (Mexico, 1856).

MONTES DE OCA Y OBREGÓN (Catholic Encyclopedia)

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Antonio Ruiz de Montoya

One of the most distinguished pioneers of the original Jesuit mission in Paraguay, and a remarkable linguist; b. at Lima Peru, on 13 June, 1585, d. there 11 April, 1652. After a youth full of wild and daring pranks and adventures he entered the Society of Jesus on 1 November, 1606. In the same year he accompanied Father Diego Torres, the first provincial of Paraguay, to this mission, where he laboured for thirty years as one of its most capable and successful apostles. Father Ruiz de Montoya was one of the true type of great Spanish missionaries of that era, who, as if made of cast-iron, united a burning zeal for souls with an incredible fewness of wants and great power of work. In co-operation with Fathers Cataldino and Mazeta he founded the Reductions of Guayra, brought a number of wild tribes into the Church, and is said to have baptized personally 100,000 Indians. As head of the missions he had charge from 1620 of the “reductions” on the upper and middle course of the Paraña, on the Uruguay, and the Tape, and added thirteen further “reductions” to the twenty six already existing. When the missions of Guayra were endangered by the incursions of marauders from Brazil in search of slaves, Father Mazeta and he resolved to transport the Christian Indians, about 15,000 in number, to the Reductions in Paraguay, partly by water with the aid of seven hundred rafts and numberless canoes, and partly by land through the mazes of the primeval forest. The plan was successfully carried out in 1631 after the suffering of incredible hardships and dangers. “This expedition”, says the Protestant von Ihering, “is one of the most extraordinary undertakings of this kind known in history” [Globus, LX (1891), 179]. In 1637 Montoya on behalf of the governor, of the Bishop of Paraguay, and of the heads of the orders laid a complaint before Philip IV as to the Brazilian policy of sending marauding expeditions into the neighboring regions. He obtained from the king important exemptions, privileges, and measures of protection for the Reductions (see REDUCTIONS OF PARAGUAY). Soon after his return to America Montoya died in the odor of sanctity.

Cover of Arte de la Lengua Guarani

He was a fine scholar in the beautiful but difficult language of the Guaraní Indians, and has left works upon it which were scarcely exceeded later. These standard works are: “Tesora de la lingua guaraní” (Madrid, 1639), a quarto of 407 pages; “Arte y vocabulario de la lingua guaraní” (Madrid, 1640), a quarto of 234 pages; “Catecismo de la lingua guaraní” (Madrid, 1648), a quarto of 336 pages. Mulhall calls Ruiz de Montoya’s grammar and vocabulary “a lasting memorial of his industry and learning”. The German linguist Von der Gabelentz regarded them as the very best sources for the study of the Guaraní language, while Hervas declares that the clearness and comprehensive grasp of the rules to which Montoya traced back the complicated structure and pronunciation of Guaraní are most extraordinary. All three works were repeatedly republished and revised. In 1876 Julius Platzmann, the distinguished German scholar in native American languages, issued at Leipzig an exact reprint of the first Madrid edition of this work “unique among the grammars and dictionaries of the American languages”. A Latin version was edited by the German scholar Christ. Friedr. Seybold at Stuttgart in 1890-91. A collected edition of all Montoya’s works was published at Vienna under the supervision of the Vicomte de Porto Seguro in 1876. Of much importance as one of the oldest authorities for the history of the Reductions of Paraguay is Montoya’s work, “Conquista espiritual hecha por los religiosos de la C. de J. en las provincias del Paraguay, Paraña, Uruguay y Tape” (Madrid, 1639), in quarto; a new edition was issued at Bilbao in 1892. In addition to the works already mentioned Montoya wrote a number of ascetic treatises. Letters and various literary remains of Ruiz de Montoya are to be found in the “Memorial histor. español”, XVI (Madrid, 1862), 57 sqq.; in “Litterae annuae provinc. Paraguariae” (Antwerp, 1600), and in the “Memorial sobre limites de la Repúbl. Argentina con el Paraguay” (Buenos Aires, 1867), I, appendix; II, 216-252; cf. Backer-Sommervogel, “Bibl. de la C. de Jesus”, VI, 1675 sqq.

DAHLMANN, Die Sprachenkunde und die Missionen (Freiburg 1891), 84 sqq.; Conquista espiritual (Bilbao), Prologo; SALDAMANHO, Los antiquos Jesuitas del Peru (Lima, 1882), 61 sqq.; XARQUE, Vida de P. Ant. Ruiz de Montova (Saragossa, 1662); DE ANDRADE, Varones ilustres (Madrid, 1666); PLATZMANN, Verzeichniss einer Auswahl amerikan. Grammatiken, Worterbucher, etc. (Leipzig, 1876), s. vv. GUARANI and RUIZ; MULHALL, Between the Amazon and Andes (London, 1881), 248 sqq. Revista Peruana, IV, 119.

ANTHONY HUONDER (Catholic Encyclopedia)

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Antony Kohlmann

Anthony Kohlmann, S.J., President of Georgetown, 1817-1820. From Georgetown University Library Archives.

Educator and missionary, b. 13 July, 1771, at Kaiserberg, Alsace; d. at Rome, 11 April, 1836. He is to be ranked among the lights of the restored Society of Jesus, and among its most distinguished members in America, where he spent nearly a quarter of a century of his laborious life. At an early age he was compelled by the troubles of the French Revolution to go to live in Switzerland, where at the college of Fribourg he completed his theological studies and was ordained priest. Soon after, in 1796, he joined the Congregation of the Fathers of the Sacred Heart. With them he laboured zealously for two years in Austria and Italy as a military chaplain. From Italy he was sent to Dillingen in Bavaria,, as director of an ecclesiastical seminary, then to Berlin, and next to Amsterdam to direct a college established by the Fathers of the Faith of Jesus, with whom the Congregation of the Sacred Heart had united (11 April, 1799). The Society of Jesus in Russia having been recognized (1801) by Pope Pius VII, Father Kohlmann joined it and entered the novitiate at Dunébourg on 21 June, 1803. A year later, in response to a call for additional workers in the United States, he was sent to Georgetown, D.C., where he was made assistant to the master of novices, and went on missionary tours to the several German congregations in Pennsylvania and Maryland.

Portrait of America’s first Bishop and Archbishop, John Carroll. Painted by Rembrandt Peale.

Affairs in the Church in New York having gone badly, Bishop Carroll picked him out as the person best qualified to introduce the needed reforms and to restore order, and with his fellow Jesuits, Benedict Fenwick and four scholastics, James Wallace, Michael White, James Redmond, and Adam Marshall, he took charge there in October, 1808. It was a time of great commercial depression in the city owing to the results of the Embargo Act of 22 December, 1807. The Catholic population, he states in a letter written on 8 November, 1808, consisted “of Irish, some hundreds of French and as many Germans; in all according to the common estimation of 14,000 souls”. Such progress was made under his direction that the cornerstone of a new church, old St. Patrick’s Cathedral, the second church erected in New York City, was laid on 8 June, 1809. He started a classical school called the New York Literary Institution, which he carried on successfully for several years in what was then a suburban village but is now the site of St. Patrick’s Cathedral on Fifth Avenue. In April, 1812, he also started a school for girls in the same neighbourhood, in charge of Ursuline nuns who came at his instance for that purpose from their convent at Cork, Ireland.

Old Saint Peter’s Church, 1785, in Manhattan, New York.

About the same time Father Kohlmann became the central figure in a lawsuit that excited national interest. He had been instrumental in having stolen goods restored to a man, who demanded in court that the priest should reveal from whom he had received them. Father Kohlmann refused to do this, on the ground that his information had been received under the seal of confession. The case was taken before the Court of General Sessions, where after a trial the decision rendered by De Witt Clinton was given in his favour. Its principle was later embodied in the State law passed on 10 December, 1828, which enacted that “No minister of the Gospel or priest of any denomination whatsoever shall be allowed to disclose any confession made to him in his professional character in the course of discipline enjoined by the rules or practices of such denomination.” To a report of the case when published Father Kohlmann added an exposition of the teachings of the Church on the Sacrament of Penance. (Sampson, “The Catholic Question in America”, appendix, New York, 1813.) The book excited a long and vigorous controversy with a number of Protestant ministers, and was followed in 1821 by another learned work, “Unitarianism, Theologically and Philosophically considered”, in which Father Kohlmann replied to the assertions of Dr. Jared Sparks and other Unitarian leaders.

Rembrandt Peale’s portrait of DeWitt Clinton, a politician and naturalist who served as United States Senator and the sixth Governor of New York.

New York had no bishop as yet, the first appointed having died in Italy before he reached his see, and Father Kohlmann governed as administrator for several years. In 1815, expecting the early arrival of the second bishop (Connolly), he returned to the college of his order at Georgetown, D. C., as master of novices, and in 1817 became superior. In 1824, when Leo XII restored the Gregorian University to the direction of the Society of Jesus, Father Kohlmann was summoned to Rome to take the chair of theology, which he filled for five years. One of his pupils then was the subsequent Pope Leo XIII; another became later Archbishop of Dublin, and the first Irish cardinal (Paul Cullen). Leo XII and Gregory XVI both held Father Kohlmann in the highest esteem, and had him attached as consultor to the staffs of the College of Cardinals and several of the important Congregations, including that of Extraordinary Ecclesiastical Affairs, of Bishops and Regulars, and of the Inquisition. The last part of his life he spent as a confessor in the church of the Gesù, where during the Lenten season of 1836 he overtaxed himself and brought on an attack of pneumonia that ended his career.

SHEA, The Catholic Church in the U. S. (New York 1856); BAYLEY, A Brief Sketch of the Early History of the Catholic Church in the Island of N. Y. (New York. 1870); FINOTTI, Bibliog. Cath. Am. (New York, 1872); FARLEY, History of St. Patrick’s Cathedral (New York 1908); U. S. Cath. Hist. Soc., Hist. Records and Studies, I (New York, 1899), pt. i ; The Catholic Family Almanac (New York, 1872).

THOMAS F. MEEHAN (Catholic Encyclopedia)

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Bl. Angelo Carletti di Chivasso

Moral theologian of the order of Friars Minor; born at Chivasso in Piedmont, in 1411; and died at Coni, in Piedmont, in 1495.

Bl. Angelo Carletti da Chivasso

From his tenderest years the Blessed Angelo was remarkable for the holiness and purity of his life. He attended the University of Bologna, where he received the degree of Doctor of Civil and Canon Law. It was probably at the age of thirty that he entered the Order of Friars Minor. His virtues and learning soon gained the confidence of his brethren in religion, and he was four times chosen to fill the office of vicar-general of that branch of the order then known as the Cismontane Observance. In 1480 the Turks under Mahout II took possession of Otranto, and threatened to overrun and lay waste the “bel paese”. Blessed Angelo was appointed Apostolic Nuncio by Pope Sixtus IV, and commissioned to preach the holy war against the invaders. The death of Mahomet and the ultimate retirement of the Turkish forces from the Italian peninsula were evidences that God favoured his mission. Again, in 1491, he was appointed Apostolic Nuncio and Commissary by Innocent VIII, conjointly with the Bishop of Mauriana, the purpose of their mission being to take active steps to prevent the spread of the heretical doctrines of the Waldenses.

Bl. Angelo Carletti da Chivasso

But it was perhaps by this writings that Blessed Angelo rendered the greatest service to religion. His works are given by Wadding in the latter’s “Scriptores Ordinis Minorum”. By far the most noted of these is the “Summa de Casibus Conscientiae”, called after him the “Summa Angelica”. The first edition of the “Summa Angelica” appeared in the year 1476, and from that year to the year 1520 it went through thirty-one editions, twenty-five of which are preserved in the Royal Library at Munich. The “Summa” is divided into six hundred and fifty-nine articles arranged in alphabetical order and forming what would now be called a dictionary of moral theology. The most valuable and most important of these articles is the one entitled “Interrogationes in Confessione”. It serves, in a way, as an index to the whole work. Judging the character of the work of Bl. Angelo as a theologian from this, his most important contribution to moral theology, one is impressed with the gravity and fairness that characterized his opinions throughout. Besides, the “Summa”, being written “pro utilitate confessariorum et eorum qui cupiunt laudabiliter vivere”, is a most valuable guide in matters of conscience and approaches closely, in the treatment of the various articles, to casuistic theology as this science is now understood, hence the title of the work, “Summa de Casibus Conscientiae”. Benedict XIII approved the cult that had for long been paid to Bl. Angelo, especially by the people of Chivasso and Coni. The latter chose him as their special patron, while his feast is kept on 12 April throughout the order of Friars Minor.

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Leo, Lives of the Saints and Blessed of the three Orders of St. Francis (tr. Taunton, 1886); Scherer s.v. in Kirchenlex. See also Wadding, Annales Minorum, 1472, n. viii, 1478, n. viii, 1479, n. xiv, 1481, n. ix, 1484, n. xliv, 1495, n. ii.

STEPHEN M. DONOVAN (Catholic Encyclopedia)

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St Teresa of the Andes at 18 months old.

St Teresa of the Andes at 18 months old.

Saint Teresa of the Andes, O.C.D. (July 13, 1900 – April 12, 1920), also known as Saint Teresa of Jesus of the Andes (Spanish: Teresa de Jesús de los Andes), was a Chilean nun of the Discalced Carmelite order.

First Holy Communion

First Holy Communion

She was born Juana Enriqueta Josefina de los Sagrados Corazones Fernández y Solar in Santiago, Chile into an upper class family. Early in her life she read the autobiography of the French Carmelite nun Thérèse of Lisieux, who was later to be canonized herself. The experience had a profound effect on Juanita’s already pious character, coming to the realization she wanted to live for God alone. She had to work to overcome a very self-centered personality toward being one which cared for others above all. Her further inspiration for this self-transformation was her upcoming First Communion, which led her to this commitment in an effort to be worthy of what she was to receive.

St. Teresa of the Andes at 18 years old.

St. Teresa of the Andes at 18 years old.

In 1919, at the age of 19, Juana entered the novitiate of the Discalced Carmelite nuns in the township of Los Andes, at which time she was given the name Teresa of Jesus. Toward the end of her short life, the new Sister Teresa began an apostolate of letter-writing, sharing her thoughts on the spiritual life with many people. Within a few months of her admission to the Order, however, she contracted typhus, which was diagnosed as fatal. She was still three months short of her twentieth birthday, and had yet six months to complete her canonical novitiate, so as to be normally able to make her religious vows; nevertheless she was allowed to profess vows in articulo mortis (danger of death). She thereby died as a professed nun of the Order on April 12, 1920, which fell during Holy Week that year.

St. Teresa of the Andes

St. Teresa remains popular with the estimated 100,000 pilgrims visiting her relics each year at the Sanctuary of Auco-Rinconada in the township of Los Andes, 60 miles (100 km.) from Santiago. She is Chile’s first saint, and is specially popular among women and young people.

St. Teresa of the Andes

During the early 1990s, the popular actress Paulina Urrutia (who later served as Minister of Culture for Chile) portrayed Teresa in a television miniseries for the TVN Chile network. This became one of her most popular roles, to the point that people in the streets would ask her to bless them.

Tomb of St. Teresa of the Andes in Chile.

Tomb of St. Teresa of the Andes in Chile.

Teresa was beatified by Pope John Paul II in Santiago on April 3, 1987. Her brother Luis was present at her beatification; he was the last direct relative of hers still alive then. Six years later, she was canonized by the same pope.

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St. Peter of Verona

Born at Verona, 1206; died near Milan, 6 April, 1252. His parents were adherents of the Manichæan heresy, which still survived in northern Italy in the thirteenth century.

A painted illumination in a 1430 missal by Bl. Fra Angelico, depicting the martyrdom of St. Peter of Verona.

A painted illumination in a 1430 missal by Bl. Fra Angelico, depicting the martyrdom of St. Peter of Verona.

Sent to a Catholic school, and later to the University of Bologna, he there met St. Dominic, and entered the Order of the Friars Preachers. Such were his virtues, severity of life and doctrine, talent for preaching, and zeal for the Faith, that Gregory IX made him general inquisitor, and his superiors destined him to combat the Manichæan errors. In that capacity he evangelized nearly the whole of Italy, preaching in Rome, Florence, Bologna, Genoa, and Como. Crowds came to meet him and followed him wherever he went; and conversions were numerous. He never failed to denounce the vices and errors of Catholics who confessed the Faith by words, but in deeds denied it. The Manichæans did all they could to compel the inquisitor to cease from preaching against their errors and propaganda. Persecutions, calumnies, threats, nothing was left untried.

When returning from Como to Milan, he met a certain Carino who with some other Manichæans had plotted to murder him. The assassin struck him with an axe on the head with such violence, that the holy man fell half dead. Rising to his knees he recited the first article of the Symbol of the Apostles, and offering his blood as a sacrifice to God he dipped his fingers in it and wrote on the ground the words: “Credo in Deum”. The murderer then pierced his heart. The body was carried to Milan and laid in the church of St. Eustorgio, where a magnificent mausoleum, the work of Balduccio Pisano, was erected to his memory. He wrought many miracles when living, but they were even more numerous after his martyrdom, so that Innocent IV canonized him on 25 March, 1253.

Tomb of St. Peter the Martyr at Saint Eustorgio Basilica, Milan, Lombardy, Italy, in the Portinari Chapel.

Tomb of St. Peter the Martyr at Saint Eustorgio Basilica, Milan, Lombardy, Italy, in the Portinari Chapel.

MARCHESE, Vita di S. Pietro Martire (Fiesole, 1894); HINDS, A Garner of Saints (London, 1900); PERRENS, St Pierre martyr et l’hérésie des Patarins à Florence in Rev. Histor., II (1876), 337-66; Acta SS. (1678), April, III, 678-86.

A. ALLARIA (Catholic Encyclopedia)

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Richard I, King Of England

A bronze sculpture of Richard the Lionheart, outside the Houses of Parliament in London, England.

Born at Oxford, 6 Sept, 1157; died at Chaluz, France, 6 April, 1199; was known to the minstrels of a later age, rather than to his contemporaries, as “Coeur-de-Lion”. He was only the second son of Henry II, but it was part of his father’s policy, holding, as he did, continental dominions of great extent and little mutual cohesion, to assign them to his children during his own lifetime and even to have his sons brought up among the people they were destined to govern. To Richard were allotted the territories in the South of France belonging to his mother Eleanor of Aquitaine, and before he was sixteen he was inducted as Duke of that province. It was a weak point in the old King’s management of his sons, that, while dazzling them with brilliant prospects, he invested them with very little of the substance of power. In 1173 the young Henry, who, following a German usage, had already been crowned king in the lifetime of his father, broke out into open revolt, being instigated thereto by his father-in-law, Louis VII, King of France. Under the influence of their mother Eleanor, who bitterly resented her husband’s infidelities, Geoffrey and Richard in 1173 also threw in their lot with the rebel and took up arms against their father. Allies gathered round them and the situation grew so threatening, that Henry II thought it well to propitiate heaven by doing penance at the tomb of the martyred Archbishop St. Thomas (11 July, 1174). By a remarkable coincidence, on the very next day, a victory in Northumberland over William, King of Scotland, disposed of Henry’s most formidable opponent. Returning with a large force to France, the King swept all before him, and though Richard for a while held out alone he was compelled by 21 Sept. to sue for forgiveness at his father’s feet.

Richard, Coeur De Lion, On His Way To Jerusalem.

The King dealt leniently with his rebellious children, but this first outbreak was only the harbinger of an almost uninterrupted series of disloyal intrigues, fomented by Louis VII and by his son and successor, Philip Augustus, in which Richard, who lived almost entirely in Guienne and Poitou, was engaged down to the time of his father’s death. He acquired for himself a great and deserved reputation for knightly prowess, and he was often concerned in chivalrous exploits, showing much energy in particular in protecting the pilgrims who passed through his own and adjacent territories on their way to the shrine of St. James of Compostella. His elder brother Henry grew jealous of him and insisted that Richard should do him homage. On the latter’s resistance war broke out between the brothers. Bertrand de Born, Count of Hautefort, who was Richard’s rival in minstrelsy as well as in feats of arms, lent such powerful support to the younger Henry, that the old King had to intervene on Richard’s side. The death of the younger Henry, 11 June, 1183, once more restored peace and made Richard heir to the throne. But other quarrels followed between Richard and his father, and it was in the heat of the most desperate of these, in which the astuteness of Philip Augustus had contrived to implicate Henry’s favourite son John, that the old King died broken-hearted, 6 July, 1189. Despite the constant hostilities of the last few years, Richard secured the succession without difficulty. He came quickly to England and was crowned at Westminster on 3 Sept.

But his object in visiting his native land was less to provide for the government of the kingdom than to collect resources for the projected Crusade which now appealed to the strongest, if not the best, instincts of his adventurous nature, and by the success of which he hoped to startle the world. Already, towards the end of 1187, when the news had reached him of Saladin’s conquest of Jerusalem, Richard had taken the cross. Philip Augustus and Henry II had subsequently followed his example, but the quarrels which had supervened had so far prevented the realization of this pious design. Now that he was more free the young King seems to have been conscientiously in earnest in putting the recovery of the Holy Land before everything else. Though the expedients by which he set to work to gather every penny of ready money upon which he could lay hands were alike unscrupulous and impolitic, there is something which commands respect in the energy which he threw into the task. He sold sheriffdoms, justiceships, church lands, and appointments of all kinds, both lay and secular, practically to the highest bidder. He was not ungenerous in providing for his brothers John and Geoffrey, and he showed a certain prudence in exacting a promise from them to remain out of England for three years, in order to leave a free hand to the new Chancellor William of Longehamp, who was to govern England in his absence. Unfortunately he took with him many of the men, e. g. Archbishop Baldwin, Hubert Walter, and Ranulf Glanvill, whose statesmanship and experience would have been most useful in governing England and left behind many restless spirits like John himself and Longehamp, whose energy might have been serviceable against the infidel.

King Richard I in Palestine

Already on 11 Dec., 1189, Richard was ready to cross to Calais. He met Philip Augustus, who was also to start on the Crusade, and the two Kings swore to defend each other’s dominions as they would their own. The story of the Third Crusade has already been told in some detail (see CRUSADES). It was September, 1190, before Richard reached Marseilles; he pushed on to Messina and waited for the spring. There miserable quarrels occurred with Philip, whose sister he now refused to marry, and this trouble was complicated by an interference in the affairs of Sicily, which the Emperor Henry VI watched with a jealous eye, and which later on was to cost Richard dear. Setting sail in March, he was driven to Cyprus, where he quarrelled with Isaac Comnenus, seized the island, and married Berengaria of Navarre. He at last reached Acre in June and after prodigies of valour captured it. Philip then returned to France but Richard made two desperate efforts to reach Jerusalem, the first of which might have succeeded had he known the panic and weakness of the foe. Saladin was a worthy opponent, but terrible acts of cruelty as well as of chivalry took place, notably when Richard slew his Saracen prisoners in a fit of passion. In July, 1192, further effort seemed hopeless, and the King of England’s presence was badly needed at home to secure his own dominions from the treacherous intrigues of John. Hastening back Richard was wrecked in the Adriatic, and falling eventually into the hands of Leopold of Austria, he was sold to the Emperor Henry VI, who kept him prisoner for over a year and extorted a portentous ransom which England was racked to pay. Recent investigation has shown that the motives of Henry’s conduct were less vindictive than political. Richard was induced to surrender England to the Emperor (as John a few years later was to make over England to the Holy See), and then Henry conferred the kingdom upon his captive as a fief at the Diet of Mainz, in Feb., 1194 (see Bloch, “Forschungen”, Appendix IV). Despite the intrigues of King Philip and John, Richard had loyal friends in England. Hubert Walter had now reached home and worked energetically with the Justices to raise the ransom, while Eleanor the Queen Mother obtained from the Holy See an excommunication against his captors. England responded nobly to the appeal for money and Richard reached home in March, 1194.

The ruins of Château de Taillebourg in Charente-Maritime, France. The castle King Richard retreated to after Henry II’s forces captured 60 knights and 400 archers who fought for Richard when Saintes was captured.

He showed little gratitude to his native land, and after spending less than two months there quitted it for his foreign dominions never to return. Still, in Hubert Walter, who was now both Archbishop of Canterbury and Justiciar, he left it a capable governor. Hubert tried to wring unconstitutional supplies and service from the impoverished barons and clergy, but failed in at least one such demand before the resolute opposition of St. Hugh of Lincoln. Richard’s diplomatic struggles and his campaigns against the wily King of France were very costly but fairly successful. He would probably have triumphed in the end, but a bolt from a cross-bow while he was besieging the castle of Chaluz inflicted a mortal injury. He died, after receiving the last sacraments with signs of sincere repentance. In spite of his greed, his lack of principle, and, on occasions, his ferocious savagery, Richard had many good instincts. He thoroughly respected a man of fearless integrity like St. Hugh of Lincoln, and Bishop Stubbs says of him with justice that he was perhaps the most sincerely religious prince of his family. “He heard Mass daily, and on three occasions did penance in a very remarkable way, simply on the impulse of his own distressed conscience. He never showed the brutal profanity of John.”

Lingard and all other standard Histories of England deal fully with the reign and personal character of Richard. DAVIS, A History of England in Six Volumes, II (2nd ed., London, 1909), and ADAMS, The Political History of England. II (London, 1905), may be specially recommended. The Prefaces contributed by Bishop Stubbs to his editions of various Chronicles in the R. S. are also very valuable, notably those to Roger of Hoveden (London, 1868-71); Ralph de Diceto (1875); and Benedict of Peterborough (1867). Besides these should be mentioned in the same series the two extremely important volumes of Chronicles and Memorials of the Reign of Richard I (London, 1864-65), also edited by Stubbs; the Magna Vita S. Hugonis, edited by Dimock, 1864; and Randulphi de Coggeshall Chronicon Anglicanum, ed. Stevenson, 1875. See also NORGATE, England under the Angevin Kings (London, 1889); LUCRAIRE AND LAVISSE, Histoire de France (Paris, 1902); KNELLER, Des Richard Löwenherz deutsche Gefangenshaft (Freiburg, 1893); BLOCH, Forschungen zur Politik Kaisers Heinrich VI in den Jahren 1191-1194 (Berlin, 1892); KINDT, Gründe der Gefangenschaft Richard I von England (Halle, 1892); and especially RÖHRICHT, Gesch. d. Konigreich Jerusalem (Innsbruck, 1890).

Herbert Thurston (Catholic Encyclopedia)

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April 6 – Thomas Bourchier

April 6, 2026

Thomas Bourchier Born 1406; died 1486, Cardinal, was the third son of William Bourchier, Earl of Eu, and of Lady Anne Plantagenet, a daughter of Thomas of Woodstock, Duke of Gloucester, youngest son of Edward III. At an early age he entered the University of Oxford, and in due course, embracing a clerical career, was […]

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April 6 – Pope St. Sixtus I

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Pope St. Sixtus I (in the oldest documents, Xystus is the spelling used for the first three popes of that name), succeeded St. Alexander and was followed by St. Telesphorus. According to the “Liberian Catalogue” of popes, he ruled the Church during the reign of Adrian “a conulatu Nigri et Aproniani usque Vero III et […]

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April 7 – St. Brenach

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An Irish missionary in Wales, a contemporary of St. Patrick, and among the earliest of the Irish saints who laboured among the Celts of that country. About the year 418 he travelled to Rome and Brittany, and thence to Milford Haven. He erected various oratories near the rivers Cleddau, Gwain, and Caman, and at the […]

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April 7 – Ven. Henry Walpole

April 6, 2026

English Jesuit martyr, born at Docking, Norfolk, 1558; martyred at York, 7 April, 1595. He was the eldest son of Christopher Walpole, by Margery, heiress of Richard Beckham of Narford, and was educated at Norwich School, Peterhouse, Cambridge, and Gray’s Inn. Converted by the death of Blessed Edward Campion, he went by way of Rouen […]

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A crusade is needed, for external and internal reasons

April 6, 2026

By Plinio Corrêa de Oliveira Pius XII has a document in which he says that if he wanted, he would be entitled to call a crusade against communism; but he thought that for a number of reasons it was not the case to do it. As far as we are concerned, the greater the risk […]

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April 8 – Don Bosco’s Prince; nobility of blood joins nobility of spirit

April 6, 2026

Augusto Czartoryski was born on 2 August 1858 in Paris, France, the firstborn son to Prince Ladislaus of Poland and Princess Maria Amparo, daughter of the Queen of Spain. The noble Czartoryski Family had been living in exile in France for almost 30 years, in the Lambert Palace. Here, with the hope of restoring unity […]

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April 8 – Together with a noble who escaped the Terror, she founded the Sisters of Notre Dame

April 6, 2026

St. Julie Billiart (Also Julia). Foundress, and first superior-general of the Congregation of the Sisters of Notre Dame of Namur, born 12 July, 1751, at Cuvilly, a village of Picardy, in the Diocese of Beauvais and the Department of Oise, France; died 8 April, 1816, at the motherhouse of her institute, Namur, Belgium. She was […]

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April 2 – St. Francis of Paola and the Bartlett Pear

April 2, 2026

The Bartlett pear is called “The Good Christian” in France, after St. Francis of Paola introduced it ‘poire bon chretien’ (good Christian pear) “Said to have originated in Calabria in southern Italy, Bartletts probably were introduced to France by St. Francis of Paola. St. Francis brought a young tree as a gift for King Louis […]

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King Stanislaus and Lent

April 2, 2026

King Stanislaus of Poland was a faithful observer of the ancient discipline of the Church; he made but one meal in Lent, not even allowing himself the collation; moreover, on Fridays he denied himself the use of fish and eggs. From his dinner on Holy Thursday, till the following Saturday, at noon, he denied himself […]

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On Holy Thursday, King Saint Ferdinand washes the feet of twelve poor men

April 2, 2026

Lent passed, and Holy Week came. That year, the love of Christ inflamed the holy King’s heart more than ever. At times he would spend the whole night in contemplation of the sorrows that Our Lord suffered to redeem us; he slept so little that his nobles, worried, reached the point of telling him that […]

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Queen Mary washes the feet of the poor on Maundy Thursday

April 2, 2026

… and on Holy Thursday, at 3 o’clock in the afternoon, the most Serene Queen performed the ceremony of feet-washing, thus – Her Majesty being accompanied by the Right Reverend Legate and by the Council, entered a large hall, at the head of which was my Lord Bishop of Ely as Dean (come Decano) of […]

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For Contrast: Two Royal Attitudes to Washing the Feet of the Poor

April 2, 2026

In February, he returned to Castile, arriving in time to observe Holy Week at San Lorenzo, and to wash the feet of the poor on Holy Thursday “with his usual great tenderness and humility.” On Good Friday he adored the wood of the True Cross and pardoned several men who had been condemned to death, […]

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Emperor serves the table of the poor and washes their feet in imitation of Christ

April 2, 2026

In 1850, Franz Joseph participated…as emperor in the second of the traditional Habsburg expressions of dynastic piety: the Holy Thursday foot-washing ceremony, part of the four-day court observance of Easter. The master of the staff and the court prelates chose twelve poor elderly men, transported them to the Hofburg, and positioned them in the ceremonial […]

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Queen Mary Welcomes the Sick on Good Friday

April 2, 2026

On [Good] Friday morning the offertory was performed according to custom in the Church of the Franciscan Friars, which is contiguous to the palace. After the Passion, the Queen came down from her oratory for the adoration of the Cross, accompanied by my lord the right reverend Legate, and kneeling at a short distance from […]

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The Little Barrel

April 2, 2026

(from an old French medieval tale) Between Normandy and Brittany, next to the sea, in times of old there used to be a castle so strong and so well defended that it feared no king, prince or duke of any sort. The lord that possessed it was of great stature, beautiful bearing, rich and high […]

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Every year, on Good Friday

April 2, 2026

Baldwin the Second, Emperor of Constantinople, having come to France to solicit the king’s aid against the Greeks, who were besieging that imperial city, thought he would gain the heart of King Louis by making him a present of the Holy Crown of Thorns. He was not mistaken: the king assisted with money and troops, […]

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Easter in Imperial Russia: the Royal Doors

April 2, 2026

The time to arrive was about 11:30 p.m., when the great church, packed to its doors by a vast throng, was wrapped in almost total darkness…. As the eyes grew accustomed to the shadows, tens of thousands of unlighted candles, outlining the arches, cornices, and other architectural features of the cathedral, were just visible. These […]

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A king, a queen, and England’s Easter dilemma

April 2, 2026

When Finan died, leaving Bishop Coman—like himself, Irish by birth and a monk of Iona—as his successor at Lindisfarne, the dispute became at once open and general. Wilfrid had succeeded in sowing agitation and uncertainty in all minds; and the Northumbrians had come so far as to ask themselves whether the religion which had been […]

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Fabergé’s Easter Eggs – extraordinary creations of beauty which continue to fascinate

April 2, 2026

According to Royal Central: Many of the eggs that Fabergé made were lost for years in the wake of the Russian Revolution… In 2014, the Third Imperial Easter Egg came to light by an extraordinary circumstance. Purchased at a flea market, [it] was originally commissioned in 1887 by Tsar Alexander III for his wife Empress […]

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April 4 – Grandmother of the Templars

April 2, 2026

Saint Aleth of Dijon Mother of Saint Bernard of Clairvaux, she belonged to the highest nobility of Burgundy. Her husband, Tescelin, was lord of Fontaines. Saint Bernard of Clairvaux was the third of her seven children.  At the age of nine years, Bernard was sent to a much renowned school at Chatillon-sur-Seine, kept by the […]

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April 5 – Soul on Fire

April 2, 2026

St. Vincent Ferrer Famous Dominican missionary, born at Valencia, 23 January, 1350; died at Vannes, Brittany, 5 April, 1419. He was descended from the younger of two brothers who were knighted for their valor in the conquest of Valencia, 1238. In 1340 Vincent’s father, William Ferrer, married Constantia Miguel, whose family had likewise been ennobled […]

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March 30 – St. John Climacus

March 30, 2026

St. John Climacus Also surnamed SCHOLASTICUS, and THE SINAITA, born doubtlessly in Syria, about 525; died on Mount Sinai. 30 March, probably in 606, according the credited opinion — others say 605. Although his education and learning fitted him to live in an intellectual environment, he chose, while still young, to abandon the world for […]

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March 31 – Saint Eulogius of Alexandria

March 30, 2026

Saint Eulogius of Alexandria Patriarch of that see from 580 to 607. He was a successful combatant of the heretical errors then current in Egypt, notably the various phases of Monophysitism. He was a warm friend of St. Gregory the Great, corresponded with him, and received from that pope many flattering expressions of esteem and […]

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March 31 – St. Balbina

March 30, 2026

St. Balbina Memorials of a St. Balbina are to be found at Rome in three different spots which are connected with the early Christian antiquities of that city. In the purely legendary account of the martyrdom of St. Alexander (acta SS., Maii, I, 367 sqq.) mention is made of a tribune Quirinus who died a […]

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Eggs Florentine – Stimulating the love of excellence in society is an important element of the nobility’s mission

March 30, 2026

When Catherine de Medici―who became Queen of France 465 years ago, on March 31, 1547―left behind her native Florence in order to marry Henry, the second son of Francis I, she brought some expert chefs with her. Their culinary productions were well received at the French court and the French nobility helped spread their fame […]

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Dispelling the “Tyrannical” Myth

March 30, 2026

Madame Royale, older and graver than her brother, felt more deeply the anxiety of the situation. The queen, to bring a little gayety into her life, had organized in Madame de Tourzel’s apartments small informal gatherings, to which she went occasionally to drink tea, and where her daughter met young people of her own age. […]

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April 1 – Blessed Karl, Emperor of Austria

March 30, 2026

(Also known as Carlo d’Austria, Charles of Austria) Born August 17, 1887, in the Castle of Persenbeug in the region of Lower Austria, his parents were the Archduke Otto and Princess Maria Josephine of Saxony, daughter of the last King of Saxony. Emperor Francis Joseph I was Charles’ Great Uncle. Charles was given an expressly […]

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April 1 – Precursor of Our Lady of Fatima

March 30, 2026

St. Nuno De Santa Maria Álvares Pereira (1360-1431)   NUNO ÁLVARES PEREIRA was born in Portugal on 24th June 1360, most probably at Cernache do Bomjardin, illegitimate son of Brother Álvaro Gonçalves Pereira, Hospitalier Knight of St. John of Jerusalem and prior of Crato and Donna Iria Gonçalves do Carvalhal. About a year after his […]

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By Abolishing the Hereditary Lords in the British Parliament, Something of England Died

March 26, 2026

by John Horvat II March 24, 2026 When the current session of the British Parliament ends this spring, the nation will abruptly bring to a close a 700-year institution. On March 10, the House of Commons voted to abolish the hereditary lords in the House of Lords. The effort ends a process started in 1999 […]

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March 26 – Sheriff’s daughter, but God’s first

March 26, 2026

St. Margaret Clitherow Martyr, called the “Pearl of York”, born about 1556; died 25 March 1586. She was a daughter of Thomas Middleton, Sheriff of York (1564-5), a wax-chandler; married John Clitherow, a wealthy butcher and a chamberlain of the city, in St. Martin’s church, Coney St., 8 July, 1571, and lived in the Shambles, […]

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March 26 – St. Ludger

March 26, 2026

St. Ludger (Lüdiger or Liudger) Missionary among the Frisians and Saxons, first Bishop of Munster in Westphalia, b. at Zuilen near Utrecht about 744; d. 26 March, 809. Feast, 26 March. Represented as a bishop reciting his Breviary, or with a swan at either side. His parents, Thiadgrim and Liafburg, were wealthy Frisians of noble […]

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March 27 – The Last French Pope

March 26, 2026

Pope Gregory XI (PIERRE ROGER DE BEAUFORT). Born in 1331, at the castle of Maumont in the Dioceses of Limoges; died 27 March, 1378, at Rome. He was a nephew of Pope Clement VI, who heaped numerous benefices upon him and finally created him cardinal deacon in 1348, when he was only eighteen years of […]

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March 27 – French Missionary in the Chinese Court

March 26, 2026

Jean-François Gerbillon French missionary; born at Verdun, 4 June, 1654; died at Peking, China, 27 March, 1707. He entered the Society of Jesus, 5 Oct, 1670, and after completing the usual course of study taught grammar and humanities for seven years. His long-cherished desire to labour in the missions of the East was gratified in […]

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March 28 – “I have fought for God and king, and it is for them that I am going to die”

March 26, 2026

The capture and death of the fearless Charette On the 21st February his troop, now reduced to less than two hundred men, was attacked by General Travot, one of the ablest officers of Hoche. The Vendeans behaved with the greatest courage, but they were overwhelmed with numbers. The eldest brother of the general, Charette la […]

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March 28 – Noble deeds make noble men

March 26, 2026

Josef Speckbacher A Tyrolean patriot of 1809, born at Gnadenwald, near Hall, in the Tyrol, 13 July, 1767; died at Hall, 28 March, 1820. Speckbacher was the son of a peasant and spent his youth in roaming, and he did not learn to read and write until later in life. At the age of twelve […]

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March 28 – Preacher of Crusades

March 26, 2026

Venturino of Bergamo Preacher, b. at Bergamo, 9 April, 1304; d. at Smyrna, 28 March, 1346. He received the habit of the Order of Friars Preachers at the convent of St. Stephen, Bergamo, 22 January, 1319. From 1328 to 1335 he won fame preaching in all the cities of upper Italy. In February, 1335, he […]

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March 29 – Catholic Wife of Prince of Wales

March 26, 2026

Maria Anne Fitzherbert Wife of King George IV; b. 26 July, 1756 (place uncertain); d. at Brighton, England, 29 March, 1837; eldest child of Walter Smythe, of Bainbridge, Hampshire, younger son of Sir John Smythe, of Eshe Hall, Durham and Acton Burnell Park, Salop, a Catholic baronet. In 1775 she married Edward Weld, of Lulworth, […]

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March 29 – Peter de Honestis

March 26, 2026

Peter de Honestis Born at Ravenna about 1049; died, 29 March, 1119. Among his ancestors was the great St. Romuald, founder of the Camaldolese monks. All his life Peter fasted every Saturday in honour of Our Lady, and strongly recommended this practice to his religious. He styled himself Petrus peccator. He lived for some years […]

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March 29 – Chaplain to the Duke

March 26, 2026

Joseph Le Caron One of the four pioneer missionaries of Canada and first missionary to the Hurons (q.v.), born near Paris in 1586; died in France, 29 March, 1632 He embraced the ecclesiastical state and was chaplain to the Duke of Orléans. When that prince died, Le Caron joined the Recollects and made his profession […]

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March 23 – Generous Noble Missionary

March 23, 2026

St. Toribio Alfonso Mogrovejo (aka St. Alphonsus Turibius) Archbishop of Lima; b. at Mayorga, León, Spain, 1538; d. near Lima Peru, 23 March 1606. Of noble family and highly educated, he was professor of laws at the University of Salamanca, where his learning and virtue led to his appointment as Grand Inquisitor of Spain by […]

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