St. Paulinus II, Patriarch of Aquileia

St. Paulinus II

Born at Premariacco, near Cividale, Italy, about 730-40; died 802. Born probably of a Roman family during Longobardic rule in Italy, he was brought up in the patriarchal schools at Cividale. After ordination he became master of the school. He acquired a thorough Latin culture, pagan and Christian. He had also a deep knowledge of jurisprudence, and extensive Scriptural, theological, and patristic training. This learning won him the favour of Charlemagne. After the destruction of the Kingdom of the Longobards in 774, Charles invited Paulinus to France in 776, to be royal master of grammar”. He assisted in restoring civilization in the West. In 777 Paulinus made his first acquaintance with Petrus of Pisa, Alcuin, Arno, Albrico, Bona, Riculph, Raefgot, Rado, Lullus, Bassinus, Fuldrad, Eginard, Adalard, and Adelbert, the leading men of that age. His devotion to Charlemagne was rewarded by many favours, among them the gift of the property of Waldand, son of Mimo of Lavariano, with a diploma dated from Ivrea, and his appointment by Charles as Patriarch of Aquileia in 787. Subscription22 Paulinus took a prominent part in the important matters of his day. In his relations with the churches of Istria, or with the Patriarch of Grado, the representative of Byzantine interests, he showed the greatest prudence and pastoral zeal. Paulinus obtained diplomas for the free election of the future patriarchs, and other privileges for the Church of Aquileia, viz. the monastery of St. Mary in Organo, the church of St. Laurence of Buia, the hospitals of St. John at Cividale and St. Mary at Verona. He helped in preparing the new Christian legislation, and we find some canons of his synods. In 792 he was present at the Council of Ratisbon, which condemned the heresy of Adoptionism taught by Eliphand and Felix, Bishop of Urgel. In 794 he took a leading part in the national Synod of Frankfort-on-the-Main, where Adoptionism was again condemned, and wrote a book against it which was sent to Spain in the name of the council. Leaving Frankfort Paulinus paid a visit to Cividale and accompanied Pepin against the Avars. At Salzburg he presided over a synod of bishops, in which were discussed the evangelization of the barbarians, and baptism, as we learn from letters of Charles, Alcuin, Arno, and Paulinus. Returning from the expedition the patriarch once more opposed the Adoptionists at the Synod of Cividale in 796. Paulinus expounded the Catholic doctrine about the Blessed Trinity, especially about the procession of the Holy Ghost from the Father and the Son. At this synod fourteen “canons” on ecclesiastical discipline, and on the sacrament of marriage, were framed and a copy of the Acts was sent to the emperor. Paulinus is said to have assisted at the Council of Altinum, but Hefele has proved that a council was never held there. In 798 he was “Missus Dominicus” of Charlemagne at Pistoia, with Arno and ten other bishops; and afterwards he went to Rome as imperial legate to the Pope. The activity of Paulinus as metropolitan is clear from the “Sponsio Episcoporum ad S. Aquileiensem Sedem . Among his works are: Libellus Sacrosyllabus contra Elipandum ; Libri III contra Felicem ; the protocol of the conference with Pepin and the bishops on the Danube, a work very important for the history of that expedition. Paulinus was also a poet, and we till possess some of his poetical productions: “Carmen de regula fidei ; the rythmus or elegy for the death of his friend, Duke Heric, killed in battle, 799; another rhythm on the destruction of Aquileia; eight rhythms or hymns to be sung in his own church for Christmas, the Purification, Lent, Easter, St. Mark, Sts. Peter and Paul, the dedication, and “Versus de Lazaro”.

Blessing the Friulli-Slavic Army by Patriarch St. Paulinus II before the War against the Avars. Photo from the Cathedral of Aquilea.

He died revered as a saint. In MSS. prior to the Martyrology of Usuard his feast is recorded on 11 Jan. In the calendars of saints of the thirteenth, fourteenth and fifteenth centuries, used in the Church of Aquileia and Cividale, his feast has a special rubric. The first appearance of the name St. Paulinus in the Liturgy occurs in the “Litaniae” of Charles the Bald of the ninth century. It appears also in the “Litaniae Carolinae”, in the Litaniae a S. Patribus constitutae”, and finally in the Litaniae” of the Gertrudian MS. of the tenth century. Down to the sixteenth century the feast was celebrated on 11 Jan., during the privileged octave of the Epiphany. The patriarch Francesco Barbaro at the beginning of the seventeenth century translated the feast to 9 Feb. The Church of Cividale keeps his feast on 2 March. After several translations the relics of the saintly patriarch were laid to rest under the altar of the crypt of the basilica of Cividale del Friuli.

Aluigi Cossio (Catholic Encyclopedia)

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St. Ansbert

Archbishop of Rouen in 695, Confessor

St. Ansbert de RouenHe had been chancelor to King Clotair III in which station he had united the mortification and recollection of a monk with the duties of wedlock, and of a statesman. Quitting the court, he put on the monastic habit at Fontenelle under St. Wandregisile, and when that holy founder’s immediate successor St. Lantbert was made bishop of Lyons, Ansbert was appointed abbot of that famous monastery. He was confessor to King Theodoric III and with his consent was chosen archbishop of Rouen, upon the death of St. Owen in 683. By his care, good order, learning, and piety flourished in his diocese; nevertheless Pepin, mayor of the palace, banished him, upon a false accusation, to the monastery of Aumont, upon the Sambre in Hainault, where he died in the year 698.

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See Mab. Sæc. 2. Ben. and Annal. l. 18. Rivet, Hist. Litter. t. 4. p. 33. and t. 3. p. 646. Henschenius, Feb. t. 2. p. 342.

The Lives of the Saints, by Rev. Alban Butler, 1866. Volume II: February. p. 390.

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t. Apollonia

Saint Apollonia Destroys a Pagan Idol

A holy virgin who suffered martyrdom in Alexandria during a local uprising against the Christians previous to the persecution of Decius (end of 248, or beginning of 249). During the festivities commemorative of the first millenary of the Roman Empire, the agitation of the heathen populace rose to a great height, and when one of their poets prophesied a calamity, they committed bloody outrages on the Christians whom the authorities made no effort to protect. The great Dionysius, then Bishop of Alexandria (247-265), relates the sufferings of his people in a letter addressed to Fabius, Bishop of Antioch, long extracts from which Eusebius has preserved for us (Hist. Eccl., I, vi, 41). After describing how a Christian man and woman, named respectively Metras and Quinta, were seized by the seditious mob and put to death with the most cruel tortures, and how the houses of several other Christians were completely pillaged, Dionysius continues: “At that time Apollonia the παρθένος πρεσβῦτις (virgo presbytera, by which he very probably means not a virgin advanced in years, but a deaconess) was held in high esteem. These men seized her also and by repeated blows broke all her teeth. They then erected outside the city gates a pile of fagots and threatened to burn her alive if she refused to repeat after them impious words (either a blasphemy against Christ, or an invocation of the heathen gods). Given, at her own request, a little freedom, she sprang quickly into the fire and was burned to death.” Apollonia belongs, therefore, to that class of early Christian martyrs who did not await the death they were threatened with, but either to preserve their chastity, or because confronted with the alternative of renouncing their faith or suffering death, voluntarily embraced the latter in the form prepared for them. In the honour paid to her martyrs the Church made no distinction between these women and others.

St. Augustine touches on this question in the first book of the “City of God”, apropos of suicide (De. Civ. Dei, I, 26); “But, they say, during the time of persecution certain holy women plunged into the water with the intention of being swept away by the waves and drowned, and thus preserve their threatened chastity. Although they quitted life in this wise, nevertheless they receive high honour as martyrs in the Catholic Church and their feasts are observed with great ceremony. This is a matter on which I dare not pass judgment lightly. For I know not but that the Church was divinely authorized through trustworthy revelations to honour thus the memory of these Christians. It may be that such is the case. May it not be, too, that these acted in such a manner, not through human caprice but on the command of God, not erroneously but through obedience, as we must believe in the case of Samson? When, however, God gives a command and makes it clearly known, who would account obedience thereto a crime or condemn such pious devotion and ready service?” The narrative of Dionysius does not suggest the slightest reproach as to this act of St. Apollonia; in his eyes she was as much a martyr as the others, and as such she was revered in the Alexandrian Church. In time, her feast was also popular in the West. A later legend assigned a similar martyrdom to Apollonia, a Christian virgin of Rome in the reign of Julian the Apostate. There was, however, but one martyr of this name, i.e. the Saint of Alexandria. The Roman Church celebrates her memory on 9 February, and she is popularly invoked against the toothache because of the torments she had to endure. She is represented in art with pincers in which a tooth is held. There was a church dedicated to her at Rome but it no longer exists. The little square, however, in which it stood is still called “Piazza Sant’ Apollonia”.

Acta SS., Feb., II, 278 sqq.; Katholik (1872), I, 226 sqq.; Bibliotheca hagiographica latina, ed. BOLLAND. (Brussels, 1898), 103 sqq.; NEUMANN, Der römische Staat und die allgemeine Kirche (Leipzig, 1890) I, 252 sqq.; BUTLER, Lives, 9 Feb.

J.P. Kirsch (Catholic Encyclopedia)

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St. Finan

Second Bishop of Lindisfarne; died 9 February, 661. He was an Irish monk who had been trained in Iona, and who was specially chosen by the Columban monks to succeed the great St. Aidan (635-51). St. Bede describes him as an able ruler, and tells of his labours in the conversion of Northumbria. He built a cathedral “in the Irish fashion”, employing “hewn oak, with an outer covering of reeds”, dedicated to St. Peter. His apostolic zeal resulted in the foundation of St. Mary’s at the mouth of the River Tyne; Gilling, a monastery on the sight where King Oswin had been murdered, founded by Queen Eanfled, and the great abbey of Streanaeshalch, or Whitby. St. Finan (Finn-án — little Finn) converted Peada, son of Penda, King of the Middle Angles, “with all his Nobles and Thanes”, and gave him four priests, including Diuma, whom he consecrated Bishop of Middle Angles and Mercia, under King Oswy. The breviary of Aberdeen styles him “a man of venerable life, a bishop of great sanctity, an eloquent teacher of unbelieving races, remarkable for his training in virtue and his liberal education, surpassing all his equals in every manner of knowledge as well as in circumspection and prudence, but chiefly devoting himself to good works and presenting in his life, a most apt example of virtue”.

In the mysterious ways of Providence, the Abbey of Whitby, his chief foundation, was the scene of the famous Paschal controversy, which resulted in the withdrawal of the Irish monks from Lindisfarne. The inconvenience of the two systems — Irish and Roman — of keeping Easter was specially felt when on one occasion King Oswy and his Court were celebrating Easter Sunday with St. Finan, while on the same day Queen Eanfled and her attendants were still fasting and celebrating Palm Sunday. Saint Finan was spared being present at the Synod of Whitby. His feast is celebrated on the 9th of February.

W. H. Grattan-Flood (Catholic Encyclopedia)

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Painting of Margaret Haughery, c. 1842, by Jacques Amans. Hanging at the Ogden Museum, New Orleans.

Margaret Haughery, “the mother of the orphans”, as she was familiarly styled, b. in Cavan, Ireland, about 1814; d. at New Orleans, Louisiana, 9 February, 1882. Her parents, Charles and Margaret O’Rourke Gaffney, died at Baltimore, Maryland, in 1822 and she was left to her own resources and was thus deprived of acquiring a knowledge of reading and writing. A kind-hearted family of Welsh extraction sheltered the little orphan in their home. In 1835 she there married Charles Haughery and went to New Orleans with him. Within a year her husband and infant died. It was then she began her great career of charity. She was employed in the orphan asylum and when the orphans were without food she bought it for them from her earnings. The Female Orphan Asylum of the Sisters of Charity built in 1840 was practically her work, for she cleared it of debt. During the yellow fever epidemic in New Orleans in the fifties she went about from house to house, without regard to race or creed, nursing the victims and consoling the dying mothers with the promise to look after their little ones. St. Teresa’s Church was practically built by Margaret, in conjunction with Sister Francis Regis. Margaret first established a dairy and drove around the city delivering the milk herself; afterwards she opened a bakery, and for years continued her rounds with the bread cart. Although she provided for orphans, fed the poor, and gave enormously in charity, her resources grew wonderfully and Margaret’s bakery (the first steam bakery in the South) became famous. She braved General Butler during the Civil War and readily obtained permission to carry a cargo of flour for bread for her orphans across the lines. The Confederate prisoners were the special object of her solicitude.

Photo of Margaret Haughery in her latter years.

Seated in the doorway of the bakery in the heart of the city, she became an integral part of its life, for besides the poor who came to her continually she was consulted by the people of all ranks about their business affairs, her wisdom having become proverbial. “Our Margaret” the people of New Orleans called her, and they will tell you that she was masculine in energy and courage but gifted with the gentlest and kindest manners. Her death was announced in the newspapers with blocked columns as a public calamity. All New Orleans, headed by the archbishop, the governor, and the mayor attended her funeral. She was buried in the same grave with Sister Francis Regis Barret, the Sister of Charity who died in 1862 and with whom Margaret had cooperated in all her early work for the poor. At once the idea of erecting a public monument to Margaret in the city arose spontaneously and in two years it was unveiled, 9 July, 1884. The little park in which it is erected is officially named Margaret Place. It has often been stated that this is the first public monument erected to a woman in the United States, but the monument on Dustin Island, N. H., to Mrs. Hannah Dustin who, in 1697, killed nine of her sleeping Indian captors and escaped (Harper’s Encyclopedia of American History, New York, 1902) antedates it by ten years.

GRACE KING, New Orleans. the Place and the People (New York, 1899), 272-8; Notable Americans, V (Boston. 1904); Appleton’s Cyclopedia of American Biography, s. v.; The Ave Maria, LVI, 7: The files of the New Orleans Picayune and other New Orleans newspapers.

Regina Randolph (Catholic Encyclopedia

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St. Scholastica, Virgin

(c. 480 – 10 February 547)

This saint was sister to the great St. Benedict. She consecrated herself to God from her earliest youth, as St. Gregory testifies. Where her first monastery was situated is not mentioned; but after her brother removed to Mount Cassino, she choose her retreat at Plombariola, in that neighbourhood, where she founded and governed a nunnery about five miles distant to the south from St. Benedict’s monastery. (1)

Statues of St. Benedict and his twin sister, St. Scholastica, above the entrance of the Church of the Annunciation, also called “St. Gabriel Church”, in Holečkova Street in Prague-Smíchov, Czechia.

St. Bertharius, who was abbot of Cassino three hundred years after, says, that she instructed in virtue several of her own sex. And whereas St. Gregory informs us, that St. Benedict governed nuns as well as monks, his sister must have been their abbess under his rule and direction.

She visited her holy brother once a year, and as she was not allowed to enter his monastery, he went out with some of his monks to meet her at a house at some small distance. They spent these visits in the praises of God, and in conferring together on spiritual matters. St. Gregory relates a remarkable circumstance of the last of these visits. Scholastica having passed the day as usual in singing psalms, and pious discourses, they sat down in the evening to take their refection. After it was over, Scholastica, perhaps foreknowing it would be their last interview in this world, or at least desirous of some further spiritual improvement, was very urgent with her brother to delay his return till the next day, that they might entertain themselves till morning upon the happiness of the other life.

St. Benedict, unwilling to transgress his rule, told her he could not pass a night out of his monastery: so desired her not to insist upon such a breach of monastic discipline. Scholastica finding him resolved on going home, laying her hands joined upon the table and her head upon them, with many tears begged of Almighty God to interpose in her behalf. Her prayer was scarcely ended, when there happened such a storm of rain, thunder, and lightning, that neither St. Benedict nor any of his companions could set a foot out of doors. He complained to his sister, saying: “God forgive you, sister; what have you done?” She answered: “I asked you a favour, and you refused it me: I asked it of Almighty God, and he has granted it me.” St. Benedict was therefore obliged to comply with her request, and they spent the night in conferences on pious subjects, chiefly on the felicity of the blessed, to which both most ardently aspired, and which she was shortly to enjoy. The next morning they parted, and three days after St. Scholastica died in her solitude.

St. Benedict was then alone in contemplation on Mount Cassino, and lifting up his eyes to heaven, he saw the soul of his sister ascending thither in the shape of a dove. Filled with joy at her happy passage, he gave thanks for it to God, and declared her death to his brethren; some of whom he sent to bring her corpse to his monastery, where he caused it to be laid in the tomb which he had prepared for himself.

Her relics are said to have been translated into France, together with those of St. Benedict, in the seventh century, according to the relation given by the monk Adrevald. (2) They are said to have been deposited at Mans, and kept in the collegiate church of St. Peter in that city, in a rich silver shrine. (3)

In 1562 this shrine was preserved from being plundered by the Hugonots, as is related by Chatelain. Her principal festival at Mans is kept a holyday on the 11th of July, the day of the translation of her relics. She was honoured in some places with an office of three lessons, in the time of St. Louis, as appears from a calendar of Longchamp, wrote in his reign.

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Note 1. This nunnery underwent the same fate with the abbey of Mount Cassino, both being burned to the ground by the Lombards. When Rachim, king of that nation, having been converted to the Catholic faith by the exhortations of Pope Zachary, re-established that abbey, and taking the monastic habit, ended his life there, his queen Tasia and his daughter Ratruda rebuilt and richly endowed the nunnery of Plombariola, in which they lived with great regularity to their deaths, as is related by Leo of Ostia in his Chronicle of Mount Cassino, ad an. 750. It has been since destroyed, so that at present the land is only a farm belonging to the monastery of Mount Cassino. See Dom Mege, Vie de St. Benoit, p. 412. Chatelain, Notes, p. 605. Muratori Antichita, etc. t. 3. p. 400. Diss. 66. del Monasteri delle Monache.

Note 2. See Paul the deacon, Hist. Longob. and Dom Mege, Vie de St. Benoit. p. 48.

Note 3. That the relics of St. Benedict were privately carried off from Mount Cassino, in 660, soon after the monastery was destroyed, and brought to Fleury on the Loire by Aigiulph the monk, and those of St. Scholastica by certain persons of Mans to that city, is maintained by Mabillon, Menard, and Bosche. But that the relics of both these saints still remain at Mount Cassino, is strenuously affirmed by Loretus Angelus de Nuce, and Marchiarelli, the late learned monk of the Order of Camaldoli; and this assertion Benedict XIV. looks upon as certain. (de Canoniz. l. 4. part. 2. c. 24. t. 4. p. 245.) For Pope Zachary in his bull assures us, that he devoutly honoured the relics of SS. Benedict and Scholastica at Mount Cassino, in 746. Leo Ostiensis and Peter the deacon visited them and found them untouched in 1071, as Alexander II. affirms in the bull he published when he consecrated the new church there. By careful visitations made by authority, in 1486 and 1545, the same is proved. Yet Angelus de Nuce allows some portions of both saints to be at Mans and Fleury, on the Loire. Against the supposed translation of the whole shrines of St. Benedict and St. Scholastica into France, see Muratori, Antichita, etc. dissert. 58. t. 3. p. 244.

From St. Gregory the Great, Dial. l. 2. c. 33. and 34.

Cfr. The Lives of the Saints, by Rev. Alban Butler, 1866. Volume II: February. p. 391-392.

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Bl. Aloysius Stepinac

BL. ALOJZIJE STEPINAC was born into a large Catholic family on 8 May 1898 in Krasic. After graduation from high school in 1916, he completed military service during World War I. In 1924 he decided to study for the priesthood and was sent to Rome, where he attended the Pontifical Germanicum-Hungaricum College. He earned doctorates in theology and philosophy at the Pontifical Gregorian University and was ordained on 26 October 1930.

As a parish priest in the Archdiocese of Zagreb, his work was marked by an energetic involvement in charitable activities, especially in the city’s poorer neighbourhoods. At Christmas 1931 he established the archdiocesan Caritas.

Archbischop of Zagreb Bl. Alojzije Stepinac meets Ante Pavelic

Archbischop of Zagreb Bl. Alojzije Stepinac meets Ante Pavelic

On 29 May 1934 Pope Pius XI named Fr Stepinac as Co-adjutor Archbishop of Zagreb at the age of 36. He visited the old parishes of the Archdiocese, created 12 new ones, established close ties with lay associations and with youth groups, promoted the Catholic press and, as the question of the Concordat between Yugoslavia and the Holy See was current, became wholeheartedly involved in protecting the rights of the Catholic Church. He succeeded Archbishop Bauer upon the latter’s death on 7 December 1937.

The advance of Nazism in Europe prompted the Archbishop in 1936 to support a committee which had been founded to help those who were fleeing this threat, and in 1938 to institute the Action for Assistance to Jewish Refugees. His defence of human rights and of those who were being persecuted prior to, during and after World War II encompassed all persons regardless of race, religion, nationality, ethnic group or social class.

Bl. Aloysius StepinacArchbishop Stepinac never missed an occasion to condemn racism and to defend human rights for every person and nation. In 1943 he wrote: “We always stressed in public life the principles of God’s eternal law regardless of whether we spoke about Croats, Serbs, Jews, Gypsies, Catholics, Muslims, Orthodox or whoever else…. The Catholic Church does not recognize races that rule and races that are enslaved”.

By 1945 Yugoslavia was under communist rule. Archbishop Stepinac, wrote a biographer, “treated the new authorities from the first moment in accordance with the Gospel” but nonetheless “remained firm in his stance … to defend the divine rights of the Church, as well as the vital interests of the Croatian people”. That same year, after publishing a letter which denounced the execution of priests by communist militants, Archbishop Stepinac was arrested for the first time.

Bl. Aloysius StepinacFollowing the Archbishop’s release, Yugoslavia’s new leader, Josip Broz Tito, attempted to persuade him to have the Catholic Church in Croatia break from Rome. What had been a tense situation became confrontational when the Catholic Bishops of Yugoslavia issued a pastoral letter on 22 September 1945 in which they referred to the promises made – and then broken – by the Belgrade Government to respect freedom of conscience and religion as well as private ownership. The Bishops demanded freedom for the Catholic press, Catholic schools, religious instruction, Catholic associations, and “full freedom for the human person and his inviolable rights, full respect for Christian marriage and the restitution of all confiscated properties and institutions”.

Following attacks on the Church and a media campaign against him personally, Archbishop Stepinac was put on trial in September 1946, a trial which was condemned by many people, most notably Pope Pius XII. On 11 October 1946 the Archbishop was sentenced to 16 years of hard labour and the loss of his civil rights. His primary ” crime” was the defence of the unity of the Catholic Church in Croatia and its unity with the See of Peter.

Archbishop Alojzije Stepinac on trial

Archbishop Alojzije Stepinac on trial

Two days after this sentence, members of the Jewish community in the United States protested, saying that “this great man has been accused of being a collaborator of the Nazis. We Jews deny this…. Alojzije Stepinac was one of the few men in Europe who raised his voice against the Nazi tyranny, precisely at the time when it was most dangerous to do so”. In fact, during the war Archbishop Stepinac helped to hide countless persons, predominantly Jews, in monasteries and other Church properties. Some of them remained until the end of the war.

Due to ill health, Archbishop Stepinac was moved from prison in 1951 and put under house arrest in Krasic where he could, nonetheless, perform priestly functions, receive visitors and communicate in writing to the faithful, penning more than 5,000 letters. Of the letters which remain, it is noteworthy that Archbishop Stepinac never expressed even a single word of resentment for those who had persecuted him.

Tomb of Bl. Alojzije Stepinac in the Cathedral of Zagreb

Pope Pius XII named him a Cardinal on 12 January 1953 and called him “an example of apostolic zeal and Christian strength”. The Cardinal’s hat was given to Stepinac, wrote the Pontiff, “to reward his extraordinary merits … and especially to honour and comfort our sons and daughters who resolutely confess their Catholic faith despite these difficult times”. Following this, the Yugoslav regime broke diplomatic relations with the Holy See.

In December 1959, asked to testify at the trial of the spiritual director of the diocesan seminary, the Archbishop wrote the authorities, citing the reasons he could not attend and reflecting on the long history of maltreatment which he received as Archbishop of Zagreb. He concluded: “I know what my duty is. With the grace of God, I will carry it out to the end without hatred towards anyone, and without fear from anyone”. He died on 10 February 1960 and is believed to have been poisoned.

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St. Benedict of Aniane

Saint Benedict of AnianeBorn about 745-750; died at Cornelimünster, 11 February, 821. Benedict, originally known as Witiza, son of the Goth, Aigulf, Count of Maguelone in Southern France, was educated at the Frankish court of Pepin, and entered the royal service. He took part in the Italian campaign of Charlemagne (773), after which he left his royal master to enter the religious life, and was received into the monastery of St. Sequanus (Saint-Seine). He gave himself most zealously to practices of asceticism, and learned to value the Rule of St. Benedict as the best foundation for the monastic life. Returning home in 779, he established on his own land near the little river of Aniane a new monastic settlement, which soon developed into a great monastery, under the name of Aniane, and became the model and centre of the monastic reform in France, introduced by Louis the Pious. The emperor’s chief adviser was Benedict, and the general adoption of the Rule of St. Benedict in the monasteries of the Empire was the most important step towards the reform. Benedict took a prominent part in the synods held in Aachen in 816 and 817, the results of which were embodied in the important prescriptions for the restoration of monastic discipline, dated 10 July, 817; he was the enthusiastic leader of these assemblies, and he himself reformed many monasteries on the lines laid down in the ordinances promulgated there. In order to have him in the vicinity of his royal residence, Louis had founded on the Inde, a stream near Aachen, the Abbey of Cornelimünster, which was to be an exemplar for all other abbeys, and to be under the guidance of Benedict. In the dogmatic controversy over Adoptionism, under the leadership of Felix of Urgel, Benedict took the part of orthodoxy. To promote the monastic reforms, he compiled a collection of monastic rules. A pupil of his, the monk Ardo, wrote a biography of the great abbot.

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For Benedict’s writings, see Codex regularum monasticarum et canonicarum in P.L., CIII, 393-702; Concordia regularum, loc. cit; Letters, loc. cit., 703-1380. Other treatises (loc. cit., 1381 sqq.) ascribed to him are probably not authentic. ARDO SMARAGDUS, Life, op. cit., CIII, 353 sqq.; Mon. Germ. Hist.: Script., XV, I, 200-220; Acta SS., Feb., II, 606 sqq.; NICOLAI, Der hl. Benedict, Gründer von Aniane und Cornelimünster (Cologne, 1865); PAULINIER, S. Benoit d’Aniane et la fondation du monastere de ce nom (Montpellier, 1871); FOSS, Benedikt von Aniane (Berlin, 1884); PUCKERT, Aniane und Gellone (Leipzig, 1899); HAUCK, Kirchengesch. Deutschlands (2nd ed., Leipzig, 1900), II, 575 sqq.; BUTLER, Lives of the Saints, 12 Feb.

J.P. KIRSCH (Catholic Encyclopedia)

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Blessed Pope Gregory X

Born 1210; died 10 January, 1276. Pope Gregory X was declared Blessed on July 8, 1713 by Pope Clement XI.

Pope Gregory X

The death of Pope Clement IV (29 November, 1268) left the Holy See vacant for almost three years. The cardinals assembled at Viterbo were divided into two camps, the one French and the other Italian. Neither of these parties could poll the two-thirds majority vote, nor was either willing to give way to the other for the election of a candidate to the papacy.

Popes' Palace in Viterbo, Italy. Viterbo remained the papal seat for twenty-four years, from 1257 to 1281.

Popes’ Palace in Viterbo, Italy. Viterbo remained the papal seat for twenty-four years, from 1257 to 1281.

In the summer of 1270 the head and burgesses of the town of Viterbo, hoping to force a vote, resorted to the expedient of confining the cardinals within the episcopal palace, where even their daily allowance of food was later on curtailed. A compromise was finally arrived at through the combined efforts of the French and Sicilian kings. The Sacred College, which then consisted of fifteen cardinals, designated six of their body to agree upon and cast a final vote in the matter. These six delegates met, and on 1 September, 1271, united their ballots in choice of Teobaldo Visconti, archdeacon of Liege, who, however, was not a cardinal himself nor even a priest. The new pontiff was a native of Piacenza and had been at one time in the service of Cardinal Jacopo of Palestrina, had become archdeacon of Liege, and accompanied Cardinal Ottoboni on his mission to England, and at the time of his election happened to be in Ptolemais (Acre), with Prince Edward of England, on a pilgrimage to the Holy Land.

Pope Gregory X with Noccolo And Maffeo Polo In 1271, Pope Gregory received a letter from the Mongol Great Khan Kublai, remitted by Niccolo and Matteo Polo following their travels to his court in Mongolia. Kublai asked for a hundred missionaries, and some oil from the lamp of the Holy Sepulcher. Pope Gregory X could spare only two friars and some lamp oil.

Pope Gregory X with Noccolo And Maffeo Polo

In 1271, Pope Gregory received a letter from the Mongol Great Khan Kublai, remitted by Niccolo and Matteo Polo following their travels to his court in Mongolia. Kublai asked for a hundred missionaries, and some oil from the lamp of the Holy Sepulcher. Pope Gregory X could spare only two friars and some lamp oil.

Receiving a summons from the cardinals to return immediately, he began his homeward journey on 19 November, 1271, and arrived at Viterbo on 12 February, 1272. He declared his acceptance of the dignity and took the name of Gregory X. On 13 March he made his entry into Rome, where on the nineteenth of the same month he was ordained to the priesthood. His consecration as pope took place on 27 March. He plunged at once with all his energies into the task of solving the weighty problems which then required his attention: the restoration of peace between Christian nations and princes, the settlement of affairs in the German empire, the amendment of the mode of life among clergy and people, the union of the Greek Church with Rome, the deliverance of Jerusalem and the Holy Land. As early as the fourth day after his coronation he summoned a general council, which was to open at Lyons on 1 May, 1274. In Italy the pope sought to make peace between the Guelphs and Ghibellines, whose factional war raged chiefly in Tuscany and Lombardy. Against the city of Florence, the burgesses of which resisted these efforts to bring about a reconciliation, he issued a decree of excommunication.

The Polo brothers returning to Kubilai with presents from Pope Gregory X.

The Polo brothers returning to Kubilai with presents from Pope Gregory X.

After the death of Richard of Cornwall (1272) Gregory advised the German princes to select a new sovereign and refused the demand of Alfonso of Castile, rival of Richard, for recognition as emperor. Rudolf of Hapsburg having been elected on 29 September , 1273, Gregory X immediately recognized him and invited him to Rome to receive the imperial crown. The pope and the emperor met at Lausanne in October of 1273. Gregory was then returning from the Council of Lyons. Rudolf took here the customary oaths for the defence of the Roman Church, took the cross, and postponed until the following year his journey to Rome. The pope obtained from Alfonso of Castile the renunciation of his claims to the German crown.

Subscription19From the very beginning of his pontificate Gregory sought to promote the interests of the Holy Land. Large sums were collected in France and England for this crusade. A resolutions adopted at the Council of Lyons, which opened on 7 May, 1274, provided that one-tenth of all benefices accruing to all churches in the course of six years should be set aside for the benefit of the Holy Land, the object being to secure the means of carrying on the holy war. This tithe was successfully raised, and preparations were at once made in France and England for the expedition, which unfortunately was not carried out. The ambassadors of the Grecian emperor, having arrived in Lyons on 24 June, swore, at the fourth sitting of the council (July 6) that the emperor had renounced the schism, and had returned to the allegiance due the Holy See. But this union, entered into by Michael Palaeologus for purely political reasons, was in no sense destined to endure. At the close of this council, over which Gregory had presided in person, he travelled by way of Lausanne, Milan, and Florence, as far as Arezzo, where he died on 10 January, 1276. Though his pontificate proved so short, the results which he achieved were of far-reaching consequence, and he succeeded in maintaining unimpaired peace and harmony. On account of his unusual virtues he is revered as a saint in Rome and in a number of dioceses (Arezzo, Placenza, Lausanne).

Public viewing of St. Bonaventure in the presence of Pope Gregory X and King James I of Aragon. Against the wishes of St. Bonaventure, Bl. Pope Gregory X made him Cardinal Bishop of Albano.

Public viewing of St. Bonaventure in the presence of Pope Gregory X and King James I of Aragon. Against the wishes of St. Bonaventure, Bl. Pope Gregory X made him Cardinal Bishop of Albano.

GUIRAUD, Les Registres de Gregoire X, Recueil des bulles de ce Pape in Bibliotheque des Ecoles francaises de Rome et d”Athenes (Paris, 1892—); POTTHAST, Regesta Romanorum Pontificum, II (Berlin, 1875), 1651 sq.; Vitae Gregorii X, ed. MURATORI in Rerum Italicarum Scriptores, III, i, 597 sq., 599 sq.; III, ii, 424 sq.; Bibliotheca hagiographica latina, I (Brussels, 1898-99), 545 sq.; BONUCCI, Istoria del pontefice Gregorio X (Rome, 1711); PIACENZA, Compendio della storia del b. Gregorio X papa (Piacenza, 1876); LOSERTH, Akten uber die Wahl Gregors X, in Neues Archiv (1895), XXI, 309 sq.; ZISTERER, Gregor X. und Rudolf von Habsburg in ihren gegenseitigen Bezichungen (Freiburg im Br., 1891); WALTER, Die Politik der Kurie unter Gregor X. (Berlin, 1894); OTTO, Die Beziehungen Rudolfs von Habsburg zu Papst Gregor X. (Innsbruck, 1895); VON HIRSCH-GEREUTH, Studien zur Geschichte der Kreuzzuge, I: Die Kreuzzugpolitik Gregors X. (Munich, 1896); PICHLER, Geschichte der kirchlichen Trennung zwischen Orient und Occident, I (Munich, 1864), 342 sq.; DRABEKE, Der Kircheneinigungsversuch des Kaisers Michael VIII, Paloeologus in Zeitschrift fur wissenschaftl. Theol. (1891), XXXIV, 325 sq.; HEFELE, Konziliengeschichte, VI, 119 sq.
cfr J.P. KIRSCH (Catholic Encyclopedia)

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What One Lie Can Do

February 5, 2026

The Japanese embassy of Mancio Ito, with Pope Gregory XIII in 1585.

The Japanese embassy of Mancio Ito, with Pope Gregory XIII in 1585.

In the days when the first Catholic missionaries went to Japan to preach the Gospel to the natives, certain merchants from Holland went to the Emperor and told him that the only aim that these missionaries had was to bring the Portuguese and the Spaniards into the country, that in time they might take possession of it and add it to their dominions.

The Martyrs of Nagasaki, Japan on on February 5, 1597. Painted by Cuzco School.

The Martyrs of Nagasaki, Japan on on February 5, 1597. Painted by Cuzco School.

This great calumny was the source of the ruin of religion in that Empire, and the cause of a great persecution which was raised against the Catholics who dwelt in it.

Martyrs of Japan. Executioners placing the heads on the spikes for all to see.

At that time there were 400,000 Catholics in Japan; forty years afterwards there was not even one to be found in the whole Empire. This was the result of a lie which was raised by the cupidity of these merchants, who wished to be the only ones who would have a right to come into that country. What an account they shall have to give at the Day of Judgment of the words which brought so great a calamity on the Church, and caused the ruin of so many souls!

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The Catechism In Examples Vol. III By Rev. D. Chisholm Pgs 390-391

Short Stories on Honor, Chivalry, and the World of Nobility—no. 484

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St. Adelaide (of Cologne)

A reliquary bust of St. Adelaide in the Church of St. Peter in Bonn-Vilich.

A reliquary bust of St. Adelaide in the Church of St. Peter in Bonn-Vilich.

Abbess, born in the tenth century; died at Cologne, 5 February, 1015. She was daughter of Megingoz, Count of Guelders, and when still very young entered the convent of St. Ursula in Cologne, where the Rule of St. Jerome was followed. When her parents founded the convent of Villich, opposite the city of Bonn, on the Rhine, Adelaide became Abbess of this new convent, and after some time introduced the Rule of St. Benedict, which appeared stricter to her than that of St. Jerome. The fame of her sanctity and of her gift of working miracles soon attracted the attention of St. Herbert, Archbishop of Cologne, who desired her as abbess of St. Mary’s convent at Cologne, to succeed her sister Bertha, who had died. Only upon the command of Emperor Otho III did Adelaide accept this new dignity. While Abbess of St. Mary’s at Cologne, she continued to be Abbess of Villich. She died at her convent in Cologne in the year 1015, but was buried at Villich, where her feast is solemnly celebrated on 5 February, the day of her death.

RANBECK, The Benedictine Calendar (London, 1896); LECHNER, Martyrologium des Benediktiner-Ordens (Augsburg, 1855); STADLER, Heiligen-Lexikon (Augsburg, 1858); MOOSMUELLER, Die Legende, VII, 448.

MICHAEL OTT (Catholic Encyclopedia)

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Edmund Plowden

Born 1517-8; died in London, 6 Feb., 1584-5. Son of Humphrey Plowden of Plowden Hall, Shropshire, and Elizabeth his wife, educated at Cambridge, he took no degree. In 1538 he was called to the Middle Temple where he studied law so closely that he became the greatest lawyer of his age, as is testified by Camden, who says that “as he was singularly well learned in the common laws of England, whereof he deserved well by writing, so for integrity, of life he was second to no man of his profession” (Annals, 1635, p. 270). He also studied at Oxford for a time, and besides his legal studies, qualified as a surgeon and physician in 1552. On Mary’s accession he became one of the council of the Marches of Wales. In 1553 he was elected member of Parliament for Wallingford and in the following year was returned for two constituencies, Reading and Wooten-Bassett; but on 12 Jan., 1554-5, he withdrew from the House, dissatisfied with the proceedings there. Succeeding the Plowden estates in 1577, he lectured on law at Middle Temple and during his treasurership the fine hall of that inn was begun. His fidelity to the Catholic faith prevented any further promotion under Elizabeth., but it is a family tradition that the queen offered him the Lord Chancellorship on condition of his joining the Anglican Church. He successfully defended Bishop Horne, and helped Catholics by his legal knowledge.

Monument of Sir Edmund Plowden, Temple Church, London. Photo by John Salmon.

On one occasion he was defending a gentleman charged with hearing Mass, and detected that the service had been performed by a layman for the purpose of informing against those who were present, whereon he exclaimed, “The case is altered; no priest, no Mass”, and thus secured an acquittal. This incident gave rise to the common legal proverb, “The case is altered, quoth Plowden”. He himself was required to give bond in 1569 to be of good behaviour in religious matters for he was delated to the Privy Council for refusing to attend the Anglican service, though no measures seem to have been taken against him. His works were: “Les comentaries ou les reportes de Edmunde Plowden (London, 1571), often reprinted and translated into Quares del Monsieur Plowden” (London, no date), included in some editions of the Reports; “A Treatise on Succession”, manuscripts preserved among the family papers. Its object was to prove that Mary, Queen of Scots, was not debarred from her right to the English throne by her foreign birth or the will of Henry VIII. Several manuscripts legal opinions are preserved in the British Museum and the Cambridge University Libraries. He married Catherine Sheldon of Beoley and by her had three sons and three daughters. There is a portrait effigy on his tomb in the Temple Church, and a bust in the Middle Temple Hall copied from one at Plowden.
EDWIN BURTON (Catholic Encyclopedia)

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Pope Clement XII

(LORENZO CORSINI).

Born at Florence, 7 April, 1652; elected 12 July, 1730; died at Rome 6 February, 1740. The pontificate of the saintly Orsini pope, Benedict XIII, from the standpoint of the spiritual interests of the Church, had left nothing to be desired. He had, however, given over temporal concerns into the hands of rapacious ministers; hence the finances of the Holy See were in bad condition; there was an increasing deficit, and the papal subjects were in a state of exasperation. It was no easy task to select a man who possessed all the qualities demanded by the emergency. After deliberating for four months, the Sacred College united on Cardinal Corsini, the best possible choice, were it not for his seventy-eight years and his failing eyesight.

A Corsini by the father’s side and by the mother’s a Strozzi, the best blood of Florence coursed through his veins. Innumerable were the members of his house who had risen to high positions in Church and State, but its chief ornament was St. Andrew Corsini, the canonized Bishop of Fiesole. Lorenzo made a brilliant course of studies, first in the Roman College, then at the University of Pisa, where, after five years, he received the degree of Doctor of Laws. Returning to Rome, he applied himself to the practice of law under the able direction of his uncle, Cardinal Neri Corsini, a man of the highest culture. After the death of his uncle and his father, in 1685, Lorenzo, now thirty-three years old, resigned his right of primogeniture and entered the ecclesiastical state. From Innocent XI he purchased, according to the custom of the time, for 30,000 scudi (dollars) a position of prelatial rank,and devoted his wealth and leisure to the enlargement of the library bequeathed to him by his uncle. In 1691 he was made titular Archbishop of Nicomedia and chosen nuncio to Vienna. He did not proceed to the imperial court, because Leopold advanced the novel claim, which Pope Alexander VIII refused to admit, of selecting a nuncio from a list of three names to be furnished by the pope. In 1696 Corsini was appointed to the arduous office of treasurer-general and governor of Castle Sant’ Angelo. His good fortune increased during the pontificate of Clement XI, who employed his talents in affairs demanding tact and prudence. On 17 May, 1706, he was created Cardinal-Deacon of the Title of Santa Susanna, retaining the office of papal treasurer. He was attached to several of the most important congregations and was made protector of a score of religious institutions. He advanced still further under Benedict XIII, who assigned him to the Congregation of the Holy Office and made him prefect of the judicial tribunal known as the Segnatura di Giustizia. He was successively Cardinal-Priest of S. Pietro in Vincoli and Cardinal-Bishop of Frascati.

He had thus held with universal applause all the important offices of the Roman Court, and it is not surprising that his elevation to the papacy filled the Romans with joy. In token of gratitude to his benefactor, Clement XI, and as a pledge that he would make that great pontiff his model, he assumed the title of Clement XII. Unfortunately he lacked the important qualities of youth and physical strength. The infirmities of old age bore heavily upon him. In the second year of his pontificate he became totally blind; in his later years he was compelled to keep his bed, from which he gave audiences and transacted affairs of state. Notwithstanding his physical decrepitude, he displayed a wonderful activity. He demanded restitution of ill-gotten goods from the ministers who had abused the confidence of his predecessor. The chief culprit, Cardinal Coscia, was mulcted in a heavy sum and sentenced to ten years’ imprisonment. Clement surrounded himself with capable officials, and won the affection of his subjects by lightening their burdens, encouraging manufacture and the arts, and infusing a modern spirit into the laws relating to commerce. The public lottery, which had been suppressed by the severe morality of Benedict XIII, was revived by Clement, and poured into his treasury an annual sum amounting to nearly a half million of scudi (dollars), enabling him to undertake the extensive buildings which distinguish his reign. He began the majestic façade of St. John Lateran and built in that basilica the magnificent chapel of St. Andrew Corsini. He restored the Arch of Constantine and built the governmental palace of the Consulta on the quirinal. He purchased from Cardinal Albani for 60,000 scudi the fine collection of statues, inscriptions, etc. with which he adorned the gallery of the Capitol. He paved the streets of Rome and the roads leading from the city, and widened the Corso. He began the great Fontana di Trevi, one of the noted ornaments of Rome.

In order to facilitate the reunion of the Greeks, Clement XII founded at Ullano, in Calabria, the Corsini College for Greek students. With a similar intent he called to Rome Greek-Melchite monks of Mt. Lebanon, and assigned to them the ancient church of Santa Maria in Domnica. He dispatched Joseph Simeon Assemani to the East for the twofold purpose of continuing his search for manuscripts and presiding as legate over a national council of Maronites. We make no attempt to enumerate all the operations which this wonderful blind-stricken old man directed from his bed of sickness. His name is associated in Rome with the foundation and embellishment of institutions of all sorts. The people of Ancona hold him in well-deserved veneration and have erected on the public square a statue in his honour. He gave them a port which excited the envy of Venice, and built a highway that gave them easy access to the interior. He drained the marshes of the Chiana near Lake Trasimeno by leading the waters through a ditch fourteen miles long into the Tiber. He disavowed the arbitrary action of his legate, Cardinal Alberoni, in seizing San Marino, and restored the independence of that miniature republic. His activity in the spiritual concerns of the Church was equally pronounced. His efforts were directed towards raising the prevalent low tone of morality and securing discipline, especially in the cloisters. He issued the first papal decree against the Freemasons (1738). He fostered the new Congregation of the Passionists and gave to his fellow-Tuscan, St. Paul of the Cross, the church and monastery of Sts. John and Paul, with the beautiful garden overlooking the Colosseum. He canonized Sts. Vincent de Paul, John Francis Regis, Catherine Fieschi Adorni, Juliana Falconieri, and approved the cult of St. Gertrude. He proceeded with vigour against the French Jansenists and had the happiness to receive the submission of the Maurists to the Constitution Unigenitus. Through the efforts of his missionaries in Egypt 10,000 Copts, with their patriarch, returned to the unity of the Church. Clement persuaded the Armenian patriarch to remove from the diptychs the anathema against the Council of Chalcedon and St. Leo I. In his dealings with the powers of Europe, he managed by a union of firmness and moderation to preserve or restore harmony; but he was unable to maintain the rights of the Holy See over the Duchies of Parma and Piacenza. It was a consequence of his blindness that he should surround himself with trusted relatives; but he advanced them only as they proved their worth, and did little for his family except to purchase and enlarge the palace built in Trastevere for the Riarii, and now known as the Palazzo Corsini (purchased in 1884 by the Italian Government, and now the seat of the Regia Accademia dei Lincei). In 1754, his nephew, Cardinal Neri Corsini, founded there the famous Corsini Library, which in 1905 included about 70,000 books and pamphlets, 2288 incunabula or works printed in the first fifty or sixty years after the discovery of printing, 2511 manuscripts, and 600 autographs. Retaining his extraordinary faculties and his cheerful resignation to the end, he died in the Quirinal in his eighty-eighth year. His remains were transferred to his magnificent tomb in the Lateran, 20 July, 1742.

FABRONIUS, De vita et rebus gestis Clementis XII (Rome, 1760), also in FASSINI, Supplemento to the Historia Ecclesiastica of NATALIS ALEXANDER (Bassano, 1778); PASSERINI, Genealogia e Storia della famiglia Corsini (Florence, 1858); VON REUMONT, Gesch. d. Stadt Rom (Berlin, 1867), III, iii, 653-55; NOVAES, Elementi della storia de’ sommi pontefici (Rome, 1821-25); HERGENRÖTHER-KIRSCH, Kirchengeschichte (4th ed., Freiburg, 1907) III (bibliography); ARTAUD DE MONTOR, History of the Roman Pontiffs (New York, 1867), II.

JAMES F. LOUGHLIN (Catholic Encyclopedia)

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Pope Blessed Pius IX

(GIOVANNI MARIA MASTAI-FERRETTI).

Portrait of Pope Pius IX, Giovanni Maria Mastai Ferretti. Painted by Theodor Breidwiser

Pope from 1846-78; born at Sinigaglia, 13 May, 1792; died in Rome, 7 February, 1878.

BEFORE HIS PAPACY

His early years. After receiving his classical education at the Piarist College in Volterra from 1802-09 he went to Rome to study philosophy and theology, but left there in 1810 on account of political disturbances. He returned in 1814 and, in deference to his father’s wish, asked to be admitted to the pope’s Noble Guard. Being subject to epileptic fits, he was refused admission and, following the desire of his mother and his own inclination, he studied theology at the Roman Seminary, 1814-18. Meanwhile his malady had ceased and he was ordained priest, 10 April, 1819. Pius VII appointed him spiritual director of the orphan asylum popularly known as “Tata Giovanni”, in Rome, and in 1823 sent him, as auditor of the Apostolic delegate, Mgr Muzi, to Chile in South America. Upon his return in 1825 he was made canon of Santa Maria in Via Lata and director of the large hospital of San Michele by Leo XII. The same pope created him Archbishop of Spoleto, 21 May, 1827. In 1831 when 4000 Italian revolutionists fled before the Austrian army and threatened to throw themselves upon Spoleto, the archbishop persuaded them to lay down their arms and disband, induced the Austrian commander to pardon them for their treason, and gave them sufficient money to reach their homes. On 17 February, 1832, Gregory XVI transferred him to the more important Diocese of Imola and, 14 December, 1840, created him cardinal priest with the titular church of Santi Pietro e Marcellino, after having reserved him since 23 December, 1839. He retained the Diocese of Imola until his elevation to the papacy. His great charity and amiability had made him beloved by the people, while his friendship with some of the revolutionists had gained for him the name of liberal.

His election. On 14 June, 1846, two weeks after the death of Gregory XVI, fifty cardinals assembled in the Quirinal for the conclave. They were divided into two factions, the conservatives, who favoured a continuance of absolutism in the temporal government of the Church, and the liberals, who were desirous of moderate political reforms. At the fourth scrutiny, 16 June, Cardinal Mastai-Ferretti, the liberal candidate, received three votes beyond the required majority. Cardinal Archbishop Gaysruck of Milan had arrived too late to make use of the right of exclusion against his election, given him by the Austrian Government. The new pope accepted the tiara with reluctance and in memory of Pius VII, his former benefactor, took the name of Pius IX. His coronation took place in the Basilica of St. Peter on 21 June. His election was greeted with joy, for his charity towards the poor. his kindheartedness, and his wit had made him very popular.

TEMPORAL ASPECT OF HIS PAPACY

Within the Papal States. Conciliatory policies (1846-1848).— “Young Italy” was clamouring for greater political freedom. The unyielding attitude of Gregory XVI and his secretary of state, Cardinal Lambruschini, had brought the papal states to the verge of a revolution. The new pope was in favour of a political reform. His first great political act was the granting of a general amnesty to political exiles and prisoners on 16 July, 1846. This act was hailed with enthusiasm by the people, but many prudent men had reasonable fears of the results. Some extreme reactionaries denounced the pope as in league with the Freemasons and the Carbonari. It did not occur to the kindly nature of Pius IX that many of the pardoned political offenders would use their liberty to further their revolutionary ideas. That he was not in accord with the radical ideas of the times he clearly demonstrated by his Encyclical of 9 November, 1846, in which he laments the oppression of Catholic interests, intrigues against the Holy See, machinations of secret societies, sectarian bitterness, the Bible associations, indifferentism, false philosophy, communism, and the licentious press. He was, however, willing to grant such political reforms as he deemed expedient to the welfare of the people and compatible with the papal sovereignty. On 19 April, 1847, he announced his intention to establish an advisory council (Consulta di Stato), composed of laymen from the various provinces of the papal territory. This was followed by the establishment of a civic guard (Guardia Civica), 5 July, and a cabinet council, 29 December.

Failure of appeasement (1848-1850).— But the more concessions the pope made, the greater and more insistent became the demands. Secret clubs of Rome, especially the “Circolo Romano”, under the direction of Ciceruacchio, fanaticized the mob with their radicalism and were the real rulers of Rome. They spurred the people on to be satisfied with nothing but a constitutional government, an entire laicization of the ministry, and a declaration of war against hated and reactionary Austria.

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St. Richard, King and Confessor

St. RichardThis saint was an English prince, in the kingdom of the West-Saxons, and was perhaps deprived of his inheritance by some revolution in the state: or he renounced it to be more at liberty to dedicate himself to the pursuit of Christian perfection.

His three children, Winebald, Willibald, and Warburga, are all honored as saints. Taking with him his two sons, he undertook a pilgrimage of penance and devotion, and sailing for Hamblehaven, landed in Neustria on the Western coasts of France.

His daughter, St. Walburga, who became abbess of the monastery founded by her brother St. Willibald. The little vials represent the collected oil that secretes from her bones.

His daughter, St. Walburga, who became abbess of the monastery founded by her brother St. Willibald. The little vials represent the collected oil that secretes from her bones.

He made a considerable stay at Rouen, and made his devotions in the most holy places that lay in his way through France. Being arrived at Lucca in Italy, in his road to Rome, he there died suddenly, about the year 722, and was buried in St. Fridian’s church there.

His relics are venerated to this day in the same place, and his festival kept at Lucca with singular devotion.St. RichardSt. Richard, when living, obtained by his prayers the recovery of his younger son Willibald, whom he laid at the foot of a great crucifix erected in a public place in England, when the child’s life was despaired of in a grievous sickness: and since his death, many have experienced the miraculous power of his intercession with God, especially where his relics invite the devotion of the faithful.

His festival is kept at Lucca, and his name honored in the Roman Martyrology on the 7th of February.

See the life of St. Willibald by his cousin, a nun of Heidenheim, in Canisius’s Lectiones Antiquæ, with the notes of Basnage. Henschenius, Feb. t. 2. p. 70.

The Lives of the Saints, by Rev. Alban Butler, 1866. Volume II: February, p. 377.

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Bl. Justus Takayama Ukon was a Japanese Catholic daimyō and samurai who lived during the Sengoku period.

Prince [Justus] Ucondono, a distinguished general, to whom Taicosama was indebted for his empire, was living for six years in exile, because he had refused to abjure his faith. He had been stripped of his dignities, deprived of his estates, his old father, his wife, and his large family sharing in the same privations; yet they esteemed themselves happy in being able to suffer for Jesus Christ. When he heard of the persecution, he took leave of the king of Canga, under whose supervision he had been placed and whose friendship he enjoyed on account of his great virtue. The latter assured him that the court was not thinking of him; but the noble Ucondono answered: “My dear prince, the greatest happiness in which I can delight in this world is to die for the faith that I profess. Whatever may be the assurance that you give me, I am going to prepare myself for death.” He immediately set out for Meaco.

Rev. Eugene Grimm, ed. Victories of the Martyrs, vol. 9, The Complete Works of Saint Alphonsus de Ligouri (New York: Benzinger Brothers, 1888), 320.

Short Stories on Honor, Chivalry, and the World of Nobility—no. 761

 

Nobility.org

Prince Justus Ucondono, is also known as Dom Justo Takayama Ukon, was a samurai for Toyotomi Hideyoshi. He was exiled to Manila, where he died 40 days after his arrival from a fever. He is the only daimyō buried in the Manila Cathedral. He was beatified on February 7, 2017.

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Mary Queen of Scots

February 5, 2026

Mary Queen of Scots

Mary Stuart, born at Linlithgow, 8 December, 1542; died at Fotheringay, 8 February, 1587. She was the only legitimate child of James V of Scotland. His death (14 December) followed immediately after her birth, and she became queen when only six days old.

Portrait of Mary Stuart, Queen of Scots, at the age of 12 or 13. Painting by François Clouet

Portrait of Mary Stuart, Queen of Scots, at the age of 12 or 13. Painting by François Clouet

The Tudors endeavored by war to force on her a match with Edward VI of England. Mary, however, was sent to France, 7 August, 1548, where she was excellently educated, as is now admitted by both friend and foe. On 24 April, 1558, she married the dauphin Francis and, on the death of Henri II, 10 July, 1559, became Queen Consort of France.

This apparent good fortune was saddened by the loss of Scotland. Immediately after the accession of Elizabeth, her council made plans to “help the divisions” of Scotland by aiding those “inclined to true religion”. The revolution broke out in May, and with Elizabeth’s aid soon gained the upper hand. There were dynastic, as well as religious, reasons for this policy. Elizabeth’s birth being illegitimate, Mary, though excluded by the will of Henry VIII, might claim the English Throne as the legitimate heir. As the state of war still prevailed between the two countries, there was no chance of her being accepted, but her heralds did, later on, emblazon England in her arms, which deeply offended the English Queen. Mary’s troubles were still further increased by the Huguenot rising in France, called le tumulte d’Amboise (6-17 March, 1560), making it impossible for the French to succor Mary’s side in Scotland.

Mary, Queen of Scots Depicted in an 1885 Engraving

Mary, Queen of Scots Depicted in an 1885 Engraving

At last the starving French garrison of Leith was obliged to yield to a large English force, and Mary’s representatives signed the Treaty of Edinburgh (6 July, 1560). One clause of this treaty might have excluded from the English throne all Mary’s descendants, amongst them the present reigning house, which claims through her. Mary would never confirm this treaty. Francis II died, 5 December, and Mary, prostrate for a time with grief, awoke to find all power gone and rivals installed in her place. Though the Scottish reformers had at first openly plotted her deposition, a change was making itself felt, and her return was agreed to. Elizabeth refused a passport, and ordered her fleet to watch for Mary’s vessel. She sailed in apprehension of the worst, but reached Leith in safety, 19 August, 1561.

Mary Queen of Scots by Federico Zuccari

Mary Queen of Scots by Federico Zuccari

The political revolution, the vast appropriations of church property, and the frenzied hatred of Knox’s followers for Catholicism made any restoration of the old order impossible. Mary contented herself with the new and, by her moderation and management, left time for a gradual return of loyalty. But though she ruled, she did not yet govern. She issued, and frequently repeated, a proclamation accepting religion as she had found it — the first edict of toleration in Great Britain. A slow but steady amelioration of the lot of Catholics took place. At the end of her reign there were no fewer than 12,600 Easter communions at Edinburgh.

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Saint John of Matha

Founder of the Order of the Most Holy Trinity.

St. John of Matha

He was born into Provencal nobility in 1154 at Faucon-de-Barcelonnette, France. As a youth, he was educated at Aix-en-Provence, and later studied theology at the University of Paris. While in Paris, he was urged by a vision during his first Mass to dedicate his life to the service of the captive Christian slaves. He offered service to and was instructed by the hermit, St. Felix of Valois, in the region of Soissons, and went to Rome with him in 1198.

On December 17, 1198, he obtained the preliminary approval of Pope Innocent III for a new order dedicated in honor of the Blessed Trinity for the redemption of Christian captives. This order was fully approved in 1209. The Order of the Most Holy Trinity’s first monastery was established at Cerfroid (just north of Paris) and the second at Rome at the church of San Tommaso in Formis. Christian slaves were first rescued by the Order in 1201. In 1202 and 1210 John traveled to Tunisia himself and brought back countless Christian slaves.

St. John of Matha died on December 17, 1213 in Rome. In 1655, his relics were transferred from Rome to Madrid. His cultus was approved in 1665.

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Candlemas

February 2, 2026

Presentation of Our Lord in the Temple. Marble with gilding. Workshop of Benedetto Briosco (Italian, ca. 1460-after 1514) and of Tomaso Cazzaniga.

Also called: Purification of the Blessed Virgin (Greek Hypapante), Feast of the Presentation of Christ in the Temple. Observed 2 February in the Latin Rite.

According to the Mosaic law a mother who had given birth to a man-child was considered unclean for seven days; moreover she was to remain three and thirty days “in the blood of her purification”; for a maid-child the time which excluded the mother from sanctuary was even doubled. When the time (forty or eighty days) was over the mother was to “bring to the temple a lamb for a holocaust and a young pigeon or turtle dove for sin”; if she was not able to offer a lamb, she was to take two turtle doves or two pigeons; the priest prayed for her and so she was cleansed. (Leviticus 12:2-8)

Forty days after the birth of Christ Mary complied with this precept of the law, she redeemed her first-born from the temple (Numbers 18:15), and was purified by the prayer of Simeon the just, in the presence of Anna the prophetess (Luke 2:22 sqq.). No doubt this event, the first solemn introduction of Christ into the house of God, was in the earliest times celebrated in the Church of Jerusalem. We find it attested for the first half of the fourth century by the pilgrim of Bordeaux, Egeria or Silvia. The day (14 February) was solemnly kept by a procession to the Constantinian basilica of the Resurrection, a homily on Luke 2:22 sqq., and the Holy Sacrifice. But the feast then had no proper name; it was simply called the fortieth day after Epiphany. This latter circumstance proves that in Jerusalem Epiphany was then the feast of Christ’s birth.

The Presentation by Giovanni Bellini.

From Jerusalem the feast of the fortieth day spread over the entire Church, and later on was kept on the 2nd of February, since within the last twenty-five years of the fourth century the Roman feast of Christ’s nativity (25 December) was introduced. In Antioch it is attested in 526 (Cedrenue); in the entire Eastern Empire it was introduced by the Emperor Justinian I (542) in thanksgiving for the cessation of the great pestilence which had depopulated the city of Constantinople. In the Greek Church it was called Hypapante tou Kyriou, the meeting (occursus) of the Lord and His mother with Simeon and Anna. The Armenians call it: “The Coming of the Son of God into the Temple” and still keep it on the 14th of February (Tondini di Quaracchi, Calendrier de la Nation Arménienne, 1906, 48); the Copts term it “presentation of the Lord in the Temple” (Nilles, Kal. man., II 571, 643). Perhaps the decree of Justinian gave occasion also to the Roman Church (to Gregory I?) to introduce this feast, but definite information is wanting on this point. The feast appears in the Gelasianum (manuscript tradition of the seventh century) under the new title of Purification of the Blessed Virgin Mary. The precession is not mentioned.

Pope Sergius I (687-701) introduced a procession for this day. The Gregorianum (tradition of the eighth century) does not speak of this procession, which fact proves that the procession of Sergius was the ordinary “station”, not the liturgical act of today. The feast was certainly not introduced by Pope Gelasius to suppress the excesses of the Lupercalia (Migne, Missale Gothicum, 691), and it spread slowly in the West; it is not found in the “Lectionary” of Silos (650) nor in the “Calendar” (731-741) of Sainte-Genevieve of Paris. In the East it was celebrated as a feast of the Lord; in the West as a feast of Mary; although the “Invitatorium” (Gaude et lætare, Jerusalem, occurrens Deo tuo), the antiphons and responsories remind us of its original conception as a feast of the Lord. The blessing of the candles did not enter into common use before the eleventh century; it has nothing in common with the procession of the Pupercalia. In the Latin Church this feast (Purificatio B.M.V.) is a double of the second class. In the Middle Ages it had an octave in the larger number of dioceses; also today the religious orders whose special object is the veneration of the Mother of God (Carmelites, Servites) and many dioceses (Loreto, the Province of Siena, etc.) celebrate the octave.

Blessing of Candles and Procession

According to the Roman Missal the celebrant after Terce, in stole and cope of purple colour, standing at the epistle side of the altar, blesses the candles (which must be of beeswax). Having sung or recited the five orations prescribed, he sprinkles and incenses the candles. Then he distributes them to the clergy and laity, whilst the choir sings the canticle of Simeon, “Nunc dimittis”. The antiphon “Lumen ad revelationem gentium et gloriam plebis tuæ Israel” is repeated after every verse, according to the medieval custom of singing the antiphons. During the procession which now follows, and at which all the partakers carry lighted candles in their hands, the choir sings the antiphon “Adorna thalamum tuum, Sion,” composed by St. John of Damascus, one of the few pieces which, text and music, have been borrowed by the Roman Church from the Greeks. The other antiphons are of Roman origin.

The solemn procession represents the entry of Christ, who is the Light of the World, into the Temple of Jerusalem. It forms an essential part of the liturgical services of the day, and must be held in every parochial church where the required ministers can be had. The procession is always kept on 2 February even when the office and Mass of the feast is transferred to 3 February. Before the reform of the Latin liturgy by St. Pius V (1568), in the churches north and west of the Alps this ceremony was more solemn. After the fifth oration a preface was sung. The “Adorna” was preceded by the antiphon “Ave Maria.”

While now the procession in held inside the church, during the Middle Ages the clergy left the church and visited the cemetery surrounding it. Upon the return of the procession a priest, carrying an image of the Holy Child, met it at the door and entered the church with the clergy, who sang the canticle of Zachary, “Benedictus Dominus Deus Israel.” At the conclusion, entering the sanctuary, the choir sang the responsory, “Gaude Maria Virgo” or the prose, “Inviolata” or some other antiphon in honour of the Blessed Virgin.

FREDERICK G. HOLWECK

Crêpes in France and Belgium:

Candlemas in these countries is also considered the day of crêpes. Tradition attributes this custom to Pope Gelasius I, who had pancakes distributed to pilgrims arriving in Rome. Their round shape and golden color, reminiscent of the solar disc, refer to the return of spring after the dark and cold of winter.

Recipe – A Delicious Mistake

Nutella Crepes

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St. Lawrence

St. LawrenceSecond Archbishop of Canterbury, d. 2 Feb., 619. For the particulars of his life and pontificate we rely exclusively on details added by medieval writers being unsupported by historical evidence, though they may possibly embody ancient traditions. According to St. Bede, he was one of the original missionaries who left Rome with St. Augustine in 595 and finally landed in Thanet in 597. After St. Augustine had been consecrated he sent St. Lawrence back to Rome, to carry to the pope the news of the conversion of King Ethelbert and his people, to announce his consecration, and to ask for direction on certain questions. In this passage of the historian St. Lawrence is referred to as presbyter, in distinction to Peter who is called monachus. From this it has been conjectured that he was a secular priest and not a monk; but this conclusion has been questioned by Benedictine writers such as Elmham in the Middle Ages and Mabillon in later times. When St. Gregory had decided the questions asked, St. Lawrence returned to Britain bearing the replies, and he remained with St. Augustine sharing his work. That saint, shortly before his death which probably took place in 604, consecrated St. Lawrence as bishop, lest the infant Church should be left for a time without a pastor. Of the new archbishop’s episcopate Bede writes: “Lawrence, having attained the dignity of archbishop, strove most vigorously to add to the foundations of the Church which he had seen so nobly laid and to forward the work by frequent words of holy exhortation and by the constant example of his devoted labour.” St. Lawrence The only extant genuine document relating to him is the fragment preserved by Bede of the letter he addressed to the Celtic bishops exhorting them to peace and unity with Rome. The death of King Ethelbert, in 616 was followed by a heathen reaction under his son Eadbald, and under the sons of Sebert who became kings of the East Saxons. Saints Mellitus and Justus, bishops of the newly-founded Sees of London and Rochester, took refuge with St. Lawrence at Canterbury and urged him to fly to Gaul with them. They departed, and he, discouraged by the undoing of St. Augustine’s work, was preparing to follow them, when St. Peter appeared to him in a vision, blaming him for thinking of leaving his flock and inflicting stripes upon him. In the morning he hastened to the king, exhibiting his wounded body and relating his vision. This led to the conversion of the king, to the recall of Saints Mellitus and Justus, and to their perseverance in their work of evangelizing Kent and the neighbouring provinces. These events occurred about 617 or 618, and shortly afterwards St. Lawrence died and was buried near St. Augustine in the north porch of St. Peter’s Abbey church, afterwards known as St. Augustine’s. His festival is observed in England on 3 February.

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Bede, Historia Ecclesiastica Gentis Anglorum, I, xxvii; Ii, iv-vii; Elmham, Historia Monasterii S. Augustini in Rolls Series (London, 1858); Acta SS. Boland., February, I; Hardy, Descriptive Catalogue (London, 1862-71), giving a list of MS. lives; Haddan and Stubbs, Ecclesiastical Documents I (London, 1869), ii; Stubbs in Dict. Christ. Biog., s. v. Laurentius (25); Hunt in Dict. Nat. Biog., s. v. Lawrence.

EDWIN BURTON (Catholic Encyclopedia)

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February 2 – “Though in chains, he is as gay as a little bird”

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February 3 – The Stuff of Which Saints Are Made

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February 4 – Wild and dissolute, but then he heard this!

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February 4 – Patron of Armenia

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January 29 – Noble enough to cover five contemporary kings with invective

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January 30 – Sir Everard Digby

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January 30 – Dom Guéranger

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January 31 – St. John Bosco Meets His First Noble Patroness

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January 31 – The Glory of the Ladies

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February 1 – She and Saint Patrick were “one heart and one mind”

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Saint Brigid of Ireland Born in 451 or 452 of princely ancestors at Faughart, near Dundalk, County Louth; d. 1 February, 525, at Kildare. Refusing many good offers of marriage, she became a nun and received the veil from St. Macaille. With seven other virgins she settled for a time at the foot of Croghan […]

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February 1 – “The sublime genius of the man”

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Saint Ephraem (Ephrem, Ephraim) Born at Nisibis, then under Roman rule, early in the fourth century; died June, 373. The name of his father is unknown, but he was a pagan and a priest of the goddess Abnil or Abizal. His mother was a native of Amid. Ephraem was instructed in the Christian mysteries by […]

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February 1 – Adventurer Historian

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François-Xavier Charlevoix Historian, born at St-Quentin, France, 24 October, 1682, died at La Flèche, 1 February, 1761. He entered the Society of Jesus, 15 September, 1698, at the age of sixteen, studied philosophy at the Collège de Louis le Grand (1700-1704), and then went to Quebec, where he taught grammar from 1705 to 1709. During […]

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January 26 – St. Bathilde

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January 27 – Foundress of the Ursulines

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January 26 – Godfrey Giffard

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January 27 – Pope St. Vitalian

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January 27 – John de Pineda

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January 28 – Great in every sense

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January 28 – Larochejacquelein killed by the very men whose lives he spared

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While Turreau was thus devastating La Vendée, where were Larochejacquelein, Stofflet, and Charette? Had they forgotten their country and its cause—were they deaf to her cries of distress? Charette still fought in the depths of the Marais; Stofflet in the recesses of the Bocage; but Larochejacquelein, the young, the brave, the chivalrous, the peasants’ idol […]

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January 28 – Angelic Doctor, Italian Count

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January 22 – Patron of American Missions

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Adèle Bayer (née Parmentier) Eldest daughter of Andrew Parmentier, b. in Belgium, 4 July, 1814, and d. in Brooklyn, New York, 22 January, 1892. Andrew Parmentier, a horticulturist and civil engineer, was b. at Enghien, Belgium, 3 July, 1780, and d. in Brooklyn, New York, 26 November, 1830. His father, Andrew Joseph Parmentier, was a […]

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January 22 – Blessed Prince

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January 22 – Defended by a raven

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St. Vincent of Saragossa Deacon of Saragossa, and martyr under Diocletian, 304; mentioned in the Roman Martyrology, 22 Jan., with St. Anastasius the Persian, honoured by the Greeks, 11 Nov. This most renowned martyr of Spain is represented in the dalmatic of a deacon, and has as emblems a cross, a raven, a grate, or […]

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January 23 – St. Bernard

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(BARNARD.) Archbishop of Vienne, France. Born in 778; died at Vienne, 23 January, 842. His parents, who lived near Lyons and had large possessions, gave him an excellent education, and Bernard in obedience to the paternal wish, married and became a military officer under Charlemagne. After seven years as a soldier the death of his […]

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January 23 – Mary Ward and the Institute of Mary

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Mary Ward Foundress, born 23 January, 1585; died 23 January, 1645; eldest daughter of Marmaduke Ward and Ursula Wright, and connected by blood with most of the great Catholic families of Yorkshire. She entered a convent of Poor Clares at St.-Omer as lay sister in 1606. The following year she founded a house for Englishwomen […]

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January 24 – Saintly and Aristocrat

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St. Francis de Sales Bishop of Geneva, Doctor of the Universal Church; born at Thorens, in the Duchy of Savoy, 21 August, 1567; died at Lyons, 28 December, 1622. His father, François de Sales de Boisy, and his mother, Françoise de Sionnaz, belonged to old Savoyard aristocratic families. The future saint was the eldest of […]

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January 24 – Pope Stephen (IV) V and the confusion of counting the Popes Stephen

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Pope Stephen (IV) V (816-17) Stephen (IV) V, Pope, date of birth unknown; died 24 Jan., 817. Stephen, the son of Marinus, was of the same noble Roman family which gave two other popes to the Church. During his youth he had been patronized by Hadrian I and Leo III, the latter of whom had […]

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January 24 – Guy Pierre de Fontgalland

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Guy de Fontgalland (November 30, 1913 – January 24, 1925), Servant of God, was regarded in the inter-war period as the youngest potential Catholic saint who was not a martyr. His beatification process was opened on November 15, 1941, and suspended on November 18, 1947.[1] Life Guy de Fontgalland was the son of count Pierre […]

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January 25 – Blessed Teresa Grillo Michel

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BL. TERESA GRILLO MICHEL was born in Spinetta Marengo (Alessandria), Italy, on 25 September 1855. She was the fifth and last child of Giuseppe, the head physician at the Civil Hospital of Alessandria, and of Maria Antonietta Parvopassau, a descendent of an illustrious family of Alessandria. At Baptism she was given the name of Maddalena. […]

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January 25 – St. Poppo

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St. Poppo Abbot, born 977; died at Marchiennes, 25 January, 1048. He belonged to a noble family of Flanders; his parents were Tizekinus and Adalwif. About the year 1000 he made a pilgrimage to the Holy Land with two others of his countrymen. Soon after this he also went on a pilgrimage to Rome. He […]

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Destructive Indifference or Destructive Irreverence?

January 19, 2026

Considering this photograph, the reader gifted with an artistic sense will surely sense the violent contrast in it. This monumental pulpit, crowned by a canopy with noble and elegant lines that confer upon it a princely quality, dates from the eighteenth century and is part of the parish church of La Ferté-sur-Aube in France. But […]

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January 19 – The scion of a noble family who longed to be enrolled in the noble army of martyrs

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St. Blathmac A distinguished Irish monk, b. in Ireland about 750. He suffered martyrdom in Iona, about 835. He is fortunate in having had his biography written by Strabo, Benedictine Abbot of Reichenau (824-849), and thus the story of his martyrdom has been handed down through the ages. Strabo’s life of this saint is in […]

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January 19 – James Lainez

January 19, 2026

(LAYNEZ). Second general of the Society of Jesus, theologian, b. in 1512, at Almazan, Castille, in 1512; d. at Rome, 19 January, 1565. His family, although Christian for many generations, had descended from Jewish stock, as has been established by Sacchini (Historia Societatis Jesu, II, sec. 32). Lainez graduated in arts at the University of […]

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January 19 – Bishop Frederic Baraga

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First Bishop of Marquette, Michigan, U.S.A., born 29 June, 1797, at Malavas, in the parish of Dobernice in the Austrian Dukedom of Carniola; died at Marquette, Michigan, 19 January, 1868. He was baptized on the very day of his birth, in the parish church of Dobernice, by the names of Irenaeus Frederic, the first of […]

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January 19 – St. Wolstan

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Benedictine, and Bishop of Worcester, b. at Long Itchington, Warwickshire, England, about 1008; d. at Worcester, 19 Jan.,1095. Educated at the great monastic schools of Evesham and Peterborough, he resolutely combated and overcame the temptations of his youth, and entered the service of Brithege, Bishop of Worcester, who ordained him priest about 1038. Refusing all […]

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The Conversion of Alphonse Ratisbonne

January 19, 2026

By Armando Santos Alphonse Ratisbonne was a young Jew from a family of well-established bankers in Strasbourg, France. He also was socially prominent due to his wealth and blood-ties to the Rothchilds. In 1827, Alphonse’s older brother, Thèodore, converted to Catholicism and entered the priesthood, thus breaking with his family whose hopes now lay in […]

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January 20 – A dove landed on his head, and you would not believe what happened next!

January 19, 2026

Pope St. Fabian (FABIANUS) Pope (236-250), the extraordinary circumstances of whose election is related by Eusebius (Hist. Eccl., VI, 29). After the death of Anterus he had come to Rome, with some others, from his farm and was in the city when the new election began. While the names of several illustrious and noble persons […]

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