The Rosary According to St. Louis-Marie de Montfort

Introduction

The origins of praying the rosary depends on where you focus your search. One traditional story says that since the lay faithful could not pray the 150 psalms prayed by the clergy and monks, they instead adapted to the simple prayer of 150 Hail Marys - which was easier to memorize and recite. Another story of its origin is connected with St. Dominic's battle against the Albigensian heresy. This story says that the Blessed Virgin Mary gave the rosary to St. Dominic de Guzman to obtain victory against the Albigensians.

The Rosary as an established prayer

Since origins are difficult to ascertain when historical records in the past are not yet fully documented, what is definite is that the rosary as a prayer was established in the Church. An official Catholic rosary confraternity was founded and the establishment of numerous papal indulgences were given to this prayer. By 1573 A.D., an official feast of the rosary was declared and made part of the annual Catholic liturgical cycle.

St. Louis-Marie de Montfort and the rosary

Many saints wrote about the rosary and encouraged everyone to devote themselves to Mary through praying it regularly. In his book, "The Secret of the Rosary", St. Louis-Marie Grignion de Montfort, says that the rosary recited with the meditation of the mysteries brings about the following marvelous results:

• 1 it brings us to a perfect knowledge of Jesus
• 2 it purifies our souls from sin
• 3 it gives us victory over our enemies
• 4 it makes the practice of virtue easy
• 5 it makes our love for God more ardent and fervent
• 6 it enriches us with graces and merits
• 7 it supplies us with what is needed to pay our debts to God and to others
• 8 it obtains all kinds of graces from God

For many lay faithful who are employed, practice a profession, manage a business, and care for a family, the 7th benefit is a relief! It is a consolation to seriously consider that praying to Mary according to Montfort can help pay debts! But look how Montfort composed his list. This benefit is placed only towards the end. What is important for Montfort is the first benefit - "it gradually brings us a perfect knowledge of Jesus Christ" (Secret of the Rosary #81).

A Christ-centered prayer

The rosary is classified under all Marian devotions, and St. Louis-Marie de Montfort teaches that its primary end is to know Christ-Wisdom better. With St. John Paul II adding the light mysteries to the rosary, the devotion now points all the faithful more and more to the person of Christ. The rosary therefore is now seen as a Christ-centered prayer that helps the devotee know Christ, the Eternal Wisdom of God. It is the meditations accompanying the recitation of the prayers reveals who Christ is for us. As all the faithful contemplate the Person of Jesus in the joyful, sorrowful, luminous and glorious mysteries, all are led to know, love and serve the Lord all the more.

Sources of this blog post

• The New Concise Catholic Dictionary, by Ekstrom
• God Alone, by Montfort Publications

Devotion to the Blessed Mother: Seven Wonderful Effects

Devotion to Mary: Seven Wonderful Effects

Introduction

In his book, "The True Devotion to Mary", St. Louis-Marie de Montfort writes on the seven wonderful effects which the practice of devotion to Mary can produce in any soul. These seven wonderful effects upon the soul are:

• (1) knowledge of our unworthiness


• (2) a share in Mary's faith


• (3) the gift of pure love


• (4) great confidence in God and in Mary


• (5) communication of the spirit of Mary


• (6) transformation into the likeness of Jesus


• (7) the greater glory of Christ

(1) Knowledge of our unworthiness

Devotion to the Blessed Mother gives light from the Holy Spirit. It is this light that will reveal our evil inclinations, and the knowledge of man's incapability to do any good apart from what God produces in all souls as their Creator. This knowledge also reveals all that is sinful and destructive in the soul. In the spiritual language of the 18th century, St. Louis-Marie says: "you will despise yourself and think of yourself as a snail that soils everything with its slime, as a toad that poisons everything with its venom, as a malevolent serpent seeking only to deceive". He goes on to write despite man's unworthiness, the humble Virgin Mary shall share her humility with all who do not look down slightingly upon anyone. [True Devotion #213]

(2) A share in Mary's faith

Practicing devotion to Mary, all have the privilege of sharing in her faith. Mary's faith is strong. According to Montfort, her faith is "stronger than that of all the patriarchs, prophets, apostles and saints". The more all gain the friendship of Mary in a devotion to her, the more all will be inspired by her faith and its application to daily work and life. It will help all to be less dependent on feelings of spiritual consolation, especially extraordinary ones. The faith that Mary shares and inspires in all who devote themselves to her us is a lively faith, a firm faith, an active faith, a probing faith, and a courageous faith. It is this quality of faith that will lead all souls to carry out God's will without hesitation: the salvation of our own souls and that of others as well. Mary's faith is an all-powerful weapon against darkness and death. It is a faith which that gives strength to resist the Evil One and the other enemies of mankind's salvation. [True Devotion #214]

(3) The gift of pure love

Devotion to Mary will rid all hearts of all scruples and excessive servile fear. She will fill every heart with pure love of which Mary herself is the treasury. Instead of a relationship of servile fear to God's judgment, Mary shall help all see that God is a loving Father whom His children are called to please at all times. The gift of pure love will help devotees speak to God in prayer very trustfully as a child does to his Father. Whenever anyone fails to please God, all that is needed is to humbly beg His pardon, repent, and rise again to enjoy His favor once more. In this peaceful, relaxed and uplifted state, and with much hope, the journey to God as Father continues. [True Devotion #215]

(4) Great confidence in God and in Mary

After faithfully devoting oneself to the holy Mother of God, Mary will fill the soul with unbounded confidence in God and in herself. The more souls give themselves to Jesus through her, the more she will impart to souls her virtues and clothe them in her own merits. The more devotees increase their confidence in Mary and give her in trust all that they are and possess, the less they shall trust in themselves. They would trust much more in her whom devotion made the very treasury of all life. Mary is God's "treasury" - where He has placed all that He holds most precious. When devotees make Mary - "the treasury of the Lord" - also their treasure, they will eventually be weaned from all earthly pleasures and rest on her as the treasure wherein all good things will come to every soul. [True Devotion #216]

(5) Communication of the spirit of Mary

When souls devote themselves fully to Mary, her soul will be communicated to every soul to glorify the Lord. When the spirit of Mary is communicated, she will be enthroned in every hearts and subject those hearts to the dominion of Jesus. When this wonderful effect happens in devoted souls, wonderful things will also happen. As the Holy Spirit finds Mary present in any soul, He will come down into that soul with great power. The Spirit will fill devoted souls with His gifts, especially with wisdom, and produce a manifold of graces. This wonderful effect will dawn upon all only when they have understood well the true devotion to Mary and put it into practice. Knowing well this, St. Ambrose exclaims, "May the soul of Mary be in each one of us to glorify the Lord! May the spirit of Mary be in each one of us to rejoice in God!" [True Devotion #217]

(6) Transformation into the likeness of Jesus

The more we practice faithfully devotion to Mary, the more in time she will be well cultivated in our soul as God's "Tree of Life". Eventually, being present in our soul, she will in due time bring forth her fruit - none other than Christ Jesus our Lord. Montfort says that other souls often work hard in gaining Christ in their lives but find nothing. Though how much they try, Jesus is hardly recognizable in them. Montfort tells us that if we follow the immaculate path of Mary and live the devotion he teaches, she will be a holy place, a "mold", in which our sanctity shall be realized. There is a difference between carving a statue by hammer and chisel and making a statue by using a mold. The first method takes more effort and time; the second is easier and faster. St. Augustine calls Mary the "mold of God". She is capable in forming us into the likeness of Christ faster, for as she formed Christ in her, so shall she form Christ in us.
[True Devotion #218-221]

(7) The greater glory of Christ

When this devotion is lived sincerely, we can give glory to Christ faster than other demanding devotions which may take many years. As we give ourselves more to Mary, we lay aside our own intentions and make Mary's intentions our own - possessing thus the high quality and purity of her intentions - intentions which give much glory to God. Montfort tells us how much she gives glory to God: "more...than all the angels and saints have given or will ever give Him". We can give greater glory to God if we are content to rely on Mary's dispositions, for perfect glory is given to God only by the lowly and humble of heart. And such is Mary. She is an echo of God, speaking and repeating only God. If you say "Mary" she says "God". When St. Elizabeth praised Mary and called her blessed because she had believed, Mary said, "My soul glorifies the Lord". [True
Devotion #222-225]

Summary

Mary holds a special place in the history of salvation. She is not God, but she is greater than the angels, the apostles and the saints. Her special title as Theotokos, the Mother of God, is a title many saints have supported and had approved in an ecumenical council. Her appeal towards many Catholics of all cultures around the world is so widespread that she is understood easily and well by both farmer and king. Devotion to Mary is not given to all. It is a gift from God. But it is a gift that all souls can pray for and be strengthened in, especially in times of difficulty, strife and uncertainty. Her message has always been, "Do whatever He [Christ] tells you" (John 2:5). If we practice well the devotion to the Blessed Mother as taught by St. Louis-Marie de Montfort, we are assured of the wonderful effects upon our soul that this devotion rewards.

Related resources:

• Six Popular Apparitions of the Blessed Virgin Mary


• Books on Mary and a Documentary on the Nativity, from Ignatius Press.com


• Method of Praying the Holy Rosary


• God Alone: The Collected Writings of St. Louis-Marie Grignion de Montfort

Anthology on Christian Mysticism

The Essential Writings of Christian Mysticism

Edited and with an Introduction by Bernard McGinn

Christian Mysticism defined

Author John A. Hardon, S.J., in his book, Pocket Catholic Dictionary, defines Christian mysticism as:


"The supernatural state of soul in which God is known in a way that no human effort or exertion could ever succeed in producing. There is an immediate, personal experience of God that is truly extraordinary, not only in intensity and degree, but in kind. It is always the result of a special, totally unmerited grace of God. Christian mysticism differs essentially from the non-Christian mysticism of the Oriental world. It always recognizes that the reality to which it penetrates simply transcends the soul and the cosmos; there is no confusion between I and Thou, but always a profound humility before the infinite Majesty of God. And in Christian mysticism all union between the soul and God is a moral union of love, in doing His will even at great sacrifice to self; there is no hint of losing one's being in God or absorption of one's personality into the divine.

Excellent reference for Christian mysticism


A good book to learn in detail about Christian mysticism is, "The Essential Writings of Christian Mysticism", by editor Bernard McGinn. This book is an accessible anthology of the Western Christian mystical tradition. It is very comprehensive, apt in its selection of texts, and is intelligently organized in one handy and easy to carry volume.

Book is divided into three main parts

In nearly one hundred selections spanning seventeen centuries, the book explores how human life is transformed through the search for direct contact with God. Uniquely organized by subject, this book includes accessible headnotes for each section, biographical sketches of the mystics, and a selected bibliography. (1) Part one examines the preparation for encountering God through biblical interpretation and prayer; (2) part two focuses on the mystics' actual encounters with God; and (3) part three addresses the implications of the mystical life - showing how mystics have been received over time, and how they practice their faith through private contemplation and public ministry or apostolate.

Outline of the book

• Part One: Foundations of Mystical Practice



Mystics featured in Part One: Origen, Gregory of Nyssa, Augustine of Hippo, Bernard of Clairvaux, Meister Eckhart, Madame Guyon, Athanasius of Alexandria, Evagrius Ponticus, James of Vitry, Catherine of Genoa, John of the Cross, Ephrem the Syrian, John Cassian, Symeon the New Theologian, Hadewijch of Antwerp, John Tauler, Teresa of Avila, Guigo I, Aelred of Rievaulx, Miguel de Molinos, Richard of St. Victor, Bonaventure, Marguerite Porete, Walter Hilton




• Section 1: Biblical Interpretation


• Section 2: Asceticism and Purgation


• Section 3: Prayer, Liturgy, and Sacraments


• Section 4: Inner and Outer Practices


• Section 5: Mystical Itineraries






• Part Two: Aspects of Mystical Consciousness



Mystics featured in Part Two: Augustine, William of Saint-Thierry, Mechthild of Magdeburg, Gregory Palamas, John of the Cross, Bernard of Clairvaux, Francis of Assisi, Henry Suso, Julian of Norwich, Simone Weil, Nicholas of Cusa, Johann Arndt, Dionysius, Pierre Teilhard de Chardin, Gregory the Great, Symeon the New Theologian, Hildegard of Bingen, Hugh of St. Victor, Richard Rolle, Ignatius of Loyola, Teresa of Avila, George Fox, Angela of Foligno, John Tauler, John of the Cross, Therese of Lisieux, Maximus the Confessor, Meister Eckhart, Macarius, John Ruusbroec, Francis de Sales, Marie of the Incarnation




• Section 6: Living the Trinity


• Section 7: Encountering Christ


• Section 8: Love and Knowledge


• Section 9: Positive and Negative Ways to God


• Section 10: Vision, Contemplation, and Rapture


• Section 11: Distress and Dereliction


• Section 12: Deification and Birthing


• Section 13: Union with God






• Part Three: Implications of the Mystical Life



Mystics featured in Part Three: Francois Fenelon, Gregory the Great, Bernard of Clairvaux, Meister Eckhart, Catherine of Siena, Thomas Merton




• Section 14: Mysticism and Heresy


• Section 15: Contemplation and Action

Memorial of Saints (March 27)

St. John of Egypt lived an exemplary life - a penitential life that can inspire anyone undertaking the discipline of Lent. John had no material possessions, and he devoted himself to prayer and penance. He was trained in obedience by an aged hermit in lower Egypt. After his teacher's death, he continued what was taught by his teacher, and then built a hospice for those seeking his spiritual advice (died ca. 394 A.D.).

St. Rupert was the bishop of Worms and Salzburg. After being expelled from his diocese, he was invited by the duke of Bavaria to evangelize territories which included present-day Austria. When Rupert returned to Salzburg, he built a church, a monastery and other buildings. Rupert is known to have begun the 300-year old tradition of the abbot-bishop in that part of Europe (died ca. 720 A.D.).

St. Lydia was born at Thyatira, a town in Asia Minor. She was known for her purple dye trade and came to be known as Lydia Purpuraria. She was in this business before she became a convert of St. Paul the Apostle. She and her whole household was baptized by St. Paul - as recorded in Acts 16:12-15 (died ca. 1st century A.D.).

5th Sunday of Lent (A)

(Edited) Sunday reflections: (From) liturgical years 2014 (A), 2015 (B), and 2016 (C)

April 6, 2014
Liturgical readings
Ezekiel 37:12-14
Psalm 130
Romans 8:8-11
John 11:1-45

"Whoever believes in Christ, though he shall die, will come to life."

Christ raising Lazarus from the dead. This gospel story was interpreted popularly by a scene in a movie - often shown every Lent on television. The movie presents three witnesses, who just saw Jesus raise His friend Lazarus from the dead. They run excited, and with haste in different directions. They run amidst a musical background of strong drumbeats and trumpets blaring in triumph. They announce to the people they know of the miracle of Lazarus' rising from the dead. Such cinematic representation evokes a sense of wonder and reverence at a God who is truly Author of all Life. God-in-Christ has raised Lazarus from the dead. He performed the miracle that we may believe in Him as God's Son, and have hope that He who has raised Lazarus from the dead, will also raise us up on the Last Day.

The movie was a modern interpretation of a gospel story, that without the cinematic presentation, would be solemnly read in the Mass. But what does Catholic tradition say of this passage in John's gospel. St. Augustine of Hippo from the early Christian centuries reflected on this passage. He writes that this faith and hope of the resurrection is not yet realized. But, it is sure and certain, because of the Sacrament of Baptism. In the Sacrament of Baptism we receive the pledge of the Spirit. Augustine was only emphasizing what Martha already expressed in the gospel: "I know he will live again, in the resurrection on the last day." Jesus then told Martha, that He Himself is the Resurrection and the Life. Christ then proved that He was sent by the Father, and that His Word is true when He brought her brother Lazarus back to life again.

God's ways are beyond all human understanding. Human understanding sometimes tend to focus on negative realities and forget God's help - relying only on his own resources. But if humanity were to let God be the center of all situations, and let faith crown his efforts, he can see God's ways, one day at a time. Mankind will again understand that even in ordinary situations, he can rise from failure and sin. For God has really been always there for mankind. When the realities of death abound in the news online, or from stories people in one's neighborhood share, all will know that with Christ, any death or negative situation is only the beginning of a new and better life. It is a life directed with faith and hope in God. Martha in the gospel of John has expressed this, and has given to all the example of sure and certain faith. Exactly what St. Augustine of Hippo also said in His writings.

Scripture quotes for reflection:
The Lord will put his spirit upon his people that they may live, and he will settle them upon the land (Ezekiel 37)
He who raised Christ from the dead will bring your mortal bodies to life also through his Spirit dwelling in you (Romans 8)
The Lord is the resurrection and the life: whoever believes in him, though he should die, will come to life (John 11)

Mysticism and the Four Mystics Who Wrote About Mary

Four Mystics Who Wrote on the Life of Mary

Mysticism:

Though the meaning of the term mysticism may seem difficult at first to understand, scholars today simply refer to it as "a personal encounter with God that leads to a loving knowledge of Him". These scholars would presently use the term contemplation instead of mysticism, and view the subject as a common and normal activity in the lives of all Christians. It is seen as a religious experience of God that calls for deeper Christian commitment. This commitment can be expressed in deeper contemplative prayer with acts of service. Mysticism or contemplation of a "visionary" type is only one aspect of the religious reality of mysticism.


In the history of the Catholic Church, the 12th and 13th centuries A.D. saw the rise of schools of mysticism connected with different centers of spirituality. Among these schools were the Cistercians, the Franciscans, and the Victorines.

The 14th and 15th centuries A.D. on the other hand saw the rise of the Dominican school of mysticism, the Flemish mystics, and the prominent English mystics like the anchoress Julian of Norwich and the author of "The Cloud of Unknowing".


In the 16th century A.D., it was the Spanish mystics who made major contributions to Catholic spirituality. These were the Carmelite poet John of the Cross, his companion reformer Teresa of Avila, and their contemporary Ignatius of Loyola. It is the message of these Hispanic mystics which continuously still mold and shape most of our contemporary Catholic spirituality - a spirituality that is engaged in contemplative prayer and action in the transformation of self and others.

Qualifying mysticism

Mysticism of the "visionary" type has always been a subject of discussion in the Church. Among its many expressions, a few have merited approval, others are considered doubtful, and many have been looked upon as inauthentic. The faithful are encouraged by the Church to approach these mystical phenomenon with much caution and prudence. For any private or public revelation we hear or learn about, the basis of their authenticity is in the revelation's agreement with Scripture, Church tradition, with morality, and the decision of the Church.


With these guidelines given to us, they can help us discern and distinguish better which among the private and public revelations that occur in different parts of the world are in line with the teaching of the Church.

Four mystics who wrote on the Blessed Virgin Mary

"The Life of Mary as Seen by the Mystics" by Raphael Brown, is a book that compiles the writings of four women mystics: St. Elizabeth of Schöenau, St. Bridget of Sweden, Venerable Mother Mary of Agreda, and Sister Anna Catherine Emmerich. The book is a pleasing presentation of vivid narratives on the life of the Blessed Virgin Mary "as seen by" four noted mystics of the Church. Since what is known of the Blessed Mother is biblically seen through the gospel narratives which mention her, the writings of these mystics add interesting details and picturesque stories of her life. It may not be as important as the gospel narratives, but they can lead to greater love and devotion to the Blessed Mother of God. As suggested by the Rev. Ryan in the foreword of the book, this work is one that is to be leisurely and lightly read as a religious novel.

Brief backgrounders on the life of the four mystics who wrote on Mary

St. Elizabeth of Schöenau (ca. 1129-1164)

Coming from a humble German family in the Rhineland, St. Elizabeth entered the Benedictine double monastery of Schöenau near Bonn at the age of twelve years old. She made her religious profession in 1147 A.D., and began to practice austerity and mortification. In ca. 1152 A.D., she had her first vision - the first of many throughout her life. Some visions were of evil origin that left her bruised and beaten. All these visions were recorded in three books with the help of her brother Egbert - a monk, and then abbot of Schöenau. Though honored locally and in her Order, she was never formally beatified or canonized. She is referred though as St. Elizabeth in the Roman Martyrology. The revelations she received are similar to those of Saints Hildegard, Gertrude, and Mechtilde. Appointed abbess in 1157 A.D., she died at Schöenau in June 18. Her spirituality exercised a profound influence during the medieval times.

St. Bridget of Sweden (1303-1373)

The daughter of the governor of Upland, Sweden, St. Bridget experienced visions at the age of 10. She was married at age of 14 to Ulf Gundmarsson, and bore eight children - one of whom was St. Catherine of Sweden. In 1343 A.D., her husband entered the Cistercian monastery of Alvastra, and died the following year. She then entered the Third Order of St. Francis and began a life of poverty and prayer. So great was her fame for sanctity that she was canonized by Pope Benedict IX just 18 years after her death on July 23, 1373 A.D.


St. Bridget dictated her revelations to several learned priests who were at various times also her spiritual directors. These revelations comprise nine books that cover more than 1500 pages. The "Revelations" of St. Bridget of Sweden were among the most popular books in Europe during the late Middle Ages. They contain a good study on the life of Mary and Jesus. The value of these writings reside in the very spirituality of St. Bridget herself - who was named patroness of Sweden and a saint. Her sanctity came from her austerity, concern for the poor and pilgrims, daily confession, and constant smiling face which impressed many people of her time.

Venerable Mother Mary of Jesus of Agreda
(1602-1665 A.D.)

Born on April 2, Mary of Agreda entered a Conceptionist Poor Clare convent - which her devout parents founded in their home town in Agreda, Old Castille, Spain. She is famous for her biographical work on the Blessed Virgin, "The Mystical City of God". At the start, this writing stirred considerable controversy - causing condemnation from some sectors, while eliciting official approbation from others. Whatever the reasons for or against the Venerable Mary's work, there is hope that all controversies may cease and the undertaking may be blessed for an increase of devotion to the Blessed Mother of God.

Sister Anna Catherine Emmerich (1774-1824 A.D.)

Born on September 8 to a family of poor peasants, Anna Catherine entered the Augustinian convent in Duelman in 1802 A.D. When the convent closed in 1812 A.D. due to the Napoleonic wars, she moved to a private home where she resided until her death. From childhood, Anna Catherine experienced many extraordinary mystical graces. In 1812 A.D., the "stigmata", or wounds of Christ, became visible in her person. Clemens von Bretano, a German romantic poet, took extensive notes of her visions. It is said that these Emmerich-Bretano writings exercised a widespread influence on the piety of the Catholic faithful, even outside of Germany.

Special nature of sources

Due to the special nature of the sources, the book "The Life of Mary" must be read as a religious novel. The principal lesson of this book is: that the life of the Blessed Virgin Mary is above all a model par excellence of the interior life. We can learn from this work that instead of seeking "phenomenon" or visions, a better practice of interior life is the exercise of inner recollection and contemplative prayer: one based on Scriptural meditation and the example of the Blessed Virgin Mary - who contemplated the word of God and pondered on it in her heart.

Other related sources:

• "The Future of Our Past: The Message of the Hispanic Mystics to Contemporary Spirituality" by Segundo Galilea


• "The New Dictionary of Theology" by Komonchak, Collins, and Lane (editors)


• "Dictionary of Saints" by John J. Delaney


• "A Year With the Saints" by Don Bosco Press


• Praying With Mary


• Seven Wonderful Effects of Devotion to Mary


• Six Popular Apparitions of the Blessed Virgin Mary


• Books on Mary and a Documentary on the Nativity from Ignatius Press.com

Memorial of Saints (March 20)

St. Cuthbert wanted to live in solitude as a hermit, but he could not, as he was appointed bishop of Hexam. Though very prayerful, he did not neglect the care of the needy and the abandoned. He was known to have the gift of healing and prophetic visions. With his gift of healing, he healed many who were struck during a plague (died ca. 687 A.D.).

St. Wulfram served at the court of Theodore III of Neustria, and received an appointment as archbishop of Sens. Wulfram resigned after two and a half years and became a missionary to the Frisians (who lived at in what is now present-day Netherlands, northern Germany and southern Denmark). After years of missionary work, St. Wulfram returned to the monastery of Fontenelle (died ca. 703 A.D.).

St. Herbert was a disciple and close friend of St. Cuthbert. Ordained a priest, Herbert lived on an island in Lake Derwentwater, England. This was the origin of the island's name - St. Herbert's Island (died ca. 687 A.D.).

St. Photina is the name Catholic tradition gives to the Samaritan woman Jesus encountered at a well (John 4) in his itinerant missionary life. After her conversion by Christ, Photina preached the gospel, was imprisoned for three years, and died a martyr at Carthage. Martyred together with her were the servants of Emperor Nero's daughter.

St. Martin of Braga built several monasteries. In Braga, he was made metropolitan of Galicia - in what is now present-day Spain. St. Martin wrote several treatises, two of which are Formula vitae horestae and De correctione rusticorum. St. Martin died at Dumium - the main monastery where he did his work as bishop (died ca. 597 A.D.).

4th Sunday of Lent (A)

(Edited) Sunday Reflections: (From) liturgical years 2014 (A), 2015 (B), and 2016 (C)

March 31, 2014
Liturgical readings
1 Samuel 16:1b, 6-7, 10-13a
Psalm 23
Ephesians 5:8-14
John 9:1-41

"The man born blind said: 'I know this much; I was blind before; now I can see.'"

The gospel passage on the healing of a blind man. This story is filled with contention and strife. This is expected because of the conflict between Jesus and the Pharisees. Christ contradicted the Pharisees as regards their interpretation of the Jewish Law. Without analyzing the source of controversy, focus can be placed on the healing miracle. The gospel describes very well how the miracle happened. That miracle is not only for the blind man, but also for us. What does the miracle mean for us? How can this miracle story help us know who Christ is for us and how can we follow Him?

In one of his letters, St. Maximus the Confessor (ca. 580-662 A.D.)
says:

"God's will is to save us, and nothing pleases Him more than our
coming back to Him with true repentance...God's desire for our
salvation is the primary and preeminent sign of His infinite
goodness...He healed our physical infirmities by miracles; He
freed us from our sins..."

The Catechism has always reminded Catholics about venial and mortal sin. Sin (which can begin with a vice or bad habit) can blind us to habits of pride, envy, greed and anger. But we can avoid sin, and occasions for sin, if we become aware of the many passions that blind our spiritual vision. Prayer and the Lenten discipline increases this awareness and sensitivity. Frequenting the Sacraments leads everyone to the Source of spiritual healing, that we may avoid sin and do what is right. If we do not rely on ourselves only, but seek the Lord in faith as our Light and Truth, He will guide us together with family and community.

Scripture quotes for reflection:
Beside restful waters the Lord leads me; he refreshes my soul (Psalm 23)
Light produces every kind of goodness and justice and truth (Ephesians 5)
The Lord said: It was no sin, either of this man or of his parents that this man is born blind; rather, it was to let God's works show forth in him (John 9)

Lenten Study 2023: Recluses, Hermits & Anchorites (5)

As mentioned early in this series of blog posts, the stories of these solitaries are meant to inspire readers, and reveal the great things God can do through these Saints. Since they are a select few given this charism, their virtuous acts and many spiritual feats are meant to make readers aware of God's love for their time as well as for our modern times. The solitaries exemplify the great value of open spaces and more time for prayer in solitude.

St. Simeon Stylites (ca. 390-459 A.D.)

(highlighted story): Very few hagiographers (those who write on the lives of the saints) mention St. Simeon Stylites in their writings. Usually, this saint is mentioned in bigger and more detailed writings on the lives of the saints, like A. Butler's series of books on the saints. St. Simeon Stylites is often not seen in small summaries or dictionaries on the lives of the saints.

Let us see what the story of St. Simeon Stylites is all about.

Simeon was the son of a Cilician shepherd, born on the Syrian border of Cilicia. He became a shepherd like his father. At the age of 13 years old, he had a vision in the future of himself as a hermit on top of a pillar.

Simeon spent two years in a nearby monastery and then became a monk at a stricter monastery at Heliodorus. Because of his severe mortifications, he was dismissed from this monastery. He then became a hermit at the foot of Mt. Teleanissae, near Antioch, and then years after, moved to the top of the mountain itself. Word of St. Simeon's holiness began to attract huge crowds. To be free from these distractions, in 423 A.D., he built a ten-foot-high pillar and lived on top of it. He spent the rest of his life living on even higher pillars (stylites is from the Greek word stylos, meaning pillar).

St. Simeon Stylites became greatly venerated as a holy man and had extraordinary influence. He gave counsel to Emperors, prelates, and commoners. He died on September 2, the first of the "pillar ascetics".

St. Martinian the Hermit (4th century)

Martinian was born at Caesarea, Palestine, and became a hermit when he was eighteen years old. He lived for a quarter of a century on a mountain called the Place of the Ark near Caesarea. He experienced two great temptations during his life, which led to the conversions of two women. First, he resisted the flattery given him by a wealthy woman named Zoe, by throwing his feet in fire. St. Martinian converted Zoe and she became a nun at St. Paulinus' convent in Bethlehem. The second temptation came after he rescued a girl drowning from a shipwreck. So that he would not be tempted by her, he left his provisions with her on the island and then swam away from her to the mainland. That girl became a hermitess on St. Martinian's island, and St. Martinian then moved on to Athens where he died on February 13.

St. Hilarion (ca. 291-371 A.D.)

Born at Tabatha, south of Gaza, Palestine, of pagan parents, Hilarion was educated in Alexandria, where he became a Christian in his mid-teens. For a time, he stayed with St. Anthony in the Egyptian desert, and then returned to Gaza. Upon learning that his parents' had died, he divided his inheritance among his brothers and the poor and retired to Majuma, Palestine, where he lived a life of extreme austerity in imitation of St. Anthony of Egypt. Although he suffered from spiritual aridity and various temptations, he persevered in prayer. He then became known for his miracles and people began flocking to see him in order to obtain spiritual guidance. A group of disciples also gathered around him against his will, and so he had to establish the first monastery in Majuma. Eventually though, he decided to leave in search of a place where he could enjoy complete solitude.

Hilarion went back to St. Anthony in the desert but found that his fame had spread there too. So he went to Sicily where he was still found and discovered by one of his disciples, Hesychius. In quest of solitude, he left with Hesychius to Dalmatia. Again word of his miracles attracted so much attention that the two left and settled near Paphos in Cyprus. In Cyprus, he was still disturbed by visitors, including Epiphanius, bishop of Salamis, who wrote about him to St. Jerome. Hilarion then moved farther inland where he remained until his death at the age of 80.

St. Hilarion's further fame derives from the biography written by St. Jerome between 382-396 A.D. The work appeared in many versions and translations throughout the East. St. Hilarion has now become the patron saint of many villages in Cyprus and is the subject of many icons and mosaics. His feast is traditionally celebrated on October 21. The Greek and Russian Orthodox Churches also celebrate his feast.

Summary and conclusion

Saints are the images of Christ for their time and our time also. They imitate Christ by living out a particular virtue Christ exemplified during His public ministry. For recluses, hermits, and anchorites, these saints imitate Christ as He is portrayed in the gospel of Luke and in many other gospel accounts:

"But so much the more the report went abroad concerning Him; and great multitudes gathered to hear and to be healed of their infirmities. But He withdrew to the wilderness and prayed."
(Luke 5:15-16)

Sources of this blog posts

• Dictionary of the Saints, by John Delaney
• A Year with the Saints, by Don Bosco Press, Inc.
• Saints for Our Time, by Ed Ransom
• Saints Who Made History
• In Search of True Wisdom, by Sergius Bolshakoff
• Catechism of the Catholic Church
• Lives of the Saints, by Richard P. McBrien
• The Essential Writings of Christian Mysticism, by editor
  Bernard McGinn

St. Cyril of Jerusalem, Bishop and Doctor of the Church (feast: March 18)

St. Cyril of Jerusalem, Bishop and Doctor: c. 315-386 A.D.

Feast day, March 18

Birth and early history

St. Cyril was born in Jerusalem in c.315 A.D. At the time, Jerusalem was known as Aelia Capitolina - a name given by the Roman Empire. Cyril's parents were both Christians. They may have been wealthy since Cyril received an excellent education. Cyril's education included a wide knowledge of the Bible, which eventually led to his ordination to the priesthood by Bishop Maximus (whom Cyril succeeded as bishop in 350 A.D.). As a priest, Cyril performed his responsibility in teaching the catechumens the fundamentals of the faith before their baptism.

Life as bishop up to his first exile

When St. Cyril succeeded St. Maximus as bishop of Jerusalem, he had to contend with Arianism - a heresy rampant throughout many areas in the Christian world of the mid-fourth century. Even when this conflict raged within the Church of his time, Cyril still campaigned for the recognition of the church in Jerusalem as the primary church in Palestine. His work angered the Arian bishops of Caesarea - first Eusebius, and then Acacius. In 357 A.D., Acacius called a council of Arian bishops and ordered Cyril to appear. He was charged with insubordination and the selling of Church property to relieve the poor during a famine. But St. Cyril refused to appear before the council. His refusal drove him out of Jerusalem into exile - his first of many.

Second exile and return to Jerusalem

St. Cyril went further to Tarsus but was recalled by the council of Seleucia in 359 A.D. He was again expelled at Acacius' instigation by Emperor Constantius. However, he was recalled in 361 A.D. by Emperor Julius the Apostate when Constantius passed away. Again Cyril was exiled in 367 A.D. when Emperor Valens banished all churchmen recalled during Julian's reign. But St. Cyril returned to Jerusalem in 378 A.D. after Emperor Valens was defeated and killed in the Battle of Adrianople.

In Jerusalem

When St. Cyril returned to Jerusalem, he found the city in a state of severe moral degeneration - torn by many schisms, heresy and criminal activities. When he asked the council of Antioch for help, the council sent St. Gregory of Nyssa (St. Basil's brother), to see what could be done. St. Gregory reported that the see of Jerusalem was torn by a lot of factionalism and Arianism, but that its basic faith and that of Cyril's was orthodox. St. Gregory soon left Jerusalem and St. Cyril worked to bring the reforms needed for Jerusalem.

The Council of Constantinople

St. Cyril attended the second ecumenical council, the First Council of Constantinople, in 381 A.D. St. Gregory of Nyssa was also present in that council. In the council, St. Cyril completely accepted the amended Nicene Creed and the Greek term homoousios. The term homoousios came to be regarded as the test word of orthodoxy. At the Council, St. Cyril was also praised as a champion of orthodoxy against the Arians.

A scholar, preacher and doctor of the Church

St. Cyril was a Bible scholar and a successful preacher. The "Catecheses" that he delivered during Lent in about 347 A.D. gives a clear picture of the instruction given to those preparing for baptism in the Palestinian liturgy of the fourth century. Though Cyril had been befriended by semi-Arian bishops and led to accusations that he shared Arian beliefs, St. Cyril's stance against Arianism was ckear. This vindicated his orthodoxy and remained unquestioned. St. Cyril was declared a doctor of the Church by Pope Leo XIII in 1882 A.D. The Church celebrates his feast day every March 18.

Edited from the following sources

• Dictionary of Saints, by John J. Delaney
• Saints for Our Time, by Ed Ransom
• The Doctors of the Church, by John F. Fink
• A Year With the Saints, by Don Bosco Press, Inc.

Lenten Study 2023: Recluses, Hermits & Anchorites (4)

The next three inspiring stories of solitaries comes from different cultural backgrounds: an Irishman in the 7th century, an Englishwoman in the 15th century, and an Egyptian in the 4th century. Each biography is one-of-a-kind. What is common among these three solitaries is the story of their love for God and the life of prayer for others and solitude.

St. Fiacre, Hermit (d. ca. 670 A.D.)

Also known as Fiachra, St. Fiacre was born in Ireland. He became a hermit at Kilfiachra, Ireland, before he travelled to France. Upon reaching France, he was received by St. Faro, the bishop of Meaux. St. Faro provided Fiacre with a plot of land where Fiacre lived in solitude as he had lived in Ireland. When people in Meaux heard of Fiacre's piety, they flocked to him because of his knowledge of the Christian faith. St. Fiacre took responsibility for these people and built a hospice for them. He also tilled the soil to grow corn and vegetables for their food. St. Fiacre's reputation for charity and spiritual wisdom continued to grow. His miracles of healing became legendary. The Catholic Church made him the patron saint of gardeners and cabdrivers. The reason is found in relation to the Hotel Saint-Fiacre in Paris and vehicles called "fiacres". Pilgrims make the first stop of their spiritual journey to St. Fiacre's shrine by staying at a hotel and riding a vehicle both named after the Saint. The Church in Ireland and France celebrate the feast of St. Fiacre
every September 1.

Blessed Juliana of Norwich (c. 1342-1423 A.D.)

Juliana became an anchoress outside the walls of St. Julian's Church in Norwich, England. Nothing much is known about her early life. In 1373 A.D., she experienced a series of 16 revelations of Christ's passion and the Trinity. She was at the point of death before this spiritual experience, but the revelations restored her back to health. She then spent the next twenty years meditating on these revelations and the suffering she had endured prior to the revelations. The result of these meditations is a core of writings that produced the Revelations of Divine Love - messages on the love of God, the Incarnation, redemption, sin, penance, and divine consolation (her favorite theme and topic). Blessed Juliana's message is very much rooted in the writings of St. Paul on the themes of sin, grace, redemption in Jesus, and the notion of man's solidarity in Christ. At the time of her death, Blessed Juliana had a far-reaching reputation for sanctity - attracting visitors from all over Europe to her cell. Tradition gave her the title of Blessed. And the Church traditionally celebrates her feast every 13th of May.

St. Paul the Hermit (ca. 229-342 A.D.)

Also known as Paul of Thebes, Paul was born in lower Thebaïd, Egypt. He was orphaned when he was fifteen, but his parents had given him not only a good education and a fair-sized estate, but a strong background in Christianity. During the persecution of Christians by Emperor Decius in 250 A.D., Paul hid himself in the house of a friend. He then learned that his brother-in-law wanted Paul's estate and was planning to report Paul as a Christian to the authorities. Paul therefore fled to the desert. He chose a cave near a palm tree and a spring, and was determined to serve God in the desert until the persecution would end.

As time went on, St. Paul realized that his state of life suited him. So he resolved to stay in the desert. He was then visited by St. Anthony of Egypt (who also sought God in the desert after he and his sister were orphaned). Another story reports that St. Jerome also visited Paul in his old age and found the holy hermit an exemplar of what a saint should be. St. Jerome was said to have buried St. Paul when the old man died at the age of 113. Of all these 113 years, more than 90 of them were spent as a hermit.

St. Jerome wrote on the life of Paul and is the only source for biographical details of this famous hermit. Although the Church traditionally celebrates his feast on January 15 and then later on put it in the General Roman Calendar in 1969, the Russian and Greek Orthodox Churches and the Coptic and Armenian rites continue to celebrate his feast on this day.

Lenten Study 2023: Recluses, Hermits & Anchorites (3)

St. John of Egypt, Saintly Recluse (ca. 304-394 A.D.) and Sts. Gundleus and Gwladys, Hermits (sixth century)

After learning the lives of two European solitaries, St. Conrad of Piacenza (Italian), and St. Nicholas of Flüe (Swiss), we now look at the life of a saintly recluse from the East, St. John of Egypt, and two Welsh hermits, Sts. Gundleus and Gwladys, who lived in the sixth century. St. John of Egypt lived in the fourth century and his spirituality is a good example for the penitential season.

John's birth and early life

John was born at Lycopolis (Asyut), lower Egypt, where he grew up to become a carpenter. At the adult age of twenty-five, he became a hermit under the spiritual guidance of an old anchorite. He retired to a mountain near his birthplace, where for ten years, he was trained by the old anchorite in obedience and self-surrender.

A spiritually-gifted hermit

Upon the death of his spiritual guide, St. John spent several years visiting various monasteries. Then he built a hermitage on a hill near Lycopolis. This hermitage was walled up except for a single small window. John spent five days every week in prayer and meditation, and the weekends he would devote to guiding spiritually male visitors who came to seek his advice. Soon, he began to draw huge crowds with his reported miracles, wisdom, and prophecies (he was able to prophecy with success, the victories of Emperor Theodosius, against the Emperor's foes in 388 A.D., and then in 392 A.D.). St. John of Egypt also had the ability to read men's minds and look into their souls. He became one of the famous hermits of the desert of Egypt.

The death of St. John of Egypt

St. John died in his hermitage, while praying on his knees. He died at the very ripe old age of ninety. His hermitage was soon discovered in 1925 A.D. The Church celebrates his feast every March 27.

Sts. Gundleus and Gwladys

After John of Egypt, we again return to the European peninsula and now look at the life of a married Welsh couple in the sixth century, who converted from their sinful lives and sought the Lord in the solitary life. Sts. Gundleus and Gwladys are good models for many who live in a turbulent and violent environment, but who also feel the call of God to leave all these behind, and turn to Him in prayer and peace.

Their story

Gundleus was a Welsh chieftain who wanted to marry Gwladys, the daughter of King Brychan of Brecknow. King Brychan refused to give his daughter in marriage to Gundleus. But Gundleus kidnapped Gwladys and married her. In their married life, the couple led a violent life, engaging in riotous banditry. However, their son, St. Cadoc (who became a monk), convinced and influenced the two to abandon their sinful life and to adopt a more Godly life. Gundleus and Gwladys thus followed a religious life together at Newport, Montmouthshire. Later on, the two agreed to separate and to each lead a life of prayer, austerity, and detachment from the world as hermits. St. Gwladys eventually lived at Oencarnau, Bassaleg. The Church celebrates the feast of these two Welsh hermits every March 29.

St. Cadoc

As to the son of Sts. Gundleus and Gwladys - the one instrumental for his parents' conversion, he became a monk, founded a religious house at Llancarfan, and founded a church at Llanspyddid. Some stories say that this son of the Welsh hermits was killed near Weedon fighting the invading Saxons.

Although the spiritual movement of Christians to the desert had originated in the East, as the faith spread to many parts of the world, especially in the West, the charism slowly became part of the institutes of Western monasticism. And as these monasteries spread all areas Europe, they influenced many Catholic faithful - and calling some to embrace a solitary life. The majority of those who follow this spirituality of the desert, often lead the life of a solitary only as a stage in their vocation. An example is St. Francis of Paola.

St. Francis of Paola, Hermit (1416-1507 A.D.)

Francis was born at Paola, in southern Italy, in 1416 A.D. He was named after St. Francis of Assisi. He obtained his education from the Franciscan friary at San Marco. At age thirteen, he lived for a year with the Franciscans, but then decided to live as a hermit in a cave overlooking the sea. He was soon joined by two friends in 1436 A.D. and they began a community - calling themselves the hermits of Brother Francis of Assisi. Their neighbors helped the three brothers by building a chapel and three cells. Soon, others came to know about them, and also joined the small community. As the community grew, a monastery was built and St. Francis of Paola set a Rule for his followers. In this Rule, he emphasized the following: penance, charity, humility, poverty, chastity, obedience, and fasting and abstinence from meat. Francis also wrote a Rule for nuns (Second Order) and for tertiaries (Third Order).

Approbation of the community

What is highly distinctive about this community's spirituality is their perpetual Lenten fast. They also had a special devotion to the Five Wounds of Christ and to the Blessed Virgin Mary. St. Francis and his companions received papal approbation in 1474 A.D. In 1492, Francis changed the community's name to Friars Minims to indicate that its members were the least among all the religious communities. The Friars Minims reached a peak in its membership in the first half of the sixteenth century.

A miracle-worker

St. Francis of Paola was renowned for his miracles and his prophecies. He also had the gift of insight into men's hearts. His fame was such that at the request of French King Louis XI (who was dying), Pope Sixtus II ordered him to go to France. Francis helped the French King prepare for his death. Because of the presence of Francis, the King died peacefully in the Lord. The King's son, Charles VIII, was so comforted by what Francis had done that he became friends with St. Francis of Paola and endowed his communities with several monasteries in France. It was in one of these monasteries that St. Francis spent the rest of his life.

Death and sainthood

Francis died at Tours on April 2, 1507 A.D. at the age of 91. He was beatified six years later and then canonized in 1519 A.D. St. Francis of Paolo has many devotees in Italy, France and Mexico. He is depicted in the paintings of Murillo, Velasquez, and Goya. He is also the subject of a sonata by Franz Liszt and is in Victor Hugo's "Torquemada". The Church celebrates his feast every 2nd of April.

To be continued.

Memorial of Saints (March 13)

St. Roderick became a priest and suffered many trials - especially from his two brothers, one of whom became a Moslem, while the other abandoning his faith in Christ. When a fight ensued between his brothers, Roderick tried to prevent violence, but instead was beated up by them. As a result, he was sent to the dungeon in the city of Cordoba, Spain. Forced to retract from his Christian faith, he was beheaded and died a martyr (died ca. 9th century).

St. Euphrasia of Constantinople was betrothed to a senator in her youth. Euphrasia's father was the relative of the Emperor Theodosius I. But instead of marrying the senator, Euphrasia was allowed to give her inheritance to the poor, free all her slaves, and spend the rest of her life in a convent. Many pray to imitate her virtues of poverty and humility (died ca. 420 A.D.).

St. Ansovinus was elected bishop of Camerino, Italy, because of his reputation for holiness while living as a hermit. He then served in the court of Emperor Louis the Pious, with the condition of not being required to be involved in the military activities of the state. St. Ansovinus served the Emperor as confessor. He was also generous to the poor and an effective administrator of resources during times of famine. St. Ansovinus is invoked as a protector of crops (died ca. 840 A.D.).

St. Mochoemoc was the brother of St. Ita, both of whom were from Ireland. Mochoemoc became a monk at Bangor and then was sent by St. Comgall to found another monastery at Arderin on Slieve Bloom. He then founded another monastery at Lieth and several others before his death at a ripe old age (died ca. 656 A.D.).

St. Gerald of Mayo became a monk at Lindisfarne before he left for a monastery on the island of Inishbofin off the coast of Ireland. To settle a quarrel between the English and the Irish monks, Gerald built a monastery for the English monks on the mainland. When the abbot of the two monasteries (St. Colman) passed away, St. Gerald succeeded as abbot of the English monastery (died ca. 732 A.D.).

St. Nicephorus of Constantinople was against the iconoclastic movement of his time. Because of his reverence for holy images (which was banned by the Emperor), he was tortured and exiled. He was then name Patriarch of Constantinople in 806 A.D. Nicephorus devoted himself to reforming his see, restoring monastic discipline, and revitalizing the faith of his people. He wrote several treatises on iconoclasm and two historical works (died ca. 828 A.D.).

St. Heldrad inherited a fortune in his youth, spent a portion of it in building a church and a hospice, and then gave the remaining portion to the poor. He made a pilgrimage to holy places in France, Spain and Italy, and then settled in the Benedictine monastery of Novalese at the foot of the Alps. St. Heldrad was ordained, became in charge of the formation of novices, and eventually abbot of the monastery (died ca. 842 A.D.).

3rd Sunday of Lent (A)

(Edited) Sunday Reflections: (From) liturgical years 2014 (A), 2015 (B), and 2016 (C)

March 23, 2014
Liturgical readings
Exodus 17:3-7
Psalm 95
Romans 5:1-2, 5-8
John 4:5-42

"A fountain within him, leaping up to provide eternal life."

The Samaritan woman at the well. It is only in John's gospel that we find this gospel story: a Samaritan woman asking Christ about "living water". Many are familiar with this story, but what does the gospel want us to see? Christ revealed the truth about "a fountain within [us], leaping up to provide eternal life." What is this fountain within us believers and which Jesus was offering to the Samaritan woman? What was Jesus referring to for the woman at the well and for us now listening to the gospel?

Bible scholar MacRae says that "living water" represents three truths and realities: revelation, eternal life, and the Holy Spirit. If you look at the Litany of the Holy Spirit and familiarize yourself with the prayer, you will notice that one title given to the Third Person of the Trinity is, "Source of heavenly water." So Jesus in the gospel of John was teaching the Samaritan woman in the gospel (and to us now) to seek God within and above all things - to seek Him as the "Source of heavenly water".

There are many desolating events happening in the world today - affecting many families, and endangering the lives of the sick, the elderly and children. Though some may not be intensely affected by these events, we can't help but sense and feel the desolation these events give. We know of family, friends, family members of friends and co-workers, who have suffered from desolating events: tsunamis, earthquakes, violence, displacements, and all sorts of crises. Not one day passes without news from a familiar place in the nation or the world. But consolation can be obtained amidst all these desolating news. The gospel reveals this. Seeking God and doing our best in any situation will obtain for us "living water" - God extending His hand and saving us from negativity and desolation.

Scripture quotes for reflection:
The Lord is our God, and we are the people he shepherds, the flock he guides (Psalm 95)
This hope will not leave us disappointed, because the love of God has been poured out in our hearts through the Holy Spirit who has been given to us (Romans 5)
The Lord said: Whoever drinks the water I give him will never be thirsty (John 4)

Lenten Study 2023: Recluses, Hermits & Anchorites (2)

St. Conrad of Piacenza: Hermit (1290-1351 A.D.)

Conrad was born of a noble family in Piacenza, Italy. He married a nobleman's daughter and resided in his own birthplace. The story of his conversion began with an incident. One day, he went on a hunting trip. He had lit a fire but it went out of control. The fire burned a neighboring cornfield and forest. To pay for these damages, St. Conrad had to sell all of his property and other possessions. It was this incident that led him to to change his way of life. He got what was left of his possessions, gave it to the poor, and became a Franciscan tertiary and a hermit. St. Conrad lived a life of great austerity. His wife also decided something similar and entered the Poor Clares (the second order of the Franciscans). Through that hunting accident, the couple from Piacenza experienced a turning point in their life and was converted to seek a life of prayer, penance, and service to others, rather than one of comfort and richness.

Growth in holiness and sanctity

Because of his austere religious practices, Conrad obtained a reputation for sanctity. Large crowds were attracted by his holiness. St. Conrad had to move to Noto, in Sicily, Italy. It was here that he lived for the next thirty years in St. Martin's hospital, and in a hermitage founded by a fellow nobleman. His last years were spent in a grotto of Pizzone, outside Noto, where he died and was buried.

A miracle-worker

Numerous miracles were reported at the tomb of St. Conrad of Piacenza. Because of prayers answered and these miracles, Conrad's sanctity was approved by Pope Paul III (1534-1549). Although his feast is not found in the General Roman Calendar, the Franciscans traditionally celebrate it every February 19. St. Conrad of Piacenza lived well the spirit of St. Francis of Assisi as a member of the Third Order Franciscans. After a life committed to prayer, penance and service to the sick, he died at the age of 61 years old in 1351 A.D.

Next story in this post on recluses, hermits and anchorites is the life of St. Nicholas of Flüe, the patron of Switzerland. St. Nicholas is honored by Swiss Protestants and venerated by Swiss Catholics.

St. Nicholas of Flüe: Hermit (1417-1487 A.D.)

Nicholas was born on the Flüeli, a fertile plain near Sachseln, Obwalden (Unterwalden) Canton, Switzerland, on March 21, 1417. He comes from a family of Swiss farmers, and at an early age belonged to a group of lay people called "the Friends of God" - those who live ascetical lives of prayer and service to others. As an adult, Nicholas served in the army. In 1447 A.D., he married Dorothea Wissling - a farmer's daughter from whom he sired ten children.

An active political life

Nicholas fought with the forces of Obwalden in the war with Zurich in 1439 A.D. He was a captain in the occupation of the Turgau in 1453 A.D. Although he consistently refused the position of governor, he served as magistrate and councilor for Obwalden. As a father, husband, farmer, military leader, member of the assembly, councilor or judge, Nicholas was always a person of complete moral integrity.

Answering God's call

In 1467 A.D., at the age of 50, with his wife's consent, (and after twenty years of married life), he answered God's call to the eremetical life, and lived in a cell or cottage at Ranft, near Sachseln (not far from his home). For 19 years, he lived without food or drink, subsisting only on holy Communion from the chapel at Ranft.

A holy man involved in Swiss history

St. Nicholas (known affectionately as Bruder Klaus) became known for his holiness and wisdom. He was consulted by a constant stream of both leaders and common folk from all walks of life. He was responsible for the inclusion of Fribourg and Soleuse in the Swiss Confederation in 1481 A.D. (after independence had been won from Charles the Bold of Burgundy). He was also instrumental in the prevention of civil war when Switzerland's leaders could not come to an agreement. After a week of intense suffering, he died on his cell in Ranft, on March 21 (the same day he was born), at the age of 70, with his wife and children at his deathbed. He was immediately hailed as a patriot and a saint. St. Nicholas of Flüe was an outstanding religious figure in Swiss history. His cult was approved in 1669 A.D.; canonization in 1947 A.D.

To be continued.

Lenten Study 2023: Recluses, Hermits & Anchorites (1)

Introduction

The gospel of Luke is filled with many themes on prayer. In Luke 6:12, we find Jesus withdrawing from the crowd, and going out to the mountain to pray (Luke 6:12). There are three reasons Christ did this: (1) to make a very important decision, (2) to commune in prayer with the Father, (3) and to restore His energies after a tiring ministry with the crowds. This spirit of withdrawing from apostolic activity, and entering into a state of solitude and prayer, is the beginning of a Christian tradition with Jesus setting an example. In the history of the Christian faith, this movement became strong and popular during the early centuries. It began when the persecution of Christians began to wane. Since the Christians were now integrated into urban lifestyles, they were immersed in the vices and sins of the cities. Thus, some faithful Christians felt the call to go into the desert for a solitary life of prayer and quiet. The leader commonly known to have influenced this movement to the desert, was St. Anthony the Hermit, or St. Anthony of the Desert. St. Anthony lived a solitary life for about twenty years. Then, he emerged from solitude and formed a community who wanted to follow his way of prayer and life. He died (as tradition reports) at the very ripe age of 105 years old.

A stage in the Christian life of some saints

There were very few in our Church history who really lived a totally solitary life. The majority who sought God in their way of life often enter into solitude after a conversion experience. They do this to deepen their relationship with God. St. Athanasius made retreats into the desert. St. Jerome did the same. And so did St. John Chrysostom, St. Basil, and St. Gregory Nazianzen. St. Benedict of Nursia led a solitary life or prayer and penance in a cave in Mt. Subiaco, before establishing the Benedictine monasteries that dotted the landscape of Europe. St. Ignatius of Loyola spent a year in retreat at Manresa, where he experienced a spiritual vision that led to the writing of of his Spiritual Exercises, and the establishing of the Jesuit Order. Prayer, but more specifically, prayer in solitude, is one tradition in the life of the Saints. Note what Christ said in Matthew 6:6, "Whenever you pray, go to your room, close your door, and pray to your Father in private" (Matthew 6:6).

The Christian life of the laity

Unlike priests and religious, the lay faithful are more engaged in the world, with a job or profession, building a family and home, growing a business, or having political commitments in public service. Like priests and religious, the lay faithful also are called to remove themselves temporarily from the political, economic or social-cultural noise of their world of life and work. They also discover at some time or another, a deep need to seek God in solitary prayer. This is important since it strengthens their commitments in life and work. They are recharged, so to speak, with the spiritual energies to persevere in the responsibilities of their respective states of life.

Recluses, hermits and anchorites

In the desire to seek God in solitude, one can learn from the wisdom of those who have began early in the history of the Church. These series of blog posts will mention a few recluses, hermits, and anchorites, whose example can inspire (though not necessarily imitate literally) anyone to discover God's presence in a retreat. The blog posts will mention: St. Conrad of Piacenza, St. Nicholas of Flue, St. John of Egypt, Sts. Gundleus and Gwladys, St. Francis of Paola, St. Fiacre, Blessed Julian of Norwich, St. Paul the Hermit, St. Simeon Stylites, and St. Martinian the Hermit.

Description of terms

Recluse
A recluse in the religious sense, is often a monk who lives in a cell or hut of his own, apart from the community, or one who is part of a monastic community that is located far away - like in the mountains of the Monastic Republic of Mount Athos in Greece.

An example of a recluse is St. Theophan the Recluse. St. Theophan is a great Russian mystic of the nineteenth century. He made a translation of the Rule of St. Benedict into Russian. He is also known to have translated the Philokalia - an important collection of writings of the Church Fathers of the East.

Hermits or solitaries
Hermits in the religious sense are those who do not profess the vows of poverty, chastity and obedience, but publicly, "devote their life to the praise of God and salvation of the world thru a stricter separation from the world, the silence of solitude and assiduous prayer and penance." (Catechism #920). Those who write about these solitaries and desert hermit-saints, present a description of how they lived in the early Christian eras. Throughout the week, they live and pray alone. Then, every Sunday, these scattered solitaries would make their way to the church where they met for Mass. If any brother was absent, they would go and seek him out, knowing he was sick.

Anchorites and anchoresses
An anchorite in the religious sense, is a person who sets up his hut or cell, outside the walls of a church. The person is thus identified with the church in which he anchors his Christian life. An example of an anchorite is Blessed Julian (or Juliana) of Norwich. She became an anchoress outside the walls of St. Julian's Church in Norwich, England. Many of these anchorites and anchoresses devote their lives not only to prayer and solitude but also to writing valuable spiritual works like translating classic spiritual writings.

A form of witnessing in the Church

When Christians were faced with a very hostile world, the martyrs witnessed to Christ by the very sacrifice of their life. When the Catholic Church was made one of the official religions of the Roman Empire, a new threat soon assailed the Christian faith - the influence of vice and worldly values in the cities. It was the rise of this threat that many Christians in the early centuries became aware that the Christian faith must be purified. The hermits and solitaries provided this witness. The affirmation of eternal life is vital to the Christian soul in the world. The martyrs affirmed this truth by dying; the recluses, hermits, and anchorites affirmed it by living in solitude.

To be continued.

Memorial of Saints (March 6)

St. Colette decided to live a life in seclusion according to the Rule of the Franciscan Tertiary Order. She went into seclusion upon the death of her parents at the age of twenty-two. She however also took time to travel to France and Flanders, founding and reforming convents of the Poor Clares. In her years of work and service in the Church, she was able to found a branch of the Poor Clares called the Colettines (died ca. 1447 A.D.).

St. Chrodegang of Metz became bishop of Metz, France in 742 A.D. He built and restored churches, monasteries, and founded the abbey of Gorze. This may have been the abbey where St. John of Gorze became abbot in 960 A.D. But Chrodegang's greatest achievement was the reform of much of Europe's secular clergy - specifically in Germany, Italy, the British Isles, and the Frankish kingdom (which includes present-day regions of France and Germany) (died ca. 766 A.D.).

St. Fridolin was an Irish priest who went to Gaul and settled at Poitiers (in France). He started to rebuild a church that was destroyed by a Vandal raid and then left for an island in the Rhine River near Coire, Switzerland. On the island, he built a monastery, a convent, and a school for boys. Fridolin was surnamed the "Wanderer" because of his many trips for the mission of the Christian faith (died ca. 650 A.D.).

Sts. Cyneburga, Cyneswide and Tibba were related to one another. Cynesburga and Cyneswida were sisters - daughters of the King of Mercia, probably an Anglo-Saxon kingdom. Cynesburga was married, but her husband rebelled against her father. So she went to Cynesburgecester and founded a convent. Her sister Cyneswide and their relative Tibba (a hermitess), joined Cynesburga in the convent (died ca. 7th century A.D.).

Sts. Baldred and Bilfrid were both monks at Landisfarne in northern England. Baldred was a monk-priest while Bilfrid was a monk-hermit. Bilfrid was an expert goldsmith who bound with precious metals and gems St. Cuthbert's copy of the Gospels. Baldred on the other hand left Landisfarne, and moved to the Scottish border first, before he finally settled in Northumbria. Baldred died ca. 765 A.D. while Bilfrid died ca. 758 A.D.

St. Cadroe was a Scot who studied at Armagh, Ireland. He returned to Scotland and became a teacher of priests. Cadroe then went on pilgrimage to many Irish shrines. He continued to travel until he reached France. While in France, he accomplished many things: he founded a monastery, entered the Benedictines at Fleury, became abbot of Waulsort, and then reformed St. Clement abbey at Metz (died ca. 976 A.D.).

St. Ollegarius became priest of St. Aidan's monastery in Spain. He was made to accept the episcopate of Barcelona, required to attend the First Lateran Council, and appointed papal delegate to preach a crusade against the Moors in Spain. When his diocese was transferred to Tarragona, Ollegarius rebuilt it because it was destroyed by the Moors (died ca. 1137 A.D.).

St. Cyril of Constantinople was a Carmelite. He became prior general of the Order in Palestine in 1232 A.D. He served in this position of leadership and authority until the year of his death (died ca. 1235 A.D.).

St. Agnes of Bohemia was born into a royal family and educated by Cistercian nuns. Because of her wealth and influence, she built a Franciscan hospital, friary and convent, and established clinics for the sick. She entered the Order of the Poor Clares at age 29 and spent 50 years in the cloister (died ca. 1282 A.D.).

History of Catholic Church in America

The Founding of the Catholic Church in America

History of Catholic America up to the 19th century

Missionary communities which founded Catholic America

Those who first planted the Catholic Church in North America - outside the original thirteen colonies, but within the present boundaries of the U.S.A. - were religious communities of Jesuits, Franciscans, Capuchins, Recollects, and other missionary congregations. Moved by the zeal for the Catholic mission, these missionaries endured every form of hardship, some with torture and death, that they may build communities and gather around them the nucleus of what will be a Catholic parish.

Early Founding Fathers

The Franciscan Junipero Serra and the Jesuit Eusebio Kino are the most famous of the hundreds of priests who evangelized the vast Spanish territory stretching from Florida to California. These two missionaries taught the native population the arts of civilization as well. They left souvenirs of their labors in names like San Francisco, San Antonio, and Los Angeles. Elsewhere, northward to the huge French area, the Jesuit Jacques Marquette (discoverer of the Mississippi), and the Jesuit martyrs St. Isaac Jogues, Jean de Brebeuf, and their companions, were among the many who ministered to the spiritual and temporal needs of the native Americans. These early founding fathers and other missionaries also helped establish French Catholic outposts on the Great Lakes and down through the Ohio and Mississippi valleys - creating a chapter in Catholic history that would always be remembered by names like Detroit, St. Louis, Vincennes, Louisville, and Marietta.

The Maryland colony


Although the first Catholic parish was established in 1565 A.D. at what was then the Spanish colony of St. Augustine, Florida, the history of American Catholicism can be traced to the efforts of George Calvert, first Baron of Baltimore, who established a colony for English Catholics in 1627 A.D. In 1632 A.D., two months after the death of Calvert, a charter was granted by Charles I to form the colony of Maryland. Maryland as a colony had both Catholics and Protestants, who lived peacefully in a spirit of mutual toleration. When, however, the Church of England was established in the colony, the Maryland Catholics migrated to the colony of Pennsylvania.

American Revolution

The American Revolution brought about a big change in the fortunes of American Catholics. The legal disabilities under which they labored were gradually lifted, beginning with Maryland's and Pennsylvania's adoption of religious liberty in 1776 A.D. With the advent of American independence and a more favorable climate for Catholics in the United States, Rome felt it was time for them to have a bishop of their own. This bishop was John Carroll. The Holy See appointed John Carroll in 1790 A.D. to be the first bishop of approximately 25,000 CAtholics.

Bishop John Carroll

Catholic America was singularly fortunate to have John Carroll guide its destiny and lay the groundwork for its future expansion. John Carroll was a wise and humane superior who has his roots from an old and distinguished Maryland family. He was a Jesuit, a highly educated scholar, and a man of broad vision and genuine spirituality. In building the institutions necessary for the growth of the Church, he received much assistance from the various religious communities of men and women who began to enter America during his tenure - the Carmelites (in 1790 A.D.); the Poor Clares of Georgetown; the Visitation nuns; the community founded by St. Elizabeth Ann Seton at Maryland (in 1809 A.D.); the Sulpicians (in 1791 A.D.); the Jesuits (re-established in 1806 A.D.); the Augustinians (in 1795 A.D.); and the Dominicans (in 1805 A.D.). John Carroll's flock grew to nearly 200,000 by his death in 1815 A.D. His diocese was subdivided in 1808 A.D., when four other dioceses were added: Boston, Philadelphia, New York, and Bardstown (later Louisville).

Bishop John England

The Age of Bishop John Carroll was then followed by the Age of Bishop John England. Bishop England insisted that the American bishops gather together in council to steer the burgeoning young Catholic America from crisis to growth. So, together with other bishops like Francis Kenrick (Philadelphia), Martin Spalding (Baltimore), John Hughes (New York), and John Purcell (Cincinnati), they led Catholic America to grow and establish new dioceses in pace with the rapid westward movement of the American frontier. By 1840 A.D., the archepiscopal see of Baltimore presided over fifteen suffragan sees: Boston (1808 A.D.), New York (1808 A.D.), Philadelphia (1808 A.D.), Bardstown (1808 A.D.), Charlestown (1820 A.D.), Richmond (1820 A.D.), Cincinnati (1821 A.D.), St. Louis (1826 A.D.), New Orleans (1826 A.D.), Mobile (1829 A.D.), Detroit (1833 A.D.), Vincennes (1834 A.D.), Dubuque (1837 A.D.), Nashville (1837 A.D.), and Natchez (1837 A.D.).

Massive influx of Catholic immigrants

No missionary territory in the nineteenth century registered great and substantial gains than the Catholic Church in America. Thanks also to the massive influx of Catholic immigrants - Irish, German, Italians, Poles, and others - the growth of the Catholic Church far outstripped the nation's growth. The American bishops integrated these newcomers into the Church structure and provided a huge network of schools, hospitals, and other institutions for them.

References used in this article

• A History of the Church, by Franzen and Dolan
  


• A Concise History of the Catholic Church, by Thomas
  Bokenkotter

2nd Sunday of Lent (A)

(Edited) Sunday reflections: (From) liturgical years 2014 (A), 2015 (B), and 2016 (C)

March 16, 2014
Liturgical readings
Genesis 12:1-4a
Psalm 33
2 Timothy 1:8b-10
Matthew 17:1-9

"This is my beloved Son in whom my favor rests. Listen to him."

Matthew's gospel chapter 17, verses 1-9, describes Peter, James and John witnessing the Lord's Transfiguration. That miraculous event revealed the divinity of Christ, with the evangelist painting the picture of Jesus "as dazzling as the sun" and "as radiant as light". What do the reflections of the past comment on this scripture passage? St. Leo (ca. 400-461 A.D.), one of the Popes in the 5th century, says that the reason for this divine manifestation, is to remove the scandal of the cross from the hearts of the apostles. The dazzling and radiant event had a purpose: so when the Lord eventually dies on the cross, they would not be disheartened.

Moving now to modern biblical scholarship, many comment that the Transfiguration event in the life of Christ was a glimpse of His resurrection, and a foretaste of the mystery of the resurrection of the body, and the gift of eternal life. Deep within the resurrection and eternal life, is the gift and mystery of the Cross. The Cross is a reality Jesus takes up in obedience to his Father's will, and which the apostles also followed in faith. Bible commentators continue to support the truth that since the scandal of the cross can shake the faith and confidence of the apostles, the Lord revealed his divinity to strengthen them before the event of his death on the Cross. The Lord granted the vision to James and John, and to Peter, especially: (because) Peter was entasked to encourage his brothers after the tragic event of the Cross (Luke 22:31-32).

The difficulties and tragedies of the times can weaken the natural faith we have in the goodness of the world and others - difficulties like calamities that can make living conditions humanly impossible to deal and grapple with. This is what happened to the spirit of the apostles. Though the three in Christ's inner circle (Peter, James and John) had a vision of the Lord in glory, they forgot about it when the death of the Lord actually loomed before their eyes. But the vision of Christ's Transfiguration they had witnessed reminded them of what the Father said: "This is my Beloved Son. Listen to him." That vision was meant to strengthen them. It is also meant to strengthen us today. Through the Eucharist, Christ's Transfiguration is meant to encourage us, and give us a strong hope, so that in times of severe stress, trials, and crisis, our remembrance of Christ and His divinity will help us stand firm in the midst of adversity.

Scripture quotes for reflection:
Abram went as the Lord directed him...Abram was seventy-five years old when he left Haran (Genesis 12)
The eyes of the Lord are upon those who fear him, upon those who hope for his kindness (Psalm 33)
Let us bear our share of the hardship which the gospel entails (2 Timonty 1)
The Lord came toward them and layed his hand on them and said, "Get up! Do not be afraid" (Matthew 17)

Feasts of Saints Celebrated in the Month of March

on March 1: David or Dewi, bishop; Felix II (III), priest;
Albinus or Aubin of Angers, bishop; Swithbert, bishop; Rudesind
or Rosendo, bishop

on March 2: Chad or Ceadda, bishop

on March 3: Marinus and Astyrius, martyrs; Chelidonius
and Emeterius, martyrs; Arthelais, virgin; Non or Nonnita;
Winwaloe or Guénolé, abbot; Anselm of Nonantola, abbot;
Cunegund, widow; Gervinus, abbot; Aelred of Rievaulx, abbot;
Teresa Eustochio Verzeri

Casimir: (died 1484); Polish prince; known as the
"brother and defender of the poor"; led an austere life; patron
of Poland and Lithuania. (March 4)

also on March 4: Adrian and Companions; Peter of Cava,
bishop

on March 5: Adrian and Eubulus, martyrs; Phocas of
Antioch, martyr; Eusebius of Cremona; Gerasimus, abbot; Ciaran
or Kieran of Saighir, bishop; Piran, abbot; Virgil of Arles,
bishop; John Joseph of the Cross

on March 6: Fridolin, abbot; Cyneburga, Cyneswide and
Tibba; Chrodegang, bishop; Balred and Bilfred; Cadroe or Cadroel,
abbot; Ollegarius or Oldegar, bishop; Cyril of Constantinople;
Colette, virgin; Agnes of Bohemia

Perpetua and Felicity: Perpetua was a noble lady
and Felicity was her slave; both died at Carthage in 203 under
Septimus Severus; names mentioned in the Roman Canon (March 7)

also on March 7: Paul the Simple; Drausius or Drausin,
bishop; Esterwine, abbot; Ardo; Theophylact, bishop

John of God (died 1530 in Granada); shepherd,
soldier, and entrepreneur before his conversion at age 42;
laid foundation for the Order of Hospitallers, today numbering
1,470 religious; patron of hospitals and the sick, of nurses
and booksellers. (March 8)

also on March 8: Pontius; Philemon and Apollonius,
martyrs; Senan, bishop; Felix of Dunwich, bishop; Julian of
Toledo, bishop; Humphrey or Hunfrid, bishop; Duthar, bishop;
Veremund, abbot; Stephen of Obazine, abbot

Frances of Rome: (died c. 1440); noblewoman, wife
and mother; founded a community of Benedictine women oblates
committed to serving the poorest of the poor; patroness of
widows and motorists. (March 9)

also on March 9: Pacian, bishop; Gregory of Nyssa,
bishop; Bosa, bishop; Catherine of Bologna, virgin; Dominic
Savio

on March 10: Codratus and Companions, martyrs; Marcarius
of Jerusalem, bishop; Simplicius, priest; Kessog, bishop and
martyr; Anastasia Patricia, virgin; Droctoveus or Drotté,
abbot; Attalas, abbot; Himelin; John Ogilvie, priest and
martyr

on March 11: Constantine, martyr; Sophronius, bishop;
Vindician, bishop; Benedict Crispus, bishop; Oengus or Aengus,
abbot and bishop; Eulogius of Cordova, martyr; Aurea, virgin;
Teresa Margaret Redi, virgin

on March 12: Maximilian of Theveste, martyr; Peter,
Gorgonius and Dorotheus, martyrs; Paul Aurelian, bishop;
Theophanes the Chronicler, abbot; Alphege of Winchester, bishop;
Bernard of Capua, bishop; Fina or Seraphina, virgin

on March 13: Euphrasia or Euphraxia, virgin; Mochoemoc,
abbot; Gerald of Mayo, abbot; Nicephorus of Constantinople,
bishop; Ansovinus, bishop; Heldrad, abbot; Roderic and Solomon,
martyrs

on March 14: Leobinus or Lubin, bishop; Eutychius or
Eustathius, martyr; Matilda, widow

on March 15: Longinus, martyr; Matrona, virgin and martyr;
Zachary, priest; Leocritia or Lucretia, virgin and martyr;
Louise de Marillac, widow; Clement Mary Hofbauer

on March 16: Julian of Antioch, martyr; Abraham Kidunia;
Finnian Lobhar, abbot; Eusebia, abbess; Gregory Makar, bishop;
Heribert, bishop

Patrick: bishop. Patron saint of Ireland. His two
primary achievements were the promotion of a native clergy and
the careful integration of the Christian faith with native
Irish-Celtic culture. He used a simple, sincere, biblical style
of preaching that won both hearts
and minds. (March 17)

also on March 17: Joseph of Arimathea; Agricola, bishop;
Gertrude of Nivelles, virgin; Paul of Cyprus; The Martyrs of
the Serapeum; Jan Sarkander

Cyril of Jerusalem: (died 386); great pastor and
teacher; ordained bishop of Jerusalem in 348; authored 18
"Catecheses" and 5 "Mystagogical Catechesis" devoted to the
liturgy and the sacraments; exiled three times by the Arians.
(March 18)

also on March 18: Alexander of Jerusalem, bishop and
martyr; Frigidian or Frediano, bishop; Edward the Martyr;
Anselm of Lucca, bishop; Salvator of Horta

St. Joseph: honored on 19 March since the end of
the 10th c.; declared Patron of the Universal Church in 1870
by Pope Pius IX; mentioned in the Roman Canon. (March 19)
also on March 19: John of Panaca; Landoald and Companions;
Alcmund, martyr

on March 20: Photina and Companions, martyrs; Martin
of Braga, bishop; Cuthbert, bishop; Herbert; Wulfram, bishop;
The Martyrs of Mar Saba

on March 21: Serapion, bishop; Enda, abbot

on March 22: Paul of Narbonne and Companions; Basil of
Ancyra, martyr; Deogratias, bishop; Benvenuto of Osimo, bishop;
Nicholas of Flue; Nicholas Owen, martyr

Toribio: (died 1606); from Salamanca; as a layman
he was the chief judge of the Inquisition at Granada; as
Archbishop of Lima, he presided over the Council of Lima (1583);
established the first seminary in the New World; sought to
alleviate poverty among the native population; contemporary of
Rose of Lima; patron of Latin American bishops. (March 23)

also on March 23: Victorian and Companions, martyrs;
Benedict the Hermit; Ethelwald or Oidilwald the Hermit; Joseph
Oriol

on March 24: Irenaeus of Sirmium, bishop and martyr;
Aldemar, abbot; Catherine of Vadstena, virgin; Simon of Trent
and William of Norwich

on March 25: Annunciation of the Lord; Dismas, Barontius;
Hermenland, abbot; Alfwold, bishop; Lucy Filippini, virgin;
Margaret Clitherow, martyr

on March 26: Castulus, martyr; Felix of Trier, bishop;
Macartan, bishop; Braulio, bishop; Ludger, bishop; Basil the
Younger

on March 27: John of Egypt

on March 28: Guntramnus; Tutilo

on March 29: Barachisius and Jonas, martyrs; Cyril of
Heliopolis, martyr, and Mark, bishop; Armogastes, Archiniumus,
and Saturus, martyrs; Gundleus and Gwaladys or Gladys; Rupert,
bishop; Berthold; Ludolf, bishop

on March 30: Regulus or Rieul, bishop; John Climacus,
abbot; Zosimus, bishop; Osburga, virgin; Leonardo Murialdo,
priest

on March 31: Balbina, virgin; Acacius or Achatius, bishop;
Benjamin, martyr; Guy of Pomposa, abbot