Monday, April 20, 2015

Saint April 21 : St. Anselm : Doctor of the Church and Archbishop


St. Anselm
DOCTOR OF THE CHURCH, ARCHBISHOP
Feast: April 21


Information:
Feast Day:April 21
Born:1033 at Aosta, Piedmont, Italy
Died:21 April 1109 at Canterbury, England
Canonized:1492 by Pope Alexander IV
Major Shrine:Canterbury Cathedral
If the Norman conquerors stripped the English nation of its liberty and many temporal advantages, it must be owned that by their velour they raised the reputation of its arms and deprived their own country of its greatest men, both in church and state, with whom they adorned this kingdom; of which this great doctor and his master Lanfranc are instances. St. Anselm was born of noble parents at Aoust, in Piedmont, about the year 1033. His pious mother took care to give him an early tincture of piety, and the impressions her instructions made upon him were as lasting as his life. At the age of fifteen, desirous of serving God in the monastic state, he petitioned an abbot to admit him into his house; but was refused out of apprehension of his father's displeasure. Neglecting, during the course of his studies, to cultivate the divine seed in his heart, he lost this inclination, and his mother being dead he fell into tepidity; and, without being sensible of the fatal tendency of vanity and pleasure, began to walk in the broad way of the world: so dangerous a thing is it to neglect the inspirations of grace! The saint, in his genuine meditations, expresses the deepest sentiments of compunction for these disorders, which his perfect spirit of penance exceedingly exaggerated to him, and which, like another David, he never ceased most bitterly to bewail to the end of his days. The ill-usage he met with from his father induced him, after his mother's death, to leave his own country, where he had made a successful beginning in his studies; and, after a diligent application to them for three years in Burgundy (then a distinct government) and in France, invited by the great fame of Lanfranc, Prior of Bec, in Normandy, under the Abbot Herluin, he went thither and became his scholar. On his father's death, Anselm advised with him about the state of life he was to embrace; as whether he should live upon his estate to employ its produce in alms, or should renounce it at once and embrace a monastic and eremitical life. Lanfranc, feeling an overbearing affection for so promising a disciple, durst not advise him in his vocation, fearing the bias of his own inclination; but he sent him to Maurillus, the holy Archbishop of Rouen. By him Anselm, after he had laid open to him his interior, was determined to enter the monastic state at Bec, and accordingly became a member of that house at the age of twenty-seven, in 1060, under the Abbot Herluin. Three years after, Lanfranc was made Abbot of St. Stephen's at Caen, and Anselm Prior of Bec. At this promotion several of the monks murmured on account of his youth; but, by patience and sweetness, he won the affections of them all, and by little condescensions at first, so worked upon an irregular young monk, called Osbern, as to perfect his conversion and make him one of the most fervent. He had indeed so great a knowledge of the hearts and passions of mete, that he seemed to read their interior in their actions; by which he discovered the sources of virtues and vices, and knew how to adapt to each proper advice and instructions; which were rendered most powerful by the mildness and charity with which he applied them. In regard to the management and tutoring of youth, he looked upon excessive  severity as highly pernicious. Eadmer has recorded a conversation he had on this subject with a neighbouring abbot, who, by a conformity to our saint's practice and advice in this regard, experienced that success in his labours which he had till then aspired to in vain by harshness and severity.
St. Anselm applied himself diligently to the study of every part of theology, by the clear light of scripture and tradition. Whilst he was prior at Bec, he wrote his Monologium, so called because in this work he speaks alone, explaining the metaphysical proofs of the existence and nature of God. Also his Proslogium, or contemplation of God's attributes in which he addresses his discourse to God, or himself. The Meditations, commonly called the Manual of St. Austin, are chiefly extracted out of this book. It was censured by a neighboring monk, which occasioned the saint's Apology. These and other the like works, show the author to have excelled in metaphysics all the doctors of the church since St. Austin. He likewise wrote, whilst prior, On Truth, on Free-will, and On the Fall of the Devil, or, On the Origin of Evil; also his Grammarian, which is in reality a treatise on Dialectic, or the Art of Reasoning.
Anselm's reputation drew to Bec great numbers from all the neighbouring kingdoms. Herluin dying in 1078, he was chosen Abbot of Bec, being forty-five years old, of which he had been prior fifteen. The abbey of Bec being possessed at that time of some lands in England, this obliged the abbot to make his appearance there in person at certain times. This occasioned our saint's first journeys thither, which his tender regard for his old friend Lanfranc, at that time Archbishop of Canterbury, made the more agreeable. He was received with great honour and esteem by all ranks of people, both in church and state, and there was no one who did not think it a real misfortune if he had not been able to serve him in something or other. King William himself, whose title of Conqueror rendered him haughty and inaccessible to his subjects, was so affable to the good Abbot of Bec that he seemed to be another man in his presence. The saint, on his side, was all to all, by courtesy and charity, that he might find occasions of giving everyone some suitable instructions to promote their salvation; which were so much the more effectual as he communicated them, not as some do, with the dictatorial air of a master, but in a simple familiar manner, or by indirect though sensible examples. In the year 1092, Hugh, the great Earl of Chester, by three pressing messages, entreated Anselm to come again into England, to assist him, then dangerously sick, and to give his advice about the foundation of a monastery which that nobleman had undertaken at St. Wereburge's church at Chester. A report that he would be made archbishop of Canterbury, in the room of Lanfranc, deceased, made him stand off for some time; but he could not forsake his old friend in his distress, and at last came over. He found him recovered, but the affairs of his own abbey, and of that which the earl was erecting, detained him five months in England. The metropolitan see of Canterbury had been vacant ever since the death of Lanfranc in 1089. The sacrilegious and tyrannical king, William Rufus, who succeeded his father in 1087, by an injustice unknown till his time, usurped the revenues of vacant benefices, and deferred his permission, or < conge d'elire>, in order to the filling the episcopal sees, that he might the longer enjoy their income. Having thus seized into his hands the revenues of the archbishopric, he reduced the monks of Canterbury to a scanty allowance, oppressing them moreover by his officers with continual insults, threats, and vexations. He had been much solicited by the most virtuous among the nobility to supply the see of Canterbury, in particular, with a person proper for that station; but continued deaf to all their remonstrances and answered them, at Christmas 1093, that neither Anselm nor any other should have that bishopric whilst he lived; and this he swore to by the holy face of Lucca, meaning a great crucifix in the cathedral of that city held in singular veneration, his usual oath. He was seized soon after with a violent fit of sickness, which in a few days brought him to extremity. He was then at Gloucester, and seeing himself in this condition, signed a proclamation, which was published, to release all those that had been taken prisoners in the field, to discharge all debts owing to the crown, and to grant a general pardon; promising likewise to govern according to law and to punish the instruments of injustice with exemplary severity. He moreover nominated Anselm to the see of Canterbury, at which all were extremely satisfied but the good abbot himself, who made all the decent opposition imaginable; alleging his age, his want of health and vigour enough for so weighty a charge, his unfitness for the management of public and secular affairs, which he had always declined to the best of his power. The king was extremely concerned at his opposition, and asked him why he endeavoured to ruin him in the other world, being convinced that he should lose his soul in case he died before the archbishopric was filled. The king was seconded by the bishops and others present, who not only told him they were scandalized at his refusal, but added that, if he persisted in it, all the grievances of the church and nation would be placed to his account. Thereupon they forced a pastoral staff into his hands, in the king's presence, carried him into the church, and sung Te Deum on the occasion. This was on the 6th of March 1093. He still declined the charge till the king had promised him the restitution of all the lands that were in the possession of that see in Lanfranc's time. Anselm also insisted that he should acknowledge Urban II for lawful pope. Things being thus adjusted, Anselm was consecrated with great solemnity on the 4th of December 1093.
Anselm had not been long in possession of the see of Canterbury when the king, intending to wrest the duchy of Normandy out of the hands of his brother Robert, made large demands on his subjects for supplies. On this occasion, not content with the five hundred pounds (a very large sum in those days) offered him by the archbishop, the king insisted, at the instigation of some of his courtiers, on a thousand, for his nomination to the archbishopric, which Anselm constantly refused to pay; pressing him also to fill vacant abbeys and to consent that bishops should hold councils as formerly, and be allowed by canons to repress crimes and abuses, which were multiplied and passed into custom for want of such a remedy, especially incestuous marriages and other abominable debaucheries. The king was extremely provoked, and declared no one should extort from him his abbeys any more than his crown. And from that day he sought to deprive Anselm of his see. William, Bishop of Durham, and the other prelates, acquiesced readily in the king's orders, by which he forbade them to obey him as their primate, or treat him as archbishop, alleging for reason that he obeyed Pope Urban during the schism, whom the English nation had not acknowledged. The king, having brought over most of the bishops to his measures, applied to the temporal nobility, and bid them disclaim the archbishop; but they resolutely answered that since he was their archbishop and had a right to superintend the affairs of religion, it was not in their power to disengage themselves from his authority, especially as there was no crime or misdemeanour proved against him. King William then, by his ambassador, acknowledged Urban for true pope, and promised him a yearly pension from England if he would depose Anselm; but the legate whom his holiness sent told that king that it was what could not be done. St. Anselm wrote to the pope to thank him for the pall he had sent him by that legate, complaining of the affliction in which he lived under a burden too heavy for him to bear, and regretting the tranquillity of his solitude which he had lost. Finding the king always seeking occasions to oppress his church unless he fed him with its treasures, which he regarded as the patrimony of the poor (though he readily furnished his contingent in money and troops to his expeditions and to all public burdens), the holy prelate earnestly desired to leave England, that he might apply in person to the pope for his counsel and assistance. The king refused him twice: and on his applying to him a third time, he assured the saint that, if he left that kingdom, he would seize upon the whole revenue of the see of Canterbury, and that he should never more be acknowledged metropolitan. But the saint, being persuaded he could not in conscience abide any longer in the realm to be a witness of the oppression of the church, and not have it in his power to remedy it, set out from Canterbury in October 1097, in the habit of a pilgrim; took shipping at Dover and landed at Witsan, having with him two monks, Eadmer, who wrote his life, and Baldwin. He made some stay at Cluni with St. Hugh the abbot, and at Lyons with the good Archbishop Hugh. It not being safe travelling any further towards Rome at that time on account of the antipope's party lying in the way, and Anselm falling sick soon after, this made it necessary for him to stay longer at Lyons than he had designed. However, he left that city the March following, in 1098, on the pope's invitation, and was honourably received by him. His holiness having heard his cause, assured him of his protection, and wrote to the king of England for his re-establishment in his rights and possessions. Anselm also wrote to the king at the same time; and, after ten days' stay in the pope's palace, retired to the monastery of St. Saviour, in Calabria, the air of Rome not agreeing with his health. Here he finished his work, entitled Why God was made Man, in two books, showing, against infidels, the wisdom, justice, and expediency of the mystery of the incarnation for man's redemption. He had begun this work in England, where he also wrote his book, On the Faith of the Trinity and Incarnation, dedicated to Pope Urban II, in which he refuted Roscelin, the master, Peter Abailard, who maintained an erroneous opinion in regard to the Trinity. Anselm, charmed with the sweets of his retirement, and despairing of doing any good at Canterbury, hearing by new instances that the king was still governed by his passions, in open defiance to justice and religion, earnestly entreated the pope, whom he met at Aversa, to discharge him of his bishopric; believing he might be more serviceable to the world in a private station. The pope would by no means consent, but charged him upon his obedience not to quit his station: adding, that it was not the part of a man of piety and courage to be frightened from his post purely by the dint of browbeating and threats, that being all the harm he had hitherto received. Anselm replied, that he was not afraid of suffering, or even losing his life in the cause of God; but that he saw there was nothing to be done in a country where justice was so overruled as it was in England. However, Anselm submitted and in the mean time returned to his retirement, which was a cell called Slavia, situated on a mountain, depending on the monastery of St. Saviour. That he might live in the merit of obedience, he prevailed with the pope to appoint the monk Eadmer, his inseparable companion, to be his superior, nor did he do the least thing without his leave.
The pope having called a council, which was to meet at Bari, in October 1098, in order to effect a reconciliation of the Greeks with the Catholic Church, ordered the saint to be present at it. It consisted of one hundred and twenty-three bishops. The Greeks having proposed the question about the  procession of the Holy Ghost, whether this was from the Father only, or from the Father and the Son; the disputation being protracted, the pope called aloud for Anselm, saying, "Anselm, our father and our master, where are you?" And causing him to sit next to him, told him that the present occasion required his learning and elocution to defend the church against her enemies, and that he thought God had brought him thither for that purpose. Anselm spoke to the point with so much learning, judgment, and penetration that he silenced the Greeks and gave such a general satisfaction that all present joined in pronouncing Anathema against those that should afterwards deny the procession of the Holy Ghost from both the Father and the Son. This affair being at an end, the proceedings of the King of England fell next under debate. And on this occasion his simony, his oppressions of the church, his persecution of Anselm, and his incorrigibleness, after frequent admonitions, were so strongly represented that the pope, at the instance of the council, was just going to pronounce him excommunicated. Anselm had hitherto sat silent, but at this he rose up, and casting himself on his knees before the pope, entreated him to stop the censure. And now the council, who had admired our saint for his parts and learning, were further charmed with him on account of his humane and Christian dispositions in behalf of one that had used him so roughly. The saint's petition in behalf of his sovereign was granted; and on the council breaking up, the pope and Anselm returned to Rome. The pope, however, sent to the king a threat of excommunication, to be issued in a council to be shortly after held at Rome, unless he made satisfaction: but the king, by his ambassador, obtained a long delay. Anselm stayed some time at Rome with the pope, who always placed him next in rank to himself. All persons, even the schismatics, loved and honored him; and he assisted with distinction at the council of Rome, held after Easter, in 1099. Immediately after the Roman council he returned to Lyons, where he was entertained by the archbishop Hugh, with all the cordiality and regard imaginable; but saw no hopes of recovering his see so long as king William lived. Here he wrote his book, On the Conception of the Virgin, and On Original Sin resolving many questions relating to that sin. The archbishop of Lyons gave him in all functions the precedence, and all thought themselves happy who could receive any sacrament from his hands. Upon the death of Urban II, he wrote an account of his case to his successor, Pascal II. King William Rufus being snatched away by sudden death, without the sacraments, on the 2nd of August 1100, St. Anselm, who was then in the abbey of Chaize-Dieu, in Auvergne, lamented bitterly his unhappy end and made haste to England, whither he was invited by King Henry I. He landed at Dover on the 23rd of September and was received with great joy and extraordinary respect. And having in a few days recovered the fatigue of his journey, went to wait on the king, who received him very graciously. But this harmony was of no long continuance. The new king required of Anselm to be reinvested by him, and do the customary homage of his predecessors for his see; but the saint absolutely refused to comply and made a report on the proceedings of the late synod at Rome, in which the laity that gave investitures for abbeys or cathedrals were excommunicated; and those that received such investures were put under the same censure. But this not satisfying the king, it was agreed between them to consult the pope upon the subject. The court in the meantime was very much alarmed at the preparations making by the king's elder brother, Robert, Duke of Normandy, who, being returned from the holy war in Palestine, claimed the crown of England and threatened to invade the land. The nobles, though they had sworn allegiance to Henry, were ready to join him; and on his landing with a formidable army at Portsmouth, several declared for the duke. The king being in great danger of losing his crown, was very liberal in promises to Anselm on this occasion; assuring him that he would henceforward leave the business of religion wholly to him, and be always governed by the advice and orders of the apostolic see. Anselm omitted nothing on his side to prevent a revolt from the king. Not content with sending his quota of armed men, he strongly represented to the disaffected nobles the heinousness of their crime of perjury; and that they ought rather lose their lives than break through their oaths and fail in their sworn allegiance to their prince. He also published an excommunication against Robert, as an invader, who thereupon came to an accommodation with Henry and left England. And thus, as Eadmer relates, the archbishop, strengthening the king's party, kept the crown upon his head. Amidst his troubles and public distractions, he retired often in the day to his devotions, and watched long in them in the night. At his meals, and at all times, he conversed interiorly in heaven. One day, as he was riding to his manor of Herse, a hare, pursued by the dogs, ran under his horse for refuge; at which the saint stopped and the hounds stood at bay. The hunters laughed, but the saint said, weeping, "This hare puts me in mind of a poor sinner just upon the point of departing this life, surrounded with devils waiting to carry away their prey." The hare going off, he forbade her to be pursued and was obeyed, not a hound stirring after her. In like manner every object served to raise his mind to God, with whom he always conversed in his heart, and, in the midst of noise and tumult, he enjoyed the tranquillity of holy contemplation—so strongly was his soul sequestered from, and raised above, the world.
King Henry, though so much indebted to Anselm, still persisted in his claim of the right of giving the investitures of benefices. Anselm, in 1102, held a national council in St. Peter's church at Westminster, in which, among other things, it was forbid to sell men like cattle, which had till then been practiced in England; and many canons relating to discipline were drawn up. He persisted to refuse to ordain bishops, named by the king, without a canonical election. The contest became every day more serious. At last the king and nobles persuaded Anselm to go in person and consult the pope about the matter: the king also sent a deputy to his holiness. The saint embarked on the 27th of April in 1103. Pope Pascal II condemned the king's pretensions to the investitures and excommunicated those who should receive church dignities from him. St. Anselm being advanced on his return to England as far as Lyons, received there an intimation of an order from King Henry, forbidding him to proceed on his journey home unless he would conform to his  will. He therefore remained at Lyons, where he was much honoured by his old friend the Archbishop Hugh. From thence he retired to his abbey of Bec, where he received from the pope a commission to judge the cause of the Archbishop of Rouen, accused of several crimes. He was also allowed to receive into communion such as had accepted investitures from the crown, which, though still disallowed of, the bishops and abbots were so far dispensed with as to do homage for their temporalities. The king was so pleased with this condescension of the pope that he sent immediately to Bec to invite St. Anselm home in the most obliging manner, but a grievous sickness detained him. The king coming over into Normandy in 1106, articles of agreement were drawn up between him and the arch bishop at Bec, pursuant to the letter St. Anselm had received from Rome a few months before; and the pope very readily confirmed the agreement. In this expedition Henry defeated his brother Robert, and sent him prisoner into England, where he died. St. Anselm hereupon returned to England in 1106, and was received by the Queen Maud, who came to meet him, and by the whole kingdom of England, as it were in triumph.
The last years of his life, his health was entirely broken. Having for six months laboured under an hectic decay, with an entire loss of appetite, under which disorder he would be carried every day to assist at holy mass, he happily expired, laid on sackcloth and ashes, at Canterbury, on the 21st of April 1109, in the sixteenth year of his episcopal dignity, and of his age the seventy-sixth. He was buried in his cathedral. By a decree of Clement XI, in 1720 he is honoured among the doctors of the church. We have authentic accounts of many miracles wrought by this saint in the histories of Eadmer and others. St. Anselm had a most lively faith of all the mysteries and great truths of our holy religion; and by the purity of his heart, and an interior divine light, he discovered great secrets in the holy scriptures, and had a wonderful talent in explaining difficulties which occur in them. His hope for heavenly things gave him a wonderful contempt and disgust of the vanities of the world, and he could truly say with the apostle, he was crucified to the world, and all its desires. By an habitual mortification of his appetite in eating and drinking he seemed to have lost all relish in the nourishment which he took if is fortitude was such, that no human respects, or other considerations, could ever turn him out of the way of justice and truth; and his charity for his neighbor seemed confined by no bounds: his words, his writings, his whole life breathed forth this heavenly fire. He seemed to live, says his faithful disciple and historian, not for himself, but for others; or rather so much the more for himself by how much the more profitable his life was to his neighbors, and faithful to his God. The divine love and law were the continual subjects of his meditations day and night. He had a singular devotion to the passion of our Lord, and to his Virgin mother. Her image at Bec, before which, at her altar, he daily made long prayers while he lived in that monastery, is religiously kept in the new sumptuous church. His horror of the least sin is not to be expressed. In his Proslogium, meditations, and other ascetic works, the most heroic and inflamed sentiments of all these virtues, especially of compunction, fear of the divine judgments, and charity, are expressed in that language of the heart which is peculiar to the saints.


source: http://www.ewtn.com/saintsHoly/saints/A/stanselm.asp#ixzz1sfrDQhKl

Who is the Patron Saint of the Internet - St. Isidore of Seville a Prayer to SHARE

In 1997, Pope John Paul II chose Saint Isidore of Seville (560-636), Doctor of the Church, as patron saint of the Internet. In the year 600, Isidore succeeded his brother, Saint Leander, as Bishop of Seville. Isidore died three years later on the fourth of April at the age of seventy-six.
Here is the prayer to Saint Isidore that should be said before logging in on the internet: Almighty and eternal God, who created us in Thy image and bade us to seek after all that is good, true and beautiful, especially in the divine person of Thy only-begotten Son, our Lord Jesus Christ, grant we beseech Thee, that, through the intercession of Saint Isidore, bishop and doctor, during our journeys through the internet we will direct our hands and eyes only to that which is pleasing to Thee and treat with charity and patience all those souls whom we encounter. Through Christ our Lord. Amen

#Breaking Pregnant woman Killed by Boyfriend but Miraculously saves Baby at 26 weeks

A pregnant woman was shot and killed on April 19, 2015 outside her workplace. She called 911 and saved her unborn baby's life.   25-year-old Kimberly Dianne Richardson was shot by her boyfriend in Raleigh, North Carolina.  She was 6 months pregnant at the time and was miraculously survived by her daughter Lacy Grey.Police found Richardson; she was was six months pregnant. Doctors performed an emergency cesarean section to save her baby's life. Police captured Richardson's boyfriend, 25-year-old Daniel Joseph Steele, as the suspect in the shooting. He was found at his home and charged with her murder. A friend said of Kimberly, "She was a real sweetheart. She was a good soul. She had good intentions. She would never do anything bad to anybody,"  Loved ones have now set up a fundraising website to raise money for support the young baby Lacy who lives with Richardson's family.
https://www.giveforward.com/fundraiser/b0j8/flowers-for-kimberly

#BreakingNews Ethiopian Christians killed by Terrorists - please PRAY


A new video has emerged from Libya showing Ethiopian Christians with at least 16 captive on a beach and 12 others in a desert being killed by Extremists. Before the killings a masked man in black holds a gun and vows to kill Christians if they do not convert to Islam. Ethiopia was unable to confirm its citizens were killed but has condemned the act. Two months ago 21 Egyptian Christians were beheaded in Libya.  This new video shows at least 30 Christians being beheaded and shot by ISIS in Libya. The 29-minute video, titled 'Until It Came To Them - Clear Evidence', shows two separate groups in the south and the west of the country. The captives are described by Islamic State as the 'followers of the cross from the enemy Ethiopian Church'. The group from the desert are lined up and shot and 12 others are beheaded. The video shows the captives wearing orange jumpsuits and being held at the neck by terrorists. It starts with a 'history of Christian-Muslim relations', with scenes of terrorists destroying churches, graves and icons.  'Muslim blood shed under the hands of your religions is not cheap. To the nation of the cross we are now back again.' The video  also shows Christians in Syria saying they were given the choice of converting to Islam or paying a 'special tax'.   Ethiopia is a mainly Christian country and one of the oldest Christian states in the world. The Ethiopian Orthodox Tewahedo Church is one of the oldest Christian and more than 40 per cent of the population are members. Around 20 per cent of the population follow other branches of Christianity. One third of Ethiopians identify as Muslim.

Latest News from #Vatican Information and #PopeFrancis


20-04-2015 - Year XXII - Num. 074 

Summary
- Pope Francis receives the Conference of European Rabbis
- The Holy Father remembers Chief Rabbi of Rome, Elio Toaff
- Buddhists and Christians, together to counter modern slavery
- Regina Coeli: the content of Christian witness is not an ideology
- Men and women like us, seeking a better life
- State Visit of the President of the Italian Republic
- Italy and the Holy See: promoting and protecting religious freedom and human dignity at bilateral and international levels
- To the Pontifical Academy of Social Sciences: raise awareness of new forms of slavery
- The Pope receives the A.C.I.S.J.F.: let young women know they are called to happiness
- Telegram for the death of Cardinal Francis Eugene George
- The Pope to receive Catholic Charismatic Renewal in audience on 3 July
- Symposium on Friar Junipero Serra, to be canonised 23 September
- Audiences
- Other Pontifical Acts
Pope Francis receives the Conference of European Rabbis
Vatican City, 20 April 2015 (VIS) – For the first time a delegation of the Conference of European Rabbis, presided by Rabbi Pinchas Goldschmidt, has met with the Successsor of Peter in the Vatican. Pope Francis, who received them this morning, expressed his joy at this event, and at the same time offered his condolences, which he extended to the Jewish community of Rome, for the death yesterday of the ex Grand Rabbi of Rome, Elio Toaff, a “man of peace and dialogue”, who received Pope John Paul II during his historical visit to the Great Synagogue of Rome in April 1986. For this reason, the current Chief Rabbi of Rome, Riccardo Di Segni, was not present at the meeting.
In his address to the delegation, the Pope emphasised that the dialogue between the Catholic Church and the Jewish communities continues to progress as it has for half a century; 28 October will mark the fiftieth anniversary of the conciliar Declaration Nostra Aetate, which is still the reference point for efforts in this regard. “With gratitude to the Lord, may we recall these years, rejoicing in our progress and in the friendship which has grown between us”, he said.
“Today, in Europe, it is more important than ever to emphasise the spiritual and religious dimension of human life”, he continued. “In a society increasingly marked by secularism and threatened by atheism, we run the risk of living as if God did not exist. People are often tempted to take the place of God, to consider themselves the criterion of all things, to control them, to use everything according to their own will. It is so important to remember, however, that our life is a gift from God, and that we must depend on him, confide in him, and turn towards him always. Jews and Christians have the blessing but also the responsibility to help preserve the religious sense of the men and women of today, and that of our society, by our witness to the sanctity of God and human life. God is holy, and the life he has given is holy and inviolable”.
Francis voiced his concerns regarding increasing anti-Semitism and acts of hatred and violence in Europe, and affirmed that “every Christian must be firm in deploring all forms of anti-Semitism, and in showing their solidarity with the Jewish people”. He also referred to the recent seventieth anniversary of the liberation of Auschwitz, the concentration camp which has come to be synonymous with the great tragedy of the Shoah. The memory of what took place there, in the heart of Europe, is a warning to present and future generations. Acts of hatred and violence against Christians and the faithful of other religions must likewise be condemned everywhere”.
“Dear friends”, he concluded, “I heartily thank you for this very significant visit. I extend my best wishes to your communities, with the assurance of my closeness and prayers. And, please, do not forget to pray for me. Shalom alechem!”.
The Holy Father remembers Chief Rabbi of Rome, Elio Toaff
Vatican City, 20 April 2015 (VIS) – Pope Francis has sent a letter of condolences to the Chief Rabbi of the Jewish community of Rome, Riccardo Di Segni, for the death yesterday of his predecessor in this role, Rabbi Elio Toaff, at the age of 99. The following is the full text of the letter.
“I wish to express my heartfelt participation in the mourning of the family and the entire Jewish community of the capital following the departure of the Rabbi Professor Elio Toaff, the long-time spiritual guide of the Jews of Rome.
A key figure in Italian Jewish and civil history during recent decades, he knew how to earn esteem and appreciation through his moral authority, linked to a profound humanity.
I recall with gratitude his generous efforts and sincere willingness to promote dialogue and fraternal relations between Jews and Catholics, which experienced a significant moment in his memorable encounter with St. John Paul II at the Synagogue of Rome.
I raise prayers that the Almighty, rich in love and faithfulness, welcome him in His Kingdom of peace”.
Buddhists and Christians, together to counter modern slavery
Vatican City, 20 April 2015 (VIS) – “Buddhists and Christians, together to counter modern slavery” is the title of the message from the Pontifical Council for Interreligious Dialogue to Buddhists, to celebrate the month of Vesakh, the commemoration of the three most significant events in the life of Gautama Buddha – his birth, enlightenment and death. This occasion, according to the president of the dicastery, Cardinal Jean-Louis Tauran, also provides an opportunity “to think of the unfortunate and all who suffer, and to rededicate ourselves to bringing them comfort and happiness through acts of love and compassion”.
This year's text is inspired by Pope Francis’s “Message for the 2015 World Day of Peace”, entitled No Longer Slaves, but Brothers and Sisters, in which the Holy Father observes that, historically, the institution of slavery was once generally accepted and resulted in the “rejection of others, their mistreatment, violations of their dignity and fundamental rights, and institutionalised inequality”. Accordingly, “a slave could be bought and sold, given away or acquired, as if he or she were a commercial product” and although slavery has been formally abolished throughout the world, there are still “millions of people today – children, women and men of all ages – deprived of freedom and forced to live in conditions akin to slavery”.
Pope Francis gives examples of modern day slavery: men, women and child labourers; migrants who undergo physical, emotional and sexual abuse while working in shameful working conditions; persons forced into prostitution, many of whom are minors, as well as male and female sex slaves; those kidnapped by terrorists and forced to be combatants, and those who are tortured, mutilated or killed. Human hearts deformed by corruption and ignorance are, according to the Holy Father, the cause of these terrible evils against humanity. When hearts are corrupted, human beings no longer see others as “beings of equal dignity, as brothers or sisters sharing a common humanity, but rather as objects”.
“Dear friends, we share the conviction that modern slavery and human trafficking are grave crimes, open wounds on the body of contemporary society”, states the message for Vesakh. In one section of the “Eightfold Path” – namely “Right Livelihood” – the Buddha declares that trading in live beings, including slaves and prostitutes, is one of five occupations that are not to be engaged in. He instructs that possessions are to be acquired peacefully, honestly and by legal means, without coercion, violence or deceit, and by means that do not cause harm or suffering. In this way, Buddhism promotes respect for the life and freedom of each person”.
“As Buddhists and Christians committed to respect for human life, we must cooperate together to end this social plague. Pope Francis invites us to overcome indifference and ignorance by offering assistance to victims, in working for their psychological and educational rehabilitation, and in efforts to reintegrate them into society where they live or from which they come”.
The text concludes, “We pray that your celebration of Vesakh, which includes making special efforts to bring happiness to those less fortunate in our midst, may be a time of deepened consideration of the various ways in which we can work together so that there will no longer be slaves, but brothers and sisters living in fraternity, loving kindness and compassion for all”.
Regina Coeli: the content of Christian witness is not an ideology
Vatican City, 19 April 2015 (VIS) – At midday today the Pope appeared at the window of his study in the Vatican Apostolic Palace to pray the Regina Coeli with the faithful present in the square. Before the Marian prayer, Francis spoke about the meaning of witness in the life of Christians. “A witness is one who has seen, who recalls, and recounts”, he said. “To see, to remember and to tell are the three verbs that describe identity and mission. The witness is one who has seen, but not with indifferent eyes; he has seen and allowed himself to be involved in the event. Therefore, he also remembers, not only because he is able to precisely reconstruct the facts, but because these facts have spoken to him and he has grasped their deep meaning. And so the witness recounts, not in a cold or detached way, but as one who has allowed himself to be questioned, and has from that day forth changed his life”.
“The content of Christian witness is not a theory, and ideology, or a complex system of precepts and prohibitions”, he added, “but rather a message of salvation, a concrete event, or rather a Person: it is the risen Christ, the sole and living Saviour of all”.
The Pontiff went on to emphasise that the Christian may be a witness of the risen Christ “by way of a path that has its foundation in Baptism and its nourishment in the Eucharist, its seal in Confirmation and its continual conversion in Penance. … If, however, a Christian allows himself to be rapt by comforts and vanity, if he becomes deaf and blind to the question of 'resurrection' of so many of his brothers, how will he be able to communicate the living Jesus, with his liberating power and infinite tenderness?”.
Men and women like us, seeking a better life
Vatican City, 19 April 2015 (VIS) – Following the Marian prayer, the Pope launched an appeal to the international community to react as soon as possible to tragedies likeSaturday's shipwreck in Sicilian waters, causing the deaths of hundreds of immigrants travelling towards the Italian coast.
“They are men and women like us”, he said. “Our brothers who seek a better life; hungry, persecuted, wounded, exploited, victims of wars, seeking a better life. They were looking for happiness. I invite you to pray for them”.
State Visit of the President of the Italian Republic
Vatican City, 18 April 2015 (VIS) – This morning the Holy Father received a State visit from the president of the Italian Republic, Sergio Mattarella. The visit takes place just two months after his election, and as the Pontiff remarked, “shows the excellent relations between the Holy See and Italy”. There is a long-standing tradition of regular meetings between the Italian authorities and the Universal Church, reinforced following Vatican Council II.
In his address to the president, the Pope referred first to the Lateran Pacts, incorporated into the Republican Constitution, which constitute “a solid framework for reference, within which the relations between Italy and the Holy See have been peacefully developed and strengthened, guaranteeing mutual sovereignty and independence and at the same time ensuring mutual orientation towards active collaboration, on the basis of shared values and in view of the common good”. For this, it is fundamental for collaboration to be constantly renewed, “distinguishing roles and competences and with full respect for reciprocal functions”, with the aim of “uniting forces for the good of all citizens, who have the right to such harmony, from which they derive innumerable benefits. … Reciprocal autonomy does not diminish, but indeed enhances common responsibility for human beings and for the spiritual and material needs of the community, which we all have the task of serving with humility and dedication”.
“A healthy pluralism does not reject the specific contribution offered by the various ideal and religious members that make up our society, provided that, of course, they accept the fundamental principals that guide civil life, and do not exploit or distort their beliefs to violent and abusive ends. In other words, the orderly development of a pluralistic civil society presupposes that it does not claim to confine the true religious spirit solely to the intimacy of the conscience, but that it also recognises its significant role in the building of society, legitimating the the valuable contribute that it may offer”. In this respect, the history of Italy clearly demonstrates both the great contribution of Christianity to her culture and the character of her population, and the extent to which Christian faith has permeated the art, architecture and customs of the country”.
The Pope did not fail to mention, among the fundamental goods for the development of each community, the importance of work, “distinguished by its bond with the very dignity of the person, with the possibility of building a dignified and free existence”, and he emphasised that “the lack of work for the young becomes a cry of pain that must impel those in public office, intermediary organisations, private businesspeople and the ecclesial community to make every effort to remedy the situation, according the suitable priority to the problem. Indeed, the possibility of dignity and of the future resides in the availability of work”.
Another theme of the Pope's address was the protection of the environment, and in this regard he spoke about the Milan Universal Exposition, the theme of which is “Feeding the planet: energy for life”. “The event of the Expo will be an important occasion in which the most modern technologies necessary for guaranteeing healthy, safe and sufficient food for all peoples, respecting the environment, will be presented”, he said. “This may also contribute to deeper study of the causes of environmental degradation, in order to provide the competent authorities with a framework of knowledge and experience indispensable for making effective decisions and for preserving the health of the planet that God has entrusted to the care of humankind”.
Finally, the Holy Father expressed his gratitude for Italy's efforts in receiving the many immigrants who, risking their lives, seek acceptance. “It is clear that the proportions of the phenomenon require a much broader involvement. We must never tire of soliciting more extensive efforts at European and international levels”.
Francis concluded by expressing his hope that Italy, “treasuring her noble traditions and culture, largely inspired by Christian faith, may progress and prosper in harmony, offering her valuable contribution to peace and justice in the world”.
Italy and the Holy See: promoting and protecting religious freedom and human dignity at bilateral and international levels
Vatican City, 18 April 2015 (VIS) - This morning the president of the Italian Republic, Sergio Mattarella, paid a visit to the Holy Father Francis. The Head of the Italian State, accompanied by Paolo Gentiloni, minister for foreign affairs and international cooperation, subsequently met with Cardinal Secretary of State Pietro Parolin, accompanied by Archbishop Paul Richard Gallagher, secretary for Relations with States.
During the cordial discussions, satisfaction was expressed for the good relations between the Holy See and Italy, further consolidated by the recent signing of the Convention on fiscal matters. Themes relevant to the Italian social situation were then considered, with particular reference to the family, education, work and migration. Appreciation was affirmed for the cooperation of the Catholic Church in alleviating the situations of hardship that characterise some sectors of society. Mention was also made, within the framework of the current international situation, of the worrying spread of violence that continues to affect the eastern Mediterranean and North African areas.
The Parties confirmed their willingness to pursue their active collaboration on a bilateral level in the context of the international community, especially with regard to the promotion and protection of religious freedom and the dignity of human beings.
To the Pontifical Academy of Social Sciences: raise awareness of new forms of slavery
Vatican City, 18 April 2015 (VIS) – The Pontifical Academy of Social Sciences, chaired by Margaret Archer, dedicated its plenary session to human trafficking. This morning the Pope received in audience the members of this institution and thanked them for their work in deepening knowledge of new forms of slavery and in endeavouring to eradicate human trafficking, noting that this scourge afflicts those who suffer as a result of forced labour, prostitution, and trafficking in organs and drugs.
“St. Peter Claver, in an historical moment at which slavery was widespread and socially acceptable, unfortunately – and scandalously – also in the Christian world, as it was a large-scale business, felt himself to be called by the words of the Lord, and consecrated himself as 'a slave of slaves'. And many other saints, such as St. John of Matha, went on to fight slavery, following the mandate of Paul: slaves no more, but brothers and sisters in Christ”.
“We know that the historical abolition of slavery as a social structure is a direct consequence of the message of freedom brought to the world by Christ with its fullness of grace, truth and love, with His programme of the Beatitudes. The progressive awareness of this message throughout history is the work of the Spirit of Christ and of His gifts, in which there participate the saints and many men and women of good will, who do not identify with a religious faith but who are committed to improving the human condition”.
“Unfortunately, in a global economic system dominated by profit, new forms of slavery have developed, in a certain way worse and more inhuman than those of the past. Therefore, following the Lord's message of redemption, we are called upon even more today to denounce and combat them. Firstly, we must raise awareness of this new evil that, in the globalised world, seeks to conceal itself as it is scandalous and 'politically incorrect'. No-one likes to acknowledge that in their own city, region or nation, there are new forms of slavery, yet we know that this wound afflicts almost all countries. We must then denounce this terrible scourge in all its gravity. Pope Benedict XVI has already categorically denounced every violation of the principle of equal dignity among human beings. I too have declared several times that these new forms of slavery – human trafficking, forced labour, prostitution, the trade in organs – are serious crimes and 'an open wound on the body of contemporary society'”.
Francis launched a final appeal to all of society to become more aware, “especially with regard to national and international legislation, in order to be able to bring traffickers to justice and to redirect their unjust earnings for the rehabilitation of victims. The most suitable methods must be sought to penalise those who are complicit in this inhuman market. We are required to improve the methods of rescuing victims, and their social inclusion, also bringing up to date the legislation on the right of asylum. The civil authorities must be more cognizant of the seriousness of this tragedy, which constitutes a regression for humanity”.
The Pope receives the A.C.I.S.J.F.: let young women know they are called to happiness
Vatican City, 20 April 2015 (VIS) - “I wish to express my gratitude to you for your generous efforts in the service of young women who live in situations of precariousness and suffering”, said the Pope this morning as he received, in the Sala Clementina, seventy members of the International Catholic Association for the Service of Young Women (A.C.I.S.J.F.), founded in Fribourg, Switzerland, by Louise de Reynold in response to the needs of young women who, due to social changes, lived far from their family environment.
The number of these women, as the Pope observed in his address, is increasing, and the many forms of poverty that affect them “call out to us and should inspire a new creativity, to offer them the material and spiritual aid they need. … Through your ongoing activities to welcome them, and through reflection to face the new challenges generated by today's world, such as the phenomenon of migration, your work seeks to be at the service of the life and dignity of the person, demonstrating that 'true faith in the incarnate Son of God is inseparable from self-giving … from service”.
The young are most in need of “attention and to be listened to”, and the A.C.I.S.J.F. must help them “to grow in confidence, to find points of reference and to progress in human and spiritual maturity, nourished by Gospel values”, he added. “Be credible witnesses for them, so that they experience the joy of knowing they are loved by God, their Father, and called to happiness. And, at the same time, let yourselves be instructed by these young people whom you accompany and assist. Even amid their difficulties. They often bear witness to those essential virtues of fraternity and solidarity. They also remind us that we are frail and depend on God and on others. May the Lord's merciful gaze touch us and help us to welcome our poverty in order to go ahead trustfully, and to make efforts together in that 'revolution of tenderness' to which Jesus opened the way through his Incarnation”.
He concluded, “I hope that the sense of belonging to the Church, who is a great family, may grow in you. I invite you to continue to announce to all the joy of the Gospel, bear in mind the diversity of cultures, of religious traditions, and of the origins of the young women you wish to serve, as well as their richness that demands to be received with respect”.
Telegram for the death of Cardinal Francis Eugene George
Vatican City, 18 April 2015 (VIS) – The Holy Father has sent a telegram of condolences to the Archbishop of Chicago, U.S.A., Blase J. Cupich, for the death yesterday, Friday 17 April, of Cardinal Francis Eugene George, O.M.I., emeritus of the same archdiocese, at the age of 78.
In the text the Pope recalls with gratitude Cardinal George's witness of consecrated life as an Oblate of Mary Immaculate, his service to the Church's educational apostolate, and his years of episcopal ministry in the Churches of Yakima, Portland and Chicago, and commends the soul of “this wise and gentle pastor” to the merciful love of the Father.
The Pope to receive Catholic Charismatic Renewal in audience on 3 July
Vatican City, 18 April 2015 (VIS) – The Holy See Press Office has stated that the Holy Father will receive in audience the Movement of Catholic Charismatic Renewal at 10 a.m. on 3 July, in St. Peter's Square.
Symposium on Friar Junipero Serra, to be canonised 23 September
Vatican City, 18 April 2015 (VIS) – This morning in the Holy See Press office, the Day of Reflection dedicated to “Friar Junipero Serra, apostle of California, witness of holiness”, to be held on Saturday 2 May at the Pontifical North American College of Rome, Italy. At the beginning of the press conference, Fr. Federico Lombardi, S.J., announced that the Pope will canonise Blessed Junipero Serra on 23 September during his apostolic trip to the United States, outside the National Shrine in Washington, D.C.
The event on 2 May, convoked by the Pontifical North American College and the Pontifical Commission for Latin America, and funded by the archdiocese of Los Angeles, will aim to inform on the life, mission and witness of holiness of Friar Junipero Serra, O.F.M. (1713-1784).
Speakers at the conference were Cardinal Marc Ouellet, P.S.S., president of the Pontifical Council for Latin America; Guzman Carriquiry Lecour, secretary of the vice-presidency of the same dicastery; Fr. Vincenzo Criscuolo, O.F.M. Cap., general rapporteur of the Congregation for the Causes of Saints; and Msgr. James Francis Checcio, rector of the Pontifical North American College.
The activities to take place on the Day of Reflection include the Pope's visit to the Pontifical North American College, during which he will officiate at Holy Mass.
Audiences
Vatican City, 20 April 2015 (VIS) – Today, the Holy Father received in audience:
- Cardinal Fernando Filoni, prefect of the Congregation for the Evangelisation of Peoples;
- Signor Tomaz Kunstelj, new ambassador of Slovenia to the Holy See, presenting his letters of credence;
- Archbishop Santo Gangemi, apostolic nuncio in Guinea and Mali;
- Bishop Gonzalo de Villa y Vazquez of Solola-Chimaltenango, Guatemala;
- Six prelates of the Episcopal Conference of Gabon, on their “ad Limina” visit:
- Archbishop Basile Mve Engone of Libreville;
- Bishop Timothee Mobido-Nzockena of Franceville;
- Bishop Mathieu Madega Lebouakehan of Mouila, apostolic administrator “sede vacante et ad nutum Sanctae Sedis” of Port-Gentil with Bishop emeritus Dominique Bonnet, C.S.Sp.;
- Bishop Jean-Vincent Ondo Eyene of Oyem;
- Bishop Joseph Koerber, C.S.Sp., apostolic vicar of Makokou.
On Saturday, 18 April, the Holy Father received in audience:
- Cardinal Marc Ouellet, P.S.S., prefect of the Congregation for Bishops.
Other Pontifical Acts
Vatican City, 20 April 2015 (VIS) – On Saturday, 18 April, the Holy Father appointed Bishop Misael Vacca Ramirez of Yopal, Colombia, as bishop of Duitama-Sogamoso (area 4,928, population 437,000, Catholics 423,000, priests 115, permanent deacons 13, religious 155), Colombia.

#PopeFrancis May the witness of the martyrs help us... #Homily

Pope Francis at Mass in the Casa Santa Marta on Monday - OSS_ROM
20/04/2015 13:
(Vatican Radio) May the witness of the martyrs help us to avoid the temptation of transforming our faith into power. Those were Pope Francis’ words during his homily at the morning Mass in the Casa Santa Marta on Monday, as he reflected on the Gospel story of the crowds who come searching for Jesus following the multiplication of the loaves and the fishes.Noting that the crowds came looking for Jesus, not out of a sense of religious awe and adoration, but rather for their own material interests, Pope Francis said when we take advantage of faith and are tempted towards power, we run the risk of failing to understand the true mission of Our Lord.
We see this attitude repeatedly in the Gospels, he said, where so many people follow Jesus out of their own interests. Even his own apostles, the Pope said, like the sons of Zebedee who wanted the jobs of “prime minster and finance minister”, they wanted to have power. Instead of bringing to the poor the Good News that Jesus came to free prisoners, to give sight to the blind and freedom to the oppressed, we are tempted to transform this message of healing into a tool of power and to take advantage of our encounter with Jesus.
Pope Francis noted that this was also the way that Jesus himself was tempted by the devil. Firstly by offering him bread to eat, secondly by offering to create a great show so that people would believe in him and thirdly by urging him to worship other idols. This is our daily temptation as Christians, the Pope said, not to believe in the power of the Spirit, but instead to be tempted by worldly power.
In this way we are drawn increasingly by the ways of the world towards that attitude which Jesus calls hypocrisy. We become Christians in name but in our hearts we act out of our own interests, weakening our faith, our mission and the Church itself. Just as Jesus told the crowds, “you are looking for me, not because you saw signs, but because you ate the loaves and were filled”.
May the saints and martyrs, the Pope said, awaken us with their witness of following the path of Jesus and announcing the year of grace. When the crowds at Capernaum understand Jesus’ rebuke, they ask him “What can we do to accomplish the works of God?” Jesus answers, “This is the work of God, that you believe in the one he sent.” Pope Francis concluded by praying that God may give us the grace not to fall for the spirit of this world which leads us to live like pagans beneath a veneer of Christianity, but to believe and trust in God and in the one he sent to us.

Today's Mass Readings : Monday April 20, 2015


Monday of the Third Week of Easter
Lectionary: 273

Video added at 10amEST

Reading 1ACTS 6:8-15

Stephen, filled with grace and power,
was working great wonders and signs among the people.
Certain members of the so-called Synagogue of Freedmen,
Cyreneans, and Alexandrians,
and people from Cilicia and Asia,
came forward and debated with Stephen,
but they could not withstand the wisdom and the Spirit with which he spoke.
Then they instigated some men to say,
“We have heard him speaking blasphemous words
against Moses and God.”
They stirred up the people, the elders, and the scribes,
accosted him, seized him,
and brought him before the Sanhedrin.
They presented false witnesses who testified,
“This man never stops saying things against this holy place and the law.
For we have heard him claim
that this Jesus the Nazorean will destroy this place
and change the customs that Moses handed down to us.”
All those who sat in the Sanhedrin looked intently at him
and saw that his face was like the face of an angel.

Responsorial PsalmPS 119:23-24, 26-27, 29-30

R. (1ab) Blessed are they who follow the law of the Lord!
or:
R. Alleluia.
Though princes meet and talk against me,
your servant meditates on your statutes.
Yes, your decrees are my delight;
they are my counselors.
R. Blessed are they who follow the law of the Lord!
or:
R. Alleluia.
I declared my ways, and you answered me;
teach me your statutes.
Make me understand the way of your precepts,
and I will meditate on your wondrous deeds.
R. Blessed are they who follow the law of the Lord!
or:
R. Alleluia.
Remove from me the way of falsehood,
and favor me with your law.
The way of truth I have chosen;
I have set your ordinances before me.
R. Blessed are they who follow the law of the Lord!
or:
R. Alleluia.

AlleluiaMT 4:4B

R. Alleluia, alleluia.
One does not live on bread alone
but on every word that comes forth from the mouth of God.
R. Alleluia, alleluia.

GospelJN 6:22-29

[After Jesus had fed the five thousand men, his disciples saw him walking on the sea.]
The next day, the crowd that remained across the sea
saw that there had been only one boat there,
and that Jesus had not gone along with his disciples in the boat,
but only his disciples had left.
Other boats came from Tiberias
near the place where they had eaten the bread
when the Lord gave thanks.
When the crowd saw that neither Jesus nor his disciples were there,
they themselves got into boats
and came to Capernaum looking for Jesus.
And when they found him across the sea they said to him,
“Rabbi, when did you get here?”
Jesus answered them and said,
“Amen, amen, I say to you, you are looking for me
not because you saw signs
but because you ate the loaves and were filled.
Do not work for food that perishes
but for the food that endures for eternal life,
which the Son of Man will give you.
For on him the Father, God, has set his seal.”
So they said to him,
“What can we do to accomplish the works of God?”
Jesus answered and said to them,
“This is the work of God, that you believe in the one he sent.”

Saint April 20 : St. Agnes of Montepulciano : Nun and Foundress


St. Agnes of Montepulciano
NUN AND FOUNDRESS
Feast: April 20


     Information:
Feast Day:April 20
Born:1268 at Gracchiano-Vecchio, Tuscany, Italy
Died:20 April 1317
Canonized:1726 by Pope Benedict XIII
Born in the neighbourhood of Montepulciano in Tuscany about 1268; died there 1317. At the age of nine years she entered a monastery. Four years later she was commissioned by Pope Nicholas IV to assist in the foundation of a monastery at Proceno, and became its prioress at the age of fifteen. At the entreaty of the citizens of her native town, she established (1298) the celebrated convent of Dominican nuns at Montepulciano which she governed until the time of her death. She was canonized by Benedict XIII in 1726. Her feast is celebrated on 20 April.
(Taken from Catholic Encyclopedia)