This illustrious saint was born at Harpham, a village in the province of the Deiri, which comprised Yorkshire, Lancashire, and the rest of the kingdom of the Northumbers, on the south side of the Tyne; what lay beyond it being called Bernicia. An earnest desire of qualifying himself for the service of God drew him young into Kent, where he made great progress in learning and piety, in the famous school of St. Theodorus, the archbishop, under the direction of the holy abbot Adrian. Afterwards returning into his own country, he pursued the exercises of piety in the monastery of men under St. Hilda at Whithy; till in the beginning of the reign of king Alfred, upon the death of Eata, he was made bishop of Hagulstad, or Hexam. What time he had to spare from his functions he consecrated to heavenly contemplation; retiring for that purpose into the churchyard of St. Michael's, beyond the river Tyne, about a mile and a half from Hagulstad, especially during the forty days of Lent. He was accustomed to take with him some poor person, whom he served during that time. Once in the beginning of a Lent, he took with him a dumb youth, who never had been able to utter one word, and whose head was covered with hideous scabs and scales, without any hair. The saint caused a mansion to be built for this sick youth within his enclosure, and often admitted him into his own cell. On the second Sunday he made the sign of the cross upon his tongue, and loosed it. Then. he taught him to say <Gea>, which signifies in Saxon <Yea>, or <Yes>; then the letters of the alphabet, A, B, C, and afterwards syllables and words. Thus the youth miraculously obtained his speech.
Moreover, by the saint's blessing the remedies prescribed by a physician whom he employed, his head was entirely healed, and became covered with hair. When St. Wilfred returned from banishment, St. John yielded up to him the see of Hagulstad: but some time after, upon the death of Bosa, a man of great sanctity and humility, as Bede testifies, he was placed in the archiepiscopal chair of York. Venerable Bede, who received the holy orders of deacon and priest at his hands, gives ample testimony to his sanctity; and relates the instantaneous cure of the sick wife of a neighboring thane or lord, by holy water, and several other miracles performed by him, from the testimony of Bercthun, abbot of Beverley, and Herebald, abbot of Tinmouth, who had been eye-witnesses to several of them. St. John made frequent retirement his delight, to renew thereby his spirit of devotion, lest the dissipation of exterior employs should extinguish it.
He chose for his retreat a monastery which he had built at Beverley, then a forest, now a market-town, twenty-seven miles from York. This monastery, according to the custom of those times, he erected for the use of both sexes, and put it under the government of his disciple, Bercthun, or Brithun, first abbot of Beverley, then called Endeirwood, or wood of the Deiri. In 717, being much broken with age and fatigues, he resigned his bishopric to his chaplain, St. Wilfrid the, younger, and having ordained him bishop of York, he retired to Beverley, where he spent the remaining four years of his life in the punctual performance of all monastic duties. He died there the death of the just, on the 7th of May, 721. His successor governed the see of York fifteen years, was a great lover of the beauty of God's house and is named among the saints, April the 29th. The monastery of Beverley having been destroyed by the Danes, king Athelstan, who had obtained a great victory over the Scots by the intercession of St. John, founded in his honor, in the same place, a rich collegiate church of canons.
King Henry V. attributed to the intercession of this saint the glorious victory of Agincourt, on which occasion a synod, in 1416, ordered his festival to be solemnly kept over all England. Henschenius the Bollandist, in the second tome of May, has published four books of the miracles wrought at the relics of Saint John of Beverley, written by eye-witnesses. His sacred bones were honorably translated into the church by Alfric, archbishop of York, in 1037: a feast in honor of which translation was kept at York on the 25th of October.
On the 13th of September, (not the 24th, as Mr. Stevens says,) in 1664, the sexton, digging a grave in the church of Beverley, discovered a vault of freestone, in which was a box of lead, containing several pieces of bones, with some dust, yielding a sweet smell; with inscriptions, by which it appeared that these were the mortal remains of St. John of Beverley, as we read in Dugdale's History of the Collegiate Church of Beverley, who has transcribed them, p. 57. These relics had been hid in the beginning of the reign of king Edward VI. Dugdale and Stevens testify, that they were all reinterred in the middle-alley of the same church. Alcuin had an extraordinary devotion to St. John of Beverley, and in his poem on the saints of York, published by Thomas Gale gives a long history of the miracles wrought by him from verse 1085 to 1215. Rabanus Maurus has placed Alcuin in his Martyrology on the 19th of May, and Henschenius on that day gives his life, and mentions several private Martyrologies in which his name is found, though he has never been anywhere honored in the office of the church. source: TheLives of the Saints:AlbanButler.X8
Friday of the Sixth Week of Easter Lectionary: 295
Reading 1ACTS 18:9-18
One night while Paul was in Corinth, the Lord said to him in a vision, “Do not be afraid. Go on speaking, and do not be silent, for I am with you. No one will attack and harm you, for I have many people in this city.” He settled there for a year and a half and taught the word of God among them.
But when Gallio was proconsul of Achaia, the Jews rose up together against Paul and brought him to the tribunal, saying, “This man is inducing people to worship God contrary to the law.” When Paul was about to reply, Gallio spoke to the Jews, “If it were a matter of some crime or malicious fraud, I should with reason hear the complaint of you Jews; but since it is a question of arguments over doctrine and titles and your own law, see to it yourselves. I do not wish to be a judge of such matters.” And he drove them away from the tribunal. They all seized Sosthenes, the synagogue official, and beat him in full view of the tribunal. But none of this was of concern to Gallio.
Paul remained for quite some time, and after saying farewell to the brothers he sailed for Syria, together with Priscilla and Aquila. At Cenchreae he had shaved his head because he had taken a vow.
Responsorial PsalmPS 47:2-3, 4-5, 6-7
R. (8a) God is king of all the earth. or: R. Alleluia. All you peoples, clap your hands, shout to God with cries of gladness, For the LORD, the Most High, the awesome, is the great king over all the earth. R. God is king of all the earth. or: R. Alleluia. He brings people under us; nations under our feet. He chooses for us our inheritance, the glory of Jacob, whom he loves. R. God is king of all the earth. or: R. Alleluia. God mounts his throne amid shouts of joy; the LORD, amid trumpet blasts. Sing praise to God, sing praise; sing praise to our king, sing praise. R. God is king of all the earth. or: R. Alleluia.
AlleluiaSEE LK 24:46, 26
R. Alleluia, alleluia. Christ had to suffer and to rise from the dead, and so enter into his glory. R. Alleluia, alleluia.
Jesus said to his disciples: “Amen, amen, I say to you, you will weep and mourn, while the world rejoices; you will grieve, but your grief will become joy. When a woman is in labor, she is in anguish because her hour has arrived; but when she has given birth to a child, she no longer remembers the pain because of her joy that a child has been born into the world. So you also are now in anguish. But I will see you again, and your hearts will rejoice, and no one will take your joy away from you. On that day you will not question me about anything. Amen, amen, I say to you, whatever you ask the Father in my name he will give you.”
Pope Francis greets Lord Mayor of Aachen, Marcel Philipp, during the Charlemagne Prize awards ceremony in Vatican City. - ANSA
(Vatican Radio) Pope Francis this afternoon received the International Charlemagne Prize at an awards ceremony in the Vatican.
The prestigious award is conferred each year on an individual or institution for their service in favor of European unification, and is awarded annually by the German city of Aachen to someone who has contributed to the ideals upon which the Prize was founded.
Pope Francis stressed that he would receive the award with an intention to offer it to Europe, adding, "Ours is not so much a celebration as a moment to express our shared hope for a new and courageous step forward for this beloved continent.”
After hearing speeches from the Lord Mayor of Aachen, Martin Philipp, President Shulz of the European Parliament said, “Europe is going through turbulent times, and faces what may be a decisive test of its unity.” Other speakers at the event included the President of the Council of Europe and the President of the European Commission.
In his Address, Pope Francis pleaded for a revitalized Europe, saying, “I am convinced that resignation and weariness do not belong to the soul of Europe, and that even our problems can become powerful forces for unity.”
Referring to his 2014 address to the European Parliament, he reflected on his comparison between Europe and an aging, weary grandmother. He challenged the people of Europe, asking, “What has happened to you, the Europe of humanism, the champion of human rights, democracy and freedom? What has happened to you, Europe, the home of poets, philosophers, artists, musicians, and men and women of letters? What has happened to you, Europe, the mother of peoples and nations, the mother of great men and women who upheld, and even sacrificed their lives for, the dignity of their brothers and sisters?”
He spoke of a Europe that can give birth to a new humanism based on three capacities: the capacity to integrate, the capacity for dialogue, and the capacity to generate. He noted that the roots of Europeans were consolidated down the centuries by a constant need to integrate a number of varied cultures. He added that a culture of dialogue “should be an integral part of the education imparted in our schools”, helping to give young people the necessary tools to settle conflicts in a new way.
The Pope stressed that all countries – the smallest and the greatest – have an active role to play in the creation of an integrated and reconciled society. Of special importance is the role of young people, who “are not the future of our peoples, they are the present.” He asked those in attendance, “How can we tell them that they are protagonists, when the levels of employment and underemployment of millions of young Europeans are continually rising? How can we avoid losing our young people, who end up going elsewhere in search of their dreams and a sense of belonging, because here, in their own countries, we don’t know how to offer them opportunities and values?”
To create dignified and well-paying jobs, especially for young people, Pope Francis emphasised the need to move away from a “liquid economy”, one directed at revenue and profiting from speculation, to a “social economy”, one that invests in people by creating jobs.
Pope Francis concluded by describing his own dream for Europe: a place still capable of being a mother who has life because she respects and offers hope for life; a place attentive to the infirm and elderly; a place where people “breathe the pure air of honesty.”
The full text of Pope Francis’ address is below
Address of His Holiness Pope Francis Conferral of the Charlemagne Prize
6 May 2016
Distinguished Ladies and Gentlemen,
I offer you a cordial welcome and I thank you for your presence. I am particularly grateful to Messrs Marcel Philipp, Jürgen Linden, Martin Schulz, Jean-Claude Juncker and Donald Tusk for their kind words. I would like to reiterate my intention to offer this prestigious award for Europe. For ours is not so much a celebration as a moment to express our shared hope for a new and courageous step forward for this beloved continent.
Creativity, genius and a capacity for rebirth and renewal are part of the soul of Europe. In the last century, Europe bore witness to humanity that a new beginning was indeed possible. After years of tragic conflicts, culminating in the most horrific war ever known, there emerged, by God’s grace, something completely new in human history. The ashes of the ruins could not extinguish the ardent hope and the quest of solidarity that inspired the founders of the European project. They laid the foundations for a bastion of peace, an edifice made up of states united not by force but by free commitment to the common good and a definitive end to confrontation. Europe, so long divided, finally found its true self and began to build its house.
This “family of peoples”, which has commendably expanded in the meantime, seems of late to feel less at home within the walls of the common home. At times, those walls themselves have been built in a way varying from the insightful plans left by the original builders. Their new and exciting desire to create unity seems to be fading; we, the heirs of their dream, are tempted to yield to our own selfish interests and to consider putting up fences here and there. Nonetheless, I am convinced that resignation and weariness do not belong to the soul of Europe, and that even “our problems can become powerful forces for unity”.
In addressing the European Parliament, I used the image of Europe as a grandmother. I noted that there is a growing impression that Europe is weary, aging, no longer fertile and vital, that the great ideals that inspired Europe seem to have lost their appeal. There is an impression that Europe is declining, that it has lost its ability to be innovative and creative, and that it is more concerned with preserving and dominating spaces than with generating processes of inclusion and change. There is an impression that Europe is tending to become increasingly “entrenched”, rather than open to initiating new social processes capable of engaging all individuals and groups in the search for new and productive solutions to current problems. Europe, rather than protecting spaces, is called to be a mother who generates processes (cf. Apostolic Exhortation Evangelii Gaudium, 223).
What has happened to you, the Europe of humanism, the champion of human rights, democracy and freedom? What has happened to you, Europe, the home of poets, philosophers, artists, musicians, and men and women of letters? What has happened to you, Europe, the mother of peoples and nations, the mother of great men and women who upheld, and even sacrificed their lives for, the dignity of their brothers and sisters?
The writer Elie Wiesel, a survivor of the Nazi death camps, has said that what we need today is a “memory transfusion”. We need to “remember”, to take a step back from the present to listen to the voice of our forebears. Remembering will help us not to repeat our past mistakes (cf. Evangelii Gaudium, 108), but also to re-appropriate those experiences that enabled our peoples to surmount the crises of the past. A memory transfusion can free us from today’s temptation to build hastily on the shifting sands of immediate results, which may produce “quick and easy short-term political gains, but do not enhance human fulfilment” (ibid., 224).
To this end, we would do well to turn to the founding fathers of Europe. They were prepared to pursue alternative and innovative paths in a world scarred by war. Not only did they boldly conceive the idea of Europe, but they dared to change radically the models that had led only to violence and destruction. They dared to seek multilateral solutions to increasingly shared problems.
Robert Schuman, at the very birth of the first European community, stated that “Europe will not be made all at once, or according to a single plan. It will be built through concrete achievements which first create a de facto solidarity”. Today, in our own world, marked by so much conflict and suffering, there is a need to return to the same de facto solidarity and concrete generosity that followed the Second World War, because, as Schuman noted, “world peace cannot be safeguarded without making creative efforts proportionate to the dangers threatening it”. The founding fathers were heralds of peace and prophets of the future. Today more than ever, their vision inspires us to build bridges and tear down walls. That vision urges us not to be content with cosmetic retouches or convoluted compromises aimed at correcting this or that treaty, but courageously to lay new and solid foundations. As Alcide De Gasperi stated, “equally inspired by concern for the common good of our European homeland”, all are called to embark fearlessly on a “construction project that demands our full quota of patience and our ongoing cooperation”.
Such a “memory transfusion” can enable us to draw inspiration from the past in order to confront with courage the complex multipolar framework of our own day and to take up with determination the challenge of “updating” the idea of Europe. A Europe capable of giving birth to a new humanism based on three capacities: the capacity to integrate, the capacity for dialogue and the capacity to generate.
The capacity to integrate
Erich Przywara, in his splendid work Idee Europa [The Idea of Europe], challenges us to think of the city as a place where various instances and levels coexist. He was familiar with the reductionist tendency inherent in every attempt to rethink the social fabric. Many of our cities are remarkably beautiful precisely because they have managed to preserve over time traces of different ages, nations, styles and visions. We need but look at the inestimable cultural patrimony of Rome to realize that the richness and worth of a people is grounded in its ability to combine all these levels in a healthy coexistence. Forms of reductionism and attempts at uniformity, far from generating value, condemn our peoples to a cruel poverty: the poverty of exclusion. Far from bestowing grandeur, riches and beauty, exclusion leads to vulgarity, narrowness, and cruelty. Far from bestowing nobility of spirit, it brings meanness.
The roots of our peoples, the roots of Europe, were consolidated down the centuries by the constant need to integrate in new syntheses the most varied and discrete cultures. The identity of Europe is, and always has been, a dynamic and multicultural identity.
Political activity cannot fail to see the urgency of this fundamental task. We know that “the whole is greater than the part, but it is also greater than the sum of the parts”, and this requires that we work to “broaden our horizons and see the greater good which will benefit us all” (Evangelii Gaudium, 235). We are asked to promote an integration that finds in solidarity a way of acting, a means of making history. Solidarity should never be confused with charitable assistance, but understood as a means of creating opportunities for all the inhabitants of our cities – and of so many other cities – to live with dignity. Time is teaching us that it is not enough simply to settle individuals geographically: the challenge is that of a profound cultural integration.
The community of European peoples will thus be able to overcome the temptation of falling back on unilateral paradigms and opting for forms of “ideological colonization”. Instead, it will rediscover the breadth of the European soul, born of the encounter of civilizations and peoples. The soul of Europe is in fact greater than the present borders of the Union and is called to become a model of new syntheses and of dialogue. The true face of Europe is seen not in confrontation, but in the richness of its various cultures and the beauty of its commitment to openness. Without this capacity for integration, the words once spoken by Konrad Adenauer will prove prophetic: “the future of the West is not threatened as much by political tensions as by the danger of conformism, uniformity of thoughts and feelings: in a word, by the whole system of life, by flight from responsibility, with concern only for oneself.”
The capacity for dialogue
If there is one word that we should never tire of repeating, it is this: dialogue. We are called to promote a culture of dialogue by every possible means and thus to rebuild the fabric of society. The culture of dialogue entails a true apprenticeship and a discipline that enables us to view others as valid dialogue partners, to respect the foreigner, the immigrant and people from different cultures as worthy of being listened to. Today we urgently need to engage all the members of society in building “a culture which privileges dialogue as a form of encounter” and in creating “a means for building consensus and agreement while seeking the goal of a just, responsive and inclusive society” (Evangelii Gaudium, 239). Peace will be lasting in the measure that we arm our children with the weapons of dialogue, that we teach them to fight the good fight of encounter and negotiation. In this way, we will bequeath to them a culture capable of devising strategies of life, not death, and of inclusion, not exclusion.
This culture of dialogue should be an integral part of the education imparted in our schools, cutting across disciplinary lines and helping to give young people the tools needed to settle conflicts differently than we are accustomed to do. Today we urgently need to build “coalitions” that are not only military and economic, but cultural, educational, philosophical and religious. Coalitions that can make clear that, behind many conflicts, there is often in play the power of economic groups. Coalitions capable of defending people from being exploited for improper ends. Let us arm our people with the culture of dialogue and encounter.
The capacity to generate
Dialogue, with all that it entails, reminds us that no one can remain a mere onlooker or bystander. Everyone, from the smallest to the greatest, has an active role to play in the creation of an integrated and reconciled society. This culture of dialogue can come about only if all of us take part in planning and building it. The present situation does not permit anyone to stand by and watch other people’s struggles. On the contrary, it is a forceful summons to personal and social responsibility.
In this sense, our young people have a critical role. They are not the future of our peoples; they are the present. Even now, with their dreams and their lives they are forging the spirit of Europe. We cannot look to the future without offering them the real possibility to be catalysts of change and transformation. We cannot envision Europe without letting them be participants and protagonists in this dream.
Lately I have given much thought to this. I ask myself: How we can involve our young people in this building project if we fail to offer them employment, dignified labour that lets them grow and develop through their handiwork, their intelligence and their abilities? How can we tell them that they are protagonists, when the levels of employment and underemployment of millions of young Europeans are continually rising? How can we avoid losing our young people, who end up going elsewhere in search of their dreams and a sense of belonging, because here, in their own countries, we don’t know how to offer them opportunities and values?
The just distribution of the fruits of the earth and human labour is not mere philanthropy. It is a moral obligation. If we want to rethink our society, we need to create dignified and well-paying jobs, especially for our young people.
To do so requires coming up with new, more inclusive and equitable economic models, aimed not at serving the few, but at benefiting ordinary people and society as a whole. This calls for moving from a liquid economy to a social economy; I think for example of the social market economy encouraged by my predecessors (cf. JOHN PAUL II, Address to the Ambassador of the Federal Republic of Germany, 8 November 1990). It would involve passing from an economy directed at revenue, profiting from speculation and lending at interest, to a social economy that invests in persons by creating jobs and providing training.
We need to move from a liquid economy prepared to use corruption as a means of obtaining profits to a social economy that guarantees access to land and lodging through labour. Labour is in fact the setting in which individuals and communities bring into play “many aspects of life: creativity, planning for the future, developing talents, living out values, relating to others, giving glory to God. It follows that, in the reality of today’s global society, it is essential that we ‘continue to prioritize the role of access to steady employment for everyone, no matter the limited interests of business and dubious economic reasoning’ ” (Encyclical Laudato Si’, 127).
If we want a dignified future, a future of peace for our societies, we will only be able to achieve it by working for genuine inclusion, “an inclusion which provides worthy, free, creative, participatory and solidary work”. This passage (from a liquid economy to a social economy) will not only offer new prospects and concrete opportunities for integration and inclusion, but will makes us once more capable of envisaging that humanism of which Europe has been the cradle and wellspring.
To the rebirth of a Europe weary, yet still rich in energies and possibilities, the Church can and must play her part. Her task is one with her mission: the proclamation of the Gospel, which today more than ever finds expression in going forth to bind the wounds of humanity with the powerful yet simple presence of Jesus, and his mercy that consoles and encourages. God desires to dwell in our midst, but he can only do so through men and women who, like the great evangelizers of this continent, have been touched by him and live for the Gospel, seeking nothing else. Only a Church rich in witnesses will be able to bring back the pure water of the Gospel to the roots of Europe. In this enterprise, the path of Christians towards full unity is a great sign of the times and a response to the Lord’s prayer “that they may all be one” (Jn 17:21).
With mind and heart, with hope and without vain nostalgia, like a son who rediscovers in Mother Europe his roots of life and faith, I dream of a new European humanism, one that involves “a constant work of humanization” and calls for “memory, courage, [and] a sound and humane utopian vision”. I dream of a Europe that is young, still capable of being a mother: a mother who has life because she respects life and offers hope for life. I dream of a Europe that cares for children, that offers fraternal help to the poor and those newcomers seeking acceptance because they have lost everything and need shelter. I dream of a Europe that is attentive to and concerned for the infirm and the elderly, lest they be simply set aside as useless. I dream of a Europe where being a migrant is not a crime but a summons to greater commitment on behalf of the dignity of every human being. I dream of a Europe where young people breathe the pure air of honesty, where they love the beauty of a culture and a simple life undefiled by the insatiable needs of consumerism, where getting married and having children is a responsibility and a great joy, not a problem due to the lack of stable employment. I dream of a Europe of families, with truly effective policies concentrated on faces rather than numbers, on birth rates more than rates of consumption. I dream of a Europe that promotes and protects the rights of everyone, without neglecting its duties towards all. I dream of a Europe of which it will not be said that its commitment to human rights was its last utopia.
7th century England Died: May 698
Venerable Bede assures us, that this holy man excelled both in the knowledge of the holy scriptures, and in the observance of the divine precepts. All his lifetime he was remarkable for his alms-deeds, and it was a law with him to lay aside yearly the tenth part of his goods for the poor. He was ordained successor to St. Cuthbert, in the see of Lindisfarne, in 687, and most worthily governed that church eleven years. It was his custom twice a year, in Lent, and during forty days before Christmas, to retire into a solitary place, encompassed by the waters of the sea, where St. Cuthbert had for some time served God in private before he went to the isle of Ferne. St. Eadbert spent this time remote from all company, in abstinence, prayers, and tears. St. Cuthbert had been buried about eleven years, when the brethren desired, with the approbation of Eadbert, to take up the bones of that eminent servant of God, whose life had been signalized by many illustrious miracles. Instead of dust, to which they expected they were reduced to their great surprise they found the body as entire, and the joints all as pliable as if it had been living—all the vestments and clothes in which it was laid were also sound, and wonderfully fresh and bright. The monks made haste to inform the holy bishop, who was then in his Lent retreat, and they brought him part of the garments which covered the holy body. These he devoutly kissed, and ordered that the blessed body should be laid in other garments, put into the new coffin which was made for the holy relics, and, for greater veneration, placed above the pavement in the sanctuary. He added, that the grave which had been sanctified by so great a miracle of heavenly grace, would not remain long empty. This was accordingly done, and presently after Eadbert, the bishop beloved of God, fell dangerously sick, and his distemper daily increasing, on the 6th of May following he departed to our Lord. His body was laid in St. Cuthbert's grave, and over the place was deposited the uncorrupted body of that glorious servant of God. "Miracles here wrought from time to time, in curing the sick, bear testimony to the merits of them both," says Bede. The same historian informs us, that St. Eadbert covered with lead the church of Lindisfarne, which was dedicated by the archbishop Theodorus, under the patronage of St. Peter. It had been formerly built by bishop Finan, after the Scottish fashion, of oak boards and thatched with reeds. source: Lives of the SaintsHoly/saints/WrittenbyAlbanButler#Edited