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Saturday, March 10, 2018
prior to 819, Córdoba, SpainDied:
March 11, 859
Cathedral of Oviedo
Spanish martyr and writer who flourished during the reigns of the Cordovan Caliphs, Abd-er-Rahman II and Mohammed I (822-886). It is not certain on what date or in what year of the ninth century he was born; it must have been previous to 819, because in 848 he was a priest highly esteemed among the Christians of Catalonia and Navarre, and priesthood was then conferred only on men thirty years of age. The family of the saint was of the nobility and held land in Cordova from Roman times. The Mussulman rulers of Spain, at the beginning of the eighth century, tolerated the creed of the Christians and left them, with some restrictions, their civil rule, ecclesiastical hierarchy, monasteries, and property, but made them feel the burden of subjection in the shape of pecuniary exactions and military service. In the large cities like Toledo and Cordova, the civil rule of the Christians did not differ from that of the Visigothic epoch. The government was exercised by the comes (count), president of the council of senators, among whom we meet a similarly named ancestor of Eulogius. The saint, like his five brothers, received an excellent education in accord with his good birth and under the guardianship of his mother Isabel. The youngest of the brothers, Joseph, held a high office in the palace of Abd-er-Rahman II; two other brothers, Alvarus and Isidore, were merchants and traded on a large scale as far as Central Europe. Of his sisters, Niola and Anulona, the first remained with her mother; the second was educated from infancy in a monastery where she later became a nun.
After completing his studies in the monastery of St. Zoilus, Eulogius continued to live with his family the better to care for his mother; also, perhaps, to study with famous masters, one of whom was Abbot Speraindeo, an illustrious writer of that time. In the meantime he found a friend in the celebrated Alvarus Paulus, a fellow-student, and they cultivated together all branches of science, sacred and profane, within their reach. Their correspondence in prose and verse filled volumes; later they agreed to destroy it as too exuberant and lacking in polish. Alvarus married, but Eulogius preferred the ecclesiastical career, and was finally ordained a priest by Bishop Recared of Cordova. Alvarus has left us a portrait of his friend: "Devoted", he says, "from his infancy to the Scriptures, and growing daily in the practice of virtue, he quickly reached perfection, surpassed in knowledge all his contemporaries, and became the teacher even of his masters. Mature in intelligence, though in body a child, he excelled them all in science even more than they surpassed him in years. Fair in feature [clarus vultu], honest and honourable, he shone by his eloquence, and yet more by his works. What books escaped his avidity for reading? What works of Catholic writers, of heretics and Gentiles, chiefly philosophers? Poets, historians, rare writings, all kinds of books, especially sacred hymns, in the composition of which he was a master, were read and digested by him; his humility was none the less remarkable and he readily yielded to the judgment of others less learned than himself." This humility shone particularly on two occasions. In his youth he had decided to make a foot pilgrimage to Rome; notwithstanding his great fervour and his devotion to the sepulchre of the Prince of the Apostles (a notable proof of the union of the Mozarabic Church with the Holy See), he gave up his project, yielding to the advice of prudent friends. Again, during the Saracenic persecution, in 850, after reading a passage of the works of St. Epiphanius he decided to refrain for a time from saying Mass that he might better defend the cause of the martyrs; however, at the request of his bishop, Saul of Cordova, he put aside his scruples. His extant writings are proof that Alvarus did not exaggerate. They give an account of what is most important from 848 to 859 in Spanish Christianity, both without and within the Mussulman dominions, especially of the lives of the martyrs who suffered during the Saracenic persecution, quorum para ipse magna fuit. He was elected Archbishop of Toledo shortly before he was beheaded (11 March, 859). He left a perfect account of the orthodox doctrine which he defended, the intellectual culture which he propagated, the imprisonment and sufferings which he endured; in a word, his writings show that he followed to the letter the exhortation of St. Paul: Imitatores mei estote sicut et ego Christi. He is buried in the cathedral of Oviedo.
(Taken from Catholic Encyclopedia)
(Taken from Catholic Encyclopedia)
Pope Francis " I invite you to persevere in the regular practice of prayer." FULL TEXT to Mercy Association
ADDRESS OF POPE FRANCOIS TO THE MEMBERS OF THE ASSOCIATION "Fountain of Mercy" Hall of the Consistory Saturday, March 10, 2018 Source: Vatican. va
Dear friends, It is with joy that I meet you on the occasion of your pilgrimage to Rome. I send my cordial greeting to the members of the "Fountain of Mercy", as well as to all the people you welcome and accompany you through the "Schools of Prayer" and the fraternal formation. With you, I give thanks to the Lord who has allowed you to experience his mercy and who has led you to seek and propose ways for it to remain firmly rooted in your hearts and thus help you to consider your life daily with serenity (see Apostolic Letter Misericordia and misera, n.3). I invite you to persevere in the regular practice of prayer. You know it: it is there, in this heart to heart with the Lord, listening to his Word, that it is given us to be reborn every day in the living water of his mercy, springing from his heart open. May you also, through your sacramental life, become witnesses of God's mercy, which is for all men a call to recognize the beauty and happiness of being loved by Him. Finally, I encourage you, through your fraternal life and with the help of the Holy Spirit, "to grow a culture of mercy, based on the rediscovery of the meeting of others: a culture in which no one looks at it. another with indifference or look away when he sees brothers in suffering "(ibid., n.20). With this hope, I entrust you to the Lord and to the intercession of the Virgin Mary; and, asking you to pray for me, I give you the Apostolic Blessing, as well as to all the members of the Fountain of Mercy.
#BreakingNews RIP Sr. Catherine Holzman - Nun involved in Legal battle to Save Convent from Singer Kate Perry Dies
“You have stolen the property of the Sisters of the Immaculate Heart. Please archbishop... Do what is right in your heart,” Sr. Callahan pleaded. The sisters have lived at the 8-acre Los Feliz property since 1973 and say they have documents proving they are the rightful owners. They even released a documentary to tell their side of the story. They wanted to sell the property to local businesswoman Dana Hollister who had plans to turn it into a boutique hotel. “We asked her to save us, to buy the property. She had nothing to do with forcing herself on us,” says Holzman. But last fall, a jury found Hollister guilty of malice and fraud for allegedly interfering with the sale of the property. She was ordered to pay $15 million in damages to the LA Archdiocese and Perry’s lawyers. Hollister filed for bankruptcy and for now, the judge has put all proceedings on hold. “We’re trying to get out to the public to say what is being done to Dana Hollister is absolutely wrong, the judge was wrong, the jury was wrong. They even admitted it afterwards because they didn’t get both sides of the story,” Callanan said. The Sisters say their convent is under the direct control of the Vatican and has never been a part of the LA Archdiocese. The nuns say they are now appealing to Pope Francis directly to give them their convent back. “We have an agreement with Rome. It’s in writing and it says if there are any disputes, they are to be settled in Rome," says Callanan. And they’re also making a plea to Perry herself. "And to Katy Perry, please stop. It’s not doing anyone any good except hurting a lot of people,” Holzman said.
320 AD, Sebaste
A party of soldiers who suffered a cruel death for their faith, near Sebaste, in Lesser Armenia, victims of the persecutions of Licinius, who, after the year 316, persecuted the Christians of the East. The earliest account of their martyrdom is given by St. Basil, Bishop of Caesarea (370-379), in a homily delivered on the feast of the Forty Martyrs (Hom. xix in P.G., XXXI, 507 sqq.). The feast is consequently more ancient than the episcopate of Basil, whose eulogy on them was pronounced only fifty or sixty years after martyrdom, which is thus historic beyond a doubt. According to St. Basil, forty soldiers who had openly confessed themselves Christians were condemned by the prefect to be exposed naked upon a frozen pond near Sebaste on a bitterly cold night, that they might freeze to death. Among the confessors, one yielded and, leaving his companions, sought the warm baths near the lake which had been prepared for any who might prove inconstant. One of the guards set to keep watch over the martyrs beheld at this moment a supernatural brilliancy overshadowing them and at once proclaimed himself a Christian, threw off his garments, and placed himself beside the thirty-nine soldiers of Christ. Thus the number of forty remained complete. At daybreak, the stiffened bodies of the confessors, which still showed signs of life, were burned and the ashes cast into a river. The Christians, however, collected the precious remains, and the relics were distributed throughout many cities; in this way the veneration paid to the Forty Martyrs became widespread, and numerous churches were erected in their honour.
One of them was built at Caesarea, in Cappadocia, and it was in this church that St. Basil publicly delivered his homily. St. Gregory of Nyssa was a special client of these holy martyrs. Two discourses in praise of them, preached by him in the church dedicated to them, are still preserved (P. G., XLVI, 749 sqq., 773 sqq.) and upon the death of his parents, he laid them to rest beside the relics of the confessors. St. Ephraem, the Syrian, has also eulogized the forty Martyrs (Hymni in SS. 40 martyres). Sozomen, who was an eye-witness, has left us (Hist. Eccl., IX, 2) an interesting account of the finding of the relics in Constantinople through the instrumentality of the Empress Pulcheria. Special devotion to the forty martyrs of Sebaste was introduced at an early date into the West. St. Gaudentius, Bishop of Brescia in the beginning of the fifth century (d. about 410 or 427), received particles of the ashes of martyrs during a voyage in the East, and placed them with other relics in the altar of the basilica which he had erected, at the consecration of which he delivered a discourse, still extant (P. L., XX, 959 sqq.) Near the Church of Santa Maria Antiqua, in the Roman Forum, built in the fifth century, a chapel was found, built, like the church itself, on an ancient site, and consecrated to the Forty Martyrs. A picture, still preserved there, dating from the sixth or seventh century, depicts the scene of the martyrdom. The names of the confessors, as we find them also in later sources, were formerly inscribed on this fresco. Acts of these martyrs, written subsequently, in Greek, Syriac and Latin, are yet extant, also a "Testament" of the Forty Martyrs. Their feast is celebrated in the Greek, as well as in the Latin Church, on 9 March.
(Taken from Catholic Encyclopedia)
Pope Francis “The confessor is called to be a man of listening: human listening to the penitent..." to Confessors
Pope Francis received participants to the 29th Course organised by the Apostolic Penitentiary. He told them that those who confess must be teachers, educators, and pastors. They must always be “witnesses of mercy” and never “masters of consciences”.
“The priest-confessor is the source of neither mercy nor grace: he is certainly the indispensable instrument, but always only an instrument! And when the priest takes charge of this, he prevents God from acting in hearts. This awareness must favour a careful vigilance over the risk of becoming “masters of consciences”, above all in the relationship with young people, whose personality is still being formed and is therefore far more easily influenced.”
The more the priest disappears, the clearer Jesus appears as the “supreme and eternal priest”. This helps confessors to have the indispensable attitude of humility needed to learn a second requirement, namely “knowing to listen to questions before offering answers.”
“The confessor is called to be a man of listening: human listening to the penitent, and divine listening to the Holy Spirit. Truly listening to the brother in the sacramental dialogue, we listen to Jesus Himself, poor and humble; listening to the Holy Spirit we place ourselves in attentive obedience, we become hearers of the Word and therefore we offer the greatest service to our young penitents: we put them in touch with Jesus Himself.”
“We know that the state of sin distances us from God. But in fact, sin is the way that we distance ourselves from him. Yet that does not mean that God distances himself from us. The state of weakness and confusion that results from sin is one more reason for God to remain close to us.
“The certainty of this should accompany us throughout our lives. The words of the Apostle are a reassuring confirmation that our hearts should trust, always and unhesitatingly, in the Father’s love: ‘No matter what our hearts may charge us with, God is greater than our hearts’ (v. 20).
“His grace is constantly at work in us, to strengthen our hope that his love will never be lacking, in spite of any sin we may have committed by rejecting his presence in our lives.
“It is this hope that makes us realize at times that our life has lost its direction, as Peter did,” when he denied Jesus.
“The crowing of the cock startles a man who is bewildered; he then recalls the words of Jesus, and at last the curtain is lifted. Peter begins to glimpse through his tears that God is revealed in Christ, who is buffeted and insulted, whom he himself has denied, yet who now goes off to die for him. Peter, who wanted to die for Jesus, now realizes that he must let Jesus die for him. Peter wanted to teach the Master; he wanted to go before him. Instead, it is Jesus who goes off to die for Peter. Peter had not understood this; he didn’t want to understand it.
“Peter is now confronted with the Lord’s charity. Finally, he understands that the Lord loves him and asks him to let himself be loved. Peter realizes that he had always refused to let himself be loved. He had always refused to let himself be saved by Jesus alone, and so he did not want Jesus to love him completely.”