Monday, August 13, 2018

Saint August 14 : St. Maximillian Kolbe : Patron of Drug Addicts, #ProLife and #Journalists

Born:

7 January 1894 at Zdunska Wola, Poland
Died:
August 14, 1941, Auschwitz concentration camp, Poland
Canonized:
10 October 1982, Rome, Italy by Pope John Paul II
Major Shrine:
Basilica of the Immaculate Mediatrix of Grace, Niepokalanów, Poland
Patron of:
20th century, Pro-Life Movement, drug addiction, drug addicts, families, amateur radio

Maximilian was born with the name, Rajmund Kolbe was born on January 8, 1894 in the small village of Zduńska-Wola in the Russian part of partitioned Poland. The Kolbes were a devout and patriotic working-class family. They often made the pilgrimage to Jasna Góra where the Black Madonna of Częstochowa had been venerated for centuries, and it was this focal centre of Poland’s spirituality that would define Rajmund’s future. Like St. Francis of Assisi, Rajmund would undergo a transformation of vocation. Initially he considered joining the military, but at age thirteen, he and his elder brother Francis decided to join the Conventual Franciscans. Upon entering the Novitiate in 1910, Rajmund was given the habit and the new name of Maximilian Maria.
The spirit of chivalry, inspired by a commitment to the Mother of God, became Maximilian’s guiding motto. A great leader and organizer, he wanted to transform his ideas into action. Even before his ordination, he had founded the “Knights ofthe Immaculata”—an evangelization movement that was to bring people closer to God. He hoped to convert sinners and enemies of the Church through the intercession of the Virgin Mary. By 1927, he was already building his “City of the Immaculata” at Niepokalanów, near Warsaw. It was here that he mobilized his Franciscan friars and employed the tools of the modern age to spread his message. He established a formidable printing enterprise, distributing millions of copies of his “Rycerz Niepokalanej” (“Knight of the Immaculata”), and broadcasting radio programs. Niepokalanów became a spiritual beacon for Poland, but Maximilian did not want his message to be limited to his homeland. Indeed, he hoped to promote the veneration of the Immaculate Virgin Mary throughout the world.
In the early 1930s, he expanded his mission to Japan, where he established a newspaper, a monastery and a seminary. But as clouds gathered across the world, foreshadowing the horror of the Second World War, Friar Maximilian returned to Poland. Once again, he threw himself into writing, promoting family life in Polish society, and warning against the impending crisis of ideological hatred. When the war broke out in 1939, Niepokalanów became a refuge for those escaping Nazi persecution. Nobody was turned away. Almost 2000 Jews were hidden in the Franciscan friary. The leader of the Knights of the Immaculata would pay the ultimate sacrifice for his kindness. In early 1941, Maximilian was arrested by the Gestapo and was eventually transferred to Auschwitz where he was labeled a political prisoner and assigned number 16670. Even when facing the hell of concentration camp life, he remained concerned for the spiritual and physical welfare of his fellow prisoners. Then, one summer day in 1941, a prisoner managed to escape, and so the commander decided to retaliate.
During the day’s roll call, he randomly selected ten men who would be put to death through starvation. One of these ten was a Polish army sergeant named Franciszek Gajowniczek, a man with a young family. It was then that Maximilian stepped forward and volunteered to replace him. The German Commandant was so surprised by the action of the Franciscan priest that he allowed Maximilian to switch places with the condemned man. The ten were stripped of their clothes and locked in a dark bunker. Even in those last days, Maximilian preached that “hate is destructive; love alone is creative.” The lack of food and water could break neither his spirit nor his body; therefore the Nazis ultimately administered a lethal injection of carbolic acid. Years later, during the first journey to his homeland, John Paul II would visit Maximilian’s death cell, declaring him the “Patron of our difficult century.” Text of Bio from Kolbe.ca
See Also: 


Novena to St. Maximilian Kolbe - Patron of #Drug #Addicts - SHARE #Kolbe #Miracle #Prayer

http://www.catholicnewsworld.com/2017/08/novena-to-st-maximilian-kolbe-patron-of.html

Today's Mass Readings and Video : Monday August 13, 2018 - #Eucharist


Monday of the Nineteenth Week in Ordinary Time
Lectionary: 413

Reading 1EZ 1:2-5, 24-28C

On the fifth day of the fourth month of the fifth year,
that is, of King Jehoiachin's exile,
The word of the LORD came to the priest Ezekiel,
the son of Buzi,
in the land of the Chaldeans by the river Chebar.—
There the hand of the LORD came upon me.

As I looked, a stormwind came from the North,
a huge cloud with flashing fire enveloped in brightness,
from the midst of which (the midst of the fire)
something gleamed like electrum.
Within it were figures resembling four living creatures
that looked like this: their form was human.

Then I heard the sound of their wings,
like the roaring of mighty waters,
like the voice of the Almighty.
When they moved, the sound of the tumult was like the din of an army.
And when they stood still, they lowered their wings.

Above the firmament over their heads
something like a throne could be seen,
looking like sapphire.
Upon it was seated, up above, one who had the appearance of a man.
Upward from what resembled his waist I saw what gleamed like electrum;
downward from what resembled his waist I saw what looked like fire;
he was surrounded with splendor.
Like the bow which appears in the clouds on a rainy day
was the splendor that surrounded him.
Such was the vision of the likeness of the glory of the LORD.

Responsorial PsalmPS 148:1-2, 11-12, 13, 14

R. Heaven and earth are filled with your glory.
or:
R. Alleluia.
Praise the LORD from the heavens;
praise him in the heights;
Praise him, all you his angels;
praise him, all you his hosts.
R. Heaven and earth are filled with your glory.
or:
R. Alleluia.
Let the kings of the earth and all peoples,
the princes and all the judges of the earth,
Young men too, and maidens,
old men and boys,
R. Heaven and earth are filled with your glory.
or:
R. Alleluia.
Praise the name of the LORD,
for his name alone is exalted;
His majesty is above earth and heaven.
R. Heaven and earth are filled with your glory.
or:
R. Alleluia.
And he has lifted up the horn of his people.
Be this his praise from all his faithful ones,
from the children of Israel, the people close to him.
Alleluia.
R. Heaven and earth are filled with your glory.
or:
R. Alleluia.

AlleluiaSEE 2 THES 2:14

R. Alleluia, alleluia.
God has called you through the Gospel
To possess the glory of our Lord Jesus Christ.
R. Alleluia, alleluia.

GospelMT 17:22-27

As Jesus and his disciples were gathering in Galilee,
Jesus said to them,
"The Son of Man is to be handed over to men,
and they will kill him, and he will be raised on the third day."
And they were overwhelmed with grief.

When they came to Capernaum,
the collectors of the temple tax approached Peter and said,
"Does not your teacher pay the temple tax?"
"Yes," he said.
When he came into the house, before he had time to speak,
Jesus asked him, "What is your opinion, Simon?
From whom do the kings of the earth take tolls or census tax?
From their subjects or from foreigners?"
When he said, "From foreigners," Jesus said to him,
"Then the subjects are exempt.
But that we may not offend them, go to the sea, drop in a hook,
and take the first fish that comes up.
Open its mouth and you will find a coin worth twice the temple tax.
Give that to them for me and for you."

Saint August 13 : St. Hippolytus : Patron of #Prison #Guards and #Horses

Died:
236, Sardinia
Patron of:
horses; prison guards; prison officers; prison workers Martyr, presbyter and antipope; date of birth unknown; d. about 236. 














Until the publication in 1851 of the recently discovered "Philosophumena", it was impossible to obtain anydefinite authentic facts concerning Hippolytus of Rome and his life from the conflicting statements about him, as follows:
* Eusebius says that he was bishop of a church somewhere and enumerates several of his writings (Hist. eccl., VI, xx, 22).

* St. Jerome likewise describes him as the bishop of an unknown see, gives a longer list of his writings, and says of one of his homilies that he delivered it in the presence of Origen, to whom he made direct reference (De viris illustribus, cap. 1xi).

* The Chronography of 354, in the list of popes, mentions Bishop Pontianus and the presbyter Hippolytus as being banished to the island of Sardinia in the year 235; the Roman Calendar in the same collection records under 13 August the feast of Hippolytus on the Via Tiburtina and Pontianus in the catacomb of Callistus (ed. Mommsen in "Mon. Germ. Hist.: auctores antiquissimi", IX, 72, 74).

* According to the inscription over the grave of Hippolytus composed by Pope Damasus, he was a follower of the Novatian schism while a presbyter, but before his death exhorted his followers to become reconciled with the Catholic Church (Ihm, "Damasi epigrammata", Leipzig, 1895, 42, n.37).

* Prudentius wrote a hymn on the martyr Hippolytus ("Peristephanon", hymn XI, in P.L., LX, 530 sqq.), in which he places the scene of the martyrdom at Ostia or Porto, and describes Hippolytus as being torn to pieces by wild horses, evidently a reminiscence of the ancient Hippolytus, son of Theseus.

* Later Greek authors (e.g. Georgius Syncellus., ed. Bonn, 1829, 674 sqq.; Nicephorus Callistus, "Hist. eccl.", IV, xxxi) do not give much more information than Eusebius and Jerome; some of them call him Bishop of Rome, others Bishop of Porto. According to Photius (Bibliotheca, codex 121), he was a disciple of St. Irenæus. Oriental writers, as well as Pope Gelasius, place the See of Hippolytus at Bostra, the chief city of the Arabs.

* Several later legends of martyrs speak of Hippolytus in various connections. That of St. Laurence refers to him as the officer appointed to   guard the blessed deacon, who was converted, together with his entire household, and killed by wild horses (Acta SS., August, III, 13-14; Surius, "De probatis Sanctorum historiis", IV, Cologne, 1573, 581 sqq.). A legend of Porto identifies him with the martyr Nonnus and gives an account of his martyrdom with others of the same city (Acta SS., August, IV, 506; P.G., X, 545-48).

* A monument of importance is the large fragment of a marble statue of the saint discovered in 1551 which underwent restoration (the upper part of the body and the head being new), and is now preserved in theLateran museum; the paschal cycle computed by Hippolytus and a list of his writings are engraved on the sides of the chair on which the figure of Hippolytus is seated; the monument dates from the third century (Kraus, "Realencyklopädie der christlichen Altertumer", 661 sqq.).

* The topographies of the graves of the Roman martyrs place the grave of   Hippolytus in the cemetery on the Via Tiburtina named after him, mention the basilica erected there, and give some legendary details concerning him. (De Rossi, "Roma sotterranea", I, 178-79); the burial vault of the sainted confessor was unearthed by De Rossi (Bullettino di archeologia cristiana, 1882, 9-76).
The discovery of the "Philosophumean" has now made it possible to clear up the most important period of the life of St. Hippolytus through his own evidence, and at the same time to test and correct the conflicting accounts contained in the old authorities. We proceed on the assumption that Hippolytus was really the author of the aforesaid work, an hypothesis almost universally accepted by investigators today.
Hippolytus was a presbyter of the Church of Rome at the beginning of the third century. There is no difficulty in admitting that he could have been a disciple of St. Irenæus either in Rome or Lyons. It is equally possible that Origen heard a homily by Hippolytus when he went to Rome about the year 212. In the reigh of Pope Zephyrinus (198-217) he came into conflict with that pontiff and with the majority of the Church of Rome, primarily on account of the christological opinions which for some time had been causing controversies in Rome. Hippolytus had combated the heresy of Theodotion and the Alogi; in like fashion he opposed the false doctrines of Noetus, of Epigonus, of Cleomenes, and of Sabellius, who emphasized the unity of God too one-sidedly (Monarchians) and saw in the concepts of the Father and the Son merely manifestations (modi) of the Divine Nature (Modalism, Sabellianism). Hippolytus, on the contrary, stood uncompromisingly for a real difference between the Son (Logos) and the Father, but so as to represent the Former as a Divine Person almost completely separate from God (Ditheism) and at the same time altogether subordinate to the Father (Subordinationism). As the heresy in the doctrine of the Modalists was not at first clearly apparent, Pope Zephyrinus declined to give a decision. For this Hippolytus gravely censured him, representing him as an incompetent man, unworthy to rule the Church of Rome and as a tool in the hands of the ambitious and intriguing deacon Callistus, whose early life is maliciously depicted (Philosophumena, IX, xi-xii). Consequently when Callistus was elected pope (217-218) on the death of Zephyrinus, Hippolytus immediately left the communion of the Roman Church and had himself elected antipope by his small band of followers. These he calls the Catholic Church and himself successor to the Apostles, terming the great majority of Roman Christians the School of Callistus. He accuses Callistus of having fallen first into the heresy of Theodotus, then into that of Sabellius; also of having through avarice degraded ecclesiastical, and especially the penitential, discipline to a disgraceful laxity. These reproaches were altogether unjustified. Hippolytus himself advocated an excessive rigorism. He continued in opposition as antipope throughout the reigns of the two immediate successors of Callistus, Urban (222 or 223 to 230) and Pontius (230-35), and during this period, probably during the pontificate of Pontianus, he wrote the "Philosophumena". He was banished to the unhealthful island (insula nociva) of Sardinia at the same time as Pontianus; and shortly before this, or soon afterward, he became reconciled with the legitimate bishop and the Church of Rome. For, after both exiles had died on the island of Sardinia, their mortal remains were brought back to Rome on the same day, 13 August (either 236 or one of the following years), and solemnly interred, Pontianus in the papal vault in the catacomb of Callistus and Hippolytus in a spot on the Via Tiburtina. Both were equally revered as martyrs by the Roman Church: certain proof that Hippolytus had made his peace with that Church before his death. With his death the schism must have come to a speedy end, which accounts for its identification with the Novatian schism at the end of the fourth century, as we learn from the inscription by Damasus.
The fact that Hippolytus was a schismatic Bishop of Rome and yet was held in high honour afterwards both as martyr and theologian, explains why as early as the fourth century nothing was known as to his see, for he was not on the list of the Roman bishops. The theory championed by Lightfoot (see below), that he was actually Bishop of Porto but with his official residence in Rome, is untenable.
This statement, made by a few authorities, results from a confusion with a martyr of Porto, due perhaps to a legendary account of his martyrdom. Moreover De Rossi's hypothesis, based on the inscription by Damasus, that Hippolytus returned from exile, and subsequently became an adherent of Novatian, his reconciliation with the Roman Church not being effected until just before his martyrdom under the Emperor Valerian (253-60), is incompatible with the supposition that he is the author of the "Philosophumena." The feast of St. Hippolytus is kept on 13 August, a date assigned in accordance with the legend of St. Laurence; that of Hippolytus of Porto is celebrated on 22 August.
Hippolytus was the most important theologian and the most prolific religious writer of the Roman Church in the pre-Constantinian era. Nevertheless the fate of his copious literary remains has been unfortunate. Most of his works have been lost or are known only through scattered fragments, while much has survived only in old translations into Oriental and Slavic languages; other writings are freely interpolated. The fact that the author wrote in Greek made it inevitable that later, when that language was no longer understood in Rome, the Romans lost interest in his writings, while in the East they were read long after and made the author famous. His works deal with several branches of theology, as appears from the aforementioned list on the statue, from Eusebius, St. Jerome, and from Oriental authors. His exegetical treatises were numerous: he wrote commentaries on several books of the Old and New Testaments. Most of these are extant only in fragments. The commentary on the Canticle of Canticles, however, has probably been preserved in its entirety ("Werke des Hippolytus", ed. Bonwetsch, 1897, 343 sqq.); likewise the fullest extant commentary on the Book of Daniel in 4 books (ibid., 2 sqq.). Eight of his works, known by their titles, dealt with dogmatic and apologetic subjects, but only one has come down entire in the original Greek. This is the work on Christ and Antichrist ("De Antichristo", ed. Achelis, op. cit., I, II, 1 sqq.); fragments of a few others have been preserved. Of his polemics against heretics the most important is the "Philosophumena", the original title of which is kata pason aireseon elegchos (A Refutation of All Heresies). The first book had long been known; books IV to X, which had been discovered a short time previously, were published in 1851. But the first chapters of the fourth and the whole of the second and third books are still missing. The first four books treat of the Hellenic philosophers; books V to IX are taken up with the exposition and refutation of Christian heresies, and the last book contains a recapitulation. The work is one of the most important sources for the history of the heresies which disturbed the early Church. Origen is cited in some manuscripts as the author of the first book. Photius attributes it to the Roman author Caius, while by others it has been ascribed also to Tertullian and Novatian. But most modern scholars hold for weighty reasons that Hippolytus is undoubtedly its author. A shorter treatise agains heresies (Syntagma), and written by Hippolytus at an earlier date, may be restored in outline from later adaptations (Libellus adversus omnes haereses; Epiphanius, "Panarion"; Philastrius, "De haeresibus"). He wrote a third antiheretical work which was universal in character, called the "Small Labyrinth". Besides these Hippolytus wrote special monographs against Marcion, the Montanists, the Alogi, and Caius. Of these writings only a few fragments are extant. Hippolytus also produced an Easter cycle, as well as a chronicle of the world which was made use of by later chroniclers. And finally St. Jerome mentions a work by him on Church laws. Three treatises on canon law have been preserved under the name of Hippolytus: the "Constitutiones per Hippolytum" (which are parallel with the eighth book of the Apostolic Constitutions), the Egyptian Church Ordinance, in Coptic, and the "Canones Hippolyti". Of these works the first two are spurious beyond doubt, and the last, the authenticity of which was upheld even by Achelis (Die Canones Hippolyti, Leipzig, 1891), belongs in all probability to the fifth or sixth century.
The works of Hippolytus have been edited by Fabricius, "S. Hippolyti episcopi et mart. opera" (2 vols., Hamburg, 1716-18); by Gallandi in "Bibliotheca veterum patrum", II, 1766; in Migne, P.G., X; by Lagarde (Leipzig and London, 1858); and by Bonwetsch and Achelis, "Hippolytus" I, pts. I and II (Leipzig, 1897), in "Die gr. chr. Schriftsteller", a series published by the Berlin Academy. The "Philosophumena" was edited by Miller, as the work of Origen (Oxford, 1851); by Duncker and Schneidewin as the work of Hippolytus (Göttingen, 1859), and in P.G., XVI. The "Canones Hippolyti" were edited by Haneberg (Munich, 1870); by Achelis, "Die altesten Quellen des orientalischen Kirchenrechts:, I, in "Texte und Untersuchungen", VI (Leipzig, 1891), 4. Shared from the Catholic Encyclopedia

Saint August 13 : St. Pontian : #Pope

Dates of birth and death unknown. The "Liber Pontificalis" (ed. Duchesne, I, 145) gives Rome as his native city and calls his father Calpurnius. With him begins the brief chronicle of the Roman bishops of the third century, of which the author of the Liberian Catalogue of the popes made use in the fourth century and which gives more exact data for the lives of the popes. According to this account Pontian was made pope 21 July, 230, and reigned until 235. The schism of Hippolytus continued during his episcopate; towards the end of his pontificate there was a reconciliation between the schismatic party and its leader with the Roman bishop. After the condemnation of Origen at Alexandria (231-2), a synod was held at Rome, according to Jerome (Epist. XXXII, iv) and Rufinus (Apol. contra Hieron., II, xx), which concurred in the decisions of the Alexandrian synod against Origen; without doubt this synod was held by Pontian (Hefele, Konziliengeschichte, 2nd ed., I, 106 sq.). In 235 in the reign of Maximinus the Thracian began a persecution directed chiefly against the heads of the Church. One of its first victims was Pontian, who with Hippolytus was banished to the unhealthy island of Sardinia. To make the election of a new pope possible, Pontian resigned 28 Sept., 235, the Liberian Catalogue says "discinctus est". Consequently Anteros was elected in his stead. Shortly before this or soon afterwards Hippolytus, who had been banished with Pontian, became reconciled to the Roman Church, and with this the schism he had caused came to an end. How much longer Pontian endured the sufferings of exile and harsh treatment in the Sardinian mines is unknown. According to old and no longer existing Acts of martyrs, used by the author of the "Liber Pontificalis", he died in consequence of the privations and inhuman treatment he had to bear. Pope Fabian (236-50) had the remains of Pontian and Hippolytus brought to Rome at a later date and Pontian was buried on 13 August in the papal crypt of the Catacomb of Callistus. In 1909 the original epitaph was found in the crypt of St. Cecilia, near the papal crypt. The epitaph, agreeing with the other known epitaphs of the papal crypt, reads: PONTIANOS, EPISK. MARTUR (Pontianus, Bishop, Martyr). The word mártur was added later and is written in ligature [cf. Wilpert, "Die Papstgräber und die Cäciliengruft in der Katakombe des hl. Kalixtus" (Freiburg, 1909), 1 sq., 17 sq., Plate III]. He is placed under 13 Aug. in the list of the "Depositiones martyrum" in the chronographia of 354. TheRoman Martyrology gives his feast on 19 Nov. 

Saint August 13 : St. Radegund : #Princess and #Queen of #France

Radegund (also spelled Rhadegund, Radegonde, Radigund) (ca. 520–587)
Feast: August 13
Died : 587 AD
St. Radegund was a 6th-century Thuringian princess and Frankish queen, who founded the Abbey of the Holy Cross at Poitiers. She is the patron saint of several churches in France and England and of Jesus College, Cambridge (whose full name is "The College of the Blessed Virgin Mary, Saint John the Evangelist and the glorious Virgin Saint Radegund, near Cambridge". Radegund was born about 520 to Bertachar, one of the three kings of the German land Thuringia.Radegund's uncle, Hermanfrid, killed Bertachar in battle, and took Radegund into his household. After allying with the Frankish King Theuderic, Hermanfrid defeated his other brother Baderic. However, having crushed his brothers and seized control of Thuringia, Hermanfrid reneged on his agreement with Theuderic to share sovereignty. In 531, Theuderic returned to Thuringia with his brother Clotaire I. Together they defeated Hermanfrid and conquered his kingdom. Clotaire I also took charge of Radegund, taking her back to Merovingian Gaul with him. He sent the child to his villa of Athies in Picardy for several years, before marrying her in 540. Radegund was one of Clotaire I’s six wives or concubines (the other five being Guntheuca who was the widow of his brother Chlodomer, Chunsina, Ingund, Ingund’s sister Aregund and Wuldetrada the widow of Clotaire's grand-nephew Theudebald). She bore him no children. By 550 Radegund's brother was the last surviving male member of the Thuringian royal family. Chlothar had him murdered. She fled the court and sought the protection of the Church, persuading the bishop of Noyon to appoint her a deaconess; founding the monastery of Sainte-Croix in Poitiers circa 560. Living under the Rule for Virgins of Caesarius of Arles, the nuns were required to be able to read and write, and to devote several hours of the day to reading the scriptures and copying manuscripts, as well as traditional tasks such as weaving and needlework.This Rule strictly enclosed women, to the point that nuns of Sainte-Croix were unable to attend Radegund's funeral. Her abbey was named for the relic of the True Cross that Radegund obtained from the Byzantine Emperor Justin II. Although the bishop of Poitiers Maroveus refused to install it in the abbey, at Radegund's request king Sigebert sent Eufronius of Tours to Poitiers to perform the ceremony. To celebrate the relic and its installation into Sainte-Croix, Venantius Fortunatus composed a series of hymns, including the famous vexilla regis, considered to be one of the most significant Christian hymns ever written, which is still sung for services on Good Friday. Radegund was a close friend of Junian of Maire; Junian and Radegund are said to have died on the same day, August 13, 587.
Literary connections The poet Venantius Fortunatus and the bishop, hagiographer, and historian, Gregory of Tours, were close friends with Radegund and wrote extensively about her. She wrote Latin poems to Fortunatus on tablets that have been lost. The three of them seem to have been close and Fortunatus' relations with Radegund seem to have been based on friendship. There are two poems written in the voice of Radegund, De Excidio Thoringiae and Ad Artachin. While it has been proposed that Venantius wrote them, recent historians see her as the author.Another vita was authored by the nun Baudovinia following a rebellion at the abbey described by Gregory of Tours. Radegund's funeral, which Venantius Fortunatus and Gregory of Tours attended, was three days after her death. She was buried in what was to become the Church of St. Radegonde in Poitiers. Her tomb can still be found in the crypt of that church, which remains the center of devotion to her. In the 1260s a church decoration program included stained-glass windows depicting Radegund's life. These were later largely destroyed by Huguenots. Later history[edit] Church of St Radegund, Grayingham, Lincolnshire, England Church of St Radegund, Breg (Žirovnica), Slovenia Five English parish churches are dedicated to her, and she had a chapel in Old St Paul's Cathedral, as well as in Gloucester, Lichfield, and Exeter Cathedrals. St. Radegund's Abbey, near Dover, was founded in her honour in 1191, and Longleat Priory in Wiltshire was also dedicated to her. She is also a patron saint of Jesus College, Cambridge, which was founded on the site of the 12th century Priory of Saint Mary and Saint Radegund. The St Radegund public house in Cambridge is named in her honour. St Rhadagund's Holiday and Conference Centre on the Isle of Wight is also named after her. There are many places named Sainte-Radegonde in France. Shared from Wikipedia