Dominican, called the Apostle of the North, son of Eustachius Konski of the noble family of Odrowaz; born 1185 at the castle of Lanka, at Kamin, in Silesia, Poland (now Prussia); died 15 August, 1257, at Cracow. Feast, 16 Aug. A near relative of Saint Ceslaus, he made his studies at Cracow, Prague, and Bologna, and at the latter place merited the title of Doctor of Law and Divinity. On his return to Poland he was given a prebend at Sandomir. He subsequently accompanied his uncle Ivo Konski, the Bishop of Cracow, to Rome, where he met St. Dominic, and was one of the first to receive at his hands (at Santa Sabina, 1220) the habit of the newly established Order of Friars Preachers. After his novitiate he made his religious profession, and was made superior of the little band of missionaries sent to Poland to preach. On the way he was able to establish a convent of his order at Friesach in Carinthia. In Poland the new preachers were favourably received and their sermons were productive of much good. Hyacinth founded communities at Sandomir, Cracow, and at Plocko on the Vistula in Moravia. He extended his missionary work through Prussia, Pomerania, and Lithuania; then crossing the Baltic Sea he preached in Denmark, Sweden, and Norway. He came into Lower or Red Russia, establishing a community at Lemberg and at Haletz on the Mester; proceeded into Muscovy, and founded a convent at Dieff, and came as far as the shores of the Black Sea. He then returned to Cracow, which he had made the centre of his operations. On the morning of 15 August he attended Matins and Mass, received the last sacraments, and died a saintly death. God glorified His servant by numberless miracles, the record of which fills many folio pages of the Acta SS., August, III, 309. He was canonized by Pope Clement VIII in 1594. A portion of his relics is at the Dominican church in Paris.
Sunday, August 16, 2015
Below is a translation of Pope Francis’ address before and after the recitation of the Angelus prayer today at noon to the faithful gathered in St. Peter’s Square:
Dear brothers and sisters, good morning!
In these Sundays, the Liturgy proposes to us, from the Gospel of John, Jesus' discourse on the Bread of Life, that is He Himself and that is also the Sacrament of the Eucharist. Today's passage (Jn. 6, 51-58) presents the last part of that discourse, and refers to some of those among the people who are scandalized because Jesus said: "Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day" (Jn. 6,54).
The astonishment of those listening is understandable; in fact, Jesus uses the typical style of the prophets to provoke in the people – and also in us – questions and, in the end, to make a decision. The first of the questions is: What does "eat Jesus' flesh and drink his blood" mean? Is it only an image, a way of saying, a symbol, or does it indicate something real? To answer this, one needs to guess what is happening in Jesus' heart while he breaks the bread for the hungry crowd. Knowing that He must die on the cross for us, Jesus identifies Himself with that broken and shared bread, and that becomes for Him the "sign" of the Sacrifice that awaits Him. This process culminates in the Last Supper, where the bread and wine truly become His Body and His Blood.
It is the Eucharist where Jesus leaves us a precise purpose: that we can become one with Him. In fact, he says: "Whoever eats my flesh and drinks my blood remains in me and I in him" (v.56). To remain: Jesus in us and us in Him. Communion is assimilation: eating Him, we become Him. But this requires our "yes", our adherence to the faith.
At times, during the Holy Mass, it may happen to feel this objection: "What is the purpose of the Mass? I go in Church when I feel like it, and I pray better alone." But the Eucharist is not a private prayer or a beautiful spiritual experience, it is not a simple commemoration of what Jesus has done in the Last Supper: we say, to understand well, that the Eucharist is a "memorial", that is, an act that actualizes and makes present the event of the death and resurrection of Jesus: the bread is truly His Body given to us; the wine is truly His Blood that has been shed.
The Eucharist is Jesus who gives Himself entirely to us. By nourishing ourselves from Him and remaining in Him through the Eucharistic Communion, if we do it with faith, it transforms our life; it transforms it into a gift to God and a gift to our brothers. To nourish ourselves from that "bread of life" means being in tune with the heart of Christ, to assimilate His choices, His thoughts, His behavior. It means entering into a dynamic of sacrificial love and become a person of peace, of forgiveness, of reconciliation of sharing in solidarity. It is the same as Jesus has done.
Jesus concludes his discourse with these words; "Whoever eats this bread will live forever" (Jn. 6,58). Yes, living in a concrete, real communion with Jesus on this earth makes us pass from death to life. The heavens begin precisely in this communion with Jesus.
In Heaven, Mary our Mother awaits us – yesterday we celebrated this mystery. May She obtain for us the grace of nourishing ourselves always with faith in Jesus, the Bread of Life.
Following the Angelus, the Pope said the following:
Dear brothers and sisters,
I greet you all with affection, Romans and pilgrims: the families, the parish groups, the associations, the youth.
I greet the folkloric group: "Organization of Mexican Art & Culture", the youth of Verona who are living an experience of faith in Rome, and the faithful of Beverare.
I give a special greeting to the numerous youth of Salesian Youth Movement, gathered in Turin, in the places of Saint John Bosco to celebrate the bicentenary of his birth; I encourage them to live daily the joy of the Gospel, to generate hope in the world.
To all I wish a good Sunday. And please, do not forget to pray for me! Have a good lunch and goodbye.
Text Shared from Zenit:
[Translation by Junno Arocho Esteves]
August 15, 1038, Esztergom or Székesfehérvár, Kingdom of Hungary
August 20, 1083, Esztergom, Hungary by Pope Gregory VII
Saint Stephen's Basilica in Budapest, Hungary
First King of Hungary, b. at Gran, 975; d. 15 August, 1038.
He was a son of the Hungarian chief Géza and was baptized, together with his father, by Archbishop St. Adalbert of Prague in 985, on which occasion he changed his heathen name Vaik (Vojk) into Stephen. In 995 he married Gisela, a sister of Duke Henry of Bavaria, the future Emperor St. Henry II, and in 997 succeeded to the throne of Hungary. In order to make Hungary a Christian nation and to establish himself more firmly as ruler, he sent Abbot Astricus to Rome to petition Pope Sylvester II for the royal dignity and the power to establish episcopal sees. The pope acceded to his wishes and, in addition, presented him with a royal crown with which he was crowned at Gran on 17 August, 1001 (see HUNGARY.--History). He founded a monastery in Jerusalem and hospices for pilgrims at Rome, Ravenna, and Constantinople. He was a personal friend of St. Bruno of Querfurt and corresponded with Abbot St. Odilo of Cluny.
The last years of his life were embittered by sickness and family troubles. When on 2 September, 1031, his only son, St. Emeric, lost his life on a bear hunt, his cherished hope of transferring the reins of government into the hands of a pious Christian prince were shattered. During his lifetime a quarrel arose among his various nephews concerning the right of succession, and some of them even took part in a conspiracy against his life. He was buried beside his son at Stuhlweissenburg, and both were canonized together in 1083. His feast is on 2 September, but in Hungary his chief festival is observed on 20 August, the day on which his relics were transferred to Buda. His incorrupt right hand is treasured as the most sacred relic in Hungary.