St. Rita was born Margherita Lotti in Roccaporena, Italy in 1381. The day after her baptism, Rita was surrounded by a swarm of white bees, which went in and out of her infant mouth without hurting her. Rather than being alarmed, her family believed she was marked to be virtuous and devoted to God.
At an early age, she begged her parents to allow her to enter a convent but was instead arranged to be married to a cruel man named Paolo Mancini. Young Rita became a wife and mother at only twelve years of age and her husband was a man of violent temper. In anger, he often mistreated Rita verbally and physically. He was also known to pursue other women and he had many enemies.
Paolo had many enemies in Cascia, but Rita’s influence over him eventually led him to be a better man. He even renounced a family feud between the Mancinis and Chiquis. Unfortunately, the feud between the Mancini and Cascia family grew turbulent and one of Paolo’s allies betrayed and killed him.
Following her husband’s death, Rita gave his murderers a public pardon, but Paolo’s brother, Bernardo, was still angry and encouraged Rita’s two sons, Giovanni Antonio and Paulo Maria, to join the feud. Under their uncle’s leadership, each boy became more and more like their father had been before Rita married him, and they wanted to avenge their father’s murder.
Rita attempted to stop them, but both of her sons were determined to revenge their slain father. Rita prayed to God, asking Him to take her sons before they lost their souls to the mortal sin of murder. One year later, her prayers were answered when both of her sons fell prey to dysentery and died.
Following the deaths of her sons, Rita attempted to enter the monastery of Saint Mary Magdalene in Cascia, but she was not allowed to join. Though Rita’s character and piety were recognized, her husband’s association with the family feud was greatly feared.
When Rita persisted, the convent told her she could join if she could find a way to mend the wound between the Chiquis and Mancinis.
After asking John the Baptist, Augustine of Hippo, and Nicholas of Tolentino to help her in her task, she attempted to end the feud.
The bubonic plague had been spreading through Italy at that time, and when Bernardo Mancini became infected, he finally abolished the feud with the Chiqui family.
Once the conflict was resolved, Rita was allowed to enter the monastery at the age of thirty-six. It is said that she was transported into the monastery of Saint Magdalene through levitation at night by the three patron saints she appealed to.
While at the monastery, Rita performed her duties faithfully and received the sacraments frequently. Rita had a great devotion to the Passion of Christ, and one day, when she was sixty-year-old, she asked, “Please let me suffer like you, Divine Saviour.”
After her request, a wound appeared on her forehead, as if a thorn from Christ’s crown had pierced her. It left a deep wound, which did not heal, and it caused her to suffer until the day she died.
It is said that as she neared the end of her life, Rita was bedridden from tuberculosis. It was then that she asked a cousin who had come to visit for a rose from the garden in her old home. As it was January, her cousin did not expect to find any roses, but there was a single rose in bloom, which was brought back to Rita at the convent.
She passed away four months later, on May 22, 1457.
Following her death, she was buried at the basilica of Cascia, and was later discovered to be incorrupt. Her body can be found today in the Saint Rita shrine at Cascia.
Rita was beatified by Pope Urban VIII in 1627 and canonized by Pope Leo XII on May 24, 1900.
Saint Rita is often portrayed in a black habit, which is historically inaccurate as the sisters at the Saint
Magdalene monastery wore beige or brown. She is also often shown to hold a thorn, a large Crucifix, or a palm leaf with three thorns to represent her husband and two sons.
In some images, Saint Rita is shown to have a wound on her forhead, holding a rose, or to be surrounded by bees.
Oration to the Saint of the Impossible
O excellent St. Rita, worker of miracles, from thy sanctuary in Cascia, where in all thy beauty thou sleepest in peace, where thy relics exhale breaths of paradise, turn thy merciful eyes on me who suffer and weep!
Thou seest my poor bleeding heart surrounded by thorns Thou seest, O dear Saint, that my eyes have no more tears to shed, so much have I wept! Weary and discouraged as I am, I feel the very prayers dying on my lips.
Must I thus despair in this crisis of my life? O come, St. Rita, come to my aid and help me. Art thou not called the Saint of the Impossible, Advocate to those in despair? Then honor thy name, procuring for me from God the favor that I ask.
[Here ask the favor you wish to obtain.]
Everyone praises thy glories, everyone tells of the most amazing miracles performed through thee, must I alone be disappointed because thou hast not heard me? Ah no! Pray then pray for me to thy sweet Lord Jesus that He be moved to pity by my troubles and that, through thee, O good St. Rita, I may obtain what my heart so fervently desires.
(Pray the Our Father, Hail Mary, Glory be to the Father, three times.)
Those wishing to offer a novena should repeat this prayer for nine days.
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St. Dymphna was born in Ireland sometime in the seventh century to a pagan father and devout Christian mother. When she was fourteen, she consecrated herself to Christ and took a vow of chastity. Soon afterward, her mother died and her father – who had loved his wife deeply – began to suffer a rapid deterioration of his mental stability.
So unhinged was Dymphna’s father, Damon, that the King’s counselors suggested he remarry. Though he was still grieving for his wife, he agreed to remarry if a woman as beautiful as she could be found.
Damon sent messengers throughout his town and other lands to find woman of noble birth who resembled his wife and would be willing to marry him, but when none could be found, his evil advisors whispered sinful suggestions to marry his own daughter. So twisted were Damon’s thoughts that he recognized only his wife when he looked upon Dymphna, and so he consented to the arrangement.
When she heard of her father’s misguided plot, Dymphna fled her castle with her confessor, a priest named Gerebran, two trusted servants, and the king’s fool. The group sailed toward what is now called Belgium, and hid in the town of Geel.
Though it becomes uncertain what exactly happened next, the best-known version claims the group settled in Geel, where Dymphna built a hospital for the poor and sick, but in using her wealth, her father was able to discover her location.
When Damon found his daughter was in Belgium, he traveled to Geel and captured them. He ordered the priest’s head to be separated from his body and attempted to convince Dymphna to return to Ireland and marry him.
When Dymphna refused, Damon became enraged and drew his sword. He struck Dymphna’s head from her shoulders and left her there. When she died, Dymphna was only fifteen-years-old. After her father left Geel, the residents collected both Dymphna and Gerebran’s remains and laid them to rest in a cave.
In defense of her purity, Dymphna received the crown of martyrdom around the year 620 and became known as the “Lily of Éire. In 1349, a church honoring St. Dymphna was built in Geel, and by 1480, so many pilgrims were arriving in need of treatment for mental ills, that the church was expanded. The expanded sanctuary was eventually overflowing again, leaving the townspeople to accept them into their homes, which began a tradition of care for the mentally ill that continues to this day.
Unfortunately, in the 15th century, the original St. Dymphna Church in Geel burned to the ground, and the magnificent Church of St. Dymphna was erected and consecrated in 1532, where it still stands above the location her body was originally buried.
Many miracles have been proven to take place at her shrine in the church erected in her honor, and her remains were placed in a silver reliquary in the church. Some of her remains can also be found at the Shrine to Saint Dymphna in the United States.
The priest who had helped Dymphna was also sainted, and his remains were moved to Xanten, Germany.
The United States National Shrine of Saint Dymphna is at St. Mary’s Catholic Church in Massillon, Ohio and St. Dymphna’s Special School can be found in ballina, County Mayo, Republic of Ireland.
Saint Dymphna is the patroness of those suffering nervous and mental afflictions as well as victims of incest.
Traditionally, Saint Dymphna is often portrayed with a crown on her head, dressed in royal robes, and holding a sword. In modern art, Saint Dymphna is shown holding the sword, which symbolizes her martyrdom, quite awkwardly. She is also often shown holding a lamp, while some holy cards feature her wearing green and white, holding a book and white lilies.
Prayer: Hear us, O God, Our Saviour, as we honor St. Dymphna, patron of those afflicted with mental and emotional illness. Help us to be inspired by her example and comforted by her merciful help. Amen.
Little is known about the life of St. Philomena. However, it is believed she was a Greek princess who became a virgin martyr and died at 13-years-old.
Remains of a young lady were discovered in May 1802 at the Catacombs of Priscilla on the Via Salaria Nova with three tiles reading “Peace be to you, Philomena.”
All that is known about St. Philomena’s life comes from a Neapolitan nun’s vision. Sister Maria Luisa di Gesu claims St. Philomena came to her and told her she was the daughter of a Greek king who converted to Christianity. When Philomena was 13-years-old, she took a vow of consecrated virginity.
After her father took his family to Rome to make peace, Emperor Diocletian fell in love with Philomena. When she refused to marry him, she was subjected to torture.
St. Philomena was scourged, drowned with an anchor attached to her, and shot with arrows. Each time she was attacked angels took to her side and healed her through prayer.
Finally, the Emperor had Philomena decapitated. According to the story, her death came on a Friday at three in the afternoon, the same as Jesus.
Two anchors, three arrows, a palm symbol of martyrdom, and a flower were found on the tiles in her tomb, interpreted as symbols of her martyrdom.
The nun’s account states Philomena was born on January 10 and was killed on August 10.
Devotion for Philomena began to spread once her bones were exhumed and miracles began to occur. Canon Francesco De Lucia of Mugnano del Cardinale received relics of St. Philomena and had them placed in the Church of Our Lady of Grace in Mugnano, Italy.
Soon after her relics were enshrined, cancers were cured, wounds were healed and the Miracle of Mugnano, when Venerable Pauline Jaricot was cured of a severe heart issue overnight, were all attributed to St. Philomena.
Other Saints began to venerate Philomena and attributing miracles in their lives to the young martyr, including St. John Marie Vianney and St. Peter Louis Marie Chanel.
Although controversy sometimes surrounds the truth behind St. Philomena’s life and sainthood, many believers all around the world continue to see her as a miraculous saint, canonized in 1837.
St. Philomena is the patron saint of infants, babies, and youth. She is often depicted in her youth with a flower crown, a palm of martyrdom, arrows, or an anchor.
Nothing is known about St. Sebastian’s youth other than the fact he may have come from southern France and he was educated in Milan. He joined the Roman Army in 283 AD, ostensibly to be of service to other Christians who were being persecuted by the Romans. St. Sebastian distinguished himself and for his excellent service, he was promoted to serve in the Praetorian Guard to protect Emperor Diocletian.
While serving as a Praetorian Guard, Marcus and Marcellian, twin brothers, were imprisoned for refusing to make public sacrifices to the Roman gods. The brothers were deacons of the Christian Church. During their imprisonment, their parents visited them to implore them to renounce Christianity. However, St. Sebastian convinced both parents to convert to Christianity. St. Sebastian also converted several other prominent individuals, including the local prefect.
This led to his discovery and he was reported as a Christian to Emperor Diocletian in 286. The Emperor, who was already infamous for ordering the deaths of hundreds of Christians, scolded Sebastian and ordered him to be killed by having him tied to a stake on a training field and used as target practice.
Archers riddled his body with arrows, his body was described as, “full of arrows as an urchin.” Believed to be dead, the archers left his body for retrieval and burial. He was recovered by Irene of Rome, whose Christian husband was a servant to Diocletian and also martyred. Irene discovered that Sebastian was still living and she hid him and nursed him back to health.
Once well, Sebastian went in search of Diocletian to surprise him. He managed to catch Diocletian by a stairwell and proceeded to criticize him loudly and publically for his persecution of the Christians. Diocletian, surprised that Sebastian was still alive, was immediately taken aback, but recovered his composure. This time, he would not permit Sebastian to escape with his life. He ordered his former guard to be beaten to death with clubs, then thrown into the sewers.
His body was recovered by a Christian woman, named Lucina, and she secretly buried him in the catacombs beneath Rome.
Nearly 80 years after his death, around 367, his remains were moved to a basilica in Rome, built by Pope Damasus I. His body, or at least some relics from his body were reportedly removed and shared with a community of monks in France. His cranium was sent to a German monastery where it was placed in a special silver case in 934. The relic remains in its case today in a special reliquary in Ebersberg.
St. Sebastian was commonly invoked as a protector against the plague. According to historical records, he defended the city of Rome against the plague in 680. His association with the plague could be because he survived being shot full of arrows and in pagan belief, pestilence was delivered by arrows shot by the gods above. Even Christian Romans would appreciate this symbolism. That symbolism is even captured in artwork as late as the Renaissance, where artists painted plague victims with black arrows in their body.
In artwork, St. Sebastian is depicted with arrows shot into his body, often tied to a post or a tree. His second execution is virtually never depicted.
St. Sebastian is the patron saint of soldiers, athletes, and those who desire a saintly death.
Generations of Catholics have admired this young saint, called her the “Little Flower”, and found in her short life more inspiration for their own lives than in volumes by theologians.
Yet Therese died when she was 24, after having lived as cloistered Carmelite for less than ten years. She never went on missions, never founded a religious order, never performed great works. The only book of hers, published after her death, was an brief edited version of her journal called “Story of a Soul.” (Collections of her letters and restored versions of her journals have been published recently.) But within 28 years of her death, the public demand was so great that she was canonized.
Over the years, some modern Catholics have turned away from her because they associate her with over- sentimentalized piety and yet the message she has for us is still as compelling and simple as it was almost a century ago.
Therese was born in France in 1873, the pampered daughter of a mother who had wanted to be a saint and a father who had wanted to be monk. The two had gotten married but determined they would be celibate until a priest told them that was not how God wanted a marriage to work! They must have followed his advice very well because they had nine children. The five children who lived were all daughters who were close all their lives.
Tragedy and loss came quickly to Therese when her mother died of breast cancer when she was four and a half years old. Her sixteen year old sister Pauline became her second mother — which made the second loss even worse when Pauline entered the Carmelite convent five years later. A few months later, Therese became so ill with a fever that people thought she was dying.
The worst part of it for Therese was all the people sitting around her bed staring at her like, she said, “a string of onions.” When Therese saw her sisters praying to statue of Mary in her room, Therese also prayed. She saw Mary smile at her and suddenly she was cured. She tried to keep the grace of the cure secret but people found out and badgered her with questions about what Mary was wearing, what she looked like. When she refused to give in to their curiosity, they passed the story that she had made the whole thing up.
Without realizing it, by the time she was eleven years old she had developed the habit of mental prayer. She would find a place between her bed and the wall and in that solitude think about God, life, eternity.
When her other sisters, Marie and Leonie, left to join religious orders (the Carmelites and Poor Clares, respectively), Therese was left alone with her last sister Celine and her father. Therese tells us that she wanted to be good but that she had an odd way of going about. This spoiled little Queen of her father’s wouldn’t do housework. She thought if she made the beds she was doing a great favor!
Every time Therese even imagined that someone was criticizing her or didn’t appreciate her, she burst into tears. Then she would cry because she had cried! Any inner wall she built to contain her wild emotions crumpled immediately before the tiniest comment.
Therese wanted to enter the Carmelite convent to join Pauline and Marie but how could she convince others that she could handle the rigors of Carmelite life, if she couldn’t handle her own emotional outbursts? She had prayed that Jesus would help her but there was no sign of an answer.
On Christmas day in 1886, the fourteen-year-old hurried home from church. In France, young children left their shoes by the hearth at Christmas, and then parents would fill them with gifts. By fourteen, most children outgrew this custom. But her sister Celine didn’t want Therese to grow up. So they continued to leave presents in “baby” Therese’s shoes.
As she and Celine climbed the stairs to take off their hats, their father’s voice rose up from the parlor below. Standing over the shoes, he sighed, “Thank goodness that’s the last time we shall have this kind of thing!”
Therese froze, and her sister looked at her helplessly. Celine knew that in a few minutes Therese would be in tears over what her father had said.
But the tantrum never came. Something incredible had happened to Therese. Jesus had come into her heart and done what she could not do herself. He had made her more sensitive to her father’s feelings than her own.
She swallowed her tears, walked slowly down the stairs, and exclaimed over the gifts in the shoes, as if she had never heard a word her father said. The following year she entered the convent. In her autobiography she referred to this Christmas as her “conversion.”
Therese be known as the Little Flower but she had a will of steel. When the superior of the Carmelite convent refused to take Therese because she was so young, the formerly shy little girl went to the bishop. When the bishop also said no, she decided to go over his head, as well.
Her father and sister took her on a pilgrimage to Rome to try to get her mind off this crazy idea. Therese loved it. It was the one time when being little worked to her advantage! Because she was young and small she could run everywhere, touch relics and tombs without being yelled at. Finally they went for an audience with the Pope. They had been forbidden to speak to him but that didn’t stop Therese. As soon as she got near him, she begged that he let her enter the Carmelite convent. She had to be carried out by two of the guards!
But the Vicar General who had seen her courage was impressed and soon Therese was admitted to the Carmelite convent that her sisters Pauline and Marie had already joined. Her romantic ideas of convent life and suffering soon met up with reality in a way she had never expected. Her father suffered a series of strokes that left him affected not only physically but mentally. When he began hallucinating and grabbed for a gun as if going into battle, he was taken to an asylum for the insane. Horrified, Therese learned of the humiliation of the father she adored and admired and of the gossip and pity of their so-called friends. As a cloistered nun she couldn’t even visit her father.
This began a horrible time of suffering when she experienced such dryness in prayer that she stated “Jesus isn’t doing much to keep the conversation going.” She was so grief-stricken that she often fell asleep in prayer. She consoled herself by saying that mothers loved children when they lie asleep in their arms so that God must love her when she slept during prayer.
She knew as a Carmelite nun she would never be able to perform great deeds. ” Love proves itself by deeds, so how am I to show my love? Great deeds are forbidden me. The only way I can prove my love is by scattering flowers and these flowers are every little sacrifice, every glance and word, and the doing of the least actions for love.” She took every chance to sacrifice, no matter how small it would seem. She smiled at the sisters she didn’t like. She ate everything she was given without complaining — so that she was often given the worst leftovers. One time she was accused of breaking a vase when she was not at fault. Instead of arguing she sank to her knees and begged forgiveness. These little sacrifices cost her more than bigger ones, for these went unrecognized by others. No one told her how wonderful she was for these little secret humiliations and good deeds.
When Pauline was elected prioress, she asked Therese for the ultimate sacrifice. Because of politics in the convent, many of the sisters feared that the family Martin would taken over the convent. Therefore Pauline asked Therese to remain a novice, in order to allay the fears of the others that the three sisters would push everyone else around. This meant she would never be a fully professed nun, that she would always have to ask permission for everything she did. This sacrifice was made a little sweeter when Celine entered the convent after her father’s death. Four of the sisters were now together again.
Therese continued to worry about how she could achieve holiness in the life she led. She didn’t want to just be good, she wanted to be a saint. She thought there must be a way for people living hidden, little lives like hers. ” I have always wanted to become a saint. Unfortunately when I have compared myself with the saints, I have always found that there is the same difference between the saints and me as there is between a mountain whose summit is lost in the clouds and a humble grain of sand trodden underfoot by passers-by. Instead of being discouraged, I told myself: God would not make me wish for something impossible and so, in spite of my littleness, I can aim at being a saint. It is impossible for me to grow bigger, so I put up with myself as I am, with all my countless faults. But I will look for some means of going to heaven by a little way which is very short and very straight, a little way that is quite new.
” We live in an age of inventions. We need no longer climb laboriously up flights of stairs; in well-to-do houses there are lifts. And I was determined to find a lift to carry me to Jesus, for I was far too small to climb the steep stairs of perfection. So I sought in holy Scripture some idea of what this life I wanted would be, and I read these words: “Whosoever is a little one, come to me.” It is your arms, Jesus, that are the lift to carry me to heaven. And so there is no need for me to grow up: I must stay little and become less and less.”
She worried about her vocation: ” I feel in me the vocation of the Priest. I have the vocation of the Apostle. Martyrdom was the dream of my youth and this dream has grown with me. Considering the mystical body of the Church, I desired to see myself in them all. Charity gave me the key to my vocation. I understood that the Church had a Heart and that this Heart was burning with love. I understood that Love comprised all vocations, that Love was everything, that it embraced all times and places…in a word, that it was eternal! Then in the excess of my delirious joy, I cried out: O Jesus, my Love…my vocation, at last I have found it…My vocation is Love!”
When an antagonist was elected prioress, new political suspicions and plottings sprang up. The concern over the Martin sisters perhaps was not exaggerated. In this small convent they now made up one-fifth of the population. Despite this and the fact that Therese was a permanent novice they put her in charge of the other novices.
Then in 1896, she coughed up blood. She kept working without telling anyone until she became so sick a year later everyone knew it. Worst of all she had lost her joy and confidence and felt she would die young without leaving anything behind. Pauline had already had her writing down her memories for journal and now she wanted her to continue — so they would have something to circulate on her life after her death.
Her pain was so great that she said that if she had not had faith she would have taken her own life without hesitation. But she tried to remain smiling and cheerful — and succeeded so well that some thought she was only pretending to be ill. Her one dream as the work she would do after her death, helping those on earth. “Upon my death I will let fall a shower of roses; I wish to spend my heaven in doing good upon the earth.” She died on September 30, 1897 at the age of 24 years old. She herself felt it was a blessing God allowed her to die at exactly that age. she had always felt that she had a vocation to be a priest and felt God let her die at the age she would have been ordained if she had been a man so that she wouldn’t have to suffer.
After she died, everything at the convent went back to normal. One nun commented that there was nothing to say about Therese. But Pauline put together Therese’s writings (and heavily edited them, unfortunately) and sent 2000 copies to other convents. But Therese’s “little way” of trusting in Jesus to make her holy and relying on small daily sacrifices instead of great deeds appealed to the thousands of Catholics and others who were trying to find holiness in ordinary lives. Within two years, the Martin family had to move because her notoriety was so great and by 1925 she had been canonized.
Therese of Lisieux is one of the patron saints of the missions, not because she ever went anywhere, but because of her special love of the missions, and the prayers and letters she gave in support of missionaries. This is reminder to all of us who feel we can do nothing, that it is the little things that keep God’s kingdom growing.
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St. Monica, also known as Monica of Hippo, is St. Augustine of Hippo’s mother. She was born in 331 A.D. in Tagaste, which is present-day Algeria.
When she was very young, she was married off to the Roman pagan Patricius, who shared his mother’s violent temper. Patricius’ mother lived with the couple and the duo’s temper flares proved to be a constant challenge to young Monica.
While Monica’s prayers and Christian deeds bothered Patricius, he is said to have respected her beliefs.
Three children were born to Monica and Patricius: Augustine, Navigius, and Perpetua. Unfortunately, Monica was unable to baptize her children and when Augustine fell ill, Monica pleaded with Patricius to allow their son to be baptized.
Patricius allowed it, but when Augustine was healthy again, he withrew his permission.
For years Monica prayed for her husband and mother-in-law, until finally, one year before Patricius’ death, she successfully converted them.
As time passed, Perpetua and Navigius entered the religious life, but unfortunately Augustine became lazy and uncouth. This greatly worried Monica, so when Patricius died, she sent the 17-year-old Augustine to Carthage for schooling.
While in Carthage, Augustine became a Manichaean, which was a major religion that saw the world as light and darkness, and when one died, they were removed from the world of matter and returned to the world of light, which is where life comes from.
After Augustine got his education and returned home, he shared his views with Monica, who drove him from her table. Though it is not recorded how much time passed, Monica had a vision that convinced her to reconcile with her wayward son.
Monica went to a bishop, who told her, “the child of those tears shall never perish.”
Inspired, Monica followed Augustine to Rome, where she learned he had left for Milan. She continued her persual and eventually came upon St. Ambrose, who helped her convert Augustine to Christianity following his seventeen-year resistance.
Augustine later wrote a book called Confessions, in which he wrote of Monica’s habit of bringing “to certain oratories, erected in the memory of the saints, offerings of porridge, bread, water and wine.”
When Monica moved to Milan, a bishop named Ambrose told her wine “might be an occasion of gluttony for those who were already given to drink,” so she stopped preparing wine as offerings for the saints.
Augustine wrote: “In place of a basket filled with fruits of the earth, she had learned to bring to the oratories of the martyrs a heart full of purer petitions, and to give all that she could to the poor – so that the communion of the Lord’s body might be rightly celebrated in those places where, after the example of his passion, the martyrs had been sacrificed and crowned.”
After a period of six months, Augustine was baptized in the church of St. John the Baptist at Milan. The pair were led to believe they should spread the Word of God to Africa, but it the Roman city of Civitavecchia, Monica passed away.
Augustine recorded the words she imparted upon him when she realized death was near. “Son, nothing in this world now affords me delight. I do not know what there is now left for me to do or why I am still here, all my hopes in this world being now fulfilled.”
She was buried at Ostia, and her body was removed during the 6th century to a hidden crypt in the church of Santa Aurea in Osta, near the tomb of St. Aurea of Ostia.
In 1430, Pope Martin V ordered her relics to be brought to Rome and many miracles were reported to have occurred along the way. Later, Cardinal d’Estouteville built a church to honor St. Augustine called the Basilica di Sant’Agostino, where her relics were placed in a chapel to the left of the high altar.
Her funeral epitaph survived in ancient manuscripts and the stone it was originally written on was discovered in the church of Santa Aurea in 1945.
Douglas Boin translated the tablet’s Latin to read:
“Here the most virtuous mother of a young man set her ashes, a second light to your merits, Augustine.
As a priest, serving the heavenly laws of peace, you taught [or you teach] the people entrusted to you with your character. A glory greater than the praise of your accomplishments crowns you both – Mother of the Virtues, more fortunate because of her offspring.”
Fun Fact The city of Santa Monica, California is named after Monica, as were the “weeping” springs outside the city.
St. Monica Prayer
St. Monica, I need your prayers. You know exactly how I’m feeling because you once felt it yourself. I’m hurting, hopeless, and in despair. I desperately want my child to return to Christ in his Church but I can’t do it alone. I need God’s help. Please join me in begging the Lord’s powerful grace to flow into my child’s life. Ask the Lord Jesus to soften his heart, prepare a path for his conversion, and activate the Holy Spirit in his life. Amen.
St. Lucy’s history has been lost and all we really know for certain is that this brave woman who lived in Syracuse lost her life during the persecution of Christians in the early fourth century. Her veneration spread to Rome so that by the sixth century the whole Church recognized her courage in defense of the faith.
Because people wanted to shed light on Lucy’s bravery, legends began to crop up. The one that has passed the test of time tells the story of a young Christian woman who vowed to live her life in service of Christ. Her mother tried to arrange a marriage for her with a pagan and Lucy knew her mother could not be swayed by a young girl’s vow, so she devised a plan to convince her mother that Christ was the better partner for life.
After several prayers at the tomb of Saint Agatha, Lucy saw the saint in a dream. St. Agatha told Lucy her mother’s illness would be cured through faith, which Lucy used to persuade her mother to give the dowry money to the poor and allow her to commit her life to God.
While Lucy and her mother were grateful to God, the rejected bridegroom was deeply angered and betrayed Lucy’s faith to the governor Paschasius. The governor attempted to force her into defilement at a brothel, but the guards who came to take her away were unable to move her, even after hitching her to a team of oxen.
The guards heaped bundles of wood around her but it wouldn’t burn so they finally resorted to their swords, and Lucy met her death.
Though details of her life remain unknown, it is widely known that during her lifetime Christians were persecuted for their faith. They were forced to endure horrific torture and often met painful ends during Diocletian’s reign. Though the details surrounding her death remain only as legends, it is all modern-day Christians can rely on.
Lucy’s legend did not end with her death. According to later accounts, Lucy warned Paschasius he would be punished. When the governor heard this he ordered the guards to gouge out her eyes; however, in another telling, it was Lucy who removed her eyes in an attempt to discourage a persistent suitor who greatly admired them.
When her body was being prepared for burial, they discovered her eyes had been restored.
Sigebert (1030-1112), a monk of Gembloux, wrote sermo de Sancta Lucia, in which he described Lucy’s body as remaining undisturbed in Sicily for 400 years until Faroald II, Duke of Spoleto, seized the island and transferred Lucy’s remains to Abruzzo, Italy. It was later removed by Emperor Otho I in 972 to Metz and left in the church of St. Vincent. There is much confusion about what happened to her body after its stay at St. Vincent’s, but it is believed that several pieces of her body can be found in Rome, Naples, Verona, Lisbon, Milan, Germany, France and Sweden.
In 1981, thieves stole all but her head but police were able to recover them on her feast day.
Lucy, whose name can mean “light” or “lucid,” is the patron saint of the blind. She is often seen with the emblem of eyes on a cup or plate. In paintings, she is often depicted with a golden plate holding her eyes and often holds a palm branch, which is a symbol of victory over evil.
Saint Lucy’s Prayer: Saint Lucy, you did not hide your light under a basket, but let it shine for the whole world, for all the centuries to see. We may not suffer torture in our lives the way you did, but we are still called to let the light of our Christianity illumine our daily lives. Please help us to have the courage to bring our Christianity into our work, our recreation, our relationships, our conversation — every corner of our day. Amen
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Little is known about the two Christian martyrs, St. Victor and St. Corona. Most sources believe they were killed near each other in Roman Syria during the reign of Marcus Aurelius in 170 A.D. and that a Roman judge named Sebastian ordered for their deaths.
Victor was believed to be a Roman soldier. After his Christianity was discovered, other soldiers brought Victor to face judgement before Sebastian. Sebastian was known for being a tough man who despised Christians.
Sebastian, wanting to make an example out of Victor, ordered to be bound to a pillar and whipped until his skin fell from his body. After the whipping, Sebastian ordered Victor’s eyes to be gouged out.
No matter the amount of pain Victor endured, he never denied the Lord.
News about Victor’s cruel treatment reached a young girl named Corona. Corona is believed to have been the wife of one of the soldiers, and a Christian herself, though she kept her faith a secret.
Hearing about Victor, Corona decided she needed to do something to help the dying man. She publicly announced her own Christianity and rushed to Victor’s side. She knelt next to him and prayed, letting him know he was not alone.
St. Anthony was born Fernando Martins in Lisbon, Portugal. He was born into a wealthy family and by the age of fifteen asked to be sent to the Abbey of Santa Cruz in Coimbra, the then capital of Portugal. During his time in the Abbey, he learned theology and Latin.
Following his ordination to the priesthood, he was named guestmaster and was responsible for the abbey’s hospitality. When Franciscan friars settled a small hermitage outside Coimbra dedicated to Saint Anthony of Egypt, Fernando felt a longing to join them.
Fernando eventually received permission to leave the Abbey so he could join the new Franciscan Order. When he was admitted, he changed his name to Anthony.
Anthony then traveled to Morocco to spread God’s truth, but became extremely sick and was returned to Portugal to recover. The return voyage was blown off-course and the party arrived in Sicily, from which they traveled to Tuscany. Athony was assigned to the hermitage of San Paolo after local friars considered his health.
As he recovered, Anthony spent his time praying and studying.
An undetermined amount of time later, Dominican friars came to visit the Franciscans and there was confusion over who would present the homily. The Dominicans were known for their preaching, thus the Franciscans assumed it was they who would provide a homilist, but the Dominicans assumed the Franciscans would provide one. It was then the head of the Franciscan hermitage asked Anthony to speak on whatever the Holy Spirit told him to speak of.
Though he tried to object, Anthony delivered an eloquent and moving homily that impressed both groups. Soon, news of his eloquence reached Francis of Assisi, who held a strong distrust of the brotherhood’s commitment to a life of poverty. However, in Anthony, he found a friend.
In 1224, Francis entrusted his friars’ pursuits of studies to Anthony. Anthony had a book of psalms that contained notes and comments to help when teaching students and, in a time when a printing press was not yet invented, he greatly valued it.
When a novice decided to leave the hermitage, he stole Anthony’s valuable book. When Anthony discovered it was missing, he prayed it would be found or returned to him. The thief did return the book and in an extra step returned to the Order as well.
The book is said to be preserved in the Franciscan friary in Bologna today.
Anthony occasionally taught at the universities of Montpellier and Toulouse in southern France, but he performed best in the role of a preacher.
So simple and resounding was his teaching of the Catholic Faith, most unlettered and the innocent could understand his messages. It is for this reason he was declared a Doctor of the Church by Pope Pius XII in 1946.
Once, when St. Anthony of Padua attempted to preach the true Gospel of the Catholic Church to heretics who would not listen to him, he went out and preached his message to the fish. This was not, as liberals and naturalists have tried to say, for the instruction of the fish, but rather for the glory of God, the delight of the angels, and the easing of his own heart. When critics saw the fish begin to gather, they realized they should also listen to what Anthony had to say.
He was only 35-years-old when he died and was canonized less than one year afterward by Pope Gregory IX. Upon exhumation some 336 years after his death, his body was found to be corrupted, yet his tongue was totally incorrupt, so perfect were the teachings that had been formed upon it.
He is typically depicted with a book and the Infant Child Jesus and is commonly referred to today as the “finder of lost articles.”
St Anthony is venerated all over the world as the Patron Saint for lost articles, and is credited with many miracles involving lost people, lost things and even lost spiritual goods.
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St.Teresa of Avila was born Teresa Ali Fatim Corella Sanchez de Capeda y Ahumada in Avila, Spain. Less than twenty years before Teresa was born in 1515, Columbus opened up the Western Hemisphere to European colonization. Two years after she was born, Luther started the Protestant Reformation. Out of all of this change came Teresa pointing the way from outer turmoil to inner peace.
Teresa’s father was rigidly honest and pious, but he may have carried his strictness to extremes. Teresa’s mother loved romance novels but because her husband objected to these fanciful books, she hid the books from him. This put Teresa in the middle — especially since she liked the romances too. Her father told her never to lie but her mother told her not to tell her father. Later she said she was always afraid that no matter what she did she was going to do everything wrong.
When she was seven-years-old, she convinced her older brother that they should “go off to the land of the Moors and beg them, out of love of God, to cut off our heads there.” They got as far as the road from the city before an uncle found them and brought them back. Some people have used this story as an early example of sanctity, but this author think it’s better used as an early example of her ability to stir up trouble.
After this incident she led a fairly ordinary life, though she was convinced that she was a horrible sinner. As a teenager, she cared only about boys, clothes, flirting, and rebelling. When she was 16, her father decided she was out of control and sent her to a convent. At first she hated it but eventually she began to enjoy it — partly because of her growing love for God, and partly because the convent was a lot less strict than her father.
Still, when the time came for her to choose between marriage and religious life, she had a tough time making the decision. She’d watched a difficult marriage ruin her mother. On the other hand being a nun didn’t seem like much fun. When she finally chose religious life, she did so because she though that it was the only safe place for someone as prone to sin as she was.
Once installed at the Carmelite convent permanently, she started to learn and practice mental prayer, in which she “tried as hard as I could to keep Jesus Christ present within me….My imagination is so dull that I had no talent for imagining or coming up with great theological thoughts.” Teresa prayed this way off and on for eighteen years without feeling that she was getting results. Part of the reason for her trouble was that the convent was not the safe place she assumed it would be.
Many women who had no place else to go wound up at the convent, whether they had vocations or not. They were encouraged to stay away from the convents for long period of time to cut down on expenses. Nuns would arrange their veils attractively and wear jewelry. Prestige depended not on piety but on money. There was a steady stream of visitors in the parlor and parties that included young men. What spiritual life there was involved hysteria, weeping, exaggerated penance, nosebleeds, and self- induced visions.
Teresa suffered the same problem that Francis of Assisi did — she was too charming. Everyone liked her and she liked to be liked. She found it too easy to slip into a worldly life and ignore God. The convent encouraged her to have visitors to whom she would teach mental prayer because their gifts helped the community economy. But Teresa got more involved in flattery, vanity and gossip than spiritual guidance. These weren’t great sins perhaps but they kept her from God.
Then Teresa fell ill with malaria. When she had a seizure, people were so sure she was dead that after she woke up four days later she learned they had dug a grave for her. Afterwards she was paralyzed for three years and was never completely well. Yet instead of helping her spiritually, her sickness became an excuse to stop her prayer completely: she couldn’t be alone enough, she wasn’t healthy enough, and so forth. Later she would say, “Prayer is an act of love, words are not needed. Even if sickness distracts from thoughts, all that is needed is the will to love.”
For years she hardly prayed at all “under the guise of humility.” She thought as a wicked sinner she didn’t deserve to get favors from God. But turning away from prayer was like “a baby turning from its mother’s breasts, what can be expected but death?”
When she was 41, a priest convinced her to go back to her prayer, but she still found it difficult. “I was more anxious for the hour of prayer to be over than I was to remain there. I don’t know what heavy penance I would not have gladly undertaken rather than practice prayer.” She was distracted often: “This intellect is so wild that it doesn’t seem to be anything else than a frantic madman no one can tie down.” Teresa sympathizes with those who have a difficult time in prayer: “All the trials we endure cannot be compared to these interior battles.”
Yet her experience gives us wonderful descriptions of mental prayer: “For mental prayer in my opinion is nothing else than an intimate sharing between friends; it means taking time frequently to be alone with him who we know loves us. The important thing is not to think much but to love much and so do that which best stirs you to love. Love is not great delight but desire to please God in everything.”
As she started to pray again, God gave her spiritual delights: the prayer of quiet where God’s presence overwhelmed her senses, raptures where God overcame her with glorious foolishness, prayer of union where she felt the sun of God melt her soul away. Sometimes her whole body was raised from the ground. If she felt God was going to levitate her body, she stretched out on the floor and called the nuns to sit on her and hold her down. Far from being excited about these events, she “begged God very much not to give me any more favors in public.”
In her books, she analyzed and dissects mystical experiences the way a scientist would. She never saw these gifts as rewards from God but the way he “chastised” her. The more love she felt the harder it was to offend God. She says, “The memory of the favor God has granted does more to bring such a person back to God than all the infernal punishments imaginable.”
Her biggest fault was her friendships. Though she wasn’t sinning, she was very attached to her friends until God told her “No longer do I want you to converse with human beings but with angels.” In an instant he gave her the freedom that she had been unable to achieve through years of effort. After that God always came first in her life.
Some friends, however, did not like what was happening to her and got together to discuss some “remedy” for her. Concluding that she had been deluded by the devil, they sent a Jesuit to analyze her. The Jesuit reassured her that her experiences were from God but soon everyone knew about her and was making fun of her.
One confessor was so sure that the visions were from the devil that he told her to make an obscene gesture called the fig every time she had a vision of Jesus. She cringed but did as she was ordered, all the time apologizing to Jesus. Fortunately, Jesus didn’t seem upset but told her that she was right to obey her confessor. In her autobiography she would say, “I am more afraid of those who are terrified of the devil than I am of the devil himself.” The devil was not to be feared but fought by talking more about God.
Teresa felt that the best evidence that her delights came from God was that the experiences gave her peace, inspiration, and encouragement. “If these effects are not present I would greatly doubt that the raptures come from God; on the contrary I would fear lest they be caused by rabies.”
Sometimes, however, she couldn’t avoid complaining to her closest Friend about the hostility and gossip that surrounded her. When Jesus told her, “Teresa, that’s how I treat my friends” Teresa responded, “No wonder you have so few friends.” But since Christ has so few friends, she felt they should be good ones. And that’s why she decided to reform her Carmelite order.
At the age of 43, she became determined to found a new convent that went back to the basics of a contemplative order: a simple life of poverty devoted to prayer. This doesn’t sound like a big deal, right? Wrong.
When plans leaked out about her first convent, St. Joseph’s, she was denounced from the pulpit, told by her sisters she should raise money for the convent she was already in, and threatened with the Inquisition. The town started legal proceedings against her. All because she wanted to try a simple life of prayer. In the face of this open war, she went ahead calmly, as if nothing was wrong, trusting in God.
“May God protect me from gloomy saints,” Teresa said, and that’s how she ran her convent. To her, spiritual life was an attitude of love, not a rule. Although she proclaimed poverty, she believed in work, not in begging. She believed in obedience to God more than penance. If you do something wrong, don’t punish yourself — change. When someone felt depressed, her advice was that she go some place where she could see the sky and take a walk. When someone was shocked that she was going to eat well, she answered, “There’s a time for partridge and a time for penance.” To her brother’s wish to meditate on hell, she answered, “Don’t.”
Once she had her own convent, she could lead a life of peace, right? Wrong again. Teresa believed that the most powerful and acceptable prayer was that prayer that leads to action. Good effects were better than pious sensations that only make the person praying feel good.
At St. Joseph’s, she spent much of her time writing her Life. She wrote this book not for fun but because she was ordered to. Many people questioned her experiences and this book would clear her or condemn her. Because of this, she used a lot of camouflage in the book, following a profound thought with the statement, “But what do I know. I’m just a wretched woman.” The Inquisition liked what they read and cleared her.
At 51, she felt it was time to spread her reform movement. She braved burning sun, ice and snow, thieves, and rat-infested inns to found more convents. But those obstacles were easy compared to what she face from her brothers and sisters in religious life. She was called “a restless disobedient gadabout who has gone about teaching as though she were a professor” by the papal nuncio. When her former convent voted her in as prioress, the leader of the Carmelite order excommunicated the nuns. A vicar general stationed an officer of the law outside the door to keep her out. The other religious orders opposed her wherever she went. She often had to enter a town secretly in the middle of the night to avoid causing a riot.
And the help they received was sometimes worse than the hostility. A princess ordered Teresa to found a convent and then showed up at the door with luggage and maids. When Teresa refused to order her nuns to wait on the princess on their knees, the princess denounced Teresa to the Inquisition.
In another town, they arrived at their new house in the middle of the night, only to wake up the next morning to find that one wall of the building was missing.
Why was everyone so upset? Teresa said, “Truly it seems that now there are no more of those considered mad for being true lovers of Christ.” No one in religious orders or in the world wanted Teresa reminding them of the way God said they should live.
Teresa looked on these difficulties as good publicity. Soon she had postulants clamoring to get into her reform convents. Many people thought about what she said and wanted to learn about prayer from her. Soon her ideas about prayer swept not only through Spain but all of Europe.
In 1582, she was invited to found a convent by an Archbishop but when she arrived in the middle of the pouring rain, he ordered her to leave. “And the weather so delightful too” was Teresa’s comment. Though very ill, she was commanded to attend a noblewoman giving birth. By the time they got there, the baby had already arrived so, as Teresa said, “The saint won’t be needed after all.” Too ill to leave, she died on October 4 at the age of 67.
She is the founder of the Discalced Carmelites. In 1970 she was declared a Doctor of the Church for her writing and teaching on prayer, one of two women to be honored in this way.
St. Teresa is the patron saint of Headache sufferers. Her symbol is a heart, an arrow, and a book. She was canonized in 1622.
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