Selections
from
the Supplement to the Liturgy of the Hours for the Order of Preachers
A
Draft Translation of the Proprium Officiorum Ordinis Praedicatorum (1982) for
Study and Consultation: Dominican Liturgical Commission, U.S.A. Chicago, 1991
DIFFERENT ELEMENTS IN THE OFFICES: Historical Notes
25. In accord with the General Instruction of the Liturgy of the Hours a short biographical note has been placed at the beginning of the proper Office of each Saint or Blessed.
As is the case for some Propers of certain religious families and dioceses, these short biographical notices were written in a fuller manner and edited according to contemporary historico-critical findings by the office of the Postulator General of the Order."
Thus, the desire of many has been satisfied, namely, the desire for spiritual nourishment, not only from the second readings of the Office of Readings, but also from the biographical note which describes the unique characteristics of the spiritual life, the teaching, or the pastoral activity of the Saint or Blessed. These notes can serve as an initial introduction to the Saint or Blessed or as a homiletic aid, as well as a source for personal meditation. General Introduction, p. xxxiv.
Liturgical Calendar of the Order of Preachers
3 Bl. Stephana Quinzani, sister and virgin
4 Bl. Zedislava Berkiana, lay Dominican and wife
7 St. Raymond of Penyafort, friar, priest and Master of the Order Memorial
10 Bl. Gonsalvo of Amarante, friar and priest
Bl. Ann of the Angels Monteagudo, nun and virgin
11 Bl. Bernard Scammacca, friar and priest
18 St. Margaret of Hungary, nun and virgin Memorial
19 Bl. Andrew of Peschiera, friar and priest
22 Bl. Anthony della Chiesa, friar and priest
23 Bl. Henry Suso, friar and priest
27 Bl. Marcolino of Forli, friar and priest
28 St. Thomas Aquinas, Friar, Priest and Doctor of the Church Feast
29 Bl. Villana de' Botti, lay Dominican and wife
3 Bl. Peter of Rufa, friar, priest and martyr
Bl. Anthony Pavonio, friar, priest and martyr
Bl. Bartholomew of Cerverio, friar priest and martyr
4 St. Catherine de' Ricci, sister and virgin Memorial
7 Anniversary of Deceased Parents
12 Bl. Reginald of Orleans, friar and priest Optional Memorial
13 Bl. Jordan of Saxony, friar, priest and Master of the Order Memorial
16 Bl. Nicholas of Paglia, friar and priest
18 Bl. John of Fiesole (Fra Angelico), friar and priest Optional Memorial
19 Bl. Alvarez of Cordoba, friar and priest
20 Bl. Christopher of Milan, friar and priest
24 Bl. Constantius of Fabriano, friar and priest
24 [Vigil of the Annunciation of the Lord]
25 Annunciation of the Lord Solemnity
5 St. Vincent Ferrer, friar and priest Memorial
10 Bl. Anthony Neyrot, friar, priest and martyr
13 Bl. Margaret of Castello, lay Dominican and virgin
14 Bl. Peter Gonzalez, friar and priest
17 Bl. Clara Gambacorta, nun and widow
Bl. Maria Mancini, nun and widow
19 Bl. Isnard of Chiampo, friar and priest
Bl. Sibyllina Biscossi, lay Dominican and virgin
20 St. Agnes of Montepulciano, nun and virgin Memorial
27 Bl. Osanna of Kotor, lay Dominican and virgin
29 St. Catherine of Siena, Lay Dominican, Virgin and Doctor of the Church Feast
30 St. Pius V, friar and pope Memorial
4 Bl. Emily Bicchieri, nun and virgin
7 Bl. Albert of Bergamo, lay Dominican and husband
8 Patronage of the Blessed Virgin Mary
10 St. Antoninus of Florence, friar and bishop Memorial
12 Bl. Jane of Portugal, nun and virgin
13 Bl. Imelda Lambertini, nun and virgin
15 Bl. Giles of Portugal, friar and priest
Bl. Andrew Abellon, friar and priest
19 Bl. Francis Coll Guitart, friar and priest
21 Bl. Columba of Rieti, sister and virgin
24 Translation of Our Holy Father Dominic Memorial
27 Bl. Andrew Franchi, friar and bishop
28 Bl. Mary-Bartholomew Bagnesi, lay Dominican and virgin
29 Bl. William Arnauld, friar and priest, and Companions, martyrs
30 Bl. James Salomonio, friar and priest
2 Bl. Sadoc, friar and priest, and Companions, martyrs
4 St. Peter of Verona, friar, priest and martyr Memorial
8 Bl. Diana and Bl. Cecilia, nuns and virgins Optional Memorial
10 Bl. John Dominic, friar and bishop Optional Memorial
12 Bl. Stephen Bandelli, friar and priest
18 Bl. Osanna of Mantua, lay Dominican and virgin
20 Bl. Margaret Ebner, nun and virgin
23 Bl. Innocent V, friar and pope
7 Bl. Benedict XI, friar and pope
8 Bl. Adrian Fortescue, lay Dominican, husband and martyr
9 St. John of Cologne, friar and priest, and Companions, martyrs Memorial
13 Bl. James of Varazze, friar and bishop
17 Bl. Ceslaus of Poland, friar and priest Optional Memorial
22 [St. Mary Magdalene, Patroness of the Order Memorial]
24 Bl. Jane of Orvieto, lay Dominican and virgin
25 Bl. Augustine of Biella, friar and priest
2 Bl. Jane of Aza, Mother of St. Dominic and Bl. Mannes Optional Memorial
3 Bl. Augustine Kazotic, friar and bishop
8 Our Holy Father Dominic, Priest Solemnity
9 Bl. John of Salerno, friar and priest
14 Bl. Aimo Taparelli, friar and priest
15 [Assumption Solemnity]
17 St. Hyacinth of Poland, friar and priest Memorial
18 Bl. Marines, friar, priest and brother of St. Dominic Optional Memorial
19 Bl. Jordan of Pisa, friar and priest
23 St. Rose of Lima, lay Dominican and virgin Memorial
26 Bl. James of Bevagna, friar and priest
28 Augustine, Bishop and Doctor of the Church Feast
2 Bl. Guala of Bergamo, friar and bishop
4 Bl. Catherine Racconigi, lay Dominican and virgin
5 Anniversary of Deceased Friends and Benefactors
6 Bl. Bertrand of Garrigue, friar and priest
18 St. Juan Macias, friar and religious Memorial
20 Bl. Mark of Modena, friar and priest
Bl. Francis Posadas, friar and priest
24 Bl. Dalmatius Moner, friar and priest
26 Bl. Lawrence of Ripafratta, friar and priest
28 St. Dominic Ibanez de Erquicia and St. James Kyushei Tomonaga, friar and
priests, St. Lawrence Ruiz, lay Dominican and husband, and Companions,
martyrs Memorial
3 Bl. Dominic Spadafora, friar and priest
4 Our Holy Father Francis of Assisi, Deacon Feast
5 BI. Raymond of Capua, friar, priest and Master of the Order Optional Memorial
6 Bl. Bartolomeo Longo, lay Dominican
7 Our Lady of the Rosary Feast
8 Bl. Ambrose Sansedone, friar and priest
Bl. Matthew Carreri, friar and priest
9 St. Louis Bertrand, friar and priest Memorial
11 Bl. James of Ulm, friar and religious
13 Bl. Magdalen Panatieri, lay Dominican and virgin
21 Bl. Peter of Citta di Castello, friar and priest
22 Anniversary of the Dedication of a Church Solemnity
25 Bl. Peter Geremia, friar and priest
26 Bl. Damian of Finale, friar and priest
27 Bl. Bartholomew of Vicenza, friar and priest
30 Bl. Benvenuta Bojani, lay Dominican and virgin
November
1 [All Saints Solemnity]3 St. Martin De Porres, Friar and Religious Feast
5 Bl. Simon Ballachi, friar and religious
6 Bl. Francis de Capillas and Alfonsus Navarette,
friars and priests, and Companions, martyrs Memorial
7 All Saints of the Order of Preachers Feast
8 Anniversary of Deceased Brothers and Sisters of the Order of Preachers
14 Bl. John Liccio, friar and priest
Bl. Lucy of Narni, sister and virgin
15 St. Albert the Great, Friar, Bishop and Doctor of the Church Feast
19 Bl. James Benefatti, friar and bishop
24 St. Ignatius Delgado, friar and bishop, St. Vincent Liem, friar and priest, St.
Dominic An-Kham, lay Dominican and husband, and Companions,
martyrs Memorial
25 Bl. Margaret of Savoy, nun and religious
1 Bl. John of Vercelli, friar and priest
8 [Immaculate Conception Solemnity]
16 Bl. Sebastian Maggi, friar and priest
22 Anniversary of the Approval of the Order
24 [Vigil of Christmas]
25 [CHRISTMAS Solemnity]
JANUARY 3
Blessed Stephana Quinzani
Sister and Virgin
Blessed Stephana was born in 1457 near Brescia, Italy. She was particularly devoted to the Passion of our Lord and bore the marks of his stigmata. At the same time she experienced spiritual aridity as well as doubts and temptations. She founded a convent at Socino where she and her sisters led a regular life. Well-known for her service to the poor, she died at Socino on January 2, 1530.
JANUARY 4
Blessed Zedislava Berkiana
Lay Dominican and Wife
Blessed Zedislava was born in Moravia around the year 1220. As a wife and mother she provided well for-her own family and was also known as a loving mother of the poor. She received the Dominican habit and together with her husband helped to build up the Order in Bohemia. Renowned for her service to the poor, she died in 1252.
JANUARY 7
Saint Raymond of Penyafort
Friar, Priest and Master of the Order Memorial
Born at Penyafort in Catalonia around the year 1175, Saint Raymond was a priest of the church of Barcelona. He became a distinguished theologian and professor of canon law at the University of Bologna and while there joined the Order in 1222. During his own lifetime he was known for his Summa which he composed as an aid for confessors. Upon the order of Gregory IX he compiled the Decretals which remained in use until the present century. Elected third Master of the Order (1238-1240) Raymond served his brothers faithfully. He encouraged the friars to engage in dialogue with Moslems and Jews, established a school for the study of Arabic languages and the Koran and aided the friars of Our Lady of Mercy in their work in northern Africa. He died in Barcelona on January 6, 1275.
Alternative Second Reading
From the collection Mare historiarum of our brother, John Colonna, a contemporary of Saint Raymond.
"He was a man of the greatest perfection, exceedingly zealous for the religious life".
During the pontificate of Gregory IX brother Raymond of Penyafort, a Catalan by birth and the third Master of the Order of Preachers, was well known. Before he entered the Order, he was a distinguished doctor of canon law at the university of Bologna.
After Raymond had received the habit, his prudence, knowledge and holiness led to his appointment as socius to John of Abbeville, cardinal legate to Spain. Upon his return to the papal court, he became a close friend and personal counselor of Pope Gregory IX, and also served as his chaplain, his penitentiary, and the person who dealt with the petitions of the poor. Later upon the order of the pope he collected the Decretals, which had previously been scattered in four volumes, into a single volume, a work which is still in use today.
Being a holy and religious man, Raymond conducted himself in a holy and prudent manner at the curia, observing a humility and complete integrity in all matters pertaining to the Order. There was hardly anyone who had business with that curia who did not speak well of him and considered him to be a very saintly man, as indeed he was.
Because of his sanctity the Supreme Pontiff wanted to name him an archbishop, but he resisted this so resolutely and with such conscientiousness, that the Pope was obliged to stop putting pressure on him, seeing that he did not wish to accept such a position.
With difficulty Raymond obtained permission from the Pope to retire from the Roman curia. While living in the priory of Barcelona in a manner which might be described as "angelic, " he was elected Master of the Order, a position which he could hardly be induced to accept. He was a man of the greatest perfection and zealous for the religious life, desiring that the rigor of the Order be observed even in the slightest matter. Raymond compiled the Summa de casibus which provided counsel to be given for the salvation of souls, a work which was most beneficial for the whole Church. Thanks to his diligence our Constitutions, which had been in considerable disorder, were edited in a proper form, with precise distinctions and titles, such as they are today.
After governing the Order for two years, he realized that his strength was no longer equal to the work involved for the remainder of his term, and at his earnest request the diffmitors at Bologna accepted his resignation. Upon returning to his own province, Raymond lived at the priory of Barcelona for the remainder of his life, renowned for miracles both in life and in death.
JANUARY 10
Blessed Gonsalvo of Amarante
Friar and Priest
Born around 1187 in the diocese of Braga, Portugal, Blessed Gonsalvo became a parish priest. After spending fourteen years traveling about the Holy Land and the sanctuaries of Rome, he took up the eremitical life. Eventually he was inspired to enter the Dominican Order. After his introduction to religious life he obtained permission to return with a companion to Amarante, the scene of his earlier solitude, and there took up the life of a hermit once again. He spent his time in contemplation, ascetical practices and in catechizing the people of the area. He died at Amarante in 1259.
JANUARY 10
Blessed Ann of the Angels Monteagudo
Nun and Virgin
Blessed Ann was born in Arequipa, Peru, in the year 1602 and in 1619 professed solemn vows in the monastery of St. Catherine of Siena. There she fulfilled the offices of sacristan, mistress of novices and prioress. She was completely taken up in prayer with God, yet did not neglect the needs of her neighbors. She died in Arequipa on January 10, 1686.
JANUARY 11
Blessed Bernard Scammacca
Friar and Priest
Blessed Bernard was born in Sicily in the year 1430. As a young man he suffered a serious leg wound which became the means of his conversion from a life of dissipation. He entered the Order in 1452 and strove to conform himself to Christ crucified through works of charity, acts of penance and contemplation of the Passion. Bernard was especially known for his care of the sick and the poor and he established a hospital to serve them. He promoted the regular life in the Order and was a gifted preacher. He died on January 11, 1487.
JANUARY 18
Saint Margaret of Hungary
Nun and Virgin Memorial
Margaret was born in 1242, the daughter of Bela IV, King of Hungary, and Maria Lascaris, daughter of the emperor of Constantinople. Before her birth her parents had vowed to dedicate their child to God if Hungary would be victorious over the invading Tartars. Their prayers were answered and so when almost four years old Margaret was placed in the Dominican monastery of Veszprim. At the age of twelve she moved to a new monastery built by her father near Buda and there made profession into the hands of Humbert of Romans. Margaret lived a life totally dedicated to Christ crucified and inspired her sisters by her asceticism, her works of mercy, her pursuit of peace, and her humble service. She had a special love for the Eucharist and the Passion of Christ and showed a special devotion to the Holy Spirit and Our Lady. She died on January 18, 1270.
Second Reading
From the letter of canonization by Pope Pius XII.
"Strive to become like this woman, consecrated to the Spouse of virgins, the very King of martyrs."
[ Margaret of Hungary was born of a royal family in the thirteenth century. Four other women renowned for holiness in the Church came from that one family -- Saint Elizabeth, her cousin, Blessed Agnes of Prague, and Blessed Cunegunda and Blessed Jolenta, the daughters of King Bela IV. The Holy See approved veneration of these four.
Margaret was born of devout parents, Bela IV and Maria Lascaris, the king and queen of Hungary. Before her birth her parents had vowed that, if a daughter were born, she would be dedicated to God to obtain the freedom and welfare of the kingdom. God heard their prayers and vows. When Margaret was not yet four years old, the queen, mindful of her promise and the blessings received from God, brought her to the monastery of the Dominican nuns at Veszprim to learn regular observance at a tender age so as to serve God more fittingly.]
Margaret was deeply moved by her schooling in the cross. She at once forgot her royal home and developed a docile and obedient spirit, winning from the nuns their tender affection. She was led at this early age to an angelic love of Christ and the Virgin Mother of God.
In his desire to gain divine help more surely and effectively for himself and his kingdom, her father, the king, built a monastery in honor of the Blessed Virgin Mary on an island in the Danube. There he supported a community of consecrated virgins, including his daughter Margaret, "the one among his children whom he loved most tenderly, for he saw in her definite signs of a life holy and pleasing to God."
Margaret refused marriage with a prince of Poland and at the age of twelve took solemn vows before Humbert, the Master of the Order. Later the King of Bohemia eagerly sought her in marriage, despite her desire to keep her pledge to her Divine Spouse. To forestall this and any other occasion of unwanted requests for marriage, Margaret wished to show openly that she was espoused to Christ: she asked to receive the veil and her request was joyfully granted by the Archbishop of Strigonia.
After her consecration to the Spouse of virgins, Margaret desired most fervently to become like the King of martyrs in her contempt of self and the world and in mortifying her body. Her clothes were always of the poorest quality; she wished to perform the lowliest tasks; and she took delight sweeping the house, doing menial work, preparing meals and carrying heavy loads. When others feared to incur infection from diseases of her sick sisters or the servants, she showed such love and desire for the lowliest tasks that she single-handedly assumed the heavy and difficult duties of those who were ill.
Margaret's thoughts were on the mysteries of the Passion: she sighed and burned with the desire to be a martyr. In the presence of Christ, veiled in the Eucharist or imaged on the cross, she freely poured out her heart; she prayed everywhere and unceasingly, frequently adding to the prescribed office the entire psalter, as well as prayers to God the Father or to the Holy Spirit the Paraclete, or salutations to the Virgin Mother of God whom she loved dearly.
In order to placate the wrath of God and win mercy for her people she "wept copiously and disciplined her body with fasts; she wore a hair shirt, as if grieving for the sins of all who did evil before God. She bemoaned deeds of oppression and in her prayers she begged God that the Lord Jesus Christ by the power of his hand would defend innocent people and those members of the Church who were brought together by the Lord's most precious blood."
But Margaret did not limit herself to fervent prayers and harsh penance; she was also fired with the zeal of an apostle and strengthened by heroic fortitude. As a result she did not hesitate to openly rebuke a man who was perpetrating an injustice, even though he had great authority and a high position.
For a third time Margaret spurned an offer of marriage, saying that she freely wished to keep her virginity for Christ the Lord. Then her Divine Spouse, always faithful and more than generous, made a sweet dwelling place in the heart of his handmaid, and heaped it with gifts from heaven, making her the companion of his passion and the sharer of his consolation and power, both in her own lifetime and after her death.
Alternative Second Reading
From a sermon of our brother John Tauler, On the Ascension of the Lord.
"True peace in the midst of agitation."
All those who desire to imitate God the Redeemer, our Lord Jesus Christ, must humbly, without murmuring, take upon their shoulders the cross of suffering, whether that suffering be interior or exterior, merited or unmerited. Thus laden with such sufferings, they will go on their way joyfully, following their Lord. This is the only means by which we may one day arrive where Christ has preceded us.
Certainly there are many people who desire to be witnesses of the Savior in times of peace, that is to say, provided that all goes well in pursuing their desires. They willingly wish to become saints, but without toil, without weariness, without difficulties, without cost to themselves. They have the ambition to know God, to taste and feel God, as long as there is no unpleasantness. But if they must labor, if they experience any bitterness, any desolation, any darkness or strong temptations, or if God seems hidden and they experience no consolation either interiorly or exteriorly, their good resolutions vanish. These are not the true witnesses whom the Savior seeks.
Who does not seek peace? Who does not wish to enjoy peace everywhere and in everything they do? Striving for this kind of peace cannot be simply put off. For it is not by modest efforts that we can have peace at all times and hold fast to it even in the midst of misfortune. It is from striving that a true, durable and sure peace comes. In fact all that we look for and love outside of this is an illusion. If, on the other hand, we apply ourselves with all our strength to maintaining joy in the midst of sadness, peace in the midst of agitation, simplicity in the midst of multiplicity, and cheerfulness in the midst of vexation, then we will be true witnesses of God and of our Lord Jesus Christ.
It was to such disicples that Christ himself offered peace, both before his death and after his resurrection. But they will never find an exterior peace in this life; rather they will be given an essential peace, that is, true peace in the. midst of troubles, happiness in the midst of insults, life in the midst of death. They will rejoice and be glad when others hate them, when they are handed over for judgment, and when they are condemned to death. These are the true witnesses of God.
JANUARY 19
Blessed Andrew of Peschiera
Friar and Priest
Blessed Andrew was born at Peschiera, Italy in 1400 and entered the Order in a reformed priory of the Congregation of Lombardy. Itinerant preaching was his life's ministry, especially in the Valtelline region of the Italian Alps where he labored for forty-five years. Traveling on foot and living with the poor, he reconciled many to Christ. He died at the priory of Morbegno on January 18, 1485.
JANUARY 22
Blessed Anthony Della Chiesa
Friar and Priest
A member of the noble Della Chiesa family, Blessed Anthony was born at San Germano, Italy, in 1394 and received the Dominican habit at Vercelli in 1417. He served as prior in several convents of the Order and labored to restore the regular life. He was known for his gentle, yet firm treatment of human frailty. He died on January 22, 1459.
JANUARY 23
Blessed Henry Suso
Friar and Priest
Blessed Henry Suso was born in Constance-Swabia, Germany, towards the end of the thirteen century and is associated with Meister Eckhart and John Tauler in the school of Dominican spirituality know as the "Rhineland Mystics." He pursued Divine Wisdom and manifested a great love for the Passion of the Lord. In his writings he taught detachment from all sensible reality and union with God through the contemplation of the perfections and sufferings of Christ. He died in Ulm on January 25, 1366.
Office of Readings
Second Reading
From a letter of Blessed Henry Suso.
"The testament or rule of love."
May the name of God be hallowed in you that you may joyfully drink from the wounds of Christ! May divine love, true peace, deep humility flowing from the faithful heart of Jesus, and joyful forgetfulness of self in the company of the most dear Son of God and of the Virgin Mary be yours. This is my "Lord's Prayer" for bidding you farewell in Christ Jesus.
My little ones, may you experience such a spirit in your good works and be such a work before God. Although your works may be many, may you be one in heart. Grace is given now and glory in eternity in greater abundance for the soul which is entrusted to the hands of God than for the soul which is outwardly perfect, however great and holy it may appear.
Cultivate all the virtues you can, yet do not place your confidence in them, but in Christ alone.
Turn your hearts to Christ in your heavenly homeland and, through burning desire rather than through your senses, consider this earth as a kind of sweet exile where you await the will of God with eagerness for God's honor. Receive everything from the hands of God -- joy, labor, hardships, prosperity, honor, happiness, disgrace, and calumny. Above all, lie prostrate before his feet, casting yourselves so completely and perfectly to the ground that no one can bring you lower. Rejoice in honoring our Lord, sigh for him, love him, seeking no delight for yourselves. Trust in him and never cease proclaiming your love for him.
My dearest ones, receive this message from God for your good through me, a poor sinner, who is in every way your friend. What? Don't you want to confess your sins? "Yes, gladly, dear brother." Do not confess the sins of others. Do not judge one whom you do not wish to imitate. Rather, through understanding of your own lowliness discover judgment for others.
Do you not wish to experience God's presence? Then learn to know yourself. Do you not wish to receive a new illumination and grace from God? Then learn to recognize God's gifts and give thanks for every grace you receive from God.
Do you not wish to live in God and to have God live in you both now and in eternity? Then learn to die to self for the lofty life of the soul is hidden in the dying and death of natural desires. In both joy and sorrow this death, which we have chosen in every instance in which we can seize either joy or sorrow, makes it possible for us to follow the naked and despoiled Christ, being naked and despoiled ourselves.
This will serve as a short guide. Diligently set yourself apart from everything which lasts but a short time. Wisely purify yourself of everything which has the guise of creatures. Confidently be lifted heavenward with Christ. Firmly rule your natural self with prudence. Humbly show yourself to be agreeable and you will be able to know the truth. That is all for now. Farewell!
JANUARY 27
Blessed Marcolino of Forli
Friar and Priest
Blessed Marcolino was born in Forli, Italy, in 1317 and entered the Dominican Order as a youth. He loved silence and solitude and was noted for his devotion to the Virgin Mother of God. He supported the reform efforts of Raymond of Capua, faithfully carried out his priestly ministry and performed works of charity. He was a counselor for many. especially of the sick. He died on January 24, 1397.
JANUARY 28
Saint Thomas Aquinas
Friar, Priest and Doctor of the Church Feast
Saint Thomas, a member of the noble family of Aquino, was born in the castle of Rocca Sicca in 1225 and spent his early years at the Abbey of Monte Cassino. Against his family's wishes he entered the Order of Preachers at Naples (1244) and was sent to Cologne to complete his studies under the direction of Saint Albert the Great. He devoted all his energy to the service of truth, eagerly searching it out, lovingly contemplating it, and imparting it to others through his writing, his teaching and his preaching. His life was marked by devotion to the Passion of the Lord, to the mystery of the Eucharist, and to the Virgin Mary, Mother of God. Because of his fidelity to regular life, his love of truth, and his piety, the Order recognizes him as a model for its own pursuit of truth. He died at Fossanova on March 7, 1274, while on his way to the Council of Lyons. He was declared Patron of all Universities and Catholic Schools by Leo XIII. This date recalls the translation of his remains to Toulouse.
Second Reading
From a conference by St. Thomas Aquinas.
"The law of divine love is the standard for all human actions."
It is evident that not all are able to labor at learning and for that reason Christ has given a short law. Everyone can know this law and no one may be excused from observing it because of ignorance. This is the law of divine love. As scripture says, The Lord will quickly execute sentence upon the earth.
This law should be the standard for all human actions. In the case of products of human manufacture, each product is considered right and good when it conforms to a standard. So also each human act is considered right and virtuous when it conforms to the standard of divine love. But when a human act does not conform to the standard of love, then it is not right, nor good, nor perfect.
This law of divine love accomplishes in a person four things that are much to be desired. First, it is the cause of one's spiritual life. For it is evident that by the very nature of the action what is loved is in the one who loves. Therefore whoever loves God possesses God in himself; for scripture says, Whoever remains in love remains in God and God in him. It is the nature of love to transform the lover into the object loved. And so if we love God, we ourselves become divinized; for again, Whoever is joined to God becomes one spirit with him. Augustine adds, "As the soul is the life of the body, so God is the life of the soul." Thus the soul acts virtuously and perfectly when she acts through charity, and through charity God lives in her; indeed, without charity she cannot act; for scripture says, Whoever does not love, remains in death. If a person possesses all the gifts of the Holy Spirit, but lacks charity, that person has no life. For it matters not whether one has the grace of tongues, or the gift of faith, or any other gift such as prophecy; these do not bring life without charity. Even if a dead body should be adorned with gold and precious jewels, it nevertheless remains dead.
The second point about charity is that it leads to the observance of the divine commandments. Gregory the Great says that charity is not idle. For charity is present if one is occupied about great things; but if one is not so occupied, charity is not present. We see a lover do great and difficult things because of the one loved, and that is why the Lord says, Whoever loves me will keep my word. Whoever keeps this command and the law of divine love fulfills the whole law.
A third point about charity is that it provides protection against adversity. For misfortune cannot harm one who has charity; rather it becomes useful to that person; as scripture says, All things work for good for those who love God. Furthermore, misfortune and difficulties seem pleasant to the lover, and our own experience verifies this.
A fourth point about charity is that it truly leads to happiness, since eternal blessedness is promised only to those who have charity. For all other things are insufficient without charity. You must note that it is only the different degrees of charity, and not those of any other virtues, which constitute the different degrees of blessedness. Many of the saints were more abstemious than the apostles, but the apostles excel all the other saints in blessedness because of their higher degree of charity.
[Thus, from what we have said it is evident that charity accomplishes four things. First, it effects the remission of sins. And this is evident from our own experience. For if anyone should offend another and then should conceive a strong love for the one offended, the offense is forgiven the offender because of the love. This is most evident in the case of Magdalene of whom the Lord said, Her many sins have been forgiven. But why? He added, Because she has shown great love. Perhaps someone may say, therefore charity is sufficient for having sins forgiven and penitence is not necessary. But, it must be understood that no one truly loves who is not truly penitent.
Again, charity illumines the heart. For as Job said, we are all enveloped in darkness. Often we do not know what we should do or what we should desire, but charity teaches us everything necessary for salvation; as scripture notes, his anointing teaches you about everything. This is because where charity is, there is the Holy Spirit who knows all things and who leads us in the right way. Again, charity effects perfect joy in a person. Likewise, charity effects perfect peace and gives a person great dignity. For charity transforms a slave into a free person and a friend. Not only does charity transform us into free people but it also makes us children, that we may be called and may be children of God, for the Spirit itself bears witness with our spirit that we are children of God, and if children, then heirs, heirs of God and joint heirs with Christ. While it is true that all gifts are from the Father of lights, nevertheless this gift of charity far excels all other gifts. For we can possess all the other gifts while lacking charity and the Holy Spirit, but when we possess charity we also necessarily possess the Holy Spirit.]
Alternative Second Reading
From the theological works of Saint Thomas Aquinas.
"The foolishness of God is wiser than human wisdom."
Christ chose to have parents who were poor but perfect in virtue, lest anyone should glory in his noble lineage and the riches of his parents. He lived a life of poverty to teach others to spurn riches. He lived an ordinary life having no high position to recall others from an inordinate greed for honors. He endured labor, hunger, thirst and bodily scourging, lest those who are intent on bodily pleasures and delights draw back from the good of virtue because of the rigors of such a life.
In the end Christ endured death, that others might not abandon the truth for fear of death. And lest anyone should fear to undergo a shameful death for the sake of the truth, he himself chose the most shameful kind of death, namely, death on a cross. Thus it was fitting for the Son of God to take on human flesh and to suffer death, that by his example he might encourage us to pursue virtue. Peter attested to the truth of this, saying, Christ suffered for us, leaving you an example that you should follow in his footsteps.
If Christ had lived in the world in wealth and power and with a high position, it might have been thought that the purpose of his teaching and miracles was to curry human favor and power. Therefore, to make it clear that he was performing a work of divine power, Christ chose all that was low any weak in the world: a lowly mother, a life without riches, and uncultured disciples and messengers. Christ himself was to be rejected and condemned to death by the great ones of the world, to make it perfectly clear that the undertaking of his miracles and his teaching was not of human but of divine power.
Another point must be considered: in the disposition of providence the Son of God-become-human desired to suffer weakness and wanted his disciples, whom he established as the ministers of human salvation, to be despised in the world. This is the reason he did not choose educated and noble men, but unlettered and common men, namely, poor fishermen. When he sent them to work for the salvation of the world, Christ commanded them to observe poverty, to endure persecution and reproaches and even to undergo death for the sake of the truth, lest their preaching seem to be directed toward some earthly advantage. Thus the salvation of the world would be attributed only to the divine and not to any human wisdom or power. Accordingly, the divine power for accomplishing marvelous deeds was not lacking in these men, who appeared to be of no account in the eyes of the world.
All this was necessary for human redemption that we might learn not to rely proudly on ourselves, but rather on God. For the perfection of human justice requires that we totally subject ourselves to God. It is also from God that we hope to obtain all the good things for which we must strive and which have already been obtained for us.
JANUARY 29
Blessed Villana de' Botti
Lay Dominican and Wife
Blessed Villana, the daughter of a rich merchant, was born at Florence in 1332. She married the wealthy Pietro Benitendo and together with her husband lived a worldly life which their wealth sustained. Realizing the emptiness of her life, Villana went to the friars of Santa Maria Novella to confess her sins and ask for the habit of the sisters of Penance of St. Dominic. She took up the study of scripture and the contemplation of Christ crucified and drew other women to follow her example. She died on January 29, 1361.
FEBRUARY 3
Blessed Peter of Ruffia
Friar, Priest and Martyr
Blessed Peter was born at Ruffia, Italy, around 1320. He entered the Order at an early age and was known for his personal austerity, his sound doctrine and his spirit of self-denial. He was appointed Inquisitor-General of Piedmont in 1351 to deal with the Waldensians. He was martyred by some of this sect at Susa on February 2, 1365.
FEBRUARY 3
Blessed Anthony of Pavonio
Friar, Priest and Martyr
Blessed Anthony was born at Savigliano, Italy, about 1326 and entered the Order at an early age. Upon the martyrdom of Blessed Peter of Ruffia, Anthony was appointed to succeed him as Inquisitor General by Urban V. His prayer and practice of virtue sustained him in this ministry. He was himself martyred for the faith on April 9, 1374.
FEBRUARY 3
Blessed Bartholomew of Cerverio
Friar, Priest and Martyr
Blessed Bartholomew was born at Savigliano, Italy, about 1420. He pursued theological studies and became a Master of Theology in the faculty of Turin. His theological expertise and his apostolic zeal led to his appointment as Inquisitor-General in Piedmont. Blessed Bartholomew worked untiringly to defend the true faith and for his efforts received the crown or martyrdom on April 21, 1466.
FEBRUARY 4
Saint Catherine de' Ricci
Sister and Virgin Memorial
Alessandra de' Ricci was born of a noble family near Florence in 1522. At the age of twelve she entered the Dominican convent of St. Vincent at Prato and took the religious name Catherine. Inspired by Girolamo Savonarola she worked constantly to promote the regular life. She was favored with extraordinary mystical experiences and at the age of twenty began to experience the sacred stigmata and weekly ecstasies of the Passion. These phenomena continued for twenty years. Despite her intense mystical life of prayer and her penance, Catherine served as prioress of the convent for thirty-six years. She was noted as a kind and considerate superior, particularly gentle with the sick. She died on February 2, 1590.
Second Reading
From a letter written by Saint Catherine de' Ricci on Palm Sunday, April 18, 1554, to Bonaccorso Bonaccorsi of Florence.
"We have won the red and ruddy prize of victory, which is the crucified Jesus."
Competition should be considered extremely important. Such competition is not the same as envy which leads a person to wish to prevent a neighbor from attaining some good lest the neighbor get ahead. Rather, the race should be run with a holy rivalry and with a thirst for the heavenly fountain, not in such a way as to create obstacles for someone else. Oh, if only this competition existed in Christian hearts, how many would obtain the palm which they desire and which now so few attain! Therefore, my beloved child, let us prepare ourselves to run swiftly and win. In this contest you shall not be considered careless, just as that unhappy -- but ah! so happy -- thief who was crucified with Jesus was not judged careless. Does it not seem to you that he competed better than that great crowd of holy patriarchs who had already been in limbo for ages, awaiting their redemption? He ran so quickly in an instant that he overtook everyone else and merited to be the first to receive the palm. Nevertheless, he did not take it away from those who were called to it.
Now, my child, we are celebrating a season when running and enduring are more necessary than we are accustomed to. For when we consider the depth of the mystery of redemption presented to us during these days, how much more should we not endure and persevere!
First of all we see the mercy that conquered justice and that, acting as an intercessor with the eternal Father, induced God to send the only-begotten Son and clothe him in human flesh for our salvation. All the while we were unaware of this blessing. It drew God down from the heights to the earth, enclosing in a virgin's womb him "whom the heavens cannot contain." The omnipotent God became an infant susceptible to all human miseries: the immortal and immutable one became both mortal and mutable; the divine one became human; the most wise one became, so to speak, foolish before others; the Lord whom angels serve became a slave of human beings.
Who then, being aware of this mercy, would not marvel at the knowledge that all these things took place so that human nature might pay the debt owed to the divine Essence? And since our nature was not able to pay the debt or to open the gate of heaven that disobedience had shut, behold, the Savior came. Behold one rich in treasure, ready and eager to pay the debt for us and to restore us as the heirs to our heavenly homeland. Indeed, this consideration should restrain us from doing anything that is earthly and empty.
Being profoundly moved by the example of the depths of charity shown by the Son of God to his insignificant creation, it behooves us to run this race. One in nature with us, Christ himself ran the race so quickly as to embrace very great suffering.
My child, we must run this same race and without restraint throw ourselves into this great sea that we may be washed and cleansed, for all this was accomplished for us. Let us mark our foreheads with that sacred blood, that by this sign we may approach the eternal Father and say that his only-begotten Son has paid our debts and that we have competed and won the red and ruddy prized of victory, which is the crucified Jesus, spattered with blood and lifeless for the sake of love.
Alternative Second Reading
From a letter of an anonymous writer and contemporary of Saint Catherine de' Ricci.
"Catherine, you are a true spouse of Christ."
I speak of Catherine, a Florentine, who belongs to the Dominican monastery of St. Vincent at Prato. I speak of one who is a true spouse of Jesus living in our midst. I understand you want me to provide some information about her.
This blessed virgin is the source of immense happiness for the good and upright hearts that know her and of great joy in the Lord. In infinite majesty and goodness our God wished to show through her a God who is faithful from all eternity, all-powerful and prodigal in giving gifts. We do not know why God has given such treasures to Catherine, rather than to this or that person. But we recall the words of Jesus: I give praise to you, Father of heaven and earth, for although you have hidden these things from the wise and the learned you have revealed them to the childlike. Yes, Father, such has been your gracious will.
In September, 1540, it was learned that Catherine was suffering in her own person the passion of the Son of God. She is caught up in a state of ecstasy from Thursday around the time of vespers, throughout the entire night and all of the next day, until almost the last night watch on Friday, depending on the will of her Spouse. Even now she experiences this ecstasy weekly and we know about it because she has revealed it under obedience.
She is present at the farewells of Jesus and his Mother and follows him to Bethany and to the Cenacle which is prepared for the Supper. There she sees Jesus washing the feet of his disciples and instituting the Eucharist. She is present at the prayer in the garden of Gethsemane and she sees the betrayal by Judas and the arrest of Jesus. She witnesses the interrogation of the Lord and sees him submit to insults, to the scourging, to the crowning with thorns, to the carrying of the cross and to the crucifixion. She sees Jesus raised on the cross and his three hours of suffering. Finally, she is there when Jesus is taken down from the cross.
Catherine witnesses all these events; she not only sees them, but suffers along with our Lord. And what he suffered once on Good Friday she herself suffers every Thursday and Friday in a remarkable manner.
These sufferings are so painful that Catherine wishes to refuse them in the sensible part of her being. During the ecstasy she has been heard to ask Jesus to lighten her cross a little, but immediately, in the rational part of her being, she catches herself and thanks God profusely for the immense love shown toward one who is so unworthy. She adds that she cannot express the smallest part of what our Lord has suffered for us.
On April 14, 1541, during the octave of Easter, the wounds of the Lord were imprinted on her body and remained. Catherine has said many times that the wound of the heart was so painful that she often felt she was at the point of death, although she knew that she would not die from this wound. She still sees the wounds of the feet and the hands imprinted and clearly distinguishable. Those who have seen them cannot help but say: "It looks as if she has just been taken down from the cross ..."
FEBRUARY 7
Anniversary of Deceased Parents
In this celebration we remember our parents who have preceded us with the sign of faith and rest in peace. The Dominican Family joins together to honor our deceased parents with the same affection we showed them in life, for in Christ they gave us birth and from the crib they showed us what it means to be followers of Christ.
Office of Readings
Second Reading
From a letter of Saint Catherine of Siena to her mother.
"I have desired to consider you my true mother."
In the name of Jesus Christ crucified and sweet Mary.
My dearest mother in Christ, sweet Jesus! Your unworthy and abject daughter Catherine consoles you in the precious blood of the Son of God. I have greatly desired to consider you the true mother, not only of my body but also of my soul. For you know that, if you have loved my soul more than my body, all untoward love in you will die and my bodily absence will be no burden for you. Rather it will be a joy and you will wish to bear all difficulties for the honor of God, with the intention that God may be honored. The hone r of God is the increase of grace and virtue in my soul. Thus you, my sweeter: mother, who love my soul more than my body, may be filled with joy and no, be left desolate.
I wish that you may learn from sweet mother Mary, who for the honor of God and the salvation of us all, gave us her Son who died on the wood of the most holy cross. Only Mary remained behind with the holy disciples after Christ's ascension into heaven. Don't you think that to have lived together would have brought great consolation to Mary and the disciples, while their departure brought grief? Nevertheless, for the praise and glory of her Son and for the salvation of all, she permits and wills that they should leave her. She chooses rather the burden of their departure than the consolation of their presence, so moved is she by the love of God's honor and of the salvation of our souls.
It is from her, dearest mother, that I want you to learn.
You know that it is my duty to pursue God's will, and I know that it is your wish that I pursue it. It was God's will that I should depart and my departure was not without mystery nor without great benefit. It was God's will that I should remain here, and not the will of any human being. If anyone says the contrary, it is false and untrue. It is good that I go, then, following in the footsteps of Christ as it shall please his inestimable goodness.
But you, my dear and sweet mother, ought to be joyful and not sad; you ought to bear every burden for the honor of God and for your salvation and mine. Lift, lift your heart and your thoughts a little to that sweet and most holy cross, in the face of which every burden is as nothing. Desire to endure a little temporal pain to be spared the eternal pain that we deserve for our sins. Be comforted by the love of Christ crucified.
Abide in the holy and sweet love of God. Sweet Jesus, Jesus love!
FEBRUARY 12
Blessed Reginald of Orleans
Friar and Priest Optional Memorial
Blessed Reginald was born near Orleans about the year 1180. He became a doctor of law and taught at Paris. On his way to visit the Holy Land he stopped at Rome where he was captivated by Saint Dominic and the ideal of his Order. While there he fell dangerously ill, but was healed through the intervention of the Blessed Virgin Mary then received the habit from Saint Dominic, the very habit which Our Lady had shown him. His example and eloquent preaching attracted many young men to the Order, first at Bologna and then at Paris. He died at Paris in 1220 and was buried at Notre Dame des Champs.
Office of Readings
Second Reading
From the Libellus On the Beginnings of the Order of Preachers by Blessed Jordan of Saxony.
"A new Elijah seemed to have arisen."
While Master Dominic was in Rome in 1218, Master Reginald, the dean of St. Aignan in Orleans, arrived there, intending to go overseas. He was very highly thought of, a most learned man and a prominent public figure. He had taught canon law in Paris for five years.
On his arrival in Rome, he fell seriously ill, and Master Dominic went to visit him several times, urging him to follow the poverty of Christ and to join his Order. He prevailed upon him to agree, fully and freely, to enter the Order, so much so that he bound himself to it by vow.
So he was rescued from the serious, well-nigh desperate peril of his illness, not without a miracle of divine power. While he was feverish, with a high temperature, the queen of heaven and mother of mercy, the virgin Mary, came to him visibly and anointed his eyes, ears, nose, mouth, navel, hands and feet with a healing balm which she had brought with her, saying as she did so things like, "I anoint your feet with holy oil to make them ready to spread the gospel of peace." She also showed him the complete habit of the Order.
He was cured immediately, and his whole body was restored to perfect health. It happened so suddenly that the doctors, who had more or less given up hope of his recovery, were astonished to see him looking so well. This remarkable miracle was made known afterwards by Master Dominic to many people who are still with us today. I was present myself on one occasion when he told the story publicly during a conference he was giving in Paris.
His health restored, Master Reginald fulfilled his desire to go overseas, although he was already bound to the Order by profession. On his return, he went to Bologna, which he reached on December 21, and at once he threw himself utterly into preaching. His fervent eloquence fired the hearts of all who heard it as if it had been a blazing torch; hardly anyone was rock-like enough to be proof against its heat. The whole of Bologna was in ferment; a new Elijah seemed to have arisen among them.
During this period he received many people into the Order in Bologna, and the number of the disciples began to grow, as more and more were added to them.
Brother Reginald, of holy memory, came to Paris and preached Christ Jesus and him crucified. But God soon took him from the earth. Finishing his course in a short time, he had accomplished a full life's work.
Brother Matthew, who had known him when he was living in honor and luxury in the world, several times asked him, in some amazement, "Do you ever feel depressed, Master, that you put on the habit?" With his eyes lowered, he replied, "I very much doubt if there is any merit in it for me, because I have always found so much pleasure in the Order."
FEBRUARY 13
Blessed Jordan of Saxony
Friar, Priest and Master of the Order Memorial
Blessed Jordan was born at Burgberg, Westphalia, around the year 1185. While studying in Paris he was attracted to the Order by Blessed Reginald and received the habit from him in 1220. On the death of Saint Dominic the friars elected him Master of the Order. For fifteen years he ministered to his brothers and sisters by his preaching, his letters, his edition of the Constitutions, his frequent visitations and the example of his life. More than one thousand novices were attracted to the Order during the tenure of his office. He directed Blessed Diana and her community in the way of perfection and governed all his subjects with gentleness and kindness. His love for Mary, the Mother of God, expressed itself by his decree that the Salve Regina was to be sung after compline. Blessed Jordan was shipwrecked and drowned on February 13, 1237.
Office of Readings
From the Libellus On the Beginnings of the Order of Preachers by Blessed Jordan of Saxony.
"Put off the old man and put on the new."
Brother Reginald, of happy memory, came to Paris and began his energetic preaching. I was moved by divine grace to conceive within myself a desire to join his Order, and I made a promise to this effect in my mind, thinking that I had found precisely the safe way to salvation which I had often thought about, even before I got to know the friars.
Once my own mind was made up, I began with all eagerness to try to entice my friend and companion to join me in my purpose, seeing that both his natural gifts and his gifts of grace would make him a very useful preacher. He resisted, but, far from giving up, I redoubled my efforts to persuade him.
When the day came on which the imposition of ashes reminds the faithful of their creation from the dust and their return to the dust, we decided that it was a suitable occasion for us to begin our life of penance, and to fulfill what we had promised to the Lord.
Our fellow-students who lived in the same hostel were unaware of what we were planning, so, when brother Henry was leaving the building, one of them asked him, "Where are you going, Henry?" He answered, "I am going to Bethany." The student did not immediately understand what he meant by this, but the facts later made it clear to him, when he saw brother Henry entering Bethany, that is, "the house of obedience."
The three of us went to St. Jacques, and we arrived unexpectedly but appropriately, while the brethren were already singing "Let us change our garments." Without delay we put off the old man and put on the new, so that what they were singing was actually realized in what we did.
In 1220 the first General Chapter of the Order was held in Bologna. I was present there myself. I and three others had been sent from Paris, because Master Dominic had instructed us by letter to send four friars from the house in Paris to that in Bologna. I had not yet completed two months in the Order at this time.
At the Chapter it was decreed, with the approval of all the brethren, that the General Chapter should be held one year in Bologna and one year in Paris, except that the following Chapter, in 1221, was to be held in Bologna.
In 1221, at the General Chapter in Bologna, they saw fit to make me the first provincial of Lombardy, although I had only been in the Order one year and had not struck root as deeply as I ought to have done. I was to be placed over others as their superior, before I had learned to govern my own imperfection. I was not present at this Chapter myself.
[ After the death of Master Dominic there was a brother in Bologna called Bernard, who was plagued by a most savage demon, to such an extent that he was driven day and night by horrible seizures of madness, which caused no end of disturbance to the brethren. No doubt God's merciful providence had sent them this trial to exercise his servants' patience.
Brother Bernard's fierce tribulation was the occasion which prompted us to decide for the first time to sing the Salve Regina after Compline at Bologna, and this practice spread from there to the rest of the province of Lombardy, and finally the same devout and beneficial practice was adopted throughout the whole Order. A dependable religious once told me that he had often seen in spirit, while the brethren were singing "Turn then, most gracious advocate, " the mother of the Lord prostrating herself in the presence of her Son and praying for the safety of the whole Order. The memory of this ought to be preserved, so that when the brethren read of it, they will be inspired to even greater devotion in their praises of the Virgin.]
FEBRUARY 16
Blessed Nicholas of Paglia
Friar and Priest
Blessed Nicholas was born at Giovinazzo, near Bari, Italy, in 1197. While pursuing studies at Bologna, he was drawn to the Order by a sermon of Saint Dominic who personally gave him the habit and made him one of his traveling companions. He was well-known for his preaching throughout the Roman Province and compiled a concordance of sacred scripture. He died at Perugia in 1256.
FEBRUARY 18
Blessed John of Fiesole (Fra Angelico)
Friar and Priest Optional Memorial
Guido of Vicchio was born in the region of Tuscany in 1386 or 1387 and studied art in Florence while still a young man. Feeling drawn to religious life he entered the Order at the convent of San Domenico in Fiesole. This convent had recently been established as a house of regular observance by Blessed John Dominic whose name he took when he entered. He served as superior of San Domenico, promoted regular observance and handed on the fruits of his contemplation through his paintings for the altars at Fiesole and for the convent of San Marco in Florence. He was called to Rome by Pope Eugene IV to decorate two chapels, one in the Basilica of St. Peter and one in the Vatican. Pope Nicholas V also commissioned him to decorate his private chapel at the Vatican. His work is also found in the convent of San Domenico in Cortona and the cathedral at Orvieto. Pope Eugene IV wished to appoint him archbishop of Florence, but he declined in favor of Saint Antoninus. On February 18, 1455, he died in Rome at Santa Maria sopra Minerva and was buried there. The special quality of his painting earned him the title "Fra Angelico."
Office of Readings
Second Reading
From the Apostolic Letter of Pope John Paul II issued "motu proprio" (October 3, 1982).
"A holy life and a creative power flourished within him."
"Whoever does the work of Christ should always remain with Christ." Brother John of Fiesole often repeated these words. Because of his virtuous life and the almost divine beauty of the pictures which he painted, especially those of the Blessed Virgin Mary, he was given the surname "Blessed Angelico."
While still a young man he was drawn to religious life and asked to be admitted to the Friars Preachers of the stricter observance who resided at Fiesole in the priory of San Domenico. He was most conscientious in discharging the duties assigned him by his brothers and his superiors. The renown of his artistic ability in the area of painting spread abroad. As a result commissions for his works began to come thick and fast.
Pope Eugene IV summoned Brother John to Rome where he was engaged in painting at both the church of Saint Peter and the Vatican. During this he manifested not only the remarkable ability of a skilled artist, but above all a religious piety, a fidelity to the Rule, and a humble and unselfish spirit in the face of great accomplishments.
Pope Nicholas V, who encouraged and honored Brother John for his virtuous life and excellent moral character, held him in high esteem and commissioned him to decorate his own private chapel with frescoes. Brother John was faithful to his artistic spirit and produced a work which may truly be considered pure prayer in painting.
He died at Rome in the priory of Santa Maria sopra Minerva after a life graced by his outstanding art and made even more honorable by his religious and human virtues. In the estimation of his peers he was "a man of complete modesty and religious life." Moreover, "he was esteemed for possessing a combination of virtues: meek by natural temperament, upright in religion." Vasarius, who in the city of Florence collected many facts concerning his spotless life, was convinced that the grace and heavenly quality which characterized his sacred figures - for he produced no other kind - was the fruit of that highest harmony which flowed from the combination of a holy life and a creative power.
For this reason it is evident that Brother John, because of his rare gifts placed at the service of his art, has been of immense spiritual and pastoral usefulness to the people of God. And he continues to be so, for even today his art makes the way to God more accessible for us. And this is the purpose of sacred art, as we read in the Constitution on the Sacred Liturgy of Vatican Council II: "The fine arts are rightly classed among the noblest activities of human genius; this is especially true of religious art and of its higher: manifestation, sacred art. By their nature the arts are directed toward expressing in some way the infinite beauty of God in works made by human hands. The dedication to the increase of the praise and glory of God is more complete, the more exclusively they are devoted to turning human minds devoutly toward God."
And so Brother John, a man altogether outstanding in the spiritual life and in art, is very appealing to us. And therefore we believe the time has arrived to place him in his proper light in Church of God, to which he still continues to speak through his heavenly art.
Alternative Second Reading
From an address of Pope Pius XII at the opening of an exhibition of paintings of Fra Angelico at the Vatican (April 20, 1955).
"Whoever does the work of Christ should always remain with Christ."
Today after five centuries we gladly honor this holy friar and consummate artist, giving further import to his well-deserved tribute. The humble and pious Blessed John of Fiesole came to this Apostolic Palace at the peak of his artistic maturity at the request of our predecessors, first of Eugene IV, and later of the great patron of the arts Nicholas V. Here on these walls Fra Angelico immortalized some of the most vivid creations of his artistic imagination, an honor and adornment of the Apostolic residence and a perennial witness of the perfect accord between religion and art.
Freed from the popular and pious legend which depicted the fervent friar painting his saints while absorbed in unconscious ecstasy, his brush guided by supra-terrestrial beings, his individuality has now been set in its true light. This does not mean, however, that his profound religious sense, his serene and austere asceticism nourished by solid virtue, contemplation and prayer, did not exercise a determining influence on his artistic expression. Rather it provided the power and immediacy with which his art spoke to the minds of others and, as has frequently been noted, transformed it into prayer. For he « as in habit of repeating "whoever does the work of Christ should always remain Christ."
The genuine piety of Fra Angelico is rightly considered an essential basis for his success as a painter. Still another basis can be discovered in his cultural formation, that is, in the universal doctrine he learned in the school of the "perennial philosophy" and to which he adhered with clear and tranquil certitude. Many critics have rightly pointed out how Thomistic doctrine is reflected not only in the content of his paintings but also in his style and technique.
Certainly Fra Angelico's painting is always religious, both in subject matter and in style and method of treatment. Accustomed to the tranquility of monastic discipline and striving always for perfection in intention, in word, and in action, it is natural he should seek to attain it also in the techniques of his art, which as a result is always cleanly bright and serene. In his life, as in his paintings, there are no moments of exterior drama, but inner struggles, fought in complete resignation to the divine will and with calm confidence in the victory of good. The very light which pours over his figures and through his backgrounds is measurable not so much by its intensity as by its purity; it is, in so far as possible, a celestial light.
His themes are simple and linear, patterned as it were on the style of the evangelists. His figures always reveal an intense interior life. Their countenances, their gestures, and their movements are all transfigured by it. As he narrates or expounds the divine mysteries to his audience, Fra Angelico is ever the skillful "preacher, " seeking to elicit an immediate response with descriptive and decorative elements in order to speak more quietly to the inmost soul.
On one hand his purpose is to teach the truths of faith, convincing human minds by the very force of their beauty. On the other he aims to lead the faithful to the practice of Christian virtues by setting before them beautiful and attractive examples. This second purpose renders his work a perennial message of living Christianity and, in a certain sense, a sublimely human message based on the principle of the transhumanizing force of religion. It is by the power of religion that everyone who comes in direct contact with God and the divine mysteries becomes like God in holiness, in beauty and in blessedness. They become, that is, creatures fashioned according to the original design of their Creator. Fra Angelico's brush, therefore, gives life to a kind of model human being, not unlike the angels, in whom all is balanced, serene, perfect: a model Christian, rarely found perhaps in the circumstances of earthly life, but still to be offered for imitation by the people.
Alternative Second Reading
Especially for prayer with a group of artists.
From an address of Pope Pius XII at the opening of an exhibition of paintings of Fra Angelico at the Vatican (April 20, 1955).
"A message for the world of art."
In Fra Angelico`s world, which is the world of truth, the human person is naturally neither good nor holy. But a person can and must become so, for holiness is easy and beautiful, since Christ whose ultimate sacrifice he painted so often died for this very purpose. His most holy Mother is the supreme example of it, the saints rejoice because they have attained holiness and the angels take delight in conversing with the saints.
To encourage souls to pursue the virtues he sets before them, Fra Angelico highlights not so much the effort of achieving virtue, as the bliss that comes from possessing virtue and the nobility of those adorned by virtue.
The world of Fra Angelico's paintings is indeed the ideal world, radiant with the aura of peace, holiness, harmony and joy. Its reality lies in the future when ultimate justice will triumph over a new earth and new heavens. Yet this gentle and blessed world can even now come to life in the recesses of human souls, and it is to them he offers it, inviting them to enter in. It is this invitation which seems to us to be the message Fra Angelico entrusts to his art, confident that it will thus be effectively spread.
It is true that an explicit religious or ethical function is not demanded of art as art. If, as the aesthetic expression of the human spirit, art reflects that spirit in total truthfulness or at least does not positively distort it, art is then in itself sacred and religious, that is, in so far as it is the interpreter of a work of God. But if its content and aim are such as Fra Angelico gave his painting, then art rises to the dignity almost of a minister of God, reflecting a greater number of perfections. We should like to point out to artists, who are ever dear to us, this sublime possibility of art.
In honoring the greatness of this artist and by inviting artists to accept, almost as if disposed by Providence, the religious and human message of Blessed John of Fiesole, we ardently hope that the breath of Christian goodness, serenity and divine harmony that emanates from the works of Fra Angelico may pervade the hearts of all.
FEBRUARY 19
Blessed Alvarez of Cordoba
Friar and Priest
Born at Zamora, Spain, towards the middle of the fourteenth century, Blessed Alvarez entered the Order in 1368. He preached throughout Spain and Italy and established the priory of Scala Caeli at Cordova where he promoted the regular life. By his preaching and contemplation of the Lord's Passion he spread the practice of the Way of the Cross throughout the West. He died on February 19, about the year 1430.
FEBRUARY 20
Blessed Christopher of Milan
Friar and Priest
Blessed Christopher was born at Milan around 1410. He dedicated his whole life to itinerant preaching after the example of Saint Vincent Ferrer. The austerity of his life and his zeal for souls led an ancient chronicler to say of him: "He was truly a Christ-bearer, for he carried Christ not only in name, but in his heart and on his lips." While master of novices he wrote a treatise On the Service of God for them. He died at Taggia in March, 1484.
FEBRUARY 24
Blessed Constantius of Fabriano
Friar and Priest
Born at Fabriano at the beginning of the fifteenth century, Blessed Constantius received the Dominican habit at the age of fifteen. He was noted for his austere and prayerful life, as well as his efforts in promoting peace. As prior at Fabriano, at Perugia, and at Ascoli he labored to restore regular life. He died at Ascoli on February 24, 1481.
MARCH 25
Annunciation of the Lord
Solemnity
Office of Readings
Alternative Second Reading
From the prayers of Saint Catherine of Siena.
"God is knocking at the door of Mary's will."
You, O Mary, have been made a book in which our rule is written today. In you today is written the eternal Father's wisdom; in you today our human strength and freedom are revealed.
If I consider your own great counsel, eternal Trinity, I see that in your light you saw the dignity and nobility of the human race. So, just as love compelled you to draw us out of yourself, so that same love compelled you to buy us back when we were lost. In fact, you showed that you loved us before we existed, when you chose to draw us out of yourself only for love. But you have shown us greater love still by giving us yourself, shutting yourself up today in the pouch of our humanity. And what more could you have given us than to give us your very self? So you can truly ask us, "What should I or could I have done for you that I have not done?"
I see, then, that whatever your wisdom saw, in that great eternal council of yours, as best for our salvation, is what your mercy willed, and what your power has today accomplished.
So what did you do? What way did your eternal unfathomable wisdom find to fulfill your truth and be merciful, and to satisfy your justice as well? What remedy did you give us? Oh, see what a fitting remedy! You arranged to give us the Word, your only-begotten Son. He would take on the clay of our flesh which had offended you so that when he suffered in that humanity your justice would be satisfied -- not by humanity's power, but by the power of the divinity united with that humanity. And so your truth was fulfilled, and both justice and mercy were satisfied.
O Mary, I see this Word given to you, living in you yet not separated from the Father -- just as the word one has in one's mind does not leave one's heart or become separated from it even though that word is externalized and communicated to others. In these things our human dignity is revealed -- that God should have done such and so great things for us.
And even more in you, O Mary, our human strength and freedom are today revealed, for after the deliberation of such and so great a council, the angel was sent to you to announce to you the mystery of the divine counsel and to seek to know your will, and God's Son did not come down into your womb until you had given your will's consent. He waited at the door of your will for you to open to him; for he wanted to come into you, but he would never have entered unless you had opened to him, saying, "Here I am, God's servant; let it be done to me as you have said."
The eternal Godhead, O Mary, was knocking at your door, but unless you had opened that door of your will God would not have taken flesh in you.
Blush, my soul, when you see that today God has become your relative in Mary. Today you have been shown that even though you were made without your help, you will not be saved without your help.
O Mary, my tenderest love! In you is written the Word from whom we have the teaching of life. You are the tablet that sets this teaching before us. [POP 111-113]
Alternative Second Reading
From the Dogmatic Constitution on the Church, Lumen gentium, of the Second Vatican Council.
"In the work of salvation the Virgin Mary is joined with her Son."
Adorned from the first instant of her conception with the splendor of an entirely unique holiness, by the command of God the virgin of Nazareth is greeted by the heralding angel as full of grace. To the heavenly messenger she replies: Behold the handmaid of the Lord; be it done to me according to your word. Thus Mary, the daughter of Adam, by consenting to the divine word became the mother of Jesus. Embracing the salving will of God wholeheartedly and unimpeded by any sin, she devoted herself totally to the person and work of her Son as a handmaid of the Lord. By the grace of almighty God she served the mystery of redemption in subordination to Christ and together with him. Rightly, therefore, the Fathers see Mary not merely as passively engaged by God, but as freely cooperating in the work of human salvation through faith and obedience. For, as St. Irenaeus says, "through obedience she became the cause of salvation for herself and for the whole human race."
This union of the Mother with the Son in the work of salvation is made manifest from the time of Christ's virginal conception until his death. First of all, this union is shown when Mary, arising in haste to visit Elizabeth, is greeted by her as blessed because of her belief in the promise of salvation and the precursor leaped with joy in the womb of his mother. It is shown also at the birth of Our Lord, who did not diminish his mother's virginal integrity but sanctified it, when the Mother of God joyfully showed her firstborn son to the shepherds and Magi. Again, when she presented him to the Lord in the temple and made the offering of the poor, she heard Simeon foretelling at the same time that her Son would be a sign of contradiction and that a sword would pierce her maternal soul that the thoughts of many hearts might be revealed. It is shown when the child Jesus was lost and his parents had sought him sorrowing. They found him in the temple, engaged in the work of his Father, and they did not understand the reply of their Son. His mother, however, kept all these things to be pondered in her heart.
In the public life of Jesus Mary appears prominently. At the very beginning when at the marriage feast of Cana, moved with pity, she brought about by her intercession the beginning of the miracles by Jesus the Messiah. During her Son's preaching she heard his words when, in extolling a kingdom beyond the concerns and ties of flesh and blood, he declared blessed those who heard and kept the word of God as she herself was faithfully doing. Thus the Blessed Virgin advanced in her pilgrimage of faith, and faithfully persevered in her union with her Son until the cross. There she stood in keeping with the divine plan, endured with her only begotten Son the intensity of his suffering, associated herself with his sacrifice in her maternal heart, and lovingly consented to the immolation of this victim whom she had born. Finally, as the same Christ Jesus was dying on the cross, he gave her as a mother to his disciple, with these words: Woman, behold your son.
Since it had pleased God not to manifest solemnly the mystery of human salvation until God poured forth the Spirit promised by Christ, we see the apostles before the day of Pentecost persevering with one accord in prayer with the women, and Mary the Mother of Jesus, and his brethren. We also see Mary prayerfully imploring the gift of the Spirit, who had already overshadowed her in the Annunciation. Finally the Immaculate Virgin, preserved free from all stain of original sin, was taken up body and soul into heavenly glory when her earthly life was over. She was exalted by the Lord as Queen over all, that she might be the more fully conformed to her Son, the Lord of lords, and conqueror of sin and death.
APRIL 5
Saint Vincent Ferrer
Friar and Priest Memorial
Saint Vincent was born at Valencia, Spain, in 1350 and entered the Order at the age of seventeen. He embraced a strict spiritual life and was later to write of it in his treatise On the Spiritual Life. For a time he assisted Peter de Luna, the cardinal legate, and John I, king of Aragon, in reconciling both civil and ecclesiastical disputes. All the while he preached, first at Avignon and then in France and Italy. In 1399 he gave himself totally to itinerant preaching. During the great Western Schism he worked tirelessly for the peace and unity of the Church. At first he supported an antipope, Benedict XIII, but later tried in vain to obtain his abdication. He was a charismatic preacher who traveled throughout western Europe carrying out his preaching mission. He died at Vannes, France, on April 5, 1419.
Second Reading (During Lent)
From the sermons of Saint Vincent Ferrer.
"On the threefold glory of the cross."
May I never boast except in the cross of our Lord Jesus Christ. This is taken verbatim from the sixth chapter of Galatians, and it is the subject of our sermon. Concerning the first words of this passage, it is Christ himself, suffering on the cross, who says: May I never... It is clear in Sacred Scripture that Christ was often in danger of death among the Jews and that he could have died by various means. But no way of dying suited him except the cross, and he avoided other means of death either by flight or some other means. He was first of all in danger of dying as soon as he was born. For then the foreigner Herod, who had obtained kingship over the Jews thanks to the Roman emperor, was ruling. On hearing of the birth of the King of the Jews from the Eastern kings and of his place of birth from the Jewish rabbis, Herod wished to kill him. For this purpose he sent armed men to kill all the male children in the town of Bethlehem and its environs. And so it happened. But an angel of the Lord appeared to Joseph and told him to flee into Egypt with the child and his mother. Thus it was that Christ escaped and the prophecy of Job was fulfilled: "They slew the children with the sword, and I alone have escaped."
A second time Christ was in danger of dying by being thrown from a height, as Luke tells us. For Christ was born in the town of Bethlehem and was brought up in the town of Nazareth; hence he is called Jesus of Nazareth. He began to preach and to perform miracles in the town of Capernaum. Then the Jews said: Do here in your own country the things that we have heard you did in Capernaum. Christ responded that they were unworthy because they did not believe in him and because they despised him when they said: Is this not the son of the carpenter and of the woman Mary? At this they were filled with anger and rose up and dragged him out of the town. They led him to the brow of the hill on which the town had been built to hurl him down headlong. But he made himself invisible to them when they looked for him: He passed through the midst of them and went away. Why did he not wish to die in this manner? If he had wished to do so, he would have saved the whole world by such a death. The reason he did not wish to die in such a manner was that he wished to instruct us.
A third time Christ was in danger of dying by being stoned, as John the Evangelist narrates. When Christ was preaching to the Jews about their own city, he said: "Amen, amen I say to you, whoever keeps my word will never see death."
Finally he was in danger of dying on the cross by being crucified. This manner of dying suited him and he accepted it. Because they were unable to kill Jesus by casting him from a high place, by stoning or by poisoning him, the Jews said: "Let him die by crucifixion, by being put on a cross," and they prepared a cross. When Christ was preaching in the province of Galilee, knowing that the Jews had already prepared a cross, he said to his disciples: Behold, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death. Thus he did not come to death on the cross unwillingly, but by grace. When the sentence was handed down by Pilate he did not make an appeal or defend himself, but as John says, carrying the cross himself, he went out to the place that is called Calvary.
Why was this manner of dying more suitable to him than others? I reply. as you already know, by saying that every woe, whether it be of soul, such as the sin of ignorance or evil inclinations, or whether it be of body, such as sickness, sorrows, burdens and finally death, comes entirely from the sin of Adam and Eve; for there was sin in taking that forbidden fruit. Christ therefore came to set aright all the woes of both soul and body. He is that fruit concerning which it was said to the Virgin Mary: Blessed is the fruit of your womb. The fruit was returned to the tree, and as the ancient Greek histories say, the tree of the cross was that very wood from which Adam took the fruit. Therefore when Christ was on the tree of the cross, the fruit was restored to the tree, and he set aright all the woes that followed from the sin of Adam, observing the proper order, for it was the woes of the soul that came first and then the woes of the body. Christ first of all set aright the woes of the soul by bestowing the remedy of baptism by which all sins are forgiven, and he set aright knowledge by proclaiming to us the glory of paradise. But when he returns soon, very soon, for the general judgment, then he will set aright the woes of the body, for then we shall rise impassible and immortal. This is the reason he wished to die on the cross.
Second Reading (During the Easter Season)
From a letter of Saint Vincent Ferrer to John of Puinoix, Master of the Order of Preachers.
"The apostolic life of a Friar Preacher."
Most reverend Master and Father:
On account of the important work in which I am engaged I have been unable to write to Your Reverence as was fitting. To tell the truth, from the time I left Rome until now I have been obliged to preach at least daily to the people who crowd around me, very frequently twice a day, and occasionally three times a day, as well as to sing High Mass. All this hardly leaves me any time to travel, eat, sleep or attend to other necessities. Indeed, I have to prepare my sermons while on the road. Still, lest my not writing be attributed to neglect or contempt, over the course of the days, weeks and months I have wrested away a little time every day in the midst of all my work to write something to you about the progress that I am making.
Your Most Reverend Paternity knows that after I left Rome, when you last sent me off, I stayed in the Dauphine for three months, making the rounds and preaching the Word of God through the towns, castles and villages where I had not yet been. I made a special point of visiting those three famous valleys of heretics in the diocese of Embrun: Lucerne, L'Argentiere and Valpure. In fact I had visited them two or three times before and by the grace of God they had accepted the teaching of Catholic truth with devotion and great reverence, but I wanted to visit them again to strengthen and console them. When this was done, I went over to Lombardy in response to many requests and pleas, both oral and written. I preached continually for a year and a month throughout the towns, villages and castles of your obedience and beyond, namely in the territory of the Marquis of Monferrato, because of the many requests and pleas I received from him and from those for whom he is responsible. In those regions on the other side of the mountains I found many valleys of both Waldensians and the perverse Gazarites, especially in the diocese of I visited all of them, preaching in each of them the faith and doctrine Catholic truth, along with the proof of their errors. By the mercy of God the." ardently accepted the truth of the faith with reverence and great sentiments of devotion. The Lord indeed aided and confirmed my preaching.
I discovered that a principle reason for heresies and errors in these places was a lack of preaching. As I correctly perceived from the inhabitants there, thirty years had elapsed during which no one had preached to them but the Waldensian heretics, who would come to them twice a year from Apuleia. Imagine, Reverend Master, what great blame is laid upon prelates of the Church and others who, by reason of their office or their profession, are responsible for preaching to such persons, but instead take their ease, enjoying themselves in their pretty rooms in the large towns and villages. In the meantime souls, for whose salvation Christ died, are perishing from lack of spiritual nourishment, since there is no one to break bread for these little ones. The harvest indeed is great, but the laborers are few. Hence I pray the Lord of the harvest to send laborers into his harvest.
For the moment I shall not speak about a certain heretical bishop whom I came across in the valley of Luforio, how he wished to speak with me in private, and how he was converted; nor about the schools of the Waldensians that I discovered in the Val d'Angrogne, and their destruction; nor about the Gazarites in the Val di Pont and how they were converted from their abominations; nor about the heretics of the Val di Lanzo, known as the Valley of the Quinni, amongst whom the murderers of Blessed Peter of Ruffia had once sought refuge, and how they behaved toward me; nor about the cessation of hostilities between Guelphs and Ghibellines; nor about the general alliance in those parts; nor about the innumerable other matters which by divine grace were accomplished for the glory of God and the benefit of souls. But may God be blessed in all things.
After thirteen continuous months in Lombardy, I went to Savoy, where I have been for five months. Prelates and several rulers of the area have asked for me and it is with great emotion that I have already visited four dioceses here, namely, Sion, Aosta, Tarantaise, Maurienne and Grenoble, all of which are important centers in Savoy. I am going around preaching in the towns, villages and castles to the extent that seems best. At the moment I am in the diocese of Geneva.
Among other aberrations, I have found one very widespread error that has infected these parts: every year on the day after Corpus Christi, confraternities gather in solemn assembly under the title of "the holy rising sun." My confreres, the Friars Minor, other religious and even the parish priests have told me that they did not dare to preach or to say anything against this error out of fear, for they would be threatened with death and their offerings and alms would be taken away. I now address this error in particular by preaching daily, the Lord aiding and confirming what I say, and it has been effectively uprooted. These people, who now come to me, are overcome with sorrow when they learn how far they have wandered from the faith. When by the grace of God this error has been completely uprooted, I plan to go to the diocese of Lausanne, where they publicly worship the sun as a god -- especially the country folk -- by offering the sun their morning prayers and by reverencing it. The bishop of Lausanne himself made a journey of two or three days to see me and humbly beg that I would visit his diocese, where there are many valleys of heretics within Allemania and Savoy. This I promised to do. I have heard that the heretics of those valleys are very daring and bold, but I am confident in the accustomed mercy of God and I intend to go there and preach during the coming Lent. However, let it happen according to the heavenly plan.
My socius Anthony, and I with him, commend ourselves humbly to your Most Reverend Paternity. May the Son of the Virgin preserve you always as a model and guardian of the holy regular observance. Amen.
[ I have finally signed this in the town of Geneva, December 17, 1403, by my own hand.
The worthless servant of Christ and your humble son, Brother Vincent, preacher.]
From a sermon of Saint Vincent Ferrer.
"In his resurrection Christ appeared first to the Virgin Mary."
Christ came forth from the tomb without opening it, just as he was born of the Virgin without harm to her virginity. Standing upon the sepulcher, Christ showed his glorious body with its wounds and scourgings to all the holy patriarchs, who adored him on bended knee and said: "Glory to you, Lord, risen from the dead, and to the Father and the Holy Spirit." This is the first point concerning the blessed resurrection of Jesus Christ which was accomplished on this day. The second is that it was manifested graciously and in a special manner to the Virgin Mary. It is the conclusion of numerous theologians that Christ in his resurrection appeared first to the Virgin Mary, his Mother. Ambrose says this expressly in his book On Virgins: "Mary saw the resurrection of Christ and was the first to see it." The evangelists, however, make no effort here to present indisputable witnesses, because the testimony of a mother on behalf of her Son might not be given credence. But we are compelled to believe that he appeared first to Mary for three reasons.
First, on account of a divine command. Because in the passion of her Son Mary was to suffer distress more than all others, Christ promised his mother as a special privilege that she would give birth without pain and in a manner contrary to the general course of nature. Likewise he promised that in her death she would not experience the suffering which exceeds all the other sufferings of this life. As Bishop Albert says: "Death is the culmination of as things terrible, for all at once the soul is completely uprooted, like a tree." But all the sufferings of childbirth and death came upon her at the passion of her Son. Since Scripture said honor your father and do not disregard your mother' groans and since Christ observed perfectly the law about honoring one's parents, it follows that he appeared first to his mother who suffered distress more than all others.
Second, on account of her meritorious faith. It is held as certain and demonstrated clearly enough in the text that at the time of Christ's passion all the apostles and disciples completely lost the Christian faith. Some doubted whether he was the true God and Messiah, although all considered him to be a very holy prophet. Only the Virgin Mary believed without wavering on that holy Saturday, and so it was granted that an office in her honor should be celebrated on Saturdays in the Church of God. Since Scripture says the Lord appears to those who have faith in him, it seems that the reward for her faith was that he should appear to her first.
Third, on account of her great love. It is certain that never has a mother so loved her son as the Virgin Mary loved Christ. What Christ himself has said shall take place: Whoever loves me will be loved by my Father, and I will love him and reveal myself to him.
For these three reasons it is obvious that Christ first appeared to the Virgin Mother, although the holy evangelists do not mention this explicitly.
APRIL 10
Blessed Anthony Neyrot
Friar, Priest and Martyr
Blessed Anthony was born at Rivoli in Piedmont, Italy, in 1425 and entered the Order at San Marco in Florence where he lived under the direction of Saint Antoninus. Desiring to visit Sicily he set sail for there and was captured en route by pirates who took him to Tunis. There he apostasized and married. The news of the death of Saint Antoninus brought him to his senses and, touched by the grace of God, he resumed the religious habit, proclaimed his faith and suffered death by stoning. He died on Holy Thursday in the year 1460.
APRIL 13
Blessed Margaret of Castello
Lay Dominican and Virgin
Blessed Margaret was born at Citta de Castello, Italy, in 1287. Blind from birth and abandoned by her parents at an early age, she faithfully placed her trust in God and lived under the Rule of Penance of the Order of Saint Dominic. She had great compassion for the poor and especially cherished the mystery of the Incarnation. She died at the age of thirty-one on April 13, 1320.
APRIL 14
Blessed Peter Gonzalez
Friar and Priest
Blessed Peter was born at Palencia, Spain, towards the end of the twelfth century. He pursued an ecclesiastical career and became dear to the Church of Palencia. Moved by the grace of God, he asked for the habit of the Order and became as renowned for his humility as he had previously been renowned for his greed for glory. He was notable for his life of prayer and for his service to his neighbor, especially those who were in peril on the sea. Sailors have invoked his intercession under the name "Saint Elmo." He died at Tuy, Spain, on April 14, 1246.
APRIL 17
Blessed Clara Gambacorta
Nun and Widow
Blessed Clara was born in Pisa in 1362, married at the age of twelve and widowed at the age of fifteen. She longed to join a religious order, but her family objected. When at last they relented, upon the advice of Saint Catherine of Siena she received the Dominican habit at the Monastery of the Holy Cross in Pisa. In 1385 along with Blessed Maria Mancini she founded the Monastery of Saint Dominic in Pisa where regular observance was strictly maintained. She was noted for her great prudence and charity, especially in pardoning the assassin of her father and brothers. She prized study and urged her sisters to do likewise. She died on April 17, 1419.
APRIL 17
Blessed Maria Mancini
Nun and Widow
Catharine Mancini was born at Pisa around the middle of the fourteenth century. By the time she was twenty-five she had been widowed twice and left bereft of all her children. At the urging of Saint Catherine of Siena she became a Sister of Penance and later entered the monastery founded by Blessed Clara Gambacorta where she took the name Maria. There she devoted herself to contemplation and penance, and upon the death of Blessed Clara, became prioress. She died there on January 22, 1431.
APRIL 19
Blessed Isnard of Chiampo
Friar and Priest
Blessed Isnard was born at Chiampo, near Vicenza, Italy, toward the end of the twelfth century and entered the Order at Bologna around 1218. He was known as "a fervent religious, a grace-filled preacher, and a virgin in body and mind," as well as a worker of miracles. He founded the priory of Pavia which he wisely governed until his death on March 19, 1244.
APRIL 19
Blessed Sibyllina Biscossi
Lay Dominican and Virgin
Blessed Sibyllina, born at Pavia, Italy, about 1287, was left an orphan when quite young and at the age of twelve was afflicted with total blindness. The Sisters of Penance befriended her and clothed her in the habit of the Order. She had a special devotion to Christ crucified and to the Holy Spirit. She lived as a recluse at the church of the Preachers where many people sought her out, asking for her prayers. She died on March 19, 1367.
APRIL 20
Saint Agnes of Montepulciano
Nun and Virgin Memorial
Saint Agnes was born at Gracciano, Italy, in 1268 and entered a monastery at Montepulciano at the age of nine. At the age of fifteen by indult of the Holy See she was appointed superior of a monastery of nuns a Viterbo. In response to the entreaties of the people of Montepulciano she returned there in 1306 to take charge of a newly founded monastery which followed the Rule of Saint Augustine. A few years later she placed this monastery under the direction of the Order of Preachers and sought evangelical perfection according to the way of Saint Dominic. Agnes was devoted to the infant Jesus and the Virgin Mary, manifested the gifts of the Holy Spirit, and was a model of prayer and charity. She worked for civil peace and unity. Saint Catherine of Siena regard her as her "glorious mother." She died on April 20, 1317.
Second Reading
From a letter of Saint Catherine of Siena to Sister Christopher, prioress of the monastery of Saint Agnes of Montepulciano.
"She had an uncreated charity that burned and consumed her heart."
In the name of Jesus Christ, the crucified, and of the sweet Virgin Mary.
My dearest daughter in Christ, the sweet Jesus! I, Catherine, minister and servant of the servants of Jesus Christ, write you in his precious blood. I desire to see you and your sisters follow in the footsteps of our mother, Saint Agnes.
I implore you and I wish you to follow her teaching and her example. You know that she always gave you the teaching and the example of true humility. This was her chief virtue. I am not astonished by this, for she had what a bride must have who wishes to follow the humility of her bridegroom. She had an uncreated charity that continually burned and consumed her heart. She had a taste and a hunger for souls. She was always assiduous at keeping vigil in prayer. There is no other way of acquiring the virtue of humility, because there is no humility without charity; the one nourishes the other.
Do you know what made her arrive at a perfect and authentic virtue? She did not wish to possess anything, but freely and willingly placed no value either on herself or on the goods of the world. This glorious virgin realized that the possession of temporal goods leads a person to pride. In such a state one loses the modest virtue of true humility, falls into self-love, loses the warmth of charity and abandons the habit of watching and praying. A heart and sensed that are full of this world and of self-love cannot be filled with Christ crucified and cannot taste true and sweet prayer. Understanding this, the sweet Agnes, stripped herself of herself and put on Christ crucified. She did this not only for herself, but for us as well. Her example obliges you to follow it steadfastly.
You know very well, consecrated brides of Christ, that it is not comes from your own father that you are to guard and possess, but rather what comes from your eternal Spouse. What you have acquired from your own father is desire which we ought to abandon, since the moment will come when you must follow your Spouse and posses his treasure. What was the treasure of Christ crucified? The cross, opprobrium, pain, torment, tortures, mockery and reproaches, voluntary poverty, hunger for the Father's honor and for our salvation.
If you possess this treasure with the power of an understanding animated by the fire of charity, you will attain those virtues of which we have spoken. You will be true daughters of your mother and eager and watchful brides. You will merit to be received by Christ crucified; by his grace Christ will open to you the door to a life that does not end. I say no more. Wash yourselves in the blood of Christ crucified. Be attentive to the higher things with true zeal and unanimity. If you are united and not divided, no demon, no creature will be able to harm you or provide a hindrance to your perfection.
Abide in the holy and sweet love of God. Sweet Jesus, Jesus who is love!
Alternative Second Reading
From the letter On Regular Observance of Blessed Humbert of Romans.
"By the vow of religion you have committed yourselves to great deeds."
[My dearest brothers,] with single-mindedness strive to excel in those virtues which pertain to regular observance. Since you have committed yourselves to what is important by the vow of religion, may you also display what is important in your deeds.
Make progress each day in some practice of virtue and endeavor to work eagerly toward what is good. A ship steered against the current falls back unless it is constantly and with great effort made to surmount the waves.
Always accomplish the better deeds that are in keeping with the condition in which God has placed you. If you hear general reproof, apply it not to others but to yourselves. Avoid extremes in all your actions; always hold to the middle ground. Be quick to serve one another and do not burden others with your bodily needs.
[Brothers,] be humble without pretence, mature without undue self-importance, prompt without superficiality, fearful without despair, hopeful without presumption, obedient without retort, happy without loss of control, patient without complaining. Be disposed, I say, toward self-discipline, be devoted to mercy, unmoved in your resolve, devout in prayer, and keep a careful watch over yourselves. Although the presence of others should not be an incentive to your observance, nor their absence be an excuse for laxity, still, be more observant of the rule in circumstances in which neglect may scandalize someone or observance may provide a model for imitation.
Give the night to silence and prayer, the day to good deeds and toil. Give the day to your neighbor, the night to God. Reflect on the reason for your efforts, rather than labor for the sake of labor. Be steadfast in doing good, refrain from doing evil. In all that you must do keep such order toward one and all that prelates may display attentiveness, that subjects may be obedient, that all may live in peace and harmony, that devotion and good order may reign in choir, and that you show propriety and reverence at the altar.
Let the old be faithful, the young industrious. Live in a praiseworthy manner, but do not seek the praise of others. Do not boast about the many days you have lived in religion, but rather the few on which you have kept its due order. Flee hypocrisy and walk in truth before God. It is of very little account upon entering religion to change only one's garments, but praiseworthy to change one's conduct and life. As you proceed, therefore, on the way of simplicity, never take the path of cunning or deceit.
Flee like a plague whatever does not serve the common good or singles you out. Never forsake righteousness through shame or fear. Avoid idleness and do not keep to your cells without cause. Do not foolishly go after what should not be done, nor on account of sloth tire of what should be done.
Take care most diligently that you do not lose patience at work, or a readiness in obeying a command, or become negligent in performing works of charity. Always live in a state and with a conscience that is certain; never presume to live in a state in which you would be afraid to die.
Swearing by Christ who redeemed us by his revered blood and opened for us the gateway to life by his holy death, I beg and admonish you with all my strength, [dearest brothers,] to be mindful of your profession and your vow of obedience. Remember the ancient paths on which our predecessors hastened to run with vigorous spirit. They now reign with Christ, comforted by everlasting rest. When we have arrived there with the help of divine grace, our souls will know the first truth, will love the supreme good, and will enjoy the divine majesty.
May God, who is beginning without beginning and the end of all without end, deign to give us these blessings. Amen.
APRIL 27
Blessed Osanna of Kotor
Lay Dominican and Virgin
Catherine Kosic was born of Orthodox parents in the country of Montenegro (Yugoslavia) in 1493. As a young girl she was a shepherdess, but wishing to follow Christ more closely she embraced the solitary life, assumed the habit of a Dominican Tertiary and took the name Osanna. She spent her life in contemplation and prayer for the salvation of the world and became a counselor for many people. She died on April 27, 1565. Blessed Osanna is invoked especially for church unity.
APRIL 29
Saint Catherine of Siena
Lay Dominican, Virgin and Doctor of the Church Feast
Catherine Benincasa was born at Siena, Italy, in 1347, the youngest of twenty-five children. Inspired by divine grace she vowed her virginity to God while still a small girl and after overcoming the objections of her family pursued a life of prayer and penance as a Sister of Penance of Saint Dominic. She continued in this way of life until 1370 when in a vision God asked her to undertake an active apostolate and become involved in the affairs of her age. Several times she was able to bring about peace among the Italian city-states and, while representing the Florentines at Avignon, was instrumental in persuading Pope Gregory XI to return to Rome.
On April 1, 1375, by divine favor she received the Stigmata. The Dialogue (1378), which she left for her large family of disciples, is a masterpiece of spiritual and theological doctrine and has become a source of riches for the entire Dominican Family. She died in Rome on April 29, 1380, and was buried in the basilica of Santa Maria sopra Minerva. In 1970 Pope Paul VI declared her a Doctor of the Church.
Second Reading
From a letter of Saint Catherine of Siena to the novices of the Order at Santa Maria de Monte Oliveto.
"You shall find the source of charity in the side of the crucified Christ."
My dearest children in Christ, the sweet Jesus! I Catherine, the minister and servant of the servants of Jesus Christ, write you in his precious blood. I desire to see you as sons who are obedient unto death, learning from the immaculate Lamb who was obedient to the Father even to an ignominious death on the cross.
Pay close attention for he is the way and the rule that you and all creatures ought to follow. I wish you to place him before your mind's eye. Look at how obedient that Word is! He himself does not refuse to carry the burden which he received from the Father, but on the contrary runs to it with the greatest desire. He made this clear at the Last Supper when he said: I have greatly desired to eat this Passover with you before I die. To eat the Passover means to fulfill at the same time the will of the Father and the desire of the Son. Seeing that he had hardly any time left and that at his life's end he was to be offered as a sacrifice to the Father on our behalf, he rejoices and exults and says with joy: I have greatly desired.
And this was the Passover of which he spoke, namely, to give himself as food and to immolate the sacrifice of his body in obedience to the Father. Jesus had already eaten the Passover with his disciples before, but never as he did now. Oh inestimably sweet and burning charity! You think nothing of being crucified, nothing of your death, so full of opprobrium. The Word sees that he has been chosen by the Father and accepts humanity as his spouse. He was commanded to give us his blood that the will of God might be fulfilled in us and that we might be sanctified by that very blood.
Therefore I beseech you, my sweet children in Christ, the sweet Jesus. because of your confidence in the blood of the crucified Christ, never fear anything whatsoever. Do not separate yourselves from him by temptations and errors. You cannot persevere out of fear, nor can you endure obedience and the Order out of dread.
I desire, then, that you never fear. May all servile fear be removed from you. Along with the sweet and loving Paul say: "Be strong today, my soul. Through the crucified Christ I can do everything, for he who comforts me dwells in me by desire and love." Love, love, love! Whoever is in the world sails by the strength of his own arms, but whoever is in holy religion sails by the strength of another, namely, by the strength of his own Order.
Have confidence! You shall find the source of charity in the side of the crucified Christ. I wish you to establish yourselves there and make a dwelling there for yourselves. Rise up then with great and burning desire. Approach, enter and remain in this sweet dwelling. No demon or any other creature can take this grace from you or hinder you from reaching your end, namely, that you should come to see and taste God. I say no more. Abide in the holy and sweet love of God. Love, love one another.
Alternative Second Reading
From the Libellus de Supplemento of Tommaso Antonio Caffarini, a disciple of Saint Catherine of Siena.
"The death of Saint Catherine of Siena."
On the third Sunday of Lent the holy virgin began to succumb completely to the innumerable pains that were daily making themselves felt in her body. She continued to be troubled both interiorly and exteriorly because of the immense mental anguish she suffered on account of the offenses against God which she saw were being perpetrated daily by Christians. She suffered as well because of the dangers which she saw were springing up every day in his holy Church, for whose sake she had so expended herself.
And so she came to the Sunday which that year preceded the Lord's Ascension, April 29, 1380. For about two hours before daybreak the holy virgin took a severe turn for the worse and it was decided that she should be anointed. And so it was done.
Once she had received the anointing, the virgin continued as if she felt nothing, but after a brief period of time her condition began to change completely. She gestured with her arms and contorted her face as if she were disturbed by a great number of demons, as was in fact the case. The virgin endured this cruel conflict for more than an hour and a half.
After this her face was suddenly and totally transformed to the degree that her dark and troubled countenance now became angelic and joyful. Then we offered her an icon covered with many relics of the saints and other lovely pictures. She at once fixed her attention on the image of the Crucified and, while gazing upon the Crucified with bodily eyes, began to pray intently, speaking loftily of the goodness of God.
In the course of her prayers she began to confess her sins in the sight of God, even though others were listening, and referred in a general way to the guilt of all her sins, while adding some particulars. As she did this she said: "It is my fault, eternal Trinity, for I have offended wretchedly through considerable negligence, ignorance, ingratitude and disobedience, as well as through numerous other defects. Woe is me in my wretchedness..." And so that most pure dove acknowledged her guilt regarding these and many other defects. Perhaps as the plan of the Most High would have it, she did this to provide an example to those standing around, rather than to confess because of her own personal need.
[ When she had kept up this prayer for some time, the virgin turned to us and spoke of the way of perfection in a few words, telling each one what he or she would be responsible for after her death. She also humbly asked forgiveness and pardon for the little concern she felt she had shown for our salvation. Oh, if one might have seen with what reverence and humility the holy virgin then received the repeated blessings from her own afflicted mother, who stood by in tears with the others!
None of this, however, interrupted the virgin's prayer and when she neared the end she said a single longed-for prayer for the holy Church, affirming that she was offering her bodily life on its behalf. Then she prayed for Urban VI, whom she also acknowledged to be the true Supreme Pontiff, confirming for her sons as well to what degree they ought to lay down their lives for this truth if it should be necessary.]
After this, she prayed with great fervor for all her sons and daughters in the Lord, especially for her sons. She used many of the same words that the Savior used when he prayed to his Father for his disciples shortly before he was to return to him. And when the prayer was finished she blessed us all by making the sign of the cross.
Thus approaching the end which she had desired so intensely and for so long a time and still persevering in prayer, she spoke as well to the Lord himself, her Spouse: "Lord, you are calling me and I am coming to you. Behold, I am coming to you not with my own merits but only by reason of your mercy which, I beg you, may be mine through the power of your blood." Finally, crying out several times in a loud voice: "Blood! blood!" she said at last in the manner of our Savior: "Father, into your hands I commend my soul and my spirit." And thus sweetly and with a completely angelic countenance, she inclined her head and gave up her spirit.
APRIL 30
Saint Pius V
Friar and Pope Memorial
Antonio Chisliere was born in 1504 at Bosco, in Piedmont, Italy. At the age of fourteen he entered the Dominican Order and took the name Michaele. He taught theology and held several positions of responsibility, first as prior of several communities, then as Commissary General of the Roman Inquisition. In 1556 he was named bishop of Nipi and Sutri and was created cardinal in 1557. In 1566 he was elected pope and took the name Pius. He implemented the decrees of the Council of Trent; published the revised Breviary (1568) and Missal (1570); reformed the Roman Curia; issued the Roman Catechism (1566); and defended Catholic doctrine against the reformers. His love and devotion to the Virgin Mary was manifest when he entreated her through the rosary to spare the Christian forces in the Battle of Lepanto. Moved by this victory he instituted the feast of Our Lady of Victory. He died May 1, 1572.
Second Reading
From the Commentary on the Gospel of John by Saint Thomas Aquinas.
"The duty of a good pastor is charity."
Jesus said, I am the good shepherd. It is clearly fitting that Christ should be a shepherd. For just as the flock is guided and led to pasture by the shepherd, so the faithful are refreshed by Christ with spiritual food, and even by his body and blood.
But to differentiate himself from the bad shepherd and the thief Jesus added the word good. Good, I say, because he fulfilled the duties of a shepherd, just as a soldier is called good who fulfills the duties of a soldier. When in the above text Christ states that the shepherd enters through the gate and again that he himself is the gate, he here declares that he is a shepherd. For it is fitting that he should enter through himself. And truly he does enter through himself, because he reveals himself, and through himself he knows the Father. We, however, enter through him because we receive beatitude through him.
Note that no other is the gate but Christ, because no other is the true light but only receives a share in his light. He, namely John the Baptizer, was not the light, but came to testify to the light. But of Christ it is said, he was the true light which enlightens everyone. Therefore no one can claim to be the gate, because Christ properly reserves this for himself. However, he conferred the duties of a shepherd upon others and gave them to his members. For Peter was a shepherd, the other apostles were shepherds, and all good bishops are shepherds. I will give you shepherds according to my heart.
As Augustine says, it is fitting that the leaders of the Church, who are sons, should all be shepherds. Nevertheless Christ says it in the singular, I am the good shepherd, to establish the virtue of charity. For no shepherd is good unless that shepherd is joined as one with Christ by charity and becomes a member of the true shepherd.
The duty of the good shepherd is charity. And so Christ says, good shepherd lays down his life for his sheep. You must realize the difference between a good shepherd and a bad shepherd. A good shepherd seeks the welfare of the flock, while a bad shepherd seeks his own advantage. The prophet touches on this difference, saying, woe to shepherds who feed themselves. Should not shepherds feed the sheep? Therefore, those who use the flock only to feed themselves are not good shepherds. Truly a good shepherd, even in his body, endures many hardships for his flock whose good he seeks. As Jacob said, heat ravaged me by day and the frost by night.
Because the spiritual salvation of the flock takes precedence over the bodily life of the shepherd, every spiritual shepherd should expend his bodily life for the salvation of the flock. And this is what the Lord meant when he said, the good shepherd lays down his life, that is, his bodily life, for his sheep, that is, by authority and by charity. For each of these is demanded of the shepherd, that he be responsible for the flock and that he love them. The first does not suffice without the second. Indeed, Christ furnished us an example of this teaching: if Christ laid down his life for us, so we ought to lay down our lives for one another.
Alternative Second Reading
From the Life of Saint Pius V by Giovanni Antonio Gabutio.
"He was a striking model of Christian humility and piety "
Pius used to say that the popes should build a commonwealth by their virtues rather than with stones.
He rightly understood that nothing is more effective for governing human beings in peace and tranquility than being loved, and nothing more ineffective than being feared. Furthermore he understood that human beings can only attain to God by the salvation which is bestowed upon them. Thus he wished to begin his papal duties by showing charity to the poor and generosity and clemency to others. Pius used to say that the special duty of the Roman Pontiff was to strive with all his power to preserve divine worship, ecclesiastical discipline, and the upright morals of all who lived in Rome. Therefore he took great care to restore the liturgy to its original splendor in those places where it had been neglected and to restore the life and morals of all ranks of persons to the way of true piety.
Since Pius clearly saw that nothing was more odious to God or to the human race than the depravity of heresy, he believed that no effort should be spared in completely uprooting this contagion from the earth. In the first place this was to be done in every aspect of his own life and pontificate, by prudent counsel, pious exhortations and kindly warnings, sparing no labor or expense.
Pius excelled in the praise of God. His thoughts were so occupied with God that in all things he preferred the honor and glory of God and desired nothing more, than that he should conform himself closely to God's most holy will. He reflected devoutly and almost without ceasing on the most bitter things that Christ the Lord suffered on our behalf, and to this end he was accustomed to keep an image of the crucified Savior before himself.
Moreover, Pius always turned to prayer when faced with serious matters and never neglected anything that pertained to his office. For he considered it the pontiff's special duty to intercede before God for the sins and the needs of his people. For this reason he considered it necessary to be familiar with and acceptable to the One before whom he had been appointed as an intercessor. Therefore he repeatedly left off the affairs of his office to engage in conversation with God. In this way he learned from God within what he should teach the people without; and as one who had been snatched up to God in interior contemplation while bearing the burdens of human beings exteriorly, he might act on behalf of their salvation. In the grave necessities of the Church and in times of public distress he also undertook a stricter abstinence to make propitiation to God for the people.
He was so devoted to the Most Blessed Virgin, the Mother of God, that he prayed the rosary every day, even though as pontiff he was occupied with many concerns. Three things seem clearly providential: first that after his death the memory and the bones of this pontiff were preserved nowhere else in the world but in Rome -- and there, most specifically, in the Basilica of Saint Mary Major; second, that from Rome the example of this pope's virtue should instruct the minds of those who came after him in the practice of virtue; and finally that he who had been an outstanding devotee of the Most Blessed Virgin, the Mother of God, should rest nowhere else than in this most noble building consecrated to her.
[ His story is of great benefit not just to a single group of people but, indeed, to all.
Have you perhaps made religious profession? See, you have here a marvelous example of obedience, chastity and poverty both to admire and to imitate and a striking model of Christian humility and piety in one who was at the height of power.
Is it a matter of someone involved in worldly affairs, whether at home or in the marketplace, who looks after public or private property? To such a one as well Pius provides many examples of piety and prudence which may help to regulate all things wisely, once a person has been instructed and made cognizant of one's own salvation and that of others.
What about those who pursue military affairs and who delight in waging war or reading about it? They also will find very useful guides which they may read through with pleasure. These are not examples of foolish or profane wars, but of serious and holy ones, and among the most celebrated victories which have been snatched from the enemies of Christianity.
Finally, the chief benefit is that pontiffs and bishops may find in his life examples which pertain to everything ecclesiastical, whether it be of government or of building up the Church, and they may be more and more encouraged to cling to the worship of the true religion.]
MAY 4
Blessed Emily Bicchieri
Nun and Virgin
Blessed Emily was born at Vercelli, Italy, in 1238. At the age of nineteen she made profession in the monastery built by her father and several times served as prioress there. She joyfully performed the most unpleasant tasks of the monastery and was especially devoted to the Passion of our Savior. She died on May 3, 1314.
MAY 7
Blessed Albert of Bergamo
Lay Dominican and Husband
Blessed Albert was born in Valle d'Ogna near Bergamo in 1214. As a married man he was known for his generosity to the poor, a virtue for which his wife reproached him. Upon the death of his wife, being childless, he left his father's farm and went to Cremona where he lived in poverty. His poverty was a witness to a group of heretics there who boasted of their own poverty. Attracted by the life of Saint Dominic he joined the Brothers of Penance, which later became the Order of Penance of Saint Dominic, and lived at the Dominican priory. He died on May 7, 1279.
MAY 8
Patronage of the Blessed Virgin Mary over the entire Order of Preachers
It has been customary for the Church to invoke the Blessed Virgin Mary under titles such as Mediatrix, thereby indicating the continuing saving role of her maternity in the order of grace, for "by her many acts of intercession she continues to gain for us gifts of eternal salvation." (Lumen gentium, 62)
Blessed Humbert of Romans declares that "the Blessed Virgin was of great help in beginning the Order ... and it is to be hoped that she will bring it to a good end." (Opera II, 70-71) From its foundation the Order has not hesitated to acknowledge the Patronage of the Blessed Virgin, to continuously experience it and to commend it to the hearts of the brothers and sisters, so that encouraged by this maternal help they might adhere more closely to their Mediator and Redeemer as they labor to carry out their mission of salvation in the world. (See Lumen gentium, 62)
Until the recent restoration of the liturgical calendar, the Order celebrated the Patronage of the Blessed Virgin Mary on December 22, the anniversary of the approval of the Order by Pope Honorius III (December 22, 1216). Keeping in mind the special character of the weekdays of Advent which take precedence over all other memorials, it is suggested that the commemoration of this Patronage be celebrated on May 8 - during the month which is specially dedicated to the Blessed Virgin Mary and on the day when she is honored under similar titles in other proper liturgical calendars.
Second Reading
From the Commentary on the Constitutions of the Order of Preachers of Blessed Humbert of Romans.
"The Blessed Virgin is a special patroness of our Order."
From the events surrounding the beginning of our Order many reasons can be adduced why the Blessed Virgin Mary herself may be considered the special patroness of our Order. From what I have heard with my own ears and from the many accounts in the Lives of the Brethren, it seems that she is our special Mother, bringing forth, advancing and defending the Order whose purpose is to praise, to bless and to preach her Son.
As we read in the Nova legenda, in his prayers Blessed Dominic commended the Order to her as to a special patroness. So it is that each day we commend ourselves to her as to a Mother by our procession, as we commend ourselves to Dominic by our commemoration.
There are many reasons for commending her patronage.
The support of those who have power in a court is more helpful. She is such a person, for certainly she possesses such power since she is Queen of Heaven. Thus regarding her person it is said: In Jerusalem is my power. Likewise, the more familiar one is with the Lord from whom we seek a favor, the better is that patronage. What greater familiarity can there be than that of a mother with her Son? How close, indeed, how intimate! So it is said: The queen stands on your right, that is, as one familiar with you beyond all others in the court.
Again, the more one is feared by adversaries, the better is that patronage. To the enemy she is as awe-inspiring as bannered troops. Therefore, it is greatly to be hoped that her patronage may be easily available to us.
The Blessed Virgin is not unsympathetic or unyielding to those who approach her, but rather shows herself to be most attractive, full of kindness and grace, full of gentleness and mercy. Thus it is said: You are lovely. Likewise, more is expected from the assistance of one who is more indebted to the person in need. She is greatly indebted to sinners, for it is on account of their fall that she has her preeminence. And she is called shoot sprung from the stump of Jesse, which means "fire." For because of the fire of the great love which God had for the world, God came to her. And so the world itself was the cause of this.
She was given as a protector for the poor, as their advocate, just as b:. God's design Esther became queen and the advocate of the Jewish people. So we should come with confidence to the Blessed Virgin since her duty is to care for our concerns. Likewise, more is expected from the intervention of one whose loving assistance has been proven in so many instances. That she is such a person is attested by countless examples. Who has run to her and not found help? Her compassionate love and the results of her assistance, shows that comes to the aid of all. Thus it is said: She is like the olive in a field, rather than those in a garden, for all can share in her fruit. She assists everyone for in her abounding love she has pity on the needs of all. She intervenes everywhere. She intervenes always. So it is said: Through all ages I shall not cease to be, that is, to come to the aid of all.
Thus, it is clear how much we can hope for from her assistance, if she is called upon in faith, for she is lovely and supports those who approach her. For this reason Paul says: Let us approach confidently the throne of grace, for she is the throne of God's grace, since from her came countless graces to the human race. Just as she is called throne of judgment, that is, where judgment originates, so she is rightly called throne of grace, that is, where grace originates. Because her patronage is so powerful, because it is so easily attained, her patronage is to be preferred to that of all others. For this reason each day we have a procession in her honor, so as to always have her as patroness in heaven. [POP 186-188]
Alternative Second Reading
From The Miracles of Saint Dominic narrated by Sister Cecilia.
"The Blessed Virgin appeared to Saint Dominic while he was praying and told him that she watched over the Order."
One night after prolonging his prayers until midnight, Blessed Dominic left the church, entered the dormitory, and took a place at one end of the dormitory, where he continued to pray.
As he stood praying, he glanced at the other end of the dormitory and saw three beautiful women enter. He noticed that the one in the middle was a venerable lady of greater beauty and dignity than the other two. One of the two was carrying a beautiful, shining vessel and the other an aspersorium which she handed to the lady in the center. This lady sprinkled the brethren and blessed them. She said to Blessed Dominic: "I am the one you call upon each evening. When you say, `Turn then most gracious advocate,' I prostrate myself before my Son and ask him to preserve this Order."
After this she continued to sprinkle and bless all the others one by one and then disappeared. When she was gone Blessed Dominic returned to pray in the place he had stood before. Suddenly he was caught up in spirit before God and saw the Lord and the Blessed Virgin sitting at his right. It seemed to Blessed Dominic that Our Lady was wearing a cloak the color of sapphire.
As Blessed Dominic looked around, he could see religious of all the orders but his own before the throne of God. He began to weep bitterly and stood apart, not daring to approach the Lord and his Mother. Then Our Lady motioned for him to come near. But he would not dare, until the Lord himself also called him.
Blessed Dominic cast himself down before them weeping bitterly. The Lord told him to rise, and when he did, asked him, "Why are you weeping so?" "I am weeping because I see all the other orders here but no sign of my own." The Lord said to him, "Do you want to see your Order?" and he answered, "Yes, Lord." Then the Blessed Virgin opened the cloak she was wearing and spread it out before Blessed Dominic, to whom it seemed vast enough to cover the entire heaven, and under it he saw a large multitude of the brethren.
Then prostrating himself, Blessed Dominic gave thanks to God and to Blessed Mary his Mother. After that the vision disappeared and he cam to himself just as the bell rang for Matins. When Matins were over, he called the brethren to chapter and gave them a long a beautiful talk, exhorting them to love and pay reverence to the Blessed Virgin Mary. Among other things he related this vision to them.
[This vision Blessed Dominic narrated to Sister Cecilia and the other sisters of San Sisto as though it had happened to someone else, but the brethren who were with him and heard it from his own lips intimated to the sisters that it was he.
All the above statements about Blessed Dominic were made by Sister Cecilia, who testified so firmly to their truth that, if it were necessary to repeat them under oath, she would do so. But because she is such a holy and religious person and it is so easy to believe her simple words, this account which she gave from her own lips has been put in writing by Sister Angelica of the same convent of St. Agnes for the honor and praise of our Lord Jesus Christ, our Blessed Father Dominic and for the consolation of the brethren. Pardon the style of the compiler, for she is woefully ignorant of grammar.]
Alternative Second Reading
From the encyclical Redemptor hominis of Pope John Paul II.
"The eternal love of the Father which is manifested by the Son is offered to us through his Mother."
Mary is Mother of the Church because, due to the ineffable choice of the eternal Father and the special action of the Spirit of Love, she gave human life to the Son of God, for whom and through whom all things exist, and from whom the whole of the people of God receives the grace and dignity of election. Her very own Son wished to extend his Mother's maternity since, when he was on the cross, he designated his beloved disciple as her son.
After our Lord's ascension, the Holy Spirit inspired her to remain in the upper room, recollected in prayer and expectation together with the apostles, until the day of Pentecost when the Church was to be born in visible form, coming forth from darkness. Later, all the generations of disciples, and those who confess and love Christ like the apostle John, spiritually took this Mother to their own homes. Thus she was included in the history of salvation and in the Church's mission from the very beginning, that is, from the moment of the Annunciation.
Accordingly, we who form today's generation of disciples of Christ all wish to unite ourselves with her in a special way. We do so at the urging of the deep need of faith, hope and charity. For if we feel a special need to turn to Christ, we believe that nobody else can bring us as Mary can into the divine dimension of the mystery of Redemption. Nobody has been brought into it by God as Mary has. It is in this that the exceptional character of the grace of the divine motherhood consists. Not only is the dignity of this motherhood unique and unrepeatable in the history of the human race, but because of this maternity Mary's participation in God's plan for human salvation through the mystery of the Redemption is also unique in its profundity and range of action.
We can say that the mystery of the Redemption took shape beneath the heart of the Virgin of Nazareth when she pronounced her "fiat." From then on, under the special influence of the Holy Spirit, this heart, the heart of both a virgin and a mother, has always followed the work of her Son and has gone out to all those whom Christ has embraced and continues to embrace with inexhaustible love. For that reason Mary's heart must also have the inexhaustible love of a mother.
The special characteristic of the maternal love that the Mother of God brings to the mystery of Redemption and the life of the Church finds expression in its exceptional closeness to human life and all of its activity. It is in this that the mystery of the Mother consists. The Father's eternal love, which has been manifested in human history through the Son whom the Father gave, that whoever believes in him should not perish but have eternal life, is offered to us through this Mother and thus takes on tokens that are easier to understand and more accessible to each person.
Consequently, Mary must be present on all the pathways of the daily life of the Church. Through her maternal presence the Church acquires certainty that she is truly living the life of her Master and Lord and that she is living the mystery of Redemption in all its life-giving fullness.
Above all I implore Mary, the heavenly Mother of the Church, to graciously devote herself to this prayer of humanity's new advent, together with us who make up the Church, that is, the Mystical Body of her only Son. I hope that through this prayer we may receive the Holy Spirit coming upon us and thus become Christ's witnesses to the end of the earth, like those who went forth from the upper room in Jerusalem on the day of Pentecost.
MAY 10
Saint Antoninus of Florence
Friar and Bishop Memorial
Antonino Fierozzi was born in Florence in 1389 and in 1405 was received into the Order "for the future priory of Fiesole" by Blessed John Dominic, who at that time was reforming the Dominican priories of the area according to the wishes of Blessed Raymond of Capua. He served the friars in various priories in Italy, often as local superior, and became a distinguished master of canon law. In 1436 he founded the famous priory of San Marco in Florence and under his leadership Fra Angelico decorated the priory and an outstanding library was collected. His wisdom and pastoral zeal made him a natural choice for Archbishop of Florence in 1446. He was noted for his service to the poor and established a society under the patronage of Saint Martin to assist him in this work. Among his writings the best known is his Summa moralis.
His whole life was mirrored in his last words, "to serve God is to reign." He died on May 2, 1459.
Second Reading
From the sermons of Saint Antoninus.
"The tree of life is Christ crucified, bearing fruit unto salvation. "
In the Apocalypse of John we read: The Lord showed me on either side of the river... the tree of life that produces fruit. The tree of life is Christ crucified, who is said to be on either side of the river because the fathers of the Old and the New Testaments were saved by him. We may consider this a figure, for on the cross our God produces all kinds of fruit, fruit coming from the wood of the cross for the salvation of humanity. Four of these fruits may be applied to the human race.
The first fruit is the price of our redemption. As Ambrose says, so great was our sin that we could not be redeemed, unless the only-begotten Son of God were to die for us debtors. The reason for this is that the guilt of the human race was infinite with regard to the offending party, to the good of which we were deprived, and to the nature that was damaged. Therefore it was necessary that this guilt should be cleansed by the Lord's suffering. And this is what Peter says: You were ransomed from your futile conduct, ... not with perishable things like silver and gold, but with the precious blood of Christ as of a spotless unblemished lamb.
The second fruit is the privilege of divine love. For gifts ordinarily stimulate people to love, and the greater the gift, the greater the love. Thus it is said, The one for whom more is forgiven loves more. But the greater gift is to be loved more. Among all the things that can be loved, but of lesser importance than that which is loved first of all, life is particularly lovable. Therefore, whoever gives his or her life for a friend has bestowed the greatest gift. As Bernard says, above all the things that make me love you, O good Jesus, is the chalice that you drank, the work of our redemption.
The third fruit is the shield of our defense. Before Christ's passion many fell into idolatry and were unable to resist the devil. But since Christ's passion, the enemy has been weakened to the degree that no one can be conquered or succumb unless that person wishes it. As Gregory says, weak is the enemy that cannot conquer except by another's will. We have attained this through Christ's death, and so it is said: They conquered him by the blood of the Lamb. This blood, indeed, is recognized in faith by the eyes of the faithful, and through it they are stirred up to fight, as we read: Consider how he endured such opposition from sinners, in order that you may not grow weary and lose heart.
The fourth fruit is the summit of our exaltation. Great indeed would he the exaltation of any city, if one of its citizens were elected emperor to rule the whole world or chosen supreme pontiff to preside over the whole Church. And so it is that human nature has great dignity, for by the death that he sustained in his human nature, Christ received the name above every other name. As we read: Because of this God highly exalted him and bestowed on him the name that is above every name. In this nature in which Christ suffered he is to judge all of creation, for it is written: He is the one appointed by God as judge of the living and the dead. To him all the prophets bear witness, that everyone who believes in him will receive forgiveness of sins through his name.
Alternative Second Reading
From the Prologue of the Summa moralis of Saint Antoninus.
"The world teaches us wisdom, not only about divine matters, but also about what we are to do."
How great are your works, O Lord! In wisdom you have made them all. The earth is full of your creatures. In the joy of his heart the prophet contemplates the divine majesty and is overcome by the extent of divine goodness manifested in the works of God. And so he exclaims: How great are your works! He seems to show the mystery of the most holy Trinity, that Trinity to whom we should always appeal and whose help we should always await. In this way our good works which spring from the Trinity may be brought to their fulfillment. As Plato says, without this greatest of beings no nature would subsist, there would be no understanding, and no action would come to its term. And should one forget this being, nothing could be truly undertaken.
Consequently, in the first phrase of this passage the prophet suggests that remarkable power which is attributed to the Father: How great are your works, O Lord! In the second phrase he speaks of the extraordinary wisdom that is attributed to the Son: In wisdom you have made them all. Finally he mentions the immeasurable kindness that is attributed to the Spirit: The earth is full of your creatures.
In addressing God Mordechai speaks of that remarkable power which is shown forth in creation: O Lord, almighty king, all things are in your power... You have made heaven and earth and every wonderful thing under the heavens. Here he shows that by this greatest of all powers, which is attributed to the' Father, all things were made from nothing, unlike the things made by an artisan which require some kind of material.
As far as wisdom is concerned, Sirach says: The source of wisdom is the Word of God in heaven. All things came to be through him. The Word, the Son of God, is as it were the skill of the almighty Father in whom and by whom all things have been made very good. In wisdom you have made them all. And since it pertains to the wise to put things in order, it is because of him that everything is harmoniously arranged; it is because of him that the universe is beautiful and that divine providence governs the world. In wisdom you have made them all.
The world is a book, written both within and without, which instructs us about wisdom. It instructs us about the wisdom of the divine mystery, as the letter to the Romans says: Since the creation of the world the invisible attributes of eternal power can he perceived in what God has made. It also instructs us about wisdom in action, as we can read in the book of Job: Ask the beasts to teach you, and the birds of the air to tell you; or the reptiles on earth to instruct you, and the fish of the sea to inform you. For everyone can perceive how God provides for creation. God never abandons it, continues to communicate with it, makes the earth and trees fruitful, is never idle, and offers countless testimonies to us concerning the qualities necessary for living well. And so in wisdom you have made them all to give us wisdom.
Concerning the immeasurable kindness of God, Saint Augustine tells us That this is clearly evident from all that God does for us, all done with great power and wisdom. And so the prophet adds: The earth is full of your creatures. We are the earth, we come from the earth, we return to the earth, we cultivate the earth, and we live from the earth. And this earth is filled with God's creatures.
God possesses all that is of earth, all that is of heaven and all that is divine. With all of this God fills the earth, that is, the human race. For God gives us the things of earth for our use: You have put all things under our feet. God gives us the things of heaven, that is, the angels, as servants: Are they not all ministering spirits sent to serve? What greater possession does God have than the Son! We were filled up with God, when the Word became flesh. God so loved the world, that is, "us," that he gave his only Son. And so one can clearly say: The earth is full of your creatures.
Alternative Second Reading
From the Life of Saint Antoninus by Francesco Castiglione.
"Concerning the pastoral practice of Saint Antoninus."
Antoninus served as bishop for thirteen years and was admired by all. First of all, he only wanted a very small household which would just be sufficient to take care of his needs, rather than a large one. Ridding himself and his staff of everything pretentious and luxurious both in food and in clothing, he had no furniture, no trappings, no gold or silver vases, no dogs or horses, such as many clerics had. He kept only one small mule at home for use in extreme necessity and even this had been given him as a gift. He used to say that it was not fitting for a prelate to consume the property of the poor for feeding animals or for some other superfluous luxury.
He left the task of collecting income and produce as well as the administration of his entire household to a single treasurer, and reserved pastoral affairs for himself. He ordered his whole household, whom he often encouraged to live in the fear of God, to be fed with the best food, while always avoiding excess.
Antoninus himself ate ordinary food and in fact paid scant attention to food at all. He always rose in the night with the intention of anticipating the Matins bell of the cathedral. When, with great attention and elevation of mind, he had finished the rest of the divine office with his clerics, he would devote the remaining time until nine o'clock in the morning, to spiritual reading or to writing books.
At nine o'clock he would celebrate Mass, which he never omitted except for some very serious reason. Once Mass had been celebrated, he spent the remainder of the day, until late into the night, at his pastoral duties, except for the time that he had to concede to the needs of the body.
Every case of importance in the city was brought to him and the laity as well as clerics had recourse to him, since by common consensus he war, considered to be the best and the fairest of judges. Each day his house war, crowded with a great number of pious folk, some of whom received alms, Fin he was accustomed to distribute all his property to the poor, and some of whom received sound and true judgments From him on doubtful matters.
So great was his acquaintance with the sacred writings, so great was his knowledge, and so extensive his experience in giving advice, that not only the townspeople, but even numerous foreigners, princes and prelates, would seek his counsel in important matters. For this reason at an early date he had begun to be called "Brother Antoninus, counselor;" this was his usual nickname before he became a bishop.
MAY 12
Blessed Jane of Portugal
Nun and Virgin
Blessed Jane, the only daughter of Alphonso V of Portugal, was born in Lisbon in 1452. For a time she served as regent of Portugal during her father's absence, but had little taste for the life of the royal court. She desired to embrace religious life and despite the violent opposition of her brother and father, she entered the Dominican monastery of Aveiro in 1472. Dedicated to prayer and penance she lived for the conversion of sinners and the liberation of the Christian captives in Africa. She lived a life of humility and simplicity and died at the monastery on May 12, 1490.
MAY 13
Blessed Imelda Lambertini
Nun and Virgin
Blessed Imelda, a member of the noble Lambertini family, was horn at Bologna about 1321. At the age of nine she was placed in the Dominican monastery at Val di Pietra, near Bologna. Her status there is uncertain, although she wore the habit of the nuns. She had a special devotion to the eucharistic presence of our Lord, but because of her age was not allowed to actually receive communion. She was consumed with so great a longing to be united with Jesus in the Eucharist that she merited to communicate miraculously. According to tradition she died in an ecstasy of love on the feast of the Ascension, May 13, 1333. Pope Pius X named her patron of first communicants.
MAY 15
Blessed Giles of Portugal
Friar and Priest
Blessed Giles was born at Vouzella, near Coimbra, Portugal, about the year 1184. Although destined for a church career by his father, Giles was more attracted by medicine which he studied and taught at Paris. According to tradition he was converted from a dissolute life through the intervention of the Blessed Virgin. He entered the newly-founded Order of Preachers at Valencia around 1224 and became a celebrated preacher and an able superior. Noted for his humble service to his brethren, he died at Santarem on May 14, 1265.
MAY 15
Blessed Andrew Abellon
Friar and Priest
Blessed Andrew was born in 1375 at Saint Maximin, France, and received the habit at the priory of St. Mary Magdalene there. He was outstanding for his teaching, for his preaching throughout Provence, and for his zeal in restoring regular observance. In addition he exercised his talents as an artist in many of the Dominican churches of southern France. He died at Aix-en-Provence on May 15, 1450.
MAY 19
Blessed Francis Coll Guitart
Friar and Priest
Blessed Francis Coll was born at Gombreny in the Catalan Pyrenees in 1812 and, after studying at the diocesan seminary at Vich, entered the Order at the priory of Gerona in 1830. In 1835 the anticlerical government closed the house of studies at Gerona and dispersed the Dominican students. From that day until his death he maintained a heroic fidelity to his Dominican vocation without the support offered by Dominican community life. Eventually he was ordained at the diocesan seminary at Vich in 1836. After several years of parish ministry he pursued itinerant preaching along with his friend Saint Anthony Claret. He founded the Dominican Sisters of the Annunciation to teach the children of the poor in the villages where he preached. In December, 1869, Blessed Francis suffered a stroke which left him completely blind. He died at Vich on April 2, 1875.
MAY 21
Blessed Columba of Rieti
Sister and Virgin
Blessed Columba was born in Rieti, Italy, in 1467. She was clothed with the habit of the Sisters of Penance at Rieti. Following in the footsteps of Saint Catherine of Siena, she showed an admirable charity towards the poor, the sick and the dying. In Perugia she founded a convent of sisters where she made profession and became prioress in 1490. There she was noted for her work of reconciliation for which she received the name "Dove of Peace." She died there on the feast of the Ascension, May 20, 1501.
MAY 24
Translation of Our Holy Father Dominic
Memorial
This memorial celebrates the first translation of the remains of Saint Dominic, who had been buried in the church of Saint Nicholas of the Vineyards at Bologna. Many people were healed at his tomb, yet his brethren were reluctant to acknowledge these miracles. Finally at the urging of Pope Gregory IX, Dominic's remains were moved to a marble sepulcher. This translation took place on Pentecost Tuesday, May 24, 1233, and marked the beginning of the canonization process; upon its completion Gregory IX canonized Dominic on July 3, 1234. In 1267 Dominic's remains were moved to his present tomb.
Second Reading
From the letters of Blessed Jordan of Saxony.
"The translation of our Holy Father Dominic, May 24, 1233."
[To all the brothers of the Order of Preachers whom he loves in the beloved Son of God, Brother Jordan, humble Master and Servant of the same Order, wishes health and eternal joy.]
In its unsearchable wisdom the divine goodness is often accustomed to delay the manifestation of virtue, not that it might slip into oblivion, but rather that after having been hidden, it may be revealed more abundantly at an opportune moment. Whether God wished to so provide greater benefits for the Church or whether for some other reason, certain brothers whose simplicity outweighed their prudence decided that it would be quite sufficient if the glory of Saint Dominic, the servant of the Most High and the founder of the Order of Preachers, were known to God alone. They decided it was not worth the effort to bring that glory to the attention of others.
However, some thought otherwise, but offered no opposition since they were fainthearted. So it was that for nearly twelve years the glory of our blessed Father Dominic remained hidden, with little regard for his holiness. The treasure was hidden and of no use to anyone. Dominic's virtue had been demonstrated many times, but it had been covered over by the negligence of his sons.
But then the wonderful day dawned to celebrate the transfer of the remains of this illustrious doctor. The venerable archbishop of Ravenna and a large number of bishops and prelates were present, as well as a vast multitude of people from different regions who were giving remarkable witness by their devotion. Present also was the militia of Bologna, who would not allow this most holy body to be removed from their care. The anxious brothers stood about; the timid grew pale and prayed and, although they had nothing to fear, they were seized with misgivings. They feared that the body of Saint Dominic, which had laid lain in a mean tomb exposed to the elements, would be found eaten by worms and giving off a foul odor, a circumstance that would diminish the devotion of such important persons. The bishops approached devoutly, the workers applied their tools, and the stone that had been firmly cemented to the sepulcher was removed. Inside the tomb was the wooden coffin, just as it had been placed there by the venerable Pope Gregory when he was bishop of Ostia. A small opening was visible in the coffin.
As soon as the stone was taken away a wonderful odor poured out from the opening and its fragrance caused astonishment among those present. They were amazed and overcome with wonder at this strange event. Everyone shed tears and feelings of joy, of fear and of hope rose in all hearts. These extraordinary occurrences moved all who smelt the sweetness of this wonderful scent. We ourselves have also smelt the sweetness of this perfume and we bear witness to what we have seen and smelt. Although we eagerly remained for a long time near the body of Dominic, we were unable to sate ourselves with such a great sweetness. If one's hand, or a belt, or some other object touched the body, the scent emanated from it for some time.
The body was carried to the marble sepulcher where it was to rest and the perfume encompassed it. This marvelous aroma, which the holy body breathed forth, was evidence to everyone how much the saint had truly been the aroma of Christ.
The archbishop celebrated the solemn Mass. It was Pentecost Tuesday, and the choir intoned the introit of the day: "Receive the joy of your glory, giving thanks to God who has called you to the heavenly kingdom." The brethren joyfully regarded these words as a witness from heaven. The trumpets reverberated, the faithful lit countless candles, the procession went forward solemnly, and on all sides the acclamation sounded: "Blessed be Jesus Christ! "
[ All this was done in the city of Bologna, on the 24th day of May, in the year 1233, while Gregory IX occupied the Roman See and Frederick II was emperor. May it redound to the honor of our Lord Jesus Christ and of blessed Dominic his most faithful servant.]
MAY 27
Blessed Andrew Franchi
Friar and Bishop
Blessed Andrew, a member of the noble Franchi Boccagni family, was born in Pistoia, Italy, in 1335 and at the age of fourteen entered the Order in Florence. He worked to restore regular observance after the plague of the Black Death. As bishop of Pistoia he was an active promoter of peace among the people and was known for his personal austerity and his preaching. He had a special devotion to the Infant Jesus and his Mother. He resigned his office in 1400 and retired to the priory of Pistoia where he died on May 26, 1401.
MAY 28
Blessed Mary Bartholomew Bagnesi
Lay Dominican and Virgin
Blessed Mary Batholomew Bagnesi was born in Florence on August 15, 1514, and there received the habit of a Sister of Penance in 1547. For forty-five years she was confined to her bed and with great courage bore the pains she suffered. By her spirit of faith and acceptance of God's will, she was able to encourage and console many who came to her. She died on May 28, 1577, and was buried at the Carmelite monastery in Florence.
MAY 29
Blessed William Arnaud
Friar and Priest and Companions, Martyrs
Among the eleven martyrs commemorated this day, three were Dominicans. They were part of a band of preachers whose success at Avignonet, to the southwest of Toulouse, induced a number of Albigensian heretics to ambush the group and treacherously murder them on May 29, 1242. As they died they gave witness to the faith by singing the Te Deum. The Dominicans in this group were: Blessed William Arnaud, one of the first Dominicans to be appointed an inquisitor in the diocese of Toulouse; Blessed Bernard of Rochefort, a Dominican priest; and Blessed Garcia d'Aure of Orense, a cooperator brother.
MAY 30
Blessed James Salomonio
Friar and Priest
Born in Venice of the noble Salomonio family in 1231, James gave his patrimony to the poor and entered the Order of Preachers at the age of fourteen. He lived most of his Dominican life at Forli where he was known for his austere and virtuous life. Because of his charity to the poor he was called "Father of the Poor." He died on May 31, 1314.
JUNE 2
Blessed Sadoc,
Friar and Priest, and Companions, Martyrs
According to tradition Blessed Sadoc received the habit from Saint Dominic himself and at the General Chapter of Bologna in 1221 was chosen to accompany Master Paul of Hungary, who had been commissioned to establish a province in Hungary. Later Blessed Sadoc moved on to Poland where he preached the gospel for nearly forty years. In 1260 he and the forty-eight members of the Dominican community at Sandomierz were martyred by the Tartars as they were singing the Salve Regina at Compline. The custom of singing the Salve Regina at the deathbed of Dominicans stems from this incident.
JUNE 4
Saint Peter of Verona
Friar, Priest and Martyr Memorial
Saint Peter was born at Verona, Italy, around 1205 of Manichean parents. While a student at Bologna, he entered the Order of Preachers, receiving the habit from the hands of Saint Dominic. Full of zeal for the purity of the faith he preached the word of God and brought many people back to the true faith. His concern for the growth of the faith among the laity led him to establish the Confraternity in Praise of the Blessed Virgin Mary and the Association of the Faith. He earnestly promoted community life and served the brethren as prior. Towards the end of his life he received the office of inquisitor, a ministry which he carried out to great effect. On April 6, 1252, while returning from Como to Milan he was set upon by a group of heretics and was fatally stabbed. As he lay dying on the roadway, he wrote on the ground with his own blood his final testament to the Catholic doctrine which he had so staunchly defended in life: Credo in unum Deum.
Second Reading
From the bull of canonization of Saint Peter of Verona.
"Peter mounts the Rock who is Christ to receive a well-deserved crown."
A cry is heard -- the voice of blood poured out. Like a trumpet heralding this illustrious martyr it blares forth. The earth, as though bathed in a blood-like sweat, cannot keep silent. Here are the signs of the true faith that the heavens rejoice and the earth exults because of the great joy that overcomes them. Mother Church is swept along by great rejoicing. And what reason she has for her gladness!
She is right to sing a new song to the Lord, a hymn of endless praise to her God. The catholic people are justified in clapping their hands and lifting them up to the Most High, shouting and rejoicing with full voice. The Christian assembly can sing to its Lord. From the garden of faith a ripe fruit has been plucked and brought to the table of the King of the ages. From the vine of the Church a new wine has poured into the royal cup. The fertile vine-branch, cut off by the soldier's hand, has borne fruit in abundance because it was closely united to the true vine.
A red rose has sprung up in the garden of the Order of Preachers. In the workshop of the Church a stone has been selected, polished and placed in the walls of the Jerusalem on high. There is great joy in heaven and all the saints rejoice in celebrating so great a feast.
The reason for this festival is blessed Peter of the Order of Preachers. He chose the more sure path of life and gave himself to the service of God. He strove to live in accord with the gospel; this was the aim of everything that he did. He chose the direct and light-filled path, the firm Rule of his Order, to be conducted, directed, led and introduced to that repose which follows upon exertion. With this Rule, preceded by faith and with charity as a companion, for nearly thirty years he went forth to defend the faith which burned in his heart. And so, firmly established on the rock of faith and finally dashed upon the rock suffering, Peter mounts the Rock who is Christ to receive his crown.
He wished to die for the faith and with persistence he would often ask the Lord that he not be permitted to leave this life without having drunk from the cup of suffering. -He was struck down by a sacrilegious act while carrying out the ministry of Christ and he did not cry out, but bore everything with patience. He commended his spirit to God saying: Into your hands, O Lord, I commend my spirit. Then he began to recite the Creed, preaching it without ceasing,
even as he lay dying.
Thus the grain of wheat fell to the earth, was pressed down by the hands of infidels, died and brought forth a fruitful ear. Thus the grape, placed in the winepress, produced wine abundantly. Thus the grain was winnowed and brought into the granaries of the Lord. Thus the aromatic herbs, when broken, spread their perfume. Thus the kingdom of heaven is seized by the violent. Thus the saints obtain the sublime kingdom through faith.
Alternative Second Reading
From a letter of a certain brother Romaeus (or Roderick) of Atencia to Saint Raymond of Penyafort.
"He offered his praise and his life to the paschal victim."
When for the sake of the faith Brother Peter had to go from Corno to Milan on the Sunday after Easter, he began his journey the preceding Saturday After receiving the blessing, he wished to start out early in the morning, but suddenly the thought came to him that he should celebrate the Mass of the Resurrection before he set out. So he cast himself at the feet of one of the brothers who was to accompany him, something he frequently did when making his confession, and confessed at greater length and in greater detail than usual. The aforesaid brother has recounted this in his own words. When Mass had been devoutly celebrated, he set out together with three of the brethren and, as the brethren said afterwards, throughout the journey he did nothing but recount with devotion the severe sufferings of certain martyrs. When he had finished his long account, he began, much unlike himself, to sing the Victimae paschali laudes in a loud voice. Immediately Brother Dominic, who was soon to join him in suffering, joined in. When another brother named Conrad tried to harmonize at the fifth in the same chant, Brother Peter turned kindly to the brother and said: "Please let me and Brother Dominic sing alone, because you are singing discordantly." So the two sang the whole sequence in a loud voice while the other brother kept still.
When they had finished, it was mealtime and they entered a certain fortified village called Meda in the diocese of Milan and there they separated to eat, so as not to burden their hosts. Two of them went to one place, while Brother Peter and Brother Dominic went off to a certain monastery where, finding a meal prepared, they ate quickly. Then, after sending word to the other two brothers that they had finished and that they should follow them when the two had finished their meal, Brother Peter set out, hastening to his crown.
When they reached a hill about two miles from the village, two mercenaries -- who were really ministers of Satan -- were lying in wait. Seeing the brethren from a distance, they discussed killing them. But one of them, struck by remorse and horrified at the thought of consenting to such a crime, left the other and ran back quickly to the aforesaid village. There he met the other two brothers on the read and tearfully disclosed the whole wicked scheme. Then the brothers started running to save Brother Peter, but by the time they arrived, the other minister of Satan had already cruelly slain him with five blows
of a billhook.
As his companion who survived for six days testified, when Brother Peter was being struck, he followed the example of the Savior and did not murmur or defend himself or flee. Rather he endured steadfastly, graciously forgave the assassin's crime, prayed for him and with hands outstretched to heaven said in a clear voice: Into your hands, Lord, I commend my spirit. It was at the hour of None, at midday, that he gave up his unblemished spirit to the crucified and risen Christ.
Alternative Second Reading
From a letter of Stint Peter Martyr to the prioress of Saint Peter's in Campo Santo, Milan
"While he desired the wings of contemplation, he spent his entire life for others."
Your welcome letter made me very happy. From the tenor of it I gather that you progress daily from strength to strength and so have won the prize of your monastic combat. You have climbed up the mountain of sacrifice, while I still dwell in the valley of care, and have spent most of my life for others. You soar above all this on the wings of contemplation, but the glue of concern for others so holds me fast that I cannot fly. Woe is me, for my exile is prolonged. Who will give me the wings of a dove to fly away and find rest? In everything I sought a resting place, in everything I have found distress and sorrow. The only rest is in the inheritance of the saints, of which it is written, This is my resting place forever. But I cannot see the freedom of the children of God which I desire and long for, nor can I breathe that air of freedom.
My dearest sister, help me with your prayers. As Job says, My days are passing. There is no returning from the way I am going. I am not far from that limit which has been set for all flesh. My gray hairs already proclaim my final hour. Therefore, dearest sister, please pray for me; in your most intimate tears, make a remembrance of me and offer it in the sight of the Son of God. I know that the persistent prayer of the just is very powerful, and that the intercession of another achieves what our own prayers do not.
My dearest sister, Christ chose you to be his servant, to serve him in your ministry of prayer and to make your sisters pleasing to the Lord, followers who perform good works. Form them by your words and your example of prayer. Put aside all that is vain and strive to fulfill your ministry by your way of life. Clothe yourself in holiness, so as to render devoted service to him who is the Holy of Holies. I beg you, be beyond reproach in managing your funds, modest in your speech, discerning in what you command, quick to help others, sound in the advice you give, circumspect in responding to others, and inclined towards patience. Be considerate of the older sisters and gentle to the younger ones. Be kind to your equals, firm with the proud, kind to the humble, merciful to the penitent, unyielding to the obstinate. The greater the title you bear because of your position, the more glorious it will be for you if you can surpass others in holiness.
My dearest sister, I have offered you this bit of advice, not because you need any encouragement from me, but to help you run more earnestly towards the prize and reward, and hasten to enter the house of God and the house of Saint Peter, with all your and my dearest sisters. Thus, when I visit you after the Chapter, I will be fully content to see your habit and your religious life. I intended to visit you, but certain recent events have prevented me from doing so. I am on my way to the Chapter with brother Ulrich, and I commend you all to God until I come. And I will come soon.
Brother Ulrich greets you in the Lord and commends himself to your prayers.
JUNE 8
Blessed Diana and Blessed Cecilia
Nuns and Virgins Optional Memorial
Blessed Diana, a member of the powerful d'Andalo family, was born at Bologna at the beginning of the thirteenth century. Attracted to the Order by the preaching of Blessed Reginald, Diana overcame the strong objections of her family and in 1222 with the help of Blessed Jordan of Saxony founded the Monastery of Saint Agnes where she lived until her death in 1236. There letters which Blessed Jordan wrote to her are a splendid testament to the spirituality of the Dominican family and to the association of brothers and sisters within the Dominican family.
Blessed Cecilia was born at Rome around 1200 of the noble Caesarini family. In 1220 Pope Honorius III asked Saint Dominic to reform several Roman monasteries, among them Santa Maria in Tempulo of which Blessed Cecilia was a member. According to tradition she was the first to express enthusiasm for the project and the first to receive the habit from the hands of Saint Dominic at the new Monastery of Saint Sixtus. In late 1223 or early 1224 she and three other nuns were sent to the Monastery of Saint Agnes in Bologna to help with the new foundation. To her we are indebted for our only description of the physical appearance of Saint Dominic. She died around 1290.
Second Reading
From a letter of Blessed Jordan of Saxony.
"Apply yourself to piety."
[ Brother Jordan, useless servant of the Order of Preachers, to Diana his beloved sister in Christ. May she rejoice without end in the joy and bliss of paradise.]
Beloved, you see how with the help of God's grace, and accompanied and followed everywhere by your prayers and those of my other daughters, I have arrived in Paris after a pleasant journey, safe and in good health. Now I hasten to write to you that you may at least have the consolation of a greeting, by letter, since for the time being I cannot console you by being with you and talking with you.
But you, my daughter, and all the other sisters who are your daughters and mine in the Lord, should apply yourselves with every effort, not so much to bodily penances, in which the measure of wisdom and prudence can easily be exceeded, but rather to a life of virtue. Apply yourselves to the work of piety which in the words of the apostle is valuable in every respect. Let your hearts always be filled with a burning desire for the blessed city of the saints in heaven, that glorious storeroom of perfect joy and gladness, that abode refulgent with the radiance of utter beauty, far exceeding human understanding: a realm truly divine, worthy to be the dwelling place of those created in the image and likeness of God.
May the loving thought of the Bridegroom be constantly in your minds. Do all you can to make your beauty perfect before him, ridding yourselves of any stain or blemish, however small, that might offend his gaze. May your hearts be pure and your lives innocent. In all that you do be of one mind and heart, in peace and concord, in unshakable love, and in that loving humility which is the guardian of all good things. Thus, while your soul finds deep and listing delight in the life of holiness, it may itself be a source of delight to the Son of God who is blessed for ever and ever, amen. Farewell.
Pray for me. Greet the sisters, my beloved daughters in the Lord, and :ask them to pray for the students of Paris, begging the Lord to open their hearts :and prepare them for a swift conversion. Pray that those who have already amide good resolutions may faithfully carry them out and so persevere to everlasting life. Farewell.
Brother Archangel and Brother John greet you. Greet also the conversae of Saint Agnes, the familiares, and those ladies who have become its friends. Farewell.
Alternative Second Reading
From the Chronicle of the foundation of the Monastery of Saint Agnes at Bologna by a contemporary writer.
"Diana began to love blessed Dominic with all her affection."
In the year of the Lord 1218, Friars Preachers were sent by Saint Dominic from Rome to Bologna. On their arrival they asked Brother Rudolph for the Church of Saint Nicholas, known as Saint Nicholas of the Vines because of its location. The brother in question was at that time the priest of that church. This, however, was the property of the Lord d'Andalo, the father of that most illustrious woman, the Lady Diana. The said Lord d'Andalo did not wish to give the aforementioned place to the friars, but at the request of the Lady Diana, who was later to found the Monastery of Saint Agnes, he gave his assent and handed it over to them. There the friars built a house and a cloister, and by the grace of Christ they began to grow in numbers.
Meanwhile, since Master Reginald had come to Bologna and was preaching the word of God with great fervor, this Lady Diana, moved by the Holy Spirit, began to disdain the pomp and vanity of the world and to frequent the company of and speak with the Friars Preachers. As a result, when blessed Dominic came to Bologna, she began to love him with all her affection and to speak with him about the salvation of her soul. Finally, a short time later she made profession in his hands.
Encouraged by her example, many noble women and illustrious matrons of the city of Bologna, began to visit the Friars Preachers and converse with them about the salvation of their souls. As a result, the devotion of noble knights and their women relatives was awakened and they began to assist and revere the brethren.
In the meantime Diana, mindful of her vow, began to speak with blessed Dominic about how she could fulfill it. And so on a certain day, blessed Dominic called his brethren together and asked their consent to build a convent for women that would belong to the Order in name and in fact. When the brethren had given their opinions, the blessed man himself turned to prayer, as was his custom. Some days later after the chapter prayer, he said: "Brothers, it is entirely fitting that a convent for women be built, even if the building of our own house must be put off."
When blessed Dominic was about to leave Bologna he entrusted four brothers with this task, namely Master Paul of Hungary, Guala, who later became bishop of Brescia, Ventura of Verona, who later became prior provincial, and Brother Rudolph of Faenza.
The Lady Diana resided at the home of her father in body, but not in spirit. When fear of her parents prevented her from fulfilling what she desired and had promised blessed Dominic, namely to build a monastery for women that would belong to the Order in name and in fact, on a certain day she said she wished to visit the monastery of Ronzanum. Accordingly she set out for the monastery with much show and pomp and upon arrival immediately asked for the habit and received it. When the group of women who had come with her realized this, they quickly sent a message to the city. At once a large crowd of people gathered, went to the monastery and removed her with such force that they broke one of her ribs. In this weakened condition she stayed at her father's house for nearly a year.
Holy Father Dominic was in Bologna at the time and, when he heard how injured she was, he was filled with compassion and sent her letters secretly, for her parents would not permit her to speak with anyone unless one of her relatives was present. In the midst of all this blessed Dominic died and entered eternal happiness. When Sister Diana had recovered a little, she escaped and went to the aforesaid monastery. Thereupon her desperate parents let her go. She remained in that monastery from the feast of All Saints until the week within the octave of the Ascension. While she was there, Master Jordan of happy memory, who had been provincial of Lombardy at the time, together with the brethren to whom blessed Dominic had entrusted this task, faithfully helped her to carry out her long desired plan.
Once a small house had been built, the brethren came for her and brought her and four other women of Bologna to it. This happened in the year of the Lord 1223, within the octave of the Sunday after Ascension. On the feast of the apostles Peter and Paul, they received the habit of the Order from the aforesaid father, Master Jordan.
Master Jordan of happy memory wanted four sisters to be brought from Saint Sixtus with the permission of the Supreme Pontiff to teach them the way of religious life. Thus four sisters who had made profession in the hands of the blessed Dominic and had received the habit from him came to the Monastery of Saint Agnes. They stayed with them until they died, helping them by the great vigor of their holiness. Sister Cecilia, who was one of those sisters, is still alive today.
JUNE 10
Blessed John Dominic
Friar and Bishop Optional Memorial
Blessed John was born at Florence around 1357 and received the habit at the priory of Santa Maria Novella at the age of seventeen. He assisted Blessed Raymond of Capua with the reform of the Order and became known as the "principal restorer of regular observance in Italy." Concerned about questions of faith and morality which the humanism of his day posed for the faith, he wrote a treatise on Christian education, the Lucula noctis. During the Western Schism he assisted Pope Gregory XII as a counselor and then as archbishop of Ragusa and cardinal of Saint Sixtus. He played a significant role at the Council of Constance. Pope Martin V sent him on a mission to Bohemia and Hungary to deal with the Hussite heresy and while there he died at Buda on June 10, 1419.
Second Reading
From the treatise On the Love of Charity of Blessed John Dominic.
"But the greatest of these is charity."
Faith and hope are at work only in the human person, but charity is at work in God. Faith can move mountains; charity creates the mountains, the heavens and the earth. Faith urges a creature, as one who is capable of loving, to make every effort to attain paradise. Charity entreats God, who is aflame with love, to descend to earth to enable humankind to reach heaven by means of God's own charity.
[ Faith says to humanity: Serve God as is fitting. Charity says: O God, take on human flesh and serve humanity, which is in your debt beyond what it possesses. Faith says to humanity: Strike the heavens and open them for yourself. Charity says: O God, break the heavens so that humanity may find them open. Faith teaches us to die for love of God; charity invites God to die for us and invites us to die for our God. Faith reveals God from a distance; charity brings humanity to God, for charity made God take on human flesh and makes humanity take on divinity. ]
Faith may be compared to a noble lady who only reigns here where we. have no abiding city, but who looks for one in the future; charity is empress of heaven and earth. Faith is an inhabitant of the country; charity is a city dweller. Faith rules over a multitude of lowly creatures; charity commands the angels. Faith is above its servants; charity is above its beloved children and the saints.
Give this some thought. If a world such as ours were located in the sun, how would this world be lighted, warmed, gladdened and governed? It certainly would not be by the sun's rays, but only by its essence, since the sun would include the entire world in its essence. But the sun does not light, warm, gladden or govern our world by itself, since it cannot come to us of itself, but by means of its rays which it sends us. The reason why the sun produces such effects by its rays is that it cannot come to us directly.
Consider how much more this is true of God. The Father, like the sun, produces his ray. This is the Word, eternal and essential. The Father and the Word, like the sun and its ray, produce the essential warmth, who is the Holy Spirit. Hence this divine sun is power, light and fire; Father, Son and Holy Spirit; power, truth and charity; one God and three persons. And this divine sun is all-powerful, all-enlightening and all-burning -- not three powers, but one power; not three lights, but one light; not three fires, but one fire.
Nevertheless, a doubt may arise here. Since we said that we are all in (god and that God is charity, from this it would appear that we are all in charity, and so are all in truth and in that true power. This is false because few are in charity, while many are in error and falsehood and a rather large number are weak and frail.
Let me respond first of all by giving some examples. There are many fish in the sunlight, but, since they are covered by water, they receive no warmth. There are many blind persons who walk in light, but do not see. There are many vessels which contain food, but they do not eat. Hence it is not enough simply to be in a place to share in the inherent power of that place; a proper receptivity is necessary. A sick person may eat without deriving benefit from the food; a dead person may be placed in a fire, but does not feel its warmth. A person standing in the sunlight who is continually showered with cold water will not get warm and will always be shivering.
And so, although we may be in the divine fire, which does not warn the body but the soul, we do not benefit from this divine fire, if we continue to pour the hail of the flesh, the ice of the world, and the wind of temptation on our souls. From what has been said it is necessary to keep the soul apart from these things, lest anyone remain hidden from its warmth, as the psalmist says.
Alternative Second Reading
From the treatise of Blessed John Dominic On the Binding Force of the Constitutions of the Order of Preachers.
"By the profession formula we make our promises to God, to Blessed Mary and to Saint Dominic who are given as a pledge of our faithfulness."
To the question "Whether the Constitutions of the Friars Preachers bind those making profession" we must undoubtedly say "yes." This is evident from the text itself which gives ordinations and commands and enjoins and prohibits certain things, but we also know this from reason.
Indeed, in the prologue to the Constitutions we read: "We do not wish these constitutions to bind under sin, but only under the penalty, except in cases of a formal precept or of contempt." In general a person is bound to what concerns one's own well-being and fair treatment, rather than that of one's neighbor.
My question is: "What is implied by profession, first of all, when the. formula reads: "I promise obedience to God?" It will not mean, will it, "I promise obedience to God and the other saints who are mentioned, according to the Rule and Constitutions," or simply "I am obligated anew to obey God?" In the first interpretation one places a limiting law on God, that is, it implies that God cannot demand anything except what is written in the Constitutions. In the second interpretation a person is bound by vow to keep the Rule and Constitutions. The first is nonsense; the second is frightening and too heavy an obligation.
Whatever may be thought of the obedience promised to God by profession, what shall we say of making profession to the glorious Virgin, when we say "and to blessed Mary?" If this phrase refers to past or future commands of hers, it is impossible to know to what it pertains.
Finally, the formula adds: "and to Saint Dominic." Would that we might believe that we are professing to follow the wishes of our Blessed Father Dominic as expressed in his life and words! Then the far-flung Order of Dominic would flower with roses and lilies, with violets and crocuses. Then would the Order give off a sweet fragrance like that of cinnamon and balsam, continually sending up from the desert a column of smoke from the crushed trains of myrrh and incense, that is, the lives of its members.
Therefore, let us say that by the profession formula these three persons are offered as surety for the promise and given as added witnesses or guarantors to the one receiving the profession, as was the practice in spiritual contracts in the Old and New Testaments. It is a violation and negation of profession if, after calling these three to witness, one does not keep what was promised; rather it calls down their judgment upon such a person.
See how significant it is that one about to make profession of the three vows with friends close at hand, only calls upon these three -- God, the Blessed Mary and Saint Dominic, and not Saint Augustine, according to whose Rule one makes profession in the first place. As regards poverty, we know that Saint Augustine was not without possessions; as far as chastity is concerned, he was not chaste before his baptism for he had a son Adeodatus by a concubine; and as regards obedience, he was not a subordinate, but a prelate in charge of others.
[ The three to whom the promises are made were remarkable in keeping the three vows.
This is evident from the fact that, as far as poverty is concerned, the Man-God had nowhere to lay his head; as regards chastity, he was a virgin, born of a virgin; as regards obedience, he came not to do his own will but the will of his Father.
Regarding the second witness, Mary, the following should be noted. As a young child and in her youth she submitted to the teaching of the high priest, an evidence of her obedience; she did not know man, but was always free of man's bed, a testimony to her chastity; and she loved poverty so much that she did not have the means to purchase a lamb as an offering for her Son, although she had a short time before been given gifts by the Magi.
The third witness, Blessed Dominic, is a shining example of profound poverty. He preserved his virginity into old age. Such was his progress in obedience and his fervent love for it that, although filled with wisdom and the Holy Spirit, he was unwilling to write a rule. Instead he chose one already written in order to obey before he was obeyed. He was always renouncing the leadership of the Order for he was eager to be subject to his brethren through the saving good of obedience. ]
JUNE 12
Blessed Stephen Bandelli
Friar and Priest
Blessed Stephen was born at Castelnuovo in Scrivia, Italy, in 1369 and received the habit at Piacenza. He taught philosophy and theology at the University of Pavia, but was especially known for his preaching and his ability as a confessor. So fiery was his preaching that people acclaimed him another Saint Paul. He died at Saluzzo on June 11, 1450.
JUNE 18
Blessed Osanna of Mantua
Lay Dominican and Virgin
Blessed Osanna Andreassi was born at Mantua in 1449 and received the habit of the Sisters of Penance of Saint Dominic as a young girl. With great wisdom she blended the practice of good works and the pursuit of secular occupations with a life of contemplation. She enjoyed many extraordinary mystical graces during her life and many came to her for advice and consolation. She died on June 18, 1505.
JUNE 20
Blessed Margaret Ebner
Nun and Virgin
Blessed Margaret Ebner was born in 1291 at Donauworth in Bavaria and made her profession at the Dominican Monastery of Maria Medingen in 1306. By her own account her true conversion to God began in 1311 when she was twenty years old. Soon after she became, seriously ill and was bedridden for nearly thirteen years. These years of suffering and prayer brought her to the heights of contemplative union with God. She became one of the more prominent of the Rhineland mystics, known to both John Tauler and Henry Suso. She loft an account of her mystical experiences in her Spiritual Journal (Revelationes) and wrote a treatise on the Lord's Prayer. She died on June 20, 1351.
JUNE 23
Blessed Innocent V
Friar and Pope
Peter of Tarentaise was born in Savoy around 1224 and as a young man entered the Order at Lyons. He was sent to study at Paris where he took the master's degree and was given a chair at the university. Together with Saint Thomas Aquinas, Saint Albert the Great, and two other Dominicans he was commissioned by the General Chapter of 1259 to draw up the first plan of studies for the Order. In 1272 he was named archbishop of Lyons and created Cardinal Bishop of Ostia. He was one of the outstanding figures at the Council of Lyons where he labored for the restoration of unity between the churches of East and West. In 1276 Peter was elected Pope and took the name Innocent. He died within five months of his election on June 22, 1276.
JULY 7
Blessed Benedict XI
Friar and Pope
Nicholas Boccasini was born at Treviso, Italy, in 1240 and entered the Order as a young man. He was renowned for both his great compassion and his love for the common life. He served as provincial of Lombardy and was elected the ninth Master of the Order in 1296. His administrative skills were noted by Pope Boniface VIII who appointed him a cardinal. Nicholas stood by the pope when he was ill-treated by Nogaret, the ambassador of the French King, Philip the Fair. In 1303 Nicholas himself was elected pope and took the name Benedict. In the nine months of his pontificate he made a great effort to bring peace to England and Germany and to reconcile France with the Papacy. He died suddenly at Perugia on July 7, 1304.
JULY 8
Blessed Adrian Fortescue
Lay Dominican, Husband and Martyr
Sir Adrian Fortescue was born in 1476 in Devonshire, England, of a family closely related to Anne Boleyn. He was a husband and father of outstanding virtue, a justice of the peace for the county of Oxford and a professed member of the Lay Fraternity of Saint Dominic at Oxford. He led an ascetic life and tried to follow God's will in all things, daily seeking the guidance of the Holy Spirit. After King Henry VIII broke with Rome, Sir Adrian observed the obligations of his religion and served the king as faithfully as he could. Although arrested in 1534, no charge was made, nor was any reason given for his subsequent release. In 1539 he was again arrested and placed in the Tower. The sentence of death was passed upon him and he was beheaded on July 8 or 9, 1539.
JULY 9
Saint John of Cologne,
Friar and Priest and Companions, Martyrs Memorial
John Heer was born in Cologne, Germany, at the beginning of the sixteenth century and entered the Order in his native city. He was sent to Holland where he served as parish priest at Hoornaer. In 1572 the Calvinist forces took the city of Gorcum and imprisoned its Catholic clergy. Saint John learned of their plight and went to minister to them, but was himself captured. For several days their captors treated the prisoners with incredible cruelty. They were then taken to Briel, Holland, where they were offered their freedom if they would deny the primacy of the pope and abandon the Catholic doctrine of the Eucharist. This they refused to do. Saint John and his companions were hanged on the night of July 8-9, 1572.
Second Reading
From the letter of Blessed Humbert of Romans On Regular Observance.
"On patience."
Arm yourselves with that patience which performs so many wonders in the saints. Even before the battle has begun victory is assured, for patience lives on the world's bitterness and takes delight in hardships. The apostles rejoiced that they had been found worthy to suffer dishonor for the name of Christ.
If we think about it, we will see that the sufferings of this present time are as nothing compared with the greatness of Christ's sufferings, with the seriousness of our sins, with the horror of everlasting torment and with the rewards of heaven.
Our early brethren, too, rejoiced over the days of humiliation and the years of trial that the Lord gave them. The example of Saint Dominic is particularly striking: he would travel through places where he knew that assassins were lying in wait singing joyfully all the while, and he preferred preaching in Carcassonne rather than Toulouse because he was honored in Toulouse and insulted in Carcassonne.
Does not Job give us an example of patience as well? For me there is no calm, no peace, no rest. To be sure, he kept his reserve to the extent that he gave no sign of impatience; he kept silent for fear of letting slip some harsh or immoderate word; he mastered the thoughts of his heart so as to maintain his soul in interior peace.
Patience is a diamond: by it the soul resists every adversity. It is a remedy: it heals every wound. It is a shield: it protects against every attack. No one will ever be able to hurt us if we have begun to take up combat against ourselves interiorly.
How well he knew the fruit of trial -- our Father Dominic who gave a reward to the people who used to insult him!
Holy Scripture helps us to see the fruit of patience when it shows us the three young men in the furnace; the fire devoured their bonds but was unable to touch them.
Building skill teaches us the same lesson, for the stone that is destined for a place of honor is cut, sculpted and set in place. And so it is with us. We are put to the test in this world that we may be set in place in the heavenly temple, where the sound of the chisel will no longer be heard. For joy comes after the sadness which we now bear for the payment of past debts, for the perfecting of grace and for the increase of our eternal glory. O labor! O sorrow! O blessed tears that the hands of the Almighty will wipe away from the eyes of the afflicted.
Jesus has said that the kingdom of heaven belongs to those who are persecuted for the sake of righteousness. since there are two aspects of persecution – the crime and the punishment, it is better to be the victim than a persecutor, for the persecutor can only hold title to his crime while the victim receives eternal glory.
Alternative Second Reading
From the Exhortation to Martyrdom of Origen.
"They shared in the sufferings of Christ; they will also share in his consolation."
If we have passed from death to life in passing from unbelief to faith, let us not be surprised if the world hates us. No one who has not passed from death to life, but still remains in death, can love them that have passed from the gloomy dwelling of death, so to speak, to the dwellings built of living stones and flooded with the light of life.
Jesus laid down his life for us, therefore, let us lay down our lives: I shall not say for him, but for ourselves, and I should think for all who will be edified by our martyrdom.
The time has come for us Christians to glory in ourselves, for it is written: We even boast of our afflictions, knowing that affliction produces endurance, and endurance proven character, and proven character hope. And hope does not disappoint, because the love of God has been poured out into our hearts through the Holy Spirit.
As Christ's sufferings overflow to us, so through Christ does our encouragement overflow. Let us eagerly welcome the sufferings Christ incurred for us; and let them overflow in us, if we truly strive for the overflowing encouragement with which all who weep shall be consoled, though not perhaps in equal measure. For if encouragement were given in equal measure to all, it would not be written: As you share in the sufferings of Christ, you also share in the encouragement.
They who share in the sufferings will be sharers in the encouragement also, according to the measure of the sufferings which they share with Christ. This you also learn from him who says with entire confidence: we know that as you share in the sufferings, you also share in the encouragement.
Furthermore, God says by the Prophet: In an acceptable time I heard you, and on the day of salvation I helped you. What time could be more acceptable than when, because of our piety towards God in Christ, we make our solemn entry in this world surrounded by a guard and, when we are led out, more like triumphant conquerors than conquered? For martyrs in Christ despoil with him the principalities and the powers and triumph with him, by sharing in his sufferings and the great deeds accomplished in his sufferings. What other day could be for us such a day of salvation as the day of so glorious a departure from here below?
I beg you: Cause no one to stumble in anything, in order that no fault may be found with our ministry; on the contrary, in everything we commend ourselves as ministers of God, through much endurance, saying, for what am I to hope? Is it not for the Lord?
JULY 13
Blessed James of Varazze
Friar and Bishop
Blessed James was born at Varazze, near Genoa, Italy, about the year 1226 and entered the Order in Genoa. He taught theology and scripture in various houses of the Order and held several positions of responsibility, including that of provincial of Lombardy. He is best known for his collection of the lives of the saints, entitled The Golden Legend, a work which had a significant influence on Western spirituality. After refusing to accept his election as Archbishop of Genoa in 1288, Pope Nicholas IV made him accept it in 1292 when he was again elected to the same position. He died on July 13, 1298.
JULY 17
Blessed Ceslaus of Poland
Friar and Priest Optional Memorial
Blessed Ceslaus was born in upper Silesia (Poland) about the year 1180. Ordained a priest in Krakow, he became the dean of the canons at Sandomierz. In 1221 while accompanying his bishop to Rome, he met Saint Dominic who received him into the Order along with Saint Hyacinth. The General Chaper of 1221 sent him and several other friars to evangelize Eastern Europe. He was instrumental in establishing the Province of Poland and particularly the priory at Wroclaw (Breslau). He died there on July 15, 1242
Second Reading
From the Life of Blessed Ceslaus, Patron of Poland.
"By word and example he taught the knowledge of salvation."
By God's favor Silesia was specially blessed with the renowned confessor Ceslaus. This country could have been offered no gift more pleasing, more useful, more God-like. As the sun is said to rise from the ocean, so did Ceslaus rise up from Poland to shed his light not only on Wroclaw (Breslau), but on all of Silesia. He emerged like a brilliant heavenly light. By his untarnished and God-like life he drew those considered hopeless to noble and upright conduct; by his exhortation he encouraged good and temperate persons; by his prayers he greatly assisted Wroclaw (Breslau).
Any virtue, any proven good work, any heavenly grace ever seen in a religious person -- every one of them appeared in Ceslaus, a man truly worthy of honor. Daily Almighty God continues to single him out more and more by wondrous signs.
Ceslaus, a remarkable model of all virtues, came to Wroclaw (Breslau) and by his own nobility of life and holy preaching he won back from base conduct and wickedness many criminals and some very corrupt individuals. He converted many to the love of Christ and the desire of living virtuously bringing numbers of them to the Order.
He was persuasive in his manner of speaking, remarkably successful in encouraging virtuous life, and earned renown and praise for his learning and eloquence. With these gifts he successfully achieved by word and example his own salvation and that of many others. It is not surprising that he was a herald of salvation, a witness of Christ, and one who gave his allegiance to Truth, the second name of Christ. All this will be to his praise.
Around the year of the Lord 1241, when Poland and Silesia were ravaged by the fury of the Tartars, he took up his station in the famous city of Wroclaw (Breslau) and with other faithful followers of Christ powerfully defended the city from the enemy's madness by his prayers. While he was at prayer a globe of fire appeared over his head, whereupon the terrified legions of the Tartars took to flight and left the city.
As he neared death Ceslaus said to his brothers: "Do not be anxious for me, my sons. I hope God, who was once the sharp observer of my cares and is now the just and merciful judge, will be kind to me. If I have finished the course of my mortal life in praise of God, as I believe, and if I have proven myself an unbeaten wrestler in this arena, God will be near to bestow the rewards and crowns. But I am concerned about you from whom I depart in body, though not in spirit. From now on I can no longer live with you day by day; I make you heirs to my entire estate and riches. These are the goods which I bring to the heavenly treasury; the night will not rob me of them, the day will add to their store."
Even today at his venerable tomb those who are suffering various illnesses are graciously delivered by his merits when they call upon his name.
Alternative Second Reading
From the Primitive Constitutions of the Order of Preachers.
"Our Order was instituted especially for preaching and the salvation of souls."
Our Rule commands us to have one heart and one soul in the Lord, so it is right that we who live under a single Rule and by a single profession should be found uniform in the observance of our canonical religion, so that the unity we are to maintain inwardly in our hearts will be fostered and expressed by the uniformity of our behavior. And we shall be able to observe this more adequately and fully, and retain it in our memories, if what we have to do is stated in writing, if we all have the evidence of the written text to tell us how we ought to live, and if no one has the right to change anything or to add or remove anything at his own pleasure, to prevent us from gradually going astray by being careless about even the smallest details.
However, the superior is to have the right to dispense the brethren in his own community whenever it seems useful to him, particularly in things which seem likely to obstruct study or preaching or the good of souls, since our Order is known to have been founded initially precisely for the sake of preaching and the salvation of souls, and all our concern should be primarily and passionately directed to this all-important goal, that we should be able to be useful to the souls of our neighbors.
When those who are suitable for it are to go out to preach, they shall be given a socius by the prior, selected in view of what will, in his judgment, be most beneficial for their manners and good name. After receiving a blessing they are to go out, behaving everywhere like upright, religious men, who desire to win their own salvation and that of others, like men of the gospel, following in the footsteps of their Savior, talking either to God or about God, within themselves or with others; they shall avoid being intimate with dubious companions.