Saint Anthony-Mary Claret, Bishop, Confessor

October 23 Today is the feast day of Saint Antony-Mary Claret.  Ora pro nobis. Saint Anthony was born at Sallent, near Barcelona on 23 Dec 1807.  He was the son of a small woollen manufacturer.  He received an elementary education in his native village.  He later wrote that, already at the age of five, my little heart trembled … Read more

Saint Wendelin of Trier, Abbot

October 22 Today is the feast day of Saint Wendelin (Wendel) of Trier.  Ora pro nobis. Saint Wendelin (Wendel) was born about 554. His father was Forchardo, the King of Scotland, his mother, Irelina, Queen. His earliest biographies, two in Latin and two in German, did not appear until after 1417. Their narrative is the following: … Read more

Saint Mello of Cardiff, Archbishop

October 22 Today is the feast day of Saint Mello of Cardiff.  Ora pro nobis. Saint Mello (Melanius, Mellon) was born at Cardiff in Great Britain, immersed in idolatry, but converted when sent on a diplomatic mission to Rome. He heard a discourse by Pope Saint Steven and immediately afterwards expressed his desire for Baptism. … Read more

Saint Ursula and Her Companions, Virgins, Martyrs

October 21 Today is the feast day of Saint Ursula and her Companions.  Orate pro nobis. Saint Ursula was born in Great Britain of Christian parents; her father, Maurus, was king of Cornubia in Scotland. Ursula was sought in marriage by a young pagan prince, but had already vowed her life and her heart to … Read more

Saint John Cantius, Confessor

October 20

Today is the feast day of Saint John Cantius.  Ora pro nobis.

The Importance of Religious Instruction

“What kind of work can be more noble than to cultivate the minds of young people, guarding it carefully, so that the knowledge and love of God and His holy precepts go hand-in-hand with learning? To form young Christians and citizens, isn’t this the most beautiful and noble minded way to make use of life, of all one’s talents and energy?”–St. John Cantius

Saint John was born at Kenty in Poland in 1403.

St. John Cantius, Confessor
from the Liturgical Year, 1903

 Kenty, the humble village of Silesia which witnessed the birth of St. John, owes its celebrity entirely to him. The canonization of this holy priest, who in the fifteenth century had illustrated the University of Cracow by his virtues and science, was the last hope of expiring Poland. It took place in the year 1767. Two years earlier, it was at the request of this heroic nation that Clement XIII. had issued the first decree sanctioning the celebration of the feast of the Sacred Heart. When enrolling John Cantius among the Saints, the magnanimous Pontiff expressed in moving terms the gratitude of the Church towards that unfortunate people; and rendered to it, before shamefully forgetful Europe, a supreme homage (Bulla canonizationis). Five years later Poland was dismembered.

John was born at Kenty, a town in the diocese of Cracow; and hence his surname Cantius. His parents were pious and honourable persons, by name Stanislaus and Anna. From his very infancy, his sweetness of disposition, innocence, and gravity, gave promise of very great virtue. He studied philosophy and theology at the University of Cracow, and taking all his degrees proceeded professor and doctor. He taught sacred science for many years, enlightening the minds of his pupils and enkindling in them the flame of piety, no less by his deeds than by his words. When he was ordained priest, he relaxed nothing of his zeal for study, but increased his ardor for Christian perfection. Grieving exceedingly over the offences everywhere committed against God, he strove to make satisfaction on his own behalf and that of the people, by daily offering the unbloody Sacrifice with many tears. For several years he had charge of the parish of Ukusi, which he administered in an exemplary manner; but, fearing the responsibility of the cure of souls, he resigned his post; and, at the request of the University, resumed the professor’s chair.

Whatever time remained over from his studies, he devoted partly to the good of his neighbour, especially by holy preaching; partly to prayer, in which he is said to have been sometimes favoured with heavenly visions and communications. He was so affected by the Passion of Christ, that he would spend whole nights without sleep, in the contemplation of it; and in order the better to cultivate this devotion, he undertook a pilgrimage to Jerusalem. While there, in his eagerness for martyrdom he boldly preached Christ crucified even to the Turks. Four times he went to Rome on foot, and carrying his own baggage, to visit the threshold of the Apostles; in order to honor the Apostolic See to which he was earnestly devoted, and also (as he used to say), to save himself from Purgatory by means of the indulgences there daily to be gained. On one of these journeys he was robbed by brigands. When asked by them whether he had anything more, he replied in the negative; but afterwards remembering that he had some gold pieces sowed in his cloak, he called back the robbers, who had taken to flight, and offered them the money. Astonished at the holy man’s sincerity and generosity, they restored all they had taken from him.

After St. Augustine’s example, he had verses inscribed on the walls in his house, warning others, as well as himself, to respect the reputation of their neighbors. He fed the hungry from his own table; and clothed the naked not only with garments bought for the purpose, but even with his own clothes and shoes; on these occasions he would lower his cloak to the ground, so as not to be seen walking home barefoot. He took very little sleep, and that on the ground. His clothing was only sufficient to cover him, and his food to keep him alive. He preserved his virginal purity, like a lily among thorns, by using a rough hair-shirt, disciplines, and fasting; and for about thirty-five years before his death, he abstained entirely from flesh-meat. At length, full of days and of merits, he prepared himself long and diligently for death, which he felt drawing near; and that nothing might be a hindrance to him, he distributed all that remained in his house to the poor. Then, strengthened with the Sacraments of the Church, and desiring to be dissolved and to be with Christ, he passed to heaven on Christmas Eve. He worked many miracles both in life and after death. His body was carried to St. Anne’s, the church of the University, and there honorably interred. The people’s veneration for the saint, and the crowds visiting his tomb, increased daily; and he is honored as one of the chief patrons of Poland and Lithuania. As new miracles continued to be wrought, Pope Clement XIII. solemnly enrolled him among the Saints, on the seventeenth of the Kalends of August, in the year 1767. (1)

Before his death, he gave absolutely everything he still had to the poor. He died in 1473, at the age of seventy-six years. The purple robe which he had worn as a Doctor was religiously conserved and always given to the venerable Head of the School of Philosophy on the day of his reception; and a promise was required of the teachers there, to imitate the virtues of this beloved Saint. He is a patron of both Poland and Lithuania; Clement XIII canonized him in 1767.

Image: Kraków St Anna Church, photo by Ludwig Schneider. (4)

Research by REGINA Staff

  1. http://catholicharboroffaithandmorals.com/St.%20John%20Cantius.html
  2. http://sanctoral.com/en/saints/saint_john_cantius.html
  3. http://traditionalcatholic.net/Tradition/Calendar/10-20.html
  4. https://commons.wikimedia.org/wiki/File:Krak%C3%B3w_Ko%C5%9Bci%C3%B3%C5%82_%C5%9Awi%C4%99tej_Anny_011.jpg

Saint Frideswide, Virgin

October 19

Today is the feast day of Saint Frideswide.  Ora pro nobis.

St. Frideswide (Fritheswith) was born about 665 near Oxford, the daughter of noble parents, sub-King Didan and Sefrida.  She was born at her father’s palace in Oxford, anmd was brought up by a governess, a holy woman named Elgitha at her father’s estate named after him, at Didcot.  

She founded a convent at the gates of Oxford – where Christ Church now stands. Aelfgar, prince of Mercia, was determined to marry her for her beauty and her inheritance, but she fled to the forests to avoid his attentions. When she returned to Oxford, Aelfgar beseiged the city, but just at the point of victory he was struck blind. For many years afterwards, she presided as Abbess of a double monastery of both monks and nuns. Some say that the origins of the University of Oxford lie in the school she established there. She was well known in her lifetime for effecting miraculous cures, and a well at Binsey – where she latterly retired as a hermitess – became known as a place of healing. She died at Binsey on 19th October 735, and was buried in her monastery, where Christ Church Cathedral now stands.

Legendary Life of St. Frideswide

Seint Fretheswyde, that holy mayde, was of Englonde;
Atte Oxenford heo was ybore, as ich understonde.
Hir fader hete Kyng Dydan, and Sefreth hete the quene –
This were hire eldren, that hure gotten hem bytwene.
Fretheswyd, hure yonge doughter, to lettre hii setten in youthe;
So wel heo spedde in six monnthes that heo hure Sauter couthe.
Swythe wel heo was byloved, of hey and of lowe;
Alle hii hadde joie of hure that couthen hure knowe.
Of the hard here was hure nexte wede.
The meste mete that heo ete was worten and barly brede,
And the cold welle water – that was hure drynke.
Now wold a knyghtes doughter grete hoker of suche sondes thynke!
The maide bysoght hure fadere to make hure nonne
In Seint Marie churche, that he hadde er bygonne.
Hire fadere was the furste man that lete the churche rere
That bereth the nam now of that mayde that lyth yschryned ther.
The king was glad of this chyld, that to clene lyf drowe.
He sende after a byschop anon hasteliche ynowe
Of Lyncolne that was tho – Edgar was his name –
To maken his doughter nonne ne thoght hym no schame.
The byschop for the kynges heste thuder he cam hymsulf
And schar hure in the nonnerie with hire felawes twelve.
A nyght, as this mayde was huresulf alon,
In hire bedes with hire sustren slepen everechon,
The fende hadde envye therof to hire goudhede
And thoght myd som gynne of goud lyf hure lede.
To hire he cam hire to fonde, in one mannes lyche
In goldbeten clothes that semed swythe ryche.
“My derworth mayde,” he sede, “ne thynke thee noght to longe.
Tyme hit is for thy travayle that thou thy mede afonge.
Ich am thulke that thou byst to: take now goud hede.
Honoure me here, and for thy servyse ich croune thee to mede.”
The fende hadde in his heved an croune of rede golde;
Another he that mayde bede, yif heo hym honoury wolde.
“Fare fram me, thou foule fende with thyn byheste!”
Heo made the croys, and he fley awey with noyse and grete cheste.
In the holy nonnerie so longe heo lyved ther
That hure fadere and hure modere both ded were.
Algar hete the king after the king Dydan;
He was king at Oxenford ychose – a wonder luther man.
He ofsende Fretheswyth, to habben hure to wyve.
Heo sede heo was to God ywedded, to hold by hure lyve.
The forward that heo hadde ymade, heo sede heo nolde breke;
If heo dude, wel heo wyste God wold be awreke.
“A foule,” heo sede, “ich were the hey King of Hevene forsake
For gyfte other for anythyng, and thee His hyne take.”
The messageres with grete strengthe wolden hure habbe ynome
And don the maide byfor the king anon to hym come.
Alle that weren ther woxen starc blynde;
Bynome hem was the myght the mayde for to fynde!
The borgeys of Oxenford sore were agaste,
And this holy maide for this men hii beden atte laste,
That heo thorw Godes grace geve hem here syght;
And thennes to the king passe that hii mosten habbe myght.
Anon hii hadden here syght thorw hire bysechyng;
Thannes hii wende, and al that cas hii toldyn the king.
The king therfor hym made wroth tho he herd this,
And in grete wrath swor his oth that he wold hire seche, ywys;
And that he hure habbe wolde. Faste he gan to yelpe
And swor that hure wocchecrafte scholde hure lyte helpe.
An angel that sulf nyght to that mayde cam
And bad hire oute of the kinges syght wende, that was so grame.
The levedy wende by nyght fram hure sustren tho
With somme that heo with hure toke – tweyne, witthoute mo.
To Temese heo yede and fonde a bote al preste, thorw Godes sonde,
And therin heo fonde an angel that broght hem to the londe.
For dred of the king heo wende, as God hit wolde,
Ne dorste heo come at non toune, to dwelle at non holde.
In a wode that Benesy yclyped ys al day
Thre wynter in an hole woned, that seylde me hure say.
 A mayde that seve yere ne myght nothing yse
Cam to hure in the wode, and felle adoun a kne.
Hure eyghen that holy mayde wysche with water of hure honde,
And as hole as any fysche that maide gan up stonde.
The king hym cam to Oxenford, wroth and eke wode,
And thoght to do the mayde other than goud.
So sone so he to toune cam, he thoghte for to fyght
And habbe this maide Fretheswythe with strengthe agenryght.
He enquered ware heo was. Me told hym sone that cas:
That heo in the wode of Benysye preveliche yhydde was.
The king rod toward the wode with hauke and with racche,
For to enserchy after this mayde yf he myght cache.
Tho this maide this yherd, anon heo bygan to fle
Priveliche toward Oxenford, that non scholde hure se;
So that heo was underyute that heo was fleynde.
After hure me wende faste; the king rod ernyng.
The mayde scaped into the toune, as hit was Godes grace.
The kinges hors spornde witthoute the gate in a wel faire place
And felle and brake the kinges necke; and that he gan awynne.
Nas ther non of his men tho that derst come withinne.
The maide holde hure ther in pes fram alle hure fon.
Glad was that myght with hure speke other to hure gon.
Of hure holy lyf me told fer and eke nere,
Into alle Englonde that me wyste nas yholde hure pere.
A wel swythe wondere cas byfelle oppon a day
Up a fyscher that in a bote with his felawes aslepe lay.
He bygan to ravien as he awoke of slepe.
Up among his felawes, wod he gan to lepe,
So that on that ther was among hem alle he slowe;
And wan he was afalle, with his teth on hym he gnowe.
Alle that myght to hym come on hym setten honde,
And uneth with muche pyne hii teyghede hym and bonde.
Al hii wer busie that foule goste to lede
Toward that holy mayde, that heo for hym bede.
The maide fourmed that croys tofor on his heved;
The bounden body felle adoune, as hit were ded.
The maide hete unbynd hym anon in al wyse,
And suth hym a Godes name hole and sounde to aryse.
Hol and sounde the man aros and hered God almyght
And that mayde that hym delyvered of that foule wyght.
As heo yede a day in the toune, a mysel heo mette.
To hure the mysel felle adoune, and on knes hure grette,
And bysoght that lady that heo hym cusse scholde.
Heo custe hym, and he was hole, ryght as God hit wolde.
Fele miracles by hure lyve of hure weren ycude,
And suth after hure deth; hii neren noght yhud.
Heo wend out of this world a morwe up Lukes day.
Now God ous bringe to the blysse that He broght that may!Amen. (4)

 

 

Image: Saint Frideswide hides from King Algar amongst swines. Part of the St Frideswide window at Christ Church. Artist: Rabanus Flavus, photo by Pruneau. (5)

Research by REGINA Staff

  1. http://liturgialatina.blogspot.com/2011/10/19th-october-st-frideswide-virgin.html
  2. http://www.earlybritishkingdoms.com/adversaries/bios/fritheswith.html
  3. http://www.berkshirehistory.com/legends/frideswide01.html
  4. http://d.lib.rochester.edu/teams/text/reames-middle-english-legends-of-women-saints-shorter-south-english-legendary-life-of-st-frideswide
  5. https://commons.wikimedia.org/wiki/File:Frideswide-2.jpg

Saint Peter Alcantara, Confessor

October 19

Today is the feast day of Saint Peter Alcantara.  Ora pro nobis.

by Father Francis Xavier Weninger, 1876

St. Peter was born in the year 1499, at Alcantara, in Spain. He became celebrated for his great piety, and the austerity of his life, and in order to distinguish him from other Saints of the same name, received the surname, “of Alcantara.” Besides other signs of future holiness, Peter, when only seven years of age, evinced so great a love for prayer, that he sometimes forgot to eat and drink. During the time of his studies he kept his innocence unspotted in the midst of many dangers, by making prayer, the holy Sacraments, and penances, its guardians. When hardly sixteen years old, he secretly left his father’s house and entered the Franciscan Order, in which he soon became a model of all virtues. After having finished his novitiate, he was charged with different functions, all of which he discharged most successfully. The office of preacher was the most agreeable to him. An incredible number of hardened sinners were converted by his sermons, in which he treated of penance and a reform of life. The fame of his virtues and holiness gave additional weight to every word he uttered. Especially admirable were the untiring zeal with which he practised all manner of bodily austerities, and his continual communion with God in prayer. His whole life was one of extraordinary and almost unexampled mortification. He guarded his eyes so closely, that he not only never looked on a woman’s face, but knew his brethren only by their voices; and after a long sojourn in the monastery, could not tell whether the choir and the dormitory were vaulted or covered with boards.

The cell he chose for his dwelling was so narrow, that it was more like a tomb than the abode of a living human being, and so low, that he could not stand upright in it. He kept an almost continual fast, and hardly partook, every third day, of some undressed herbs, bread and water. It even happened that during eight days he took no food whatever. He scourged himself twice daily with iron chains. He wore, day and night, a penitential instrument made of tin, pierced like a grater. During forty years, he allowed himself only one hour and a half of sleep at night, and this, not lying down, but kneeling, or standing with his head leaning against a board. The remainder of the night he occupied in prayer and meditation. As long as he lived in the order, he went barefoot and bareheaded, even in the coldest season. His clothing consisted of his habit and a short cloak, made of rough sack-cloth. He seemed to have made a compact with his body never in this world to allow it any peace or comfort. His union with God in prayer had reached so high a degree, that he was often seen in ecstacy, or raised high in the air, and surrounded by a heavenly brightness. The power of his holy prayers was experienced not only by many hardened sinners, but also by many sick for whom he obtained health and strength. The inhabitants of the city of Albuquerque, ascribed to him their deliverance from the pestilence; for, as soon as St. Peter had called upon the divine mercy, the pestilence, which had most fearfully ravaged the city, disappeared.

The love of God, which filled the heart of the Saint, manifested itself in his intercourse and conversation with men, whom he endeavored to inflame with the same love. This appeared in all his actions, but especially at the time of Holy Mass, when he stood like a Seraph before the altar, his face burning, and tears streaming from his eyes. When meditating on the passion and death of our Saviour, he was frequently so deeply torched in his inmost heart, that for hours he was like one dead. His devotion to God would sometimes burn his heart so intensely, that to moderate his emotion, he would go into the fields to breathe more freely. Having reached his fortieth year, he was chosen provincial, but endeavored to refuse the dignity, and when compelled by obedience to accept it, he regarded it as an opportunity to do good to those under his charge. God admonished him to restore the primitive observance in the Order, according to the rule and spirit of St. Francis. Although he could not but foresee the many and great difficulties which he would encounter in this undertaking, still, trusting in God, he went courageously to work after having obtained the sanction of the Pope.

The Almighty visibly aided His faithful servant; for, in six years, the Saint had founded nine monasteries, in which the mortification and the perfect poverty which St. Francis especially cherished were observed in all the rigor of the first Rule. In the course of time, this renewed Order was disseminated through all Spain, to the great joy of the Saint. This and other labors which he performed to the honor and glory of God made him greatly esteemed by every one. St. Teresa, who lived at that period, asked his advice in her cares and doubts whenever she had occasion, and called him a Saint while he was yet upon earth. St. Francis Borgia entertained great friendship for him, and the praise of his great virtues resounded throughout all Spain. The Emperor Charles V. desired to make him his confessor, but the humble servant of the Almighty knew how to say so much of his incapacity for this office, that the emperor abandoned the idea, to the Saint’s great joy. This became a new incentive for him to devote himself entirely to the service of God and the welfare of those under him.

He had reached his 63rd year, more by a miracle than in a natural way, when he was visited by Providence with a severe illness, which soon left no hope of his recovery, as his body was entirely wasted away by the severity of his life, his painful journeys and his uninterrupted labors. He himself was informed from on high of his approaching end and he received the last Sacraments with so deep a devotion, that the eyes of all present were filled with tears. After this he fell into a rapture, in which the Divine Mother and St. John, the Evangelist, appeared to him and assured him of his salvation. Hence, regaining consciousness, he cheerfully recited the words of the Psalmist: “I have rejoiced in those things which have been said to me; We shall go into the house of the Lord.” Having said this, he calmly gave his soul into the keeping of his Creator, in the year of Our Lord 1562. St. Teresa, who has written much in his praise, says among other things: “He died as he had lived, a Saint; and I have, after his death, received many graces from God, through his intercession. I have often seen him in great glory, and when I saw him the first time, he said to me: ‘O happy penance, which has obtained so great a glory for me!'” The Roman Breviary testifies that St. Teresa, though, at the time of his death, far from him, saw his soul gloriously ascend into heaven. The biographers of St. Peter, relate many and great miracles which he wrought while he was still living. In the Breviary, we read, among other things, the following. “He crossed rapid rivers with dry feet. In times of great poverty, he fed his brethren with food which he received from heaven. The staff which he placed in the ground, immediately became a budding fig-tree. Once, in the night-time, when he sought shelter from a snow-storm in a roofless house, the snow remained hanging in the air, above it, and thus formed a roof to protect him from being buried in the snow.” (1)

Perhaps the most remarkable of Peter’s graces were his gift of contemplation and the virtue of penance. Hardly less remarkable was his love of God, which was at times so ardent as to cause him, as it did St. Philip Neri, sensible pain, and frequently rapt him into ecstasy. The poverty he practised and enforced was as cheerful as it was real, and often let the want of even the necessaries of life be felt. In confirmation of his virtues and mission of reformation God worked numerous miracles through his intercession and by his very presence. He was beatified by Gregory XV in 1622, and canonized by Clement IX in 1669. Besides the Constitutions of the Stricter Observants and many letters on spiritual subjects, especially to St. Teresa, he composed a short treatise on prayer, which has been translated into all the languages of Europe.

Image: Peter of Alcantara (9)

Research by REGINA Staff

  1. http://catholicharboroffaithandmorals.com/St.%20Peter%20Alcantara.html
  2. http://catholicharboroffaithandmorals.com/A%20Golden%20Treastise%20of%20Mental%20Prayer.html
  3. http://www.roman-catholic-saints.com/saint-peter-of-alcantara.html
  4. http://traditionalcatholic.net/Tradition/Calendar/10-19.html
  5. http://www.nobility.org/2013/10/17/peter-alcantara/
  6. http://www.catholictradition.org/Two-Hearts/hostia2.htm
  7. http://sanctoral.com/en/saints/saint_peter_of_alcantara.html
  8. http://www.traditioninaction.org/SOD/j043sdPeterAlcantara10-22.htm
  9. https://commons.wikimedia.org/wiki/File:Washington_DC-Sepulchre_Franciscan_Monastery_st_Peter.jpg

Saint Luke, Evangelist

October 18

Today is the feast day of Saint Luke.  Ora pro nobis.

It is from St. Paul himself that we learn that St. Luke was a Gentile, for he is not named among those of his helpers whom Paul mentions as Jews [Col. 4:10-11]; that he was a fellow worker with the Apostle; and that he was a medical man, who doubtless had the care of Paul’s much-tried health. But nowhere does St. Paul refer to Luke’s writings. The first time in the history of the mission of St. Paul that Luke speaks in his own name in the first person is when the Apostle sailed from Troas into Macedonia [Acts 16:10]. He is separated by St. Paul from those of the circumcision (Colossians 4:14), and his style proves that he was a Greek.

Saint Luke.

from the Liturgical Year, 1903

The goodness and kindness of God our Saviour hath appeared to all men (Tit. ii. 11; iii. 4.). It would seem that the third Evangelist, a disciple of St. Paul, had purposed setting forth this word of the Doctor of the Gentiles; or may we not rather say, the Apostle himself characterizes in this sentence the Gospel wherein his disciple portrays the Saviour prepared before the face of all peoples; a light to the revelation of the Gentiles, and the glory of… Israel (St. Luke ii. 31, 32). St. Luke’s Gospel, and the words quoted from St. Paul, were in fact written about the same time; and it is impossible to say which claims priority.

Under the eye of Simon Peter, to whom the Father had revealed the Christ the Son of the living God, Mark had the honour of giving to the Church the Gospel of Jesus, the Son of God (St. Mark i. 1). Matthew had already drawn up for the Jews the Gospel of the Messias, Son of David, Son of Abraham (St. Matth. i. 1). Afterwards, at the side of Paul, Luke wrote for the Gentiles the Gospel of Jesus, Son of Adam through Mary (St. Luke iii. 38). As far as the genealogy of this First-born of His Mother may be reckoned back, so far shall extend the blessing He bestows upon His brethren, by redeeming them from the curse inherited from their first father.

Jesus was truly one of ourselves, a Man conversing with men and living their life. He was seen on earth in the reign of Augustus; the prefect of the empire registered the birth of this new subject of Caesar in the city of His ancestors. He was bound in the swathing-bands of infancy; like all of His race, He was circumcised, offered to the Lord, and redeemed according to the law of His nation. As a Child He obeyed His parents; He grew up under their eyes; He passed through the progressive development of youth to the maturity of manhood. At every juncture, during His public life, He prostrated in prayer to God the Creator of all; He wept over His country; when His Heart was wrung with anguish at sight of the morrow’s deadly torments, He was bathed with a sweat of blood; and in that agony He did not disdain the assistance of an Angel. Such appears, in the third Gospel, the humanity of God our Saviour.

How sweet too are His grace and goodness! Among all the children of men, He merited to be the expectation of nations and the Desired of them all: He who was conceived of a humble Virgin; Who was born in a stable with shepherds for His court, and choirs of Angels singing in the darkness of night: Glory to God in the highest, and on earth peace to men of goodwill. But earth had sung the prelude to the angelic harmonies; the precursor, leaping with delight in his mother’s womb, had, as the Church says (Vesper Hymn for the Feast of St. John Baptist), made known the king still resting in his bride-chamber. To this joy of the bridegroom’s Friend, the Virgin Mother had responded, by the sweetest song that earth or heaven has ever heard. Then Zachary and Simeon completed the number of inspired Cantioles for the new people of God. All was song aTound the new-born Babe ; and Mary kept all the wcrds in her heart, in order to transmit them to us through her own Evangelist.

The Divine Child grew in age and wisdom and grace, before God and man; till His human beauty captivated men, and drew them with the cords of Adam to the love of God. He was ready to welcome the daughter of Tyre, the Gentile race that had become more than a rival of Sion. Let her not fear, the poor unfortunate one, of whom Magdalene was a figure; the pride of expiring Judaism may take scandal, but Jesus will accept her tears and her perfumes; he will forgive her much because of her great love. Let the prodigal hope once more, when worn out with his long wanderings, in every way whither error has led the nations; the envious complaint of his elder brother Israel will not stay the outpourings of the Sacred Heart, celebrating the return of the fugitive, restoring to him the dignity of sonship, placing again upon his finger the ring of the alliance first contracted in Eden with the whole human race. As for Juda, unhappy is he if he refuse to understand.

Woe to the rich man, who in his opulence neglects the poor Lazarus! The privileges of race no longer exist: of ten lepers cured in body, the stranger alone is healed in soul, because he alone believes in his deliverer and returns thanks. Of the Samaritan, the levite, and the priest, who appear on the road to Jericho, the first alone earns our Saviour’s commendation. The pharisee is strangely mistaken, when, in his arrogant prayer, he spurns the publican, who strikes his breast and cries for mercy. The Son of Man neither hears the prayers of the proud, nor heeds their indignation; He invites Himself, in spite of their murmurs, to the house of Zacheus, bringing with him salvation and joy, and declaring the publican to be henceforth a true son of Abraham. So much goodness and such universal mercy close against Him the narrow hearts of his fellow-citizens; they will not have him to reign over them; but eternal Wisdom finds the lost coin, and there is great joy before the Angels in heaven. On the day of the sacred Nuptials, the lowly and despised, and the repentant sinners, will sit down to the banquet prepared for others. In truth I say to you, there were many widows in the days of Elias in Israel, . . . and to none of them was Elias sent, but to Sarepta of Sidon, to a widow woman. And there were many lepers in Israel in the time of Eliseus the prophet, and none of them was cleansed but Naaman the Syrian (St. Luke iv. 25-27).

O Jesus, Thy Evangelist has won our hearts. “We love thee for having taken pity on our misery. We Gentiles were in deeper debt than Jerusalem, and therefore we owe thee greater love in return for thy pardon. We love thee because Thy choicest graces are for Magdalene, that is, for us who are sinners, and are nevertheless called to the better part. We love Thee because thou canst not resist the tears of mothers; but restorest to them, as at Naim, their dead children. In the day of treason, and abandonment, and denial, thou didst forget Thine own injury to cast upon Peter that loving look, which caused him to weep bitterly. Thou turnedst away from Thyself the tears of those humble and true daughters of Jerusalem, who followed thy painful footsteps up the heights of Calvary. Nailed to the Cross, thou didst implore pardon for Thy executioners. At the last hour, as God thou promisedst Paradise to the penitent thief, as Man thou gavest back Thy soul to Thy Father. Truly from beginning to end of this third Gospel appears thy goodness and kindness, O God our Saviour!

St. Luke completed his work by writing, in the same correct style as his Gospel, the history of the first days of Christianity, of the introduction of the Gentiles into the Church, and of the great labours of their own Apostle Paul. According to tradition he was an artist, as well as a man of letters; and with a soul alive to all the most delicate inspirations, he consecrated his pencil to the holiest use, and handed down to us the features of the Mother of God. It was an illustration worthy of the Gospel which relates the Divine Infancy; and it won for the artist a new title to the gratitude of those who never saw Jesus and Mary in the flesh. Hence St. Luke is the patron of Christian art; and also of the medical profession, for in the holy Scripture itself he is said to have been a physician, as we shall see from the Breviary Lessons. He had studied all the sciences in his native city Antioch; and the brilliant capital of the East had reason to be proud of its illustrious son. (1)

After St. Paul’s death, St. Luke left Rome. There are conflicting reports about where he went. Some say he preached in Greece, others in Gaul. He wrote his Gospel with the aim of attracting the Gentiles to the goodness and mercy of the Lord. A little later he wrote the Acts of the Apostles. 

He died without shedding his blood, but the Church honored him with the title of martyr for the long sufferings and mortifications he endured for the cause of the Gospel.

Prayer to St. Luke

Antiphon: Be couragious in battle, and fight with the old Serpent, and you shall receive an everlasting Kingdom. Alleluia.

Vers. They proclaimed the works of God.
Resp. And understood his deeds.

Prayer: May thy holy Evangelist St. Luke, we beseech Thee, O Lord, be an intercessor for us; who, for the Honour of thy Name, always bore in his Body the mortification of the Cross: Through Our Lord, Jesus, Thy Son, Who liveth and reighneth with Thee in the unity of the Holy Spirit, God, world without end. Amen

Jesus, son of David, have mercy on me.

(St. Luke xviii. 38; Indulgence 100 days)

Image: Luke the Evangelist, miniature from the Grandes Heures of Anne of Brittany, Queen consort of France (1477-1514). Artist: Jean Bourdichon 1457-1521. (7)

Research by REGINA Staff

  1. http://catholicharboroffaithandmorals.com/St.%20Luke%20Popup.html
  2. http://www.newadvent.org/cathen/09420a.htm
  3. http://www.catholictradition.org/Saints/saints10-12.htm
  4. http://www.catholicireland.net/saintoftheday/st-luke-1st-cent-evangelist-and-author-of-acts/
  5. http://365rosaries.blogspot.com/2010/10/october-18-saint-luke-evangelist.html
  6. http://www.traditioninaction.org/SOD/j150sd_Luke_10-18.shtml
  7. https://commons.wikimedia.org/wiki/File:Grandes_Heures_Anne_de_Bretagne_Saint_Luc.jpg
  8. http://sanctoral.com/en/saints/saint_luke.html
  9. http://traditionalcatholic.net/Tradition/Calendar/10-18.html

 

 

 

 

 

Saint Margaret Mary Alacoque, Virgin

October 17

Today is the feast day Saint Margaret Mary Alacoque.  Ora pro nobis.

Prayer in Adoration of the Sacred Heart
Jesus Christ, my Lord and my God, Whom I believe to be really present in the Blessed Sacrament of the Altar, receive this most profound act of adoration to supply for the desire I have to adore Thee unceasingly, and in thanksgiving for the sentiments of love which Thy sacred Heart has for me in this sacrament. I cannot better acknowledge them than by offering Thee all the acts of adoration, resignation, patience, and love which this same Heart has made during its mortal life, and which it makes still and which it shall make eternally in heaven, in order that through it I may love Thee, praise Thee, and adore Thee worthily as much as it is possible for me. I unite myself to this divine offering which Thou dost make to Thy divine Father, and I consecrate to Thee my whole being, praying Thee to destroy in me all sin and not to permit that I should be separated from Thee eternally. Amen.      Saint Margaret Mary Alacoque

Saint Margaret Mary Alacoque was born at Lhautecour, France, 22 July, 1647. Her parents, Claude Alacoque and Philiberte Lamyn, were distinguished less for temporal possessions than for their virtue, which gave them an honorable position.

from Little Pictorial Lives of the Saints, 1894

 Saint Margaret Mary, a soul of divine predilection, was born at Terreau in Burgundy, on July 22, 1647. During her infancy she showed a wonderfully sensitive revulsion to the very idea of sin, and while still a young child always recited the entire Rosary every day. She lost her father at the age of eight years, and her mother placed her with the Poor Clares. She was often sick and for four years was bedridden, losing almost entirely the use of her members. She made a vow to Our Lady to become one of Her daughters if She cured her, and was suddenly entirely well.

She was of a happy temperament and her heart became easily attached to human affections. God began her purification when the charge of her mother’s house was confided to persons who reduced the family to a sort of servitude. Margaret Mary turned to God for strength and consolation when she was accused of various crimes she had not committed. In short, the Saint of the Sacred Heart learned to suffer for Christ, with patience, what innocence can suffer in such situations.

She desired to be a religious, but her mother could not bear to hear a word of that desire. Finally God came to her assistance through a Franciscan priest, who told her brother that he would answer to God for the vocation of his sister. In 1671 she entered the Order of the Visitation of Mary, at Paray-le-Monial, and was professed the following year. She followed all the practices of the monastery in perfect obedience, spending as much time as she could in the chapel with her Lord. After sanctifying her by many trials, Jesus appeared to her in numerous visions, displaying to her His Sacred Heart, sometimes burning as a furnace, and sometimes torn and bleeding on account of the coldness and sins of men. “Behold this Heart which has so loved men, and been so little loved by them in return!”

In 1675, she was told by Our Lord that she, with the aid of Father Claude de la Colombiere of the Society of Jesus, was to be His instrument for instituting the feast of the Sacred Heart, and for spreading that devotion everywhere. This was not accomplished without great sufferings. The good Jesuit did all in his power to make known and loved the Heart of Jesus, but when it seemed all obstacles were about to disappear, his credit diminished, and his Superiors sent him to England. He returned to France exhausted and soon died.

Saint Margaret Mary was for a time Mistress of Novices, and in this office exercised a true apostolate, working to win for the Heart of Jesus the hearts of the young girls who were aspiring to religious consecration. She was persecuted when she sent one of them home, not having seen in her the indications of a genuine vocation; the family attempted to have her deposed. She remained in the charge but was deprived of Holy Communion on the First Friday of the month. This practice was one of Our Lord’s specific requests; for souls who communicate nine First Fridays in succession, He promised the most wonderful graces. The demons also persecuted her visibly; nonetheless her entire Community was finally won over to devotion to the Divine Heart. (1)

Saint Margaret Mary Alacoque.

The Expiatory Sufferings of Blessed Margaret Mary
by the Rev. Charles B. Garside, M.A., 1874

On the first Friday every month the Sacred Heart appeared to Blessed Margaret under the form of a blazing sun, which poured its scorching, yet vitalizing rays into her own breast. It was on one of these occasions that she received the following definite commands: (1) She was communicate as often as she was not forbidden by her Superiors (2) she was to make a rule of communicating on the first Friday of every month and (3) she was to be plunged every night between Thursday and Friday into an agony of sadness and desolation, which should be a repetition, or rather a reflection, so to speak within her soul of the terrible woe endured by her Lord in the Garden of Gethsemani; she was to feel as if suffering it together with Him, and she was instructed to rise at eleven, and falling on her face to remain prostrate on the ground for an entire hour. By this practice Our Lord gave her to understand that she should bear Him company as if she had been in the Garden of Sorrows when the apostles fell asleep through weariness, and that, whilst thus sweetening for Him some of the bitterness which their conduct had caused in His Heart she should also implore mercy for sinners.

On several occasions Our Lord condescended to make this elect spouse sympathize in His sorrows, not merely by bringing before her mind, in the form of a mental contemplation, the recollection of what He had undergone, but by so uniting her with Himself and the scenes of His suffering life, that, by a kind of mysterious intercommunion, she became, to adopt St. Peter’s expression, a real partaker in the sufferings of Christ (1 Peter iv. 18). She participated to an extraordinary degree in that fellowship “of the Cross of Christ” by which, St. Leo says, “we ourselves co-operate in some measure with that which He has achieved for us;” for “if we suffer we shall also reign with Him,” writes the apostle Paul (2 Tim. ii. 12). The Crucified drew her so closely to Him that His thorns, spear, and nails entered mystically into her own being; she lived, in some sense, which it is beyond the power of human language to explain, the life of the Man-God, as He Himself declared that she should; and not only did she undergo something akin to His pain, but again and again, when He was offended by the sins of others, she was told to appease His anger by suffering with Him, and at the same time by offering up those pains of her own as a mode of intercession for them. Her pains in themselves were worthless; but such is the vicarious force of charity, such is the all-pervading effect of co-membership in that Church which is the ” body of Christ,” such is the desire of the Head that His virtue should flow through secondary and inferior channels united with Himself, that many souls were restored to favor and pardon through Margaret’s holy afflictions, whom their Lord would not have forgiven so easily, if at all, had she not thrown her mite of expiation into the treasury of that Heart of Jesus which had inspired and enabled her to present the offerings.

Incidents and revelations of this kind in the life of Blessed Margaret are a luminous commentary upon those deep words of St. Paul, “I fill up those things that are wanting of the sufferings of Christ, in my flesh, for His body, which is the Church” (Col. i. 24). ” The sufferings of Christ abound in us ” (2 Cor. i. 5). “We perish not, always bearing about in our body the mortification of Jesus ” (2 Cor. iv. 10). ” I bear the marks of the Lord in my body” (Gal. vi. 17). “With Christ I am nailed to the cross ” (Gal. ii. 19). Speaking of certain nuns who had failed in their duty to Jesus Christ, Margaret Mary says that He told her to charge herself with the burden of restoring them to His favor, and she succeeded; but she adds, “I had to suffer much. Hell itself is not more dreadful than a heart deprived of the love of my beloved.”

It is a matter of faith, the denial of which would be heresy, that Christ’s sufferings were more than sufficient to redeem the world and atone for every sin that has been or could be committed by man. But it is no less true that Christ, in His own infinite wisdom, makes the application of this redemption and the gift of many graces to individuals dependent upon certain conditions. As incorporation into His Church, faith, hope, charity, prayers, obedience, and sacraments are undoubtedly necessary in order that we may share in the fruits of Christ’s meritorious works, so also He makes suffering a means of this participation. If Christ is induced to grant many mercies for others if we pray for them, which He would not have conceded without our prayers, it is not difficult to understand that He may also lay crosses on some members of His Church, in order that He may, in return for that penance, bestow unmerited favors upon others. As it is part of the dispensation of an incarnate God to carry on His kingdom by the aid of “fellow-workers,” so it is part of the same dispensation to carry it on by the aid of fellow-sufferers. The Church of Christ is “one body,” and, as many of the Fathers say, the suffering of Christ and His Church is one, since their life and soul are one.” Christ,” writes St. Augustine, “is not only totally in the head, but also totally in the body.” Thus the sufferings of His living members are united to His own, even called His own, and therefore possess a special value in His sight. When Saul persecuted the Christians, He did not, says St. Augustine, call them His servants, or even His friends, but Himself: “Saul, Saul, why persecutest thou Me?” As also Jesus Christ delights in utilizing, so to speak, every good work of His own children by drawing it into an exalting fellowship with His own obedience to His heavenly Father, and making it fertile in advantages to the Church at large, so in various ways and degrees He seals the sufferings of others with the stamp of His own sacred cross. And the holier His children are, the more frequently and deeply He invites them to help their brethren by enduring hard sacrifices for their sakes: thus they, like Him, become poor, that others through their poverty may become rich.

Those who regard the redemption of man by Christ as a merely outward payment by Him of a debt due from guilty sinners to God, also regard the pardon of man and the relation that has been established between Christ and him as entirely external. They do not comprehend that the atoning act on the Cross was only the beginning of that mystery of love by which Christ, the second Adam, incorporates us into Himself, so that as the branches live by the very life of the vine, and through the power of that imparted life “bring forth fruit,” in like manner the spirit of Jesus dwells in man. The Christian is said by St. Paul to be “a new creature in Christ” (2 Cor. v. 17); to have “Christ in him, the hope of glory ” (Col. i. 27); “the Holy Ghost dwelleth in us ” (2 Tim. i. 14); and Christ is described as “our life;” not our future life only, but our present life–“Christ, Who is your life,” says St. Paul [Col. iii. 4). “Abide in Me and I in you,” is Our Lord’s own command (John xv. 4). “Not I, but Christ, liveth in me,” is the Apostle’s description of himself (Gal. ii. 20). ” He who is joined to the Lord is one spirit,” i.e. one spirit with Christ (1 Cor. vi. 17); and we are also declared to be “members of His body, of His flesh, and of His bones” (Eph. v. 30). Our Lord, moreover, prayed not for the apostles only, but “for them also who through their word shall believe in Me; that all may be one, as Thou, Father, in Me and I in Thee; that they may be one in us . . . that they may be one, as we also are one” (John xvii. 20-28). What Catholic language can go beyond these words? This is the true Gospel, and they who believe it recognize the sacred value of the actions and sufferings of those who are vitally united in Jesus Christ. Any other Christianity is a human fiction and not a divine reality.

In further illustration of the peculiar expiatory office which Our Lord frequently charged our saint to fulfil in behalf of others, we may here mention that she suffered in an especial manner during every carnival, on account of the excesses that were then committed; her mental anguish caused always a severe bodily illness; but as soon as Ash Wednesday came, she was well and cheerful. In one of these states of suffering, she was told by Our Lord that “a single holy soul could obtain pardon from God for a thousand sinners.”

Sometimes Our Lord, in order to save a soul which was on the point of being lost for ever, would make His servant feel the frightful agony of a reprobate sinner at the point of death; with reference to which she said: “I never experienced anything so horrible; I have no words to explain it.” (1)

 
Saint Margaret Mary died at the age of forty-two years, on October 17, 1690, and everywhere was heard in the city: The Saint is dead! The Saint is dead!
 
In March, 1824, Leo XII pronounced her Venerable, and on 18 September, 1864, Pius IX declared her Blessed. When her tomb was canonically opened in July, 1830, two instantaneous cures took place. Her body rests under the altar in the chapel at Paray, and many striking favours have been obtained by pilgrims attracted thither from all parts of the world.
 
Image: Montauban Cathedral, Tarn et Garonne, France – Oil on canvas in the right arm of the transept: “Vision of Margaret Mary Alacoque, nun of the Visitation” by Armand Cambon, friend and disciple of Ingres. (7)
 
Research by REGINA Staff
  1. http://catholicharboroffaithandmorals.com/St.%20Margaret%20Mary%20Popup.html
  2. http://sanctoral.com/en/saints/saint_margaret_mary_alacoque.html
  3. http://catholictradition.org/Two-Hearts/sacred-heart3b.htm
  4. http://traditionalcatholic.net/Tradition/Calendar/10-17.html
  5. http://catholicharboroffaithandmorals.com/St.%20Margaret%20Mary%20Popup%202.html
  6. http://www.traditioninaction.org/SOD/j096sdMargaretMary_10-17.htm
  7. https://commons.wikimedia.org/wiki/File:Cath%C3%A9drale_Notre-Dame-de-l%27Assomption_de_Montauban_-_Vision_de_Marguerite-Marie,_religieuse_de_la_Visitation_par_Armand_Cambon_PM82000424.jpg

Saint Hedwig of Silesia, Widow

October 16

Today is the feast day of Saint Hedwig of Silesia. Ora pro nobis.

Also known as Jadwiga, she was the daughter of Count Berthold IV of Andechs, Bavaria, where she was born.  She was educated at Kitzingen Monastery in Franconia and when she was twelve, she was married to Duke Henry of Silesia.

She was one of eight children born to Berthold IV, Count of Andechs and Duke of Croatia and Dalmatia. Of her four brothers, two became bishops, Ekbert of Bamberg, and Berthold of Aquileia; Otto succeeded his father as Duke of Dalmatia, and Heinrich became Margrave of Istria. Of her three sisters, Gertrude married Andrew II, King of Hungary, from which union sprang St. Elizabeth, Landgravine of Thuringia; Mechtilde became Abbess of Kitzingen; while Agnes was made the unlawful wife of Philip II of France in 1196, on the repudiation of his lawful wife, Ingeborg, but was dismissed in 1200, Innocent III having laid France under an interdict.

Saint Hedwig of Silesia.

by Father Francis Xavier Weninger, 1876

An example of all virtues, especially worthy to be imitated, is presented to us today, in the life of St. Hedwig. Her father was Berthold, Duke of Carinthia and Count of Meran. Her mother, Agnes, was of equally high birth. Already in Hedwig’s childhood it was visible that God had gifted her with a mind far beyond her age. She possessed an innate inclination to all virtues, and nothing of what usually delights the young touched her heart. Just as little pleasure did she evince, in later years, in the honors, riches and amusements of the world. Reading and praying were her only enjoyments. All her books were devout works, and her prayers were said mostly before an image of the Blessed Virgin, whom she loved and honored like a mother. When scarcely twelve years old, she was given in marriage to Henry, Duke of Poland and Silesia. Although married so early in life, her conduct was so sensible and virtuous that every one was greatly astonished at it. Among her maxims was this: “The greater one is by birth, the greater one must be in virtue, and the more distinguished we are in station, the more we must distinguish ourselves by our conduct, in order to be a bright example to others.” She became the mother of three sons and three daughters, all of whom she educated most piously.

She was a little over twenty, and her husband thirty years of age, when their sixth child was born; after which, desiring to serve God more perfectly, she made a vow before the bishop, in which her husband joined, to live in future in perpetual continence. From that hour, St. Hedwig grew daily more and more perfect in all Christian virtues, occupying every moment left her from the cares she bestowed upon her children, in prayers and deeds of charity. She found especial comfort in assisting at Holy Mass; hence, she was not satisfied with one, but went to as many as she could; and the manner in which she conducted herself in church was a proof of her deep devotion. Towards widows and orphans, her kindness was truly motherly, and many of them she fed in her palace, serving them herself, sometimes on bended knees. She frequently visited the sick in the hospitals; encouraged them to be patient, and assisted them by rich alms. She never hesitated to wash the feet of the lepers, or to kiss the sores of the sufferers. She persuaded the Duke, her husband, to build a large convent not far from Breslau, for the Cistercian nuns, which she made a home for poor children, who were educated there, and afterwards provided for according to their station. Nothing could be more modest and plain than the garments of the holy Duchess, and her example in this respect induced others living at court to attire themselves with great simplicity. In the midst of the dissipation of the court, the Saint lived so austere a life, that it was more to be admired than to be followed.

To prove her virtue, God visited her with a great many cares and sorrows. The enemy invaded the dominions of her spouse, who was wounded in a battle and made prisoner. When this news was brought to her, she raised her eyes confidently to heaven, saying: “I hope to see him again soon, well and free.” She herself went to Conrad, the Duke who had made her husband prisoner, and spoke so earnestly to him that he restored her husband to liberty. Soon after, Henry became dangerously sick, and Hedwig nursing him most faithfully, did everything to make his death happy. To those who pitied her after his death, she said: “We must adore the decrees of the Almighty, not only in days of happiness, but also in those of sorrow and bereavement.” Three years later, she lost her first-born son, who was killed in a battle with the Tartars; and this sad event found her as submissive to the will of Providence as she had been on the death of her husband.

Soon after the burial of the Duke, the Saint had gone into the convent, which, at her request, he had founded, to be further removed from all temporal vanity, and to serve the Lord more peacefully and perfectly. She observed most strictly the regulations of the Order, desiring to do the meanest work and to be considered the least of the Sisters. In her austerity to herself she had now full liberty to satisfy herself. She fasted daily, except on Sundays and festivals; but her fasts were much more rigorous than those of others; for she abstained from all meat and wine, and partook only of herbs, bread and water. She wore, day and night, rough hair-cloth and an iron girdle which she had already worn while at court. She went bare-footed over snow and ice, and slept, when well, on the bare boards, and when sick, on straw covered with a coarse cloth. Her sleep lasted hardly three hours before Matins; the remainder of the night she occupied in prayer, which she only interrupted to scourge herself to blood. So severe a life emaciated her body to a skeleton. While working, she always raised her soul to the Most High by mental prayer, and she was often found in an ecstasy, or raised high above the ground. Her conversation was only of God, virtue and piety. Towards the crucified Saviour, she bore the deepest devotion, and the mysteries of His bitter passion and death were the objects of her daily meditations, during which she frequently shed tears. Mary, the Blessed Virgin, was most ardently loved by her, and her whole countenance glowed at the bare mention of her name.

So holy a life could only be followed by a happy death, of which a severe sickness was the messenger. Before others became aware that her life was in danger, the Saint asked for the last Sacraments, and she received them with a devotion which drew tears from the eyes of all who were present. Before her end, St. Catherine, St. Thecla, St. Ursula, and St. Magdalen appeared to her, all of whom she had greatly honored during her life. These heavenly visitors comforted her and accompanied her to the mansions of everlasting bliss. Twenty-five years after her death, her holy body was exhumed, as so many extraordinary miracles had taken place. On opening the coffin, the whole church was filled with fragrance. The flesh of the whole body was consumed, except that of three fingers on her left hand. With these she had frequently held a picture of the Blessed Virgin, which she constantly carried with her. While dying, she held this picture so fast, that after her death it could not be removed, and it was buried with her. Pope Clement IV. placed the Duchess among the Saints on account of her many great virtues, of the miracles which she had wrought while she lived, and of those which took place after her death, through her intercession. The inhabitants of Poland venerate her as one of their special Patrons. (1)

Image: Saint Hedwig of Silesia with Duke Louis I of Brzeg and Duchess Agnés, Hedwig Codex, Lubin, 1353 (now in the J. Paul Getty Museum, California) (5)

Research by REGINA Staff

  1. http://catholicharboroffaithandmorals.com/St.%20Hedwig.html
  2. http://www.catholictradition.org/Saints/saints10-9.htm
  3. http://www.salvemariaregina.info/SalveMariaRegina/SMR-186/Hedwig.htm
  4. http://www.nobility.org/2013/10/14/hedwig-nobility/
  5. https://commons.wikimedia.org/wiki/File:Hedwig_von_Schlesien.jpg