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L'Eglise Aristotelicienne Romaine The Roman and Aristotelic Church
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Kalixtus
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 Posté le: Ven Nov 19, 2021 7:45 am Sujet du message: |
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Hagiography of Saint Valentin
Little is known of the life of Saint Valentin before the year 268. Many know that he was the in vicinity of Aristotelism in Rome and that he passively exercised his priesthood for many years.
It was that year, when a new head for Imperial Rome was enthroned whos name was Claude II. This strong, military, pagan chief issued a bad and cruel law: with the pretext of providing forces to the new army using those young people of the right age to fight, he had prohibited them of marrying.
The Emperor justified it by affirming that the people who are engaged in a married and familiar life do easily turn into bad soldiers, given that their intressts in family could not be left behind them.
But the Priest Saint Valentin gravely violated this antinatalistic prescription. In fact, the stated imperial edict was openly derided by him, by marrying in turn all the young people who asked him for it, his church being invaded by couples of lovers.
To the young lover that had come to visit Valintin, it was this he said to him:
| Citation: | | God created man and woman so that they would form a couple. But the happiness experienced by the couple in love is divine because it comes from God. If you understand that ardent love has its beginnings in God, then it is like the love of God, for the love of God, whom they say is most high, is uniting those in front of him in his Church through the sacrament of marriage. Therefore on the day of your marriage, your entrance into the church is a thanksgiving to God, because your love has its source in God and it will be him who will be the center of this religious celebration. |
Then this happened: the good priest Saint Valentin, probably denounced from a non-reciprocated lover, had to appear before the Emperor Claudio. The latter asked, "What is this, Valentin. Why have you disobeyed my edict that forbade marriage?"
At which Valentin answered:
| Citation: | | "Man and woman united by a pure and disintrested love must be married, because by marriage, which is one of the divine sacraments, it is god himself, the source of all love who is glorified. By asking me to give up marrying those who love each other, you make me act against God, and that is something I can't do. If you knew the grace of God, you would never speak that way, but you would give up your idols to worshop the true God who is in the sun." |
Therefore the Prefect of Claude said, "What do you say Valentin about the holiness of our gods?"
| Citation: | | "I have nothing to say if there are miserable men and men without honor." |
Faced with this blasphemous fight in the eyes of the pagan Claude, he called on of his cruelest officer, named Asterius, and ordered him to take him outside the walls to behead him.
Asterius could not hold back a grimace of despair. For some time, he had promised his wife, a nosy and rather bland female, to spend the evening with the family. If he could not return in time, the wife of the prefect could imagine any number of things!
He then decided to take Saint Valentin to his house and to face his suffering the next day.
When Valentin entered the house, he said:
| Citation: | | "Father God, that you are the true light, illuminate this house, so that they can recognize you as the true God. |
The prefect said, surprised, "You leave me speechless when I hear you say that your God is the light. If my daughter, who is blind for some time, recuperates her sight, I will do all that you ask of me."
They brought the girl to Saint Valentin, who, placing his hands over her eyes, made this prayer:
| Citation: | | "God, creator of all things, permit the girl to contemplate that which is the beauty of your creation, and that the things are copies of ideas." |
Therefore at these words, at once she reacquired her sight, and Asterius and his wife, running to the feet of their benefactor, supplicated themselves before him, given that they knew the true God for his grace, to say their thanks so that they could be saved. The Saint reccomended them to abandon all their idols that they had followed, and to pardon all those who had offended them, so finally they could be baptized, guaranteeing them salvation. Asterius did all that he had reccomended, freeing all the Aristotelians made prisoner, and was baptized with all of his family, composed of forty-six people.
Valentin made friends with Asterius' daughter and gave her some sheets of paper that resembled the form of a heart and he signed it: from your Valentin
Unfortunately, the Emperor, informed of this change, was afraid of the uprising in Rome, and took Asterius and all those who had been baptized, and condemned them to death by means of various types of torture.
For Valentin, the father and master of these blessed children and disciples, after having been imprisoned for a long time in a narrow prison, he was beaten and broken with knotted sticks and finally beheaded on the Flaminian way on February 14 of the year 270.
The Emperor Claude was punished by God for his slaughtering, and died of the plague the following August.
Because he was honored for his sacrifice for love it was decided to canonize Saint Valentine as the patron of falling in love.
In the eleventh century, the head of Saint Valentin was brought to the abby of Jumièges, of the diocese of Rouen; Baudry, bishop of Dolo in 1020, inscribed the story of this transcription and the miracles that followed it.
Lady Alessia translated this text from the Spanish language.
Edited by Luciano P. Monforte O.P.
Conradh MacKinnon translated this text from the Italian language.
Edited by Caillen Jolieen MacKinnon Rose |
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Dernière édition par Kalixtus le Lun Nov 22, 2021 2:14 am; édité 1 fois |
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Kalixtus
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Localisation: Roma, Palazzo Doria-Pamphilj
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| Posté le: Ven Nov 19, 2021 7:46 am Sujet du message: |
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Hagiography of St. Vincent
The history of the Church, after Christos.
"And the centuries passed, some were crossed by wars and famines, others made discoveries and abecame influential Saints.”
The First Century after Christos
Vincent lived in Roman Gaul, in the province called Lyonnaise, among the Eduens people, the region now known as Burgundy. He was a farmer. Life was difficult in those distant days of our history, but his deep piety made him an important figure and a source of reference for his village.
Corn was struggling to sell. Like many villagers, he stored it in the granary. Nobody would starve, but their bodies and souls grumbled despite the numerous exhortations for patience and selflessness that Vincent gave.
Often the villagers sharply complained, "But we lack strength with only corn to eat! We’re short of milk and fish and our intelligence suffers the consequences! And what about vegetables that take so long to grow and fruit that’s impossible to pick without an orchard? We’re not very charismatic! This makes us miserable …”
"And, what!” he retorted passionately. "Did Christos not deliver us from a far greater evil, so we would not increase our desire to vary our diet? Did Aristotle not teach us that ‘the virtuous man is one who deals with circumstances by always acting with the greatest nobility possible?’ Aren’t you chasing after an illusion of what you believe to be happiness? While not being complacent, we can still be happy by making the best of things!”
And everyone went off to work again ...
One day as he was ploughing the hard soil of his field, he heard coming from the village a growing babble as a group of farmers approached him. He felt anger, and this time knew that words would not appease his fellow workers.
He shouted at them, “Fine! Since you want to change your lives, and don’t know how to be content with what you have in your village, I'll go to the surrounding hills to think about the matter!”
“And may Aristotle come to my aide,” he added to himself, in a whisper filled with faith and hope.
He left his harvest of corn and cart there, and before his stunned companions began to slowly climb the nearest hill. Some watched him heartbroken and resigned to the apparent absurdity of his gesture, but Vincent was determined to find something new! Or at least try ...
It was the end of summer: September was covered with Burgundian flora in full bloom, still green or barely turned brown. Each pair of animals were happily busy as they fed, protected and taught the principles of life to their various offspring.
For a while Vincent climbed the leafy and tangled trail, and then arrived at the top of this very high hill. Its summit was empty, quite rocky, and he finally sat on a large flat stone warmed by the sun. It seemed to be put there on purpose by the Almighty to serve as a seat for the lonely climber …
He rested there for a long time not yet looking down the other side of that hill. He scrutinized the landscape that stretched out before him: the hundreds of small peaked hats shaded with dark arrows, the hills all covered by leafy firs; clouds touched their passage on the forests with their caressing shadows, revealing their nature.
Almost all the way down between two tiny knolls, lay the village, surrounded by an undulating line of small, sun-drenched mountains. Some smoke frayed nonchalantly towards the benevolent Heaven. The bell tower of the church extended its divine arrow to the celestial canopy on high.
... He was able to remain for a long time thusly in contemplation, which was for him a kind of prayer, but imperious, angry shrieks were heard not far from him: two blackbirds evidently in battle to win what each other wanted.
A strange shrub grew in a deep crevice of the rock, filled with loose soil. Its leaves were large with a green stalk, and small fruit, round and dark, hung in heavy bunches beneath them. He recognized the black grape, the one made into a good wine for dominican rites and noble tables. He was beyond surprise, for he had always thought that the wine came from distant vineyards, and that the grapes grew in the Southern Kingdoms.
The two birds were fighting over the same grain.
“Ah!” he said, vaguely angry. “All of these berries and two bird fight over a grain! What selfishness and greed tarnishes the creatures of the Most High sometimes!”
He mused over the problematic desires of his fellow villagers ...
He drove the animals away and tasted the grapes without thought, and was surprised by their intense flavour and rich aroma.
... Suddenly he leapt up!
"What? From this vine here?” he cried with great jubilation. ''But if this wild grape grows here, will it not also grow on our hills!”
He looked down the other side of the hill, and indeed many vines were growing here and there, pell-mell, among the pines and various shrubs. Some were stifled and virtually gave nothing, others were more beautiful in foliage and form, with all but virgin grapes. He noted in particular that the smaller plants were most abundant in fruit. They were thus through being struck by lightning and cut back naturally.
As Vincent already worked with plants, he had a shrewd and clear understanding of the possibilities. After all, did he not already create potions for the sick? He immediately understood why the smaller plants were best, and would take full advantage of this discovery. He studied the necessary distance between each of the vines by observing the finest, and their location and placement in that spot. He brought lots of clusters back to the villagers. He would explain to them. They would learn. He would give thanks to Jah for his bounty.
It did not even occurred to him that his discovery was equally the result of his listening to the villagers, his tenacity to work for the good, his powers of observation and above all else of following this wise precept: "Help yourself and heaven will help you."
Rather he only thought himself to be the human instrument of the Most High and His proposal for cultivation ...
An image of fields planted with a multitude of these small trees came to him while he was giving thanks.
"May Aristotle be praised, whose dogma I faithfully follow. It is thanks to his way of thinking that I'm walking here!” he gratefully said.
... While it took centuries for the vines he planted to benefit the Kingdom, henceforth the church had wine to share in ceremonies and religious rites more easily. He was happy that wine would not have to make a long journey to be available in the Kingdom. The village was the first, and remained so a long time, to cultivate the vine.
... Three centuries later, another by the name of Vincent, a descendant of the first, was making a tour of Burgundy at the end of January, and was very tired. He slept therefore by a vineyard, having loosely tied the tether of his donkey to a large stone. During his sleep, the donkey escaped and nibbled the young shoots of several plants. Winemakers who witnessed this arrived too late to prevent it.
The following year, they noticed the vine that had been eaten was far more productive than others. The Saint’s ass had invented precision pruning! From that moment, this easy manner of pollarding recommended by Vincent became a method for regular, neat pruning and the grapes now grew better and bigger.
Vincent (Vin-sang - "The blood of the vine") became the patron saint of winemakers, who, in a supreme libation, emptied his blood from his tortured body, as the grape does when it is crushed in a press.
Citations of Vincent
- Twenty hundred thousand donkeys in a meadow, how many hoofs, tails and ears?
- When many a pitcher goes to the wine, at the end the barrel is empty!
- Without wine, how is Mass held?
Saint Vincent is generally celebrated on January 22, when winter is well underway and the season is bleak, and the vine requires more care. We then feel the need to come together, to find solace before resuming the first wine work, especially pruning.
It is particularly celebrated in Burgundy and Champagne, regions very close to where he was known by many.
He was a deacon and archdeacon for a period of his life in Zaragoza.
He is represented in effigy in the processions for harvest celebrations in cities with good vineyards. (September 27)
Translated by Sister Feuilllle |
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Dernière édition par Kalixtus le Lun Nov 22, 2021 2:14 am; édité 1 fois |
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Kalixtus
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Localisation: Roma, Palazzo Doria-Pamphilj
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| Posté le: Ven Nov 19, 2021 7:47 am Sujet du message: |
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Hagiography of Saint-Yves
Yves (in Breton Erwan) His name is associated with Treguier and Tugdual. He is often protryed as rendering justice between the poor and the rich.
I Birth and teaching of Yves Hélory de Kermartin
Yves Hélory de Kermartin was born on the seventeenth of October in the year one thousand two hundred and fifty tree at the Kermartin manor at Minihy, near Terguier. At the age of fourteen, he left for the University of Paris, where he studied for ten years the arts of sciences, theology and canon law. In one thousand two hundred and seventy.seven, at twenty-four, Yves, took the direction of Orleans to study civil law, thus continuing to lead a life of a serios and pious student. He then went to Rennes to complete his long studies by following learned lectures on the Book of Virtues. His entourage was not without noticing his intellctual abilities, his erudition which made him a savant and scholar. A talented man, therefore, but also of a great spirituality by his piety and his life of asceticism; so that the Archbishop of Rennes offered him the office of the official.
II Official in Rennes; the judgment of smells
Yves did not confine himself to making the law prevail in his judicial functions. He constituted himself the advocate of the weak, the poor and the persecuted. Violence and injustice caused him such horror that he fought them automatically, and spared neither trouble nor money for justice. His ardent and eloquent words, the authority of his knowledge, his renown of righteousness and firmness, gained all the causes with which he was responsible. And he attacked without hesitation, before the ecclesiastical courts, the powerful men who, by offending the equity, had indignant him. It was this indignation that led him one day to state his most famous judgment, that of smells.
In this case, an innkeeper was opposed to a beggar. The latter was accused by the first of being caught prowly around the kitchens. As the innkeeper could not prove a charge of stealing food, he accused him of feeding on the smells of his cooking... The day before the hearing, not knowing how to approach this affair, Yves made a prayer before going to bed, hoping that the next day a solution would come to his mind. During his sleep, he dreamed of the life of Michel, the Archangel of Justice, and found a judgment that astonished more than one the noise would pay the smells! At the hearing, Yves Hélory took some coins from his purse and threw them on the table in front of him. The innkeeper reached for them, but Yves held his hand. The innkeeper exclaimed : « It's mine! ». Yves answered him then « Oh no! The sound pays the smell, to this man the smell of your kitchen to you the sound of these coins. ». The reputation of this vengeful jurist spread throughout Brittany and even in the west of the kingdom of France. Yves remained at Rennes four years, from one thousands two hunded and eighty to thousand two hundred and eighty-four. Already, he stands out for his life of deprivation in favor of the poor and more particularly at the time of his departure from Rennes.
One day, Brother Guiomar Morel, Deacon de Treguier speaks to him « While he was sick at Kermartin, Yves's house, I found myself alone with him and urged him to tell me how he had come to embrace this austere and holy life. Yves had great difficulty in answering, and finally he told that when he was the official of the Archbishop of Rennes, he went to the Franciscan convent of Bruz to hear the Book of Virtues explained. It was then, under the influence of the words of the brethren gathered in this place, that he began to aspire to a charitable life far from wealth. For a long time he felt a terrible quarrel between reason and sensuality. This quarrel of rather this fight lasted three years. In the second year, reason ends up dominating sensuality. It was then that Yves began his sermns, but still did not leave his mundane clothes. But in the third year, pure reason having become completely master, Yves gave the por his good clothes and for the sake of god and took coarse clothes, namely a shirt with long sleeves and wide without buttons, and on this cotte a cover, these two dragging clothes, of a very serious shape and carved in a big white office sheet. He then adopted this costume to bring more easily the faithful on the way of virtue.
III Yves the priest
In one thousand hundred and eighty-four, the Archbishop of Rennes, having conformed his talents, urged him to accept the sacrament of ordination and to be entrusted with the parish of Tredrez. Yves accepted and as soon as he left Rennes, he sold the horse offered him by the archbishop to offer the money for the sale to the poor. In his parish of Tredrez and later, that of Louannec, when his predecessors preached in Latin, Yves surpried his parishioners by doing it in Breton, thus making accessible to the people the understanding of the Book of Virtues. In doing so, we liked to come everywhere to hear this humble priest whose piety made him love piety. But he did not spare his trouble to say the hope of god to the poor people of the Breton countryside. Because of an epidemic that swept away many priests, he had preached five times on the same day in different places: Tredrez, Louannec, Saint Michel en Grève, Trédarzec and Pleumeur. He walked all the way, never on horseback.
In one thousand and twohundred and ninety-three, after the death of his mother, swpt away by the disease, he inherited the entire family patrimony as the eldest of the Heloury family. He built a shelter for the poor, Crech-Martin. At Tredrez, when he was rector there, he also fed the poor: once he had the little bread left at the presbytery given to the poor. They cut enough to make everyone fed, much to the astonishment of the vicar who had put aside beforhand a piece for him.
Yves amazed everyone by his selflessness :« Advocatus erat, sed non latro, res mirabilis populo ». This exclamation in Latin crossed the centuries, and often remains pronounced in Brittany: « He was a lawyer, but not a thief admirable for people ». As for the poor clothes that he sometimes had, the day they were worn did not always end before an unfortunate man was offered them.
Yves Hélory died on the nineteenth of may thousand three hundred and thirty-three. His funeral at the church of Saint Tugdual de Treguier, where is mausoleum is erected, were the subject of an extraordinary popular fervor. For all, he becomes the« mirouer(mirror) of the clergymen, lawyers, poor, widows and orphans »
A last gesture for the poor.
The day after his death, in the morning, the poor of Treguier found all in their business a loaf of bread. This discovery was immediately attributed to Yves. The poor, wanting to thank the Holy man participated in erecting the magnificent mausoleum in the Cathedral Tregoroise, they did not fail thereafter to come and take refuge there.
IV Testimonies on Yves Hélory de Kermartin
The widow of the juggler Revallon said about him:
| Citation: |
" My late husband and I came with the four childen I had, about eleven years before the death of Dom Yves, to his house in Kermartin to receive alsm and hospitality for the sake of god. Yves welcomed us with great joy, and during those eleven years, or so, he kept us at home, providing our food and clothing |
A horse for the poor.
| Citation: |
One summer, during a time of great drought, Yves had nothing left to give to the poor. He had only one horse left to cultivate his land. He came from Tradrez to Treguier to find a citizen named Traquin, who had married his sister. He tells Traquin : «Buy my horse». This bourgeois made fun of him : « Are you mad, he cried to sell your horse to give to the poor“ ! » Little moved by these jeers Yves insisted, the bourgeois bought the horse for fifty pounds. As soon as the price had been agreed or counted, Yves hurried back to his house, having ordered his sister to send him bread for fifty pounds to distribute to the poor, for the poor in crowds followed him everywhere |
Yves, a memory still alive in Brittany
When the Bretons saw passing in the countryside
Yves wearing his big white coat
They told themselves that god had put him to Brittany
To defend the weak, the small ones.
At his name were awakened, on their beds the sick.
The sailors invoked him in the midst of darkness,
And their boats passed the perilous breakers
He is the patron saint of Brittany and jurists.
He is celebrated on May 19th. |
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Kalixtus
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| Posté le: Ven Mai 31, 2024 12:57 am Sujet du message: |
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Hagiography of Polin of Langres, known as the Persevering,
Patron Saint of Defenders of the Faith (1047 - 1111)
I. Happy Childhood
Polin was born in the year of our Lord MXLVII in the parish of Langres, in Champagne. He was the second son and the third child of Albert and Catherine of Langres, Lords of the city.
He grew up within the family castle and the surrounding lands, in a milieu of minor nobility where he never lacked for anything. Early on, he displayed his perseverance, never resigning himself and always following through with what he set out to achieve. An episode from his childhood demonstrates this trait:
Around the age of ten, while out walking by a river with his older brother and sister, he saw an object shining in the sunlight on the opposite bank. He decided to cross the river to look for it, despite the warnings and objections of his siblings. He managed to cross the river as best he could, almost drowning several times, and arrived drenched on the other side. He then discovered that the object of his desire was a simple metal tool reflecting the sun's rays. Although disappointed by his discovery, he was proud to have succeeded in crossing the river and to have gone all the way.
Throughout his childhood, he experienced similar moments where, despite the recklessness of his endeavors, his perseverance and determination always allowed him to overcome obstacles, even if the end result sometimes wasn't worth the effort.
Like any noble child, he received religious education. As the second in his family, he was destined for a religious career, while his older sibling would become a great military figure and carry on the family lineage. Therefore, at the age of twelve, he was sent to a monastery in the region, where he received instruction from the monastery's brothers. It was upon entering the monastery that his first miracle occurred.
Shortly after he had become acquainted with the monastic community, the brothers were summoned to the monastery's entrance, where a group of armed men threatened the monks and blasphemed against God and the Aristotelian religion. The monks, unsure of what to do, took refuge within the monastery. But as the men grew increasingly violent and blasphemous, Polin emerged from the monastery and approached them. The men, surprised by the child coming towards them, ceased their aggression.
Polin spoke to them for several hours, and the men listened without moving. When he had finished and finally returned to the monastery, the men were on their way home. The astonished monks asked Polin how he had managed to make them leave. Polin simply replied, "I showed them the true meaning of Faith."
From that moment on, Polin never ceased to defend God, Faith, and the Aristotelian religion. Whenever someone blasphemed or criticized the religion, Polin would speak to them, and the person couldn't help but listen. He would then demonstrate the meaning of Faith and the Aristotelian religion, always convincing them despite threats or the most elaborate counterarguments.
II. The Dark Years
After spending ten years studying at the monastery, preaching the good word in Champagne, and successfully defending the True Faith against its detractors, Polin decided to leave his homeland to bring the light to the lost people and spread the Love of God and the Wisdom of Aristotle to the pagan lands. He decided to travel south, all the way to the sea. Throughout his journey, he continued with the same perseverance and determination to defend the Faith and the religion wherever he went, guiding back anyone who listened to the right path.
His persuasion and Faith were so strong that he managed to convince and persuade anyone who had strayed, leading them back to the path of Wisdom, that of the Aristotelian Faith.
One day, as he neared the end of his journey to the sea, he came across a man from the East who was preaching his religion to travelers passing by.
He approached the small group listening to his preaching, listened himself for a moment, then challenged the man and in a long monologue demonstrated the omnipotence of God and the Aristotelian Faith, which alone deserved to be practiced, preached and spread. When the man tried to reply, no sound came from his mouth, for he didn't know what to say; Polin had rendered him speechless by the strength of his Faith.
Witnesses to the scene spread the news of the miracle throughout the region, and Polin was acclaimed wherever he went. But always with humility and fervor, he replied: "It's my duty to spread the word and defend the Faith".
He finally arrived at the seashore, in a small northern Italian port, after two years of travel and preaching. There, he rested for a while and then set sail to the Middle Eastern lands. There, he found people practicing a different religion from Aristotelianism. He settled in a village where he introduced the population to the Aristotelian religion. Just as in the past, he succeeded in converting the inhabitants, turning this village into an Aristotelian stronghold in pagan lands. A church was built at the center of the village, and the Aristotelian faith gradually spread to the surrounding areas. The many people who came out of curiosity to learn more about this village converted to a foreign religion all left as converts, ready to spread the Aristotelian Faith.
One day, a man arrived, even darker-skinned than the local inhabitants, the darkest, like coal, that Polin had ever seen. He was accompanied by a small army and held a position among his people similar to that of our priests. Informed of the significance of the faith from elsewhere, he had come with the intention of killing its instigator, Polin. He laid siege to the church where the population had sought refuge. After two days, food began to run out, and Polin decided to leave the church, advising the villagers to pray to God for their salvation.
The soldiers, impressed by Polin's audacity and courage, threw their weapons to the ground. However, the priest rushed towards Polin, knife in hand, aiming to stab him, when a stone hurled from a slingshot by one of his soldiers shattered the blade a few meters away from Polin. The priest, impressed by this sign, then recognized the omnipotence of God and the Aristotelian Faith. He stayed with his army in the village for several months, where Polin taught him the precepts of Aristotle and Christos, so that he could spread the good word when he returned to his people.
A decade later, Aristotelianism had spread throughout the northern regions of the dark lands. Polin, considering his mission accomplished, decided to leave and spread the Aristotelian Faith in other lands. He set out for Judea and the Holy Land, where he wished to follow in the footsteps of Christos.
III/ The Holy Land [/u]
He then set out on the road to Judea, visiting Bethlehem and Nazareth to discover the significant places of Christos' life. He continued to preach the True Faith with success and converted many pagans along his path. After some time in Judea, he journeyed to Jerusalem, going to pray extensively at the site of Christos' Crucifixion. There, he reaffirmed the Faith of the Aristotelians and converted many pagans. It was there that he performed his most significant miracle.
The city was one of the few Aristotelian enclaves in the East and was a few leagues from Jerusalem. Polin had come at the request of a priest from the city who wanted to rekindle the Faith of the inhabitants through Polin's gift. This request was granted. In just one week, the number of faithful in the city had significantly increased.
Then, the city was attacked by an army of Averroist heretics led by an Eastern lord. The city was besieged for several days, and its strength was too weak to repel the Averroists. Polin decided to take refuge in the city's main church. Alone, he prayed fervently as never before for two whole days. At dawn on the third day, he left the church and went to the city's walls, followed by the entire population eager to see what he would do to save them. As the sun rose on the horizon, he offered a prayer to the Most High to come to their aid. After he finished, total silence reigned for several minutes.
It was then that Polin remembered the shining object from his childhood on the other side of the river, the glare of the object that had blinded him in the past. He then summoned the best blacksmiths and carpenters in the city, ordering them to make concave tin mirrors as quickly as possible, which would be mounted on mobile chariots on the city walls. They would be used to blind the enemy, repel them, and, by concentrating the sun's rays, set the dry vegetation in the surrounding countryside on fire, causing the enemy to flee.
It took only a few days to create this marvel, which induced panic and a retreat among the opposing forces, much to the joy of the city's defenders. They praised God, who, through this ingenious idea, had allowed the city's salvation. In homage to Polin, the city was renamed Polinia, and Polin was honored with the title of the city's defender and protector of the believers. Shortly thereafter, he left the city, which still today honors the memory of its savior.
He remained in the East for some time, including visits to Nazareth. Then, he decided to return to the West, to his native Champagne. The return journey was very long and lasted five years because he continued to preach the Aristotelian Faith, occasionally stopping in villages to reaffirm it. He also passed through Greece during his return journey to strengthen his Faith and follow in the wise footsteps of Aristotle.
IV/ The return to Champagne [/u]
He finally arrived in Champagne after more than twenty years of absence. Despite the passage of time, little had changed. Shortly after his return, he was granted the title of Bishop of Langres as a reward for his services to the entire Aristotelian community. There was even an attempt to make him a cardinal, but he humbly declined this honor, which he deemed undeserved. Thus, he spent the remainder of his life diligently fulfilling his duties as the Bishop of Champagne. During that period, the region became the most devout, with Aristotelian Faith being most prominent under the guidance of Bishop Polin. He performed his final miracle shortly before his death.
While he was in a village in Champagne, visiting the parish as he did every year in all the parishes of his diocese, he was called to help a man who claimed that his wife was dying while she was about to give birth. Polin went to her, accompanied her, and supported her with his prayers. After several hours of labor, she gave birth to twin babies, and her life was saved. Before the parents could see their children, fearing for their fragile lives, Bishop Polin took the infants to the church, where he prayed fervently throughout the night with the babies in his arms. He returned in the early morning to the young couple with a little boy in each arm, both alive, to the parents' great joy. They named their twins Aristotle and Christos.
He died one spring day while praying, kneeling at a prie-dieu in the Langres Cathedral, with a sunbeam streaming through the stained glass illuminating him. His body, however, disappeared before it could be interred in the cathedral crypt, even though it was being guarded. Therefore, he did not receive a funeral, but a mass was celebrated in his honor, and it is said that on that day, an immaculate light radiated within the cathedral.
Portrait of Saint Polin
(Sanctus Polinus ; 1047-1111)
The Relics of Saint Polin
All the relics of Saint Polin are preserved in the crypt of the Cathedral of Langres, dedicated to his name. They include his bishop's garments, the white robe he wore throughout his journey, and his walking staff, all encased in reliquaries made of gold and precious stones.
Significant quotes of Saint Polin
At the age of ten, to his older brother and sister when he wanted to cross the river: "I know within the deepest part of me that I can achieve it. It is my Faith that will enable me, for before Faith, all else doth bend."
Upon his arrival at the monastery when he faced the men threatening the monks: "Anger is the unhealthiest of sins because it is the loss of self-confidence, which is our Faith."
To the Spinozist he met by the roadside: "When you have Faith, you believe. When you oppose Faith, you lose your voice."
During his teaching to the black priest: "Do you see this stone? It is a creation of God, and yet, in and of itself, it serves no purpose. But look, when I stack it with these other stones, it gradually becomes a wall. Compare these stones to men, and you will understand their nature."
To a man he met in Judea who asked him who he was, he replied: "I am the Servant and Defender of the Faith; I am simply Polin, a faithful Aristotelian."
Translations by Arilan de Louvois and Jerem51, theologians of the Roman Holy Office.
Translated by Cinead of Twynholm, October 25th 1471, Villa San Loyats.
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Kalixtus
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Hagiography of Olcovidius (106-138)
Saint and Martyr
A Pious Childhood
Olcovidius was born into an Aristotelian Roman family, so he was raised in faith from an early age. His father, a man named Lucius, had converted at the age of twenty under the influence of his future wife Camelia. Olcovidius was their only child. While they were not a very wealthy family, they had enough to live comfortably and held the status of Roman citizens. They lived in Rome, but when young Olcovidius was six years old, persecution led by the Emperor forced them to seek refuge in Ostia, a few miles away. There, Olcovidius grew up, and his faith grew with him, thanks to the almost daily visits he made to the deacon Falco, who taught him the wisdom of Aristotle and the holy actions of Christos.
A Gifted Adolescent in the Arts, Dreaming of Devoting His Life to God's Love
In order to broaden his horizons, Olcovidius's parents had him read works by Seneca and Ovid, as well as Aristotle and Plato. This caused some confusion for him for a while, but certain ideas eventually prevailed over others. He also showed a particular talent for painting and music, excelling in playing the harp, which remained his primary pastime. At the age of fifteen, he began devoting more and more time to prayer, even writing prayers himself, with the most famous being the Creed of the Aristotelian Church composed at seventeen years old in 123. It was also at this age that he revealed his calling to his parents: his desire to dedicate his life to God and to teach His love to the pagans. He also decided, to the great dismay of his parents who would have no descendants, to remain celibate in order to belong only to God and not have earthly attachments, as he already knew that his mission would lead him to suffering and death at a young age.
His Life as a Man: A Deacon Serving the Humble, a Preacher of Faith Until Martyrdom
When he turned twenty-one, the deacon Falco died of an illness that no physician could have cured: weariness, fatigue from trying to convince the unbelievers to change their lives and escape persecution. The young man stayed by his side until the end and received his final words: "My Son, my Friend, forgive men. Whatever they do to you because of your faith, forgive them again and again..."
During the old man's burial in the catacombs, the then-Bishop of Rome asked the community of believers whom they wanted as their new shepherd. They unanimously acclaimed Olcovidius, and the bishop, pleased with this choice, ordained him immediately.
Subsequently, Olcovidius continued to write psalms, but he also composed more polemical texts against those who persecuted the Aristotelians, against those who refused to open their hearts to the true faith, and also against those who selfishly lived their faith, believing themselves saved because they had been baptized. Yet, in his writings, he consistently called for mercy from God and his brethren toward sinners. God, because He had created humans too imperfect to be worthy of Him, and to his brethren, because "one must remove the beam from one's eye before the splinter from one's neighbor's eye."
The young deacon wanted to set an example for his flock. He lived humbly, eating only twice a day and fasting on Sundays. He wasn't wealthy, but his door was always open to the rejected wanderers of the city or to the sick whom nobody else wanted to relieve. He also walked the roads around Rome and Ostia, carrying his staff, and he visited the hamlets and villages of the Latin countryside. There, he met poor peasants and slaves and explained the Truth to them, believing that the minds and hearts of all men should be opened for the salvation of the species of Oane. The poor listened to him, and even though most of them remained attached to paganism, a small spark had been ignited in their hearts.
However, his uncompromising faith and preaching didn't only earn him friends. Many wealthy notables, including some Aristotelians, swore his demise. Thus, on February 14, 138, a group of officers came to arrest him at his home, along with his parents and friends.
A Martyr for the Faith
Together, they were tried before the Flaminus, the priest of the cult of Augustus. He asked them to renounce their faith and swear by Jupiter, king of their false idols of gold and marble. Olcovidius' friends went through first, some swearing and being cleared, others refusing to renounce their holy faith, and being condemned to death. It was then Olcovidius' turn to be interrogated. The Flaminus, inspired by the Nameless Creature, said to him in order to provoke him: "Swear, you who call yourself a deacon of your god of love as you say, and you will not die. He would not want you to die, if he is love. And if you say you live in friendship with those there who have just been judged and are innocent, join them and live pleasantly with them, enjoying the goods the gods have made available to us. Save yourself!" Olcovidius seemed to slump, but only for a moment. For a moment, it looked as if he might give in to temptation, but he rose even taller.
"Yes," replied the saintly deacon, inspired by the Most High. "Indeed, some of my friends are saved! And what a pity that others made the wrong choice... Yes, I acknowledge my mistake along with them... My mistake, which was not shouting even louder to the world:
I believe in God, most powerful, most high,
Creator of the Sky and the Earth,
and of Heaven and Hell,
Judge of our hearts at the hour of death.
And in Aristotle, His prophet,
the son of Nicomachus and Pythias,
sent among us to teach wisdom
and the divine laws of the Universe
to we who knew not.
I also believe in Christos,
Born of Mary and Joseph.
He dedicated His life to show us the ways of Heaven.
Thus, after having suffered under Ponce the Procurator,
He died in martyrdom to save us all.
He joined the Sun where Aristotle also was,
at the right-hand side of the most high.
I believe in the Divine Action;
In the Holy Universal Roman Aristotelian Church;
In the communion of the Saints;
In the remission of sin,
In Eternal Life."
As he said this, his face lit up as if illuminated from within. His friends who had betrayed their faith out of fear of death understood what true death was and joined him in reciting the Creed. The soldiers struck them, but they did not fall silent. They sang praises even as their jailers led them back to their wretched cells.
On the morning of February 20, as rain fell over Rome, they were taken to the arenas, and there, they were thrown to the lions, except for Olcovidius. He had to witness his parents and friends being devoured, and finally, he was delivered as well.
He stepped forward to the center of the arena and, kneeling down, began to pray, surrendering his life to God. The lions circled him but did not touch him. Rising, he shouted, "My God, You Father of men, forgive Your children and send them faith!" These were the last words he spoke in this life because God, not wanting him to suffer, granted him death.
Then the rain stopped, and the sky shone as if it were mid-June. A ray of sunlight illuminated even more the face of the one who had not betrayed his faith. In the arena, where just a minute earlier the crowd had been shouting "Death!", there was a marvelous silence. And finally, songs from nowhere resounded, accompanying the soul of the righteous to the Sun.
Many who witnessed this miracle became interested in the Word transmitted by Aristotle and Christos. The community of believers in Ostia grew, with many converts being added.
Translated into English by Cinead of Twynholm, August 13th 1471, Villa San Loyats.
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Hagiography of Marie of Villeneuve (1180-1212)
Chapter I : Marie's story of life
She was born in Paris in 1180 to a father who was a royal judge and a very devout mother who was a weaver.
Growing up in a scholarly environment, her father had great ambitions for her. Young Marie spent many years within the family estate, shielded from the external misery that prevailed. Her father did not want her to witness those horrors; her mother tried to explain, but she had to accept the choices of the man she was married to. At the age of 13, the family received an invitation from a prominent figure in the kingdom. They were invited to the wedding of Thomas de Lalène and Jeanne Duchat. The father could not decline the invitation, but he ordered that nothing be visible from the carriage. Small curtains were hung for this purpose. Marie tried to look outside, but her father reprimanded her, asking her about the book she had taken from the family library.
It so happened that one of the carriage wheels broke, leaving the coachman embarrassed and the father furious. As usual, Marie's mother was looking after her daughter. After several hours, the coachman had to admit that they couldn't continue the journey that evening. They needed to find an inn to spend the night; with winter approaching, nightfall came quickly. Jean de Mont de Soie was furious; his wife and daughter would have to sleep in an unfamiliar inn, mingling with the common people. The coachman went in search of an inn, and after going around the town, he returned shamefully to announce that there was indeed a room, but it was in an inn where mostly vagrants stayed.
Jean gave his daughter a thousand instructions: keep her eyes down, avoid looking around. However, like any child, after a few seconds of obeying, Marie lifted her head. What she saw terrified her – men and women huddling together, trying to keep warm, wearing little despite the biting cold. A mother held a baby close, rocking it, but even young Marie could see that the baby was no longer alive; life had left it. She stopped and began to ask a question.
Before she could continue, she had already heard her father instructing her to be silent, pulling her to quicken their pace and reach the inn as soon as possible.
Father: "These vagabonds should work, my daughter. That way, they'll have something to wear. We can't take care of these people; let them fend for themselves."
The family entered the inn, where some were shouting "cheers," others were extending their hands for alms, and some were huddled in a corner, motionless, seemingly resigned to their fate. Marie tried to converse with her mother while her father cursed his carriage and coachman.
Marie: Mother, why don't these men and women have warm clothing like us?
Hélène: My daughter, until now, your father wanted to shield you from this misery. He wanted you to grow up without thinking about it.
Marie: Shield me, Mother? Are they dangerous, the ones who will go to the moon as you taught me?
Hélène: No, Marie, they're not dangerous, and being naked doesn't mean they won't reach the sun.
Marie: Then why?
Hélène: My daughter, know that in our kingdom, there are men and women who lose their lives every day, sometimes because they're hungry, sometimes because winter is harsh.
Marie: Mother, are you saying that since I was born, men and women have lost their lives, not because they were old or sick, but because they couldn't eat or dress? Even though we have so many clothes on our estate?
Hélène: Yes, my daughter. Fate has decreed it this way.
Marie: Mother, I don't think it should be this way. Don't you teach me that we should share, extend a helping hand? Mother, what's happening? It seems like you're hesitating to speak!
The discussion ended there, with Marie's father getting agitated once again, leading her mother to calm him down. The coachman had managed to arrange for everyone to have a warm meal and sleep. Night fell.
Marie, who was discovering this world and, ultimately, this misery, decided to go outside. She climbed out of her ground-floor window, dreading the thought of her father finding out, but she wanted to understand, to explore. She had a strong feeling that the truth had been kept from her since her birth. As she strolled around, she noticed vagabonds who had lit a small fire, but she herself was feeling cold. She approached them and asked.
Marie: Good day, are you poor people, is that right? But why don't you work? You would have food and clothing if you did.
An elderly vagabond: W-who do we have here, a highborn lady, I suppose? Another one, I thought the streets were ours, but here they come.
Marie: I can't quite understand what you're saying. I just want to understand, so we could help you. I have clothes, and we have food at the castle.
A younger vagabond: You, the lady, shouldn't be roaming the streets, especially since you don't look very old. We're hungry, we're cold, but we don't kill. Some have turned to banditry, they're dangerous, especially for someone of your status. You seem to come from a wealthy family.
Marie: Gentlemen, I've brought some clothes from my trunk, not too many or my father will notice. You can give a dress to your daughters. It's very cold. If you worked, you could afford bread and clothes.
The young vagabond: We do work sometimes, but finding work in the fields isn't easy. Sometimes we're asked to do heavy labor, but we don't have the strength for it anymore. So, we're mostly unemployed. Sometimes we're asked to do precise calculations for good yields, but I didn't learn that, miss. So, we don't have that work either. Sometimes we eat a bit of corn, sometimes nothing, and it makes us weaker. I assure you, if I could stand, I'd work the fields and earn my coin. I lost my wife two months ago. There was a severe cold snap, she coughed a lot, had a fever, and then she was gone.
Marie, upon hearing all this, had an epiphany. It shouldn't be like this anymore.
Marie: I understand now. If you're alone, you can't make it. But if we lend a hand, if we help a bit, you'll regain your strength, you can work, and with your earnings, you can buy clothes. I have to go now, but I promise I'll be back. Can you tell me where we are?
The young vagabond: You're in Villeneuve. If only all those who pass by didn't look at us with so much disdain. Just with your words, you've warmed my heart, it's a shame my beloved wife is no longer here.
The elderly vagabond: I'll tell you, you'll leave and forget about us like the other folks who don't keep their promises.
Marie couldn't understand why she had been taught to do good, to love, share, and give without expecting anything in return. She left the two vagabonds, promising to return soon. Two years passed, and since that encounter, Marie had changed, which her father noticed with great dismay and anger.
One fine morning, as the family was about to hold the service in the family chapel, Marie went to see her parents in the small blue salon.
Marie: Father, Mother, I need to talk to you.
Jean: We're listening, my daughter.
Marie: Father, Mother, I've been with you since I was born, living in a splendid estate. Yet, I am not happy.
Jean: You're not happy, you ungrateful child!
Hélène: Jean, let our daughter express herself. Out of love and union.
The husband muttered under his breath, but he let Marie continue.
Marie: Every Sunday, we attend the service. I hear readings, we're told to share, extend a helping hand, be humble, love our neighbor in Aristotelian friendship. And yet, I've seen misery. I try to talk to you about it, but you won't listen. Father, do you realize that our actions don't align with what we hear on Sundays? There's a disconnect between what we're told and what we do.
Jean: But... be quiet, insolent one. We can't take care of all the misery in our duchy! They have two arms, two legs; let them earn their pay, then they'll eat.
Marie: Father, I love you, and I love Mother, but I can't stay in our home doing nothing. Let's help the poor; we have the means. Let's provide them with clothes and bread.
Jean: That's out of the question. Our estate, our wealth, we owe it to my parents and your mother's parents. I'll never accept what you're asking.
Hélène: Jean, if you permit me, my dear friend, I think I have a say in this matter. I believe we can't stop our daughter Marie from doing what she wants. As you just mentioned, there are assets in this domain that come from my family. I'll give Marie the sum of 15,000 coins. It's not much to alleviate suffering, but she must use it wisely. I hope, my dear husband, that you won't take offense, but I can't bear to see the sadness in Marie's eyes for two years.
And so, a few days later, Marie set out on the road, taking with her bread, clothing, and the coins her mother had given her. She had declined armed escort to avoid drawing attention and had put on old clothes.
She knew she had made a promise, and she went to Villeneuve, where she had met the two vagabonds. Along the way, she noticed that misery was everywhere, not just in that town, but throughout the kingdom, despite her father's beliefs. After several hours of travel, she arrived in Villeneuve. She had to find the vagabonds, which seemed almost impossible with dozens of them scattered about.
Finally, she found the inn where she had spent a night two years earlier. She made her way there and waited, eating a piece of bread. Night fell as she saw three vagabonds approaching, one of them struggling to walk.
She recognized those who had spoken with her two years ago.
Marie: Good evening, gentlemen, perhaps you remember me...
Marie doubted it, but she still asked the question. At first, the vagabonds looked at her with surprise, then the oldest one spoke.
The elderly vagabond: Aren't you the young lady who made us beautiful promises?
Marie: I am indeed Marie, but I'm not back for new promises. I have money and a plan. Come with me to the inn; I see you're hungry. We'll have some bread and soup while I explain my idea.
The young vagabond was delighted to see the woman who had warmed his heart two years ago, and even though the old man grumbled, he continued to help him and headed towards the inn. Once they arrived, Marie ordered four soups, meat, and bread. She had some in her bag, but seeing the inn, she figured a few extra coins wouldn't hurt this kind man who didn't seem very wealthy.
Marie: I've come back with money. I hope we can make clothing for the less fortunate. Do you know any weavers who can produce quickly?
The young vagabond: My lady, I don't know if they can produce quickly, but I know they have stock. There are many poor people in Villeneuve, so they're not very eager. They send their products to other duchies.
Marie: Very well, I'll visit some weavers tomorrow to get supplies for pants, leggings, and warm shirts. Maybe we could even establish a workshop and get clothes for the less fortunate at a lower cost. You would be my employees.
Seeing the elderly man struggling to stand, Marie realized he might not be capable, so she continued.
Marie: I'll need some help folding the produced items. Perhaps you can assist with that.
The next day, Marie visited a weaver and purchased enough materials for a hundred vagabonds. She gave decent clothes to the three men she had met and then went to the Mayor to buy an old house, which she would renovate with her three friends. Every day, she treated them to a meal at the inn; they needed strength to work and help her in her ambitious project. After over a month of discussions and negotiations, Marie finally had a small workshop that could employ five workers.
Marie, addressing Thomas, the young vagabond:
Marie: Thomas, we need sheep. That way, we'd have hides and wool. Perhaps we should buy fields for our weaving.
Thomas: Lady Marie, that sounds like an excellent idea. But few villagers will be able to respond to your proposal; livestock is expensive, and we need land.
Marie: Don't worry; I'll speak with the Count's advisor. I'll buy the land and animals to start with.
Thomas: Lady Marie, I don't know who sent you here, but you've given us back our dignity, food, and a roof over our heads.
Time passed. Marie, who observed closely, had reduced the number of vagabonds on the streets by more than half after several months. Some worked in the workshop, others raised animals, some cultivated crops to feed the livestock.
In the evening, everyone received a salary of 15 to 20 coins. It wasn't a lot yet, but she was convinced it would grow. However, there were still poor people on the streets, and that didn't sit well with Marie.
Marie: Thomas, we'll eat frugally for a few days, but I want us to share. On Sunday, during the service, I'll ask the priest to make an announcement. Please prepare as many pants and shirts as we can produce in the six days leading up to it.
Thomas: Of course, Lady Marie, but what do you intend to do?
Marie: All the poor still on the streets should have something to wear when winter comes. So, I'll ask our good priest to announce that the vagabonds should gather next Wednesday. I'll also need some volunteers to go around Villeneuve. Not all the vagabonds are likely to come to the church at this point, but we'll invite them. They'll find comfort and true faith there.
Marie sent Thomas with the message and asked a few former vagabonds who were tending to their fields for help. The wheat was growing; it could wait 24 hours so they could reach those who still lacked the basics for survival.
On Sunday, the priest made the announcement, and on Wednesday, many vagabonds showed up wearing clothes. Marie was tired, but she knew her work wasn't done. She needed more funds to establish a hospice, and she had to do it before winter arrived in four months. She decided to return to her estate. When she arrived, her mother had trouble recognizing her. She was no longer the fragile child she had sent away. Marie had retained all her kindness, her zest for life, her willingness to connect with others, to understand. She was also determined and skilled in negotiation. Even though her father said nothing, she thought she sensed a glimmer of hope. Perhaps her request wouldn't be in vain.
Marie: Father, Mother, I have witnessed poverty. I know that if we follow the teachings of the Most High, we can alleviate it. You would see the former vagabonds; now they work, they bathe, they attend church. Not all of them are weavers, but a significant portion are. I've purchased land; we also have workers tending to the land and others caring for animals.
However, as you may suspect, there are still vagabonds on the streets. Thus, I come before you humbly today to ask for assistance. I understand that our estate is opulent, and that we can continue to give to improve the lives of the vagabonds of Villeneuve without depriving ourselves, or rather, depriving you.
Hélène: My daughter, I am so glad to see you again. I've prayed every day for God to bring you back to us. Know that I am pleased with what you're doing. I won't say I'm proud, as that would be a sin of pride, but I respect you for the good you're spreading around you, you who are my flesh and blood.
Jean: Marie, we've already given so much!! [...] and I was convinced that the vagabonds were vile individuals who didn't want to work. Yet, you seem to show me otherwise. Therefore, we will respond favorably to your request, but understand this will be our final assistance. After that, they'll have to help one another.
Marie: Thank you, my dear parents. I am glad to know that the vagabonds won't be cold anymore, or at least, they'll be less cold. I will stay with you for three days, after which I'll have to hit the road. Winter will arrive very soon!
And so, Marie set out for Villeneuve with 20,000 coins. She approached the carpenter and proposed to train and pay beggars a few coins to learn various trades required for the construction of the hospice. She did the same for all the necessary crafts. In total, 80 beds were placed in two wings, and six rooms were set up to accommodate couples with young children. A chapel was built, enabling evening services for everyone to express their gratitude to the Most High.
By the time winter arrived, the project was completed. The vagabonds, now warm and at least having bread to eat, gradually found work. When a vagabond arrived in Villeneuve, a helping hand was offered without Marie having to ask them. They knew that someone had once helped them along the way, so they were now willing to do the same, even if it meant earning a little less that day.
The news spread quickly throughout the kingdom, and some traveling vagabonds also called for Marie's help in another city where poverty was particularly rampant. This city lay far to the south and would require many days of travel.
It was hard for Marie to leave those who had ultimately illuminated her mission.
Marie: Thomas, I will miss you. We've come a long way together, but others need me now. I know you will help and guide. If I need pants or shirts, I'll let you know.
Thomas: Marie, knowing you're far away will be difficult for us, but we can't selfishly keep you in Villeneuve. We will be together during services, praying to the Most High for all that we have. We are certain to meet again in prayer, bound by the Aristotelian Friendship.
On the day of her departure, all the former vagabonds came to bid farewell to the woman they would never forget.
Throughout her life, Marie traveled the kingdom, responding to four requests from parishes in need. It was while working on the realization of the fifth hospice that Marie lost her life. She was 32 years old at the time.
In 1224, she was canonized for all the work she had done for the most vulnerable. Having promoted the development of the weaving industry, she became the Patron Saint of Weavers.
Chapter II : Symbol
The associated symbol could be a needle.
Chapter III : Relic
A pair of pants with a hole at the left thigh. Legend has it that Marie fell asleep once in the church of Villeneuve after a long day of work. Feeling cold, she approached the candles and accidentally knocked over the stand holding them. There was no damage, but Marie's pants were slightly burned. This relic is kept in the Church that bears her name: Sainte Marie de la Villeneuve du Temple.
Chapter IV : Protector
Patron Saint of Weavers.
Translated into English by Cinead of Twynholm, August 9th 1471, Villa San Loyats.
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Kalixtus
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Hagiography of Patern
First parish priest of Vannes
(5th century, present at the 465 conference at Vannes - 475)
The Life of Saint Patern
Even today, little is known about the childhood of Patern, the first parish priest of Vannes. Roman chroniclers report that this Welshman, with fervent faith, had a strong desire from an early age to bring the word of God to the large mass of Gaulish pagans.
Indeed, during that time, the Aristotelian Church was just establishing itself on this vast territory. Patern, newly ordained as a deacon, followed his superiors to Touraine, the newly established Roman archdiocese in Gaul. Patern was neither a bookworm nor a bon vivant; he was an exceptional preacher who dedicated himself to educating the population about the Dogma of the Aristotelian Church. He spoke to people about the problems they knew and became increasingly loved.
But as the Church expanded, in the year 465, a council of 6 bishops presided over by the metropolitan archbishop Perpetuus gathered in Vannes to define the boundaries of a new parish in Vannes...
And Patern, young Patern, was chosen unanimously on this occasion. Patern wasn't Breton, but with his Welsh Celtic roots, he was ready to engage in dialogue with these populations of whom he knew nothing.
Patern's parish ministry was challenging due to the underlying conflicts between the followers of a local faith strongly influenced by Celtic tradition and the proponents of standardized rituals from Rome. This tension was exacerbated by an influx of Bretons coming from Great Britain, which worsened the situation.
Thus, when he took charge of his parish, Patern was surprised to see no one at his first Sunday mass. He had built his church, admittedly quite small, and had received a warm welcome from the Veneti, now called the Vannetais. Many of them had heard of Aristotle and Christos and followed their teachings. Patern was delighted to have so many devout parishioners, but his enthusiasm was short-lived: each person prayed in their own way, gathered as they pleased to celebrate Christos, and none followed the path of the Aristotelian Church nor seemed interested in the priesthood.
Parishioners: "My father," they said, "do you not see that the words of Aristotle have value only in practice? Your rituals, dry prayers, and complicated doctrines are of no use! We have the best way to worship God."
This often involved exchanging blows in taverns while boasting about their affiliation with one group or another. And they continued to fight among themselves, ravaging the parish of Vannes. Patern grew increasingly sad to see such a divided community of believers, especially as each ethnic group claimed the original worship of the Church of Christos and Aristotle in every conflict. One day, he gathered the two opposing tribes in his church: the leader of the Britons, Gwendoc'h, and the leader of the Welsh, Lodwic, were present.
Patern: "My brothers, I have brought you together today to pray for peace in our land.
Gwendoc'h and Lodwic: "We also, my father, want peace in our land!"
Patern: "Let us pray to Aristotle to guide us on the path of Virtue, and let us pray to Christos to guide us on the path of Charity."
Gwendoc'h: "But my father, this cannot be, the Welsh show no charity towards our women; they steal them to make slaves and kill their prisoners."
Lodwig :"But my father, this cannot be, the Britons have no virtue; they have multiple wives and behave shamefully during Samhain."
Patern: "Do you truly want peace? Do you truly believe in the Creator God, in Aristotle and Christos?"
Gwendoc'h and Lodwic: "Yes, we believe."
Patern: "Then obey the Aristotelian Church; it will teach you charity and virtue, and we can finally live in peace in the land of Vannes."
Patern then conducted a mass where he used all his preaching talents to talk about the Aristotelian friendship between peoples.
Each of the two leaders left, discontented to have been reprimanded, for their homes. But every Sunday, Patern saw more and more of his followers coming to his church where he preached about peace. The common folk, those whose wisdom is the greatest, had found the path of virtue. They later named themselves: the Breton people, thus erasing the differences that had been the source of so many conflicts.
Lodwic and Gwendoc'h wanted to remain leaders of their tribes and celebrate their own masses to maintain their authority over their people. They saw this growing popularity with great unease, especially as Patern performed many mixed marriages and urged men and women to refuse to take up arms. The tribal chiefs agreed and forced him to resign and go into exile. He withdrew to a hermitage outside his parish where he died on April 15, 475, abandoned by all.
He used to say to the Veneti who remained faithful to him and came to visit:
Patern: "When your enemy strikes you on the nose, sing a song. God will rain upon those who sing with a hit in the nose."
Patern: "If a thousand times you have extended your hand to your enemy, and if a thousand times he has spat on you, try a thousand and one times: he will have no more spit."
A century later, a relentless drought caused such a famine that the parishioners of Vannes, not knowing which saint to turn to, remembered Patern. They knew that this scourge was a divine punishment for mistreating and forgetting him. They therefore begged Patern to grant them rain, in exchange for which they would build him a church that would become a pilgrimage site for the unity of Brittany. Their prayers were answered, and the rain fell. Even today, every April 15th, the feast of Saint Patern takes place, during which he is prayed to for peace among peoples and the mercy of the heavens.
Like any respected moderate cleric, Saint Patern was never appreciated at his true value by the powerful. Disparaged by the French as well as the Bretons for his peacekeeping actions and attempts to reconcile the two populations that were vying for the same territories, he still managed to lead Brittany through an identity transition, presenting it as a land of refuge, welcome, and multiculturalism. Where there had only been Cornish and Welsh settlements on virgin land, Saint Patern preached a united Brittany, Breton culture, and finally laid the foundations of Breton identity as we know it today.
The Relics of Saint Patern
Four centuries later, in 919, when the treacherous Normans invaded the Breton and French coasts, ravaging everything in their path, the church where Patern rested was set on fire. Patern's relics were saved by devout parishioners who shielded them from flames and barbaric hands, and they were carried to the Franciscan Abbey of Bruz many years later.
A portion was brought back at the end of the 12th century by a valiant knight, but that is another story. In the time we find ourselves, one can admire and pray to the relics of St. Patern at the church in Vannes.
Saint Patern is one of the seven pillars of the Tro Breizh, as the first bishop of Vannes and the founder of the church in Brittany.
For these two reasons, Vannes is a significant Breton pilgrimage stop. Patern is celebrated on April 15th; a second feast on May 21st commemorates the translation of his relics.
Translated into English by Cinead of Twynholm, August 12th 1471, Villa San Loyats.
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Kalixtus
Cardinal
Inscrit le: 24 Fév 2013
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Localisation: Roma, Palazzo Doria-Pamphilj
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| Posté le: Ven Mai 31, 2024 1:11 am Sujet du message: |
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Hagiography of Louis IX, King of France (1214 – 1270)
Written by an Aristotelian collective, centered around the loyal Savoy.
| Citation: | | "The following was and remains the truth. As proven by well-informed witnesses who would provide the reasons for their knowledge, either because they have seen or heard, and as is consistent with tradition and reputation." |
Chapter I : Childhood
Louis IX was born in Poissy on April 25, 1214. He is the son of Louis VIII the Lion and Blanche of Castile. At the age of twelve, he confided in his father, saying, "Dad, I want to have my own experiences and learn about the nature of creation. I am going to undertake a journey to the lands of the East." His father, believing that young Louis wanted to become a heretic of the Eastern Church, died of a stroke. Alas, no, he was already dreaming of a new crusade. And so shall be the destiny of Louis IX.
The following year, young Louis is still King without holding power. He will inevitably be taken hostage at the first opportunity. His guards defend him to the best of their ability, but outnumbered, they could only hide in the woods and hope for reinforcements. When Paris, in the distance, learned of the news, the entire city rallied to the defense of the young King, whom they brought back in triumph.
He was the King of the people, and thus, throughout his life, he would make France greater than it could ever become again in all its history.
At the age of fourteen, he was sent to the countryside in Maine. His mother had built an abbey where little Louis would spend his summers. It was here that the first corn fields were planted, and twenty years later, Louis brought them back from the Orient. For a long time, it was called "Indian wheat", as the King had received a gift of it from the Mongol emperor, who claimed to have received it from India. When the true origin of the original seed (Mosento) was discovered, it was decided to call it corn instead. It was Levan, grandson of Charles grandson of Louis, who gave it its definitive name in 1434.
Chapter II : His Aristotelian Foundation
| Citation: | "The light of the East poured down on me by the grace of Aristotle, and called me back from the dead."
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Throughout his life, words held great importance to Louis IX. He enjoyed citing examples and anecdotes that allowed him to affirm his faith. Some of his most famous words survived him: "Do not do to your neighbor what you would not want done to your mother" (as we know, Louis IX would experience the yoke of a castrating mother throughout his life), and the famous "When the fruit is ripe, it is time to throw it at a heretic." Thus, the King's deep faith is conveyed through his words. Louis IX embodies the ideal of a virtuous man, both pious, courageous, kind, intelligent, and wise, a man who defends Aristotelian faith through his courage.
From the abbey founded by Blanche, where he spent his summers, Louis also adopted a Franciscan demeanor. Like them, his words are moral and didactic, in the image of the preachers he surrounded himself with. This speech conveys moral and religious teachings and often aims to strengthen the interlocutor's faith.
He has the reputation of healing the sick and being charitable towards the poor: he marked his time with his great devotion to the suffering of the poorest and the sick, including lepers. However, he never succeeded in curing Provence of its diseases.
In the second year of his reign (1238), he showed his devout fervor by going all the way to Sens to receive the Crown of Thorns from Christos, which he had just repurchased from the Venetians, who had held it in pledge by Baldwin. He carried it himself from the woods of Vincennes, barefoot and with his head uncovered, to Notre-Dame, and from there to the chapel he had built in his palace, later known as the Sainte-Chapelle, where it was placed.
Chapter III : His Legal and Theological Contributions
He established several useful institutions, such as the Hôtel-Dieu of Pontoise, Compiègne, and Vernon, and the hospice of the Quinze-Vingts, to accommodate three hundred blind people from the poor statue. Louis IX learned in Syria that the scholars of the Eastern princes transcribed books and held a university open to all other theologians; he followed this example, ordered that the books found in the monasteries be transcribed, and had these precious copies placed in a room near the Sainte-Chapelle, thus creating the first university. He often went there to relax from the burdens of governance.
Among other things, he restored to the abbeys and cathedrals their authority over the religious administration and the appointment of their clergy. He did, however, require that they be properly educated, and imposed a theological diploma for clerics holding high office.
He led two crusades. In the first, he embarked for Egypt in August 1248. However, he was suddenly captured in Mansourah. He returned in 1254 after spending four years in Syrian prisons. Despite the failure of the Seventh Crusade, Louis IX decided to prepare the Eighth Crusade. He set off again on July 2, 1270. On July 17, Carthage surrendered. Louis IX then decided to wait for reinforcements from his brother Charles of Anjou. But the plague devastated his army, and he died the following month, just as his brother arrived.
It is a miracle that his son and daughter-in-law, who followed him closely, were not infected, even though Louis died of the plague. Philip was proclaimed King of France under the name "Philip III the Bold."
Chapter IV : His Concept of Justice
| Citation: | | "Serfs belong to Christos just like we do and should no longer be considered slaves. In an Aristotelian kingdom, we must not forget that they are our brothers and free them if they show they are capable of being good peasants. For no one should be judged by their status but by the life they build, and how can one build a life if they are slaves to one of their brothers? I tell you, serfdom will have to go, but it would be criminal to abandon them until they are ready." |
He constantly traveled throughout his lands to hear all complaints; he was often seen in the summer delivering justice himself, either in the garden of his palace or in the woods of Vincennes under a large tree. It is also said that more than once, apples (and apricots, fruits he particularly enjoyed) fell on his head. Yet, nothing but "damn Averroists" crossed his mind. Louis IX could have become a great man of science or gastronomy, but he remained forever a great man of the church, poised and measured.
He advocated justice and modernized government administration. He hunted down the abuses of the bailiffs and seneschals, setting up what would later become the Court of Auditors. Louis IX also favored the creation of the Parliament. The parliaments that Louis IX first built established the royal counties that still hold sway today. Driven by the spirit of order and justice that animated him unceasingly, he kept his kingdom calm for a long time, and made every effort to restore peace to Europe, then troubled by the divisions of the King of the Holy Roman Empire. On several occasions, he offered himself as a mediator, and if he failed to win the ear of the people, he at least won the esteem and trust of those whom his words and example could not disarm.
Chapter V : His Service to the Prosperity of the Kingdom
He thus gathered the largest Aristotelian empire in contemporary French history, allying with the English, Spanish, and Piedmontese. He also solidified Languedoc against heretical forces, which would be lost later, at the time this hagiography is established. In 1258, Louis IX set the southern borders of the kingdom by signing a treaty with King James I of Aragon. In 1259 in Paris, he signed a peace treaty with England, thus ending the first "Hundred Years' War" between the two countries.
Louis IX's work resulted in a considerable development of royal power. He also unified the currency.
Finally, it is thanks to his munificence that the Sorbonne was founded. France was as peaceful under his wise laws as Europe was agitated. He made every effort to restore harmony among the Aristotelian states, and the treaties with his neighbors always aimed to preserve peace and faith.
Chapter VI : Testimony of Friendship and Piety
| Citation: | "So as God died for all his people, so similarly did the good King St. Louis put his body in danger and adventure of death for the people of his kingdom."
Joinsville |
| Citation: | "Louis IX appeared to be a prince destined to reform Europe, had it been possible to do so; he made France triumphant and civilized, and he was a model for all men. His piety, akin to that of an anchorite, did not strip him of his royal attributes; his generosity did not compromise his wise economy; he managed to combine profound politics with exact justice; and perhaps he is the only sovereign deserving of this praise. Prudent and firm in counsel, intrepid in battle without being reckless, compassionate as if he had always been unfortunate, it is rare for a man to embody virtue to such an extent."
The Devout "le terrible" |
| Citation: | "Tall and well-built, he had an angelic face. Of a frank, affable, and cheerful character, though modest and reserved. He observed strict moderation in worldly matters; only his piety, exaggerated and bordering on the narrowest fanaticism. He imposed very rigorous monastic practices, rising at night for matins and prime and attending all other services. He even more willingly practiced diligence in sermons; he wanted his entire entourage to attend these exercises, and he enjoyed preaching himself. He frequently received discipline from the hands of his monks; during his life, this delirious devotion was often judged severely. Extremely humble, he even considered abdicating to join the mendicant orders. His gentleness did not exclude energy."
The Italian Monk Salimbene |
Translated by Cinead of Twynholm, August 8th 1471, Villa San Loyats.
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Kalixtus
Cardinal
Inscrit le: 24 Fév 2013
Messages: 13316
Localisation: Roma, Palazzo Doria-Pamphilj
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| Posté le: Ven Mai 31, 2024 1:14 am Sujet du message: |
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Hagiography of Saint Orrus Ferrus (150-195)
Patron saint of miners
The man had finally completed his journey. It had taken him fifteen days on horseback to reach Dacia. His Holiness had been clear... The cleric remembered his words perfectly.
"Dear friend, you are going to Dacia. Certain events have been reported to me that warrant an investigation. A man is said to be adored by the population there and revered as a Saint. I therefore ask you to verify the facts and kindly take the necessary actions if you deem it worthwhile to initiate a canonization process. Otherwise, your duty will be to put an end to this pseudo-worship that would dishonor our Community."
Veritus arrived in Győr and began his inspection. A few weeks later, he sent a letter to His Holiness, the Pope.
| Letter to the Pope a écrit: | Your Holiness,
Forgive me for not having provided you with any updates since my arrival. I have no doubt that you will understand the reasons after reading the following.
I arrived in Győr on this 12th of August in the year 205. Fate led me to arrive on the day of the mass. I attended it, and my astonishment was great when I saw no faithful in the chapel. My surprise was even greater when I found the city deserted of all people. I wandered through this parish, wondering if I was subject to hallucinations, when I was drawn by distant chants. Following these chants, I eventually crossed through a forest, and my gaze settled upon the entrance of a mine. Hundreds of people, kneeling, were singing and praising our Most High. In front of them, the village priest was conducting the service. The mass proceeded normally, with the utmost respect for our values. At the end of the service, the priest asked for prayers for a certain Orrus Ferrus. The fervor that emanated from the congregation touched me deeply. Never before had such an emotion evoked such effects in me.
After the mass concluded, I approached this cleric and asked him the reason for such enthusiasm for Orrus Ferrus. To my knowledge, nothing warranted celebrating this man as a Saint. The account and the facts that were recounted to me changed my mind. Thus, I propose that we initiate a canonization process for this man.
His birth and childhood
Orrus Ferrus was born in the year of our Lord 150 on the roads leading to Györ. His parents were of humble means. It was widely known that they were becoming richer through various petty thefts, robberies, extortion, and blackmail. He, therefore, had only vagabonds and brigands as role models and examples. Needless to say, his childhood was dedicated solely to following the word of the nameless beast. His parents saw in him nothing more than an extra hand to assist them in their wrongdoings. Illiterate, raised without a trace of love, in hatred of his fellow beings and greed, Orrus Ferrus followed in the footsteps of the nameless beast.
His rebirth
One day, Orrus Ferrus and his parents accosted a group of travelers and extorted them. They had barely begun when the constabulary arrived. Orrus's parents managed to escape by abandoning their child. Without the intervention of a traveler who claimed to be a disciple of Hélène, the child would have died under the blows of the angry mob. Not a day went by without this man visiting him to teach him virtues, reading, and arithmetic. Orrus, still traumatized by his parents' abandonment, gradually let his guard down and accepted the love the stranger gave him, without asking for anything in return.
The disciple: Good day, dear friend. Today, I come not to teach you what I know but to bid you farewell... It is time for me to depart.
Orrus Ferrus: My trial is tomorrow, and I was counting on you to prove that I've changed. I wanted you to testify to my sincerity.
The disciple: What I've taught you will be enough to defend you during your trial. But know this, listen to your heart and speak with sincerity, or else you might return to the path of the nameless beast. Every man who asks for forgiveness demonstrates a change. Show them who you are, and they will understand you.
The Trial
All the men and women of the parish had gathered on this day of the trial. Orrus entered the courtroom amidst screams and insults.
The prosecutor called for calm and began his indictment after several testimonies: banishment after 5 years of imprisonment.
The judge called upon Orrus to speak for the last time...
Remembering his friend's last words, he stood up.
Orrus Ferrus: "My fault is indefensible. I do not ask for leniency. I was raised in ignorance and followed the teachings of the nameless beast. I succumbed to the ease, the one that allows each of us to take shortcuts to make money, not to love our neighbor, not to make efforts to understand them, these shortcuts that breed dishonesty, jealousy, pride...
Orrus Ferrus: Whatever my punishment, I deserve it. However, I would like to ask for forgiveness from our Most High and from you, whom I've made unhappy. I ask for the opportunity to repent, to help this parish that I've mistreated.
Orrus Ferrus: The prosecutor asks for me to be punished and banished. I accept that, but I ask to be allowed to demonstrate that I can serve this community. Make me a servant of this community."
The assembly fell silent, incredulous, amazed, mesmerized, or simply attentive to such a confession...
The judge stood up and delivered his verdict.
The Judge :"Very well then. I have heard you, but I have also heard your benefactor. I sentence you to work in our mine for a period of 2 years, and afterward, you may stay in our dear city."
He continued with skepticism..
The Judge :And the future will tell us if we have done the right thing."
The first miracle: the Most High protects Orrus and the miners
Orrus Ferrus worked diligently every day, putting in his best effort. No one could criticize his work. He even became the miner with the highest output. The city's wealth continued to grow. During those two years, he grew tougher. His strength inspired admiration, and younger individuals joined him in the mines to toughen up and assert themselves within the community. It became a tradition. It became clear that to become a full-fledged citizen, one had to work in the mine. His virtue was unquestionable. Every Sunday, he attended the church services to pray.
One day, a prominent member of the parish approached him and said:
"Do you know what day it is? Isn't today the day when I can grant you your freedom? The day when I can make you a citizen? The day when, finally, I can tell you that your repentance has been sincere and that we all agree to forgive you and welcome you into our community?"
Orrus Ferrus couldn't hide his emotions and received these words with pride. The parishioners readily offered him work in their fields and workshops. He was on his way to becoming a skilled craftsman when the chapel bell tolled. The mine had collapsed, trapping the miners inside. Orrus hurried to the scene, witnessing the devastation. Desperation spread among the bystanders as the hope of rescuing the trapped miners waned by the hour.
Despite the urgency of the situation, Orrus knelt down and began to pray, much to the confusion of those around him.
The crowd: "You should be helping us dig to save our friends!"
Orrus, with firm determination: "Step back. Get away from here."
The sky darkened, and a fierce storm surged. Suddenly, powerful lightning bolts struck the entrance of the mine. For an hour, the storm unleashed its fury upon the mine, obscuring the view of the unfolding events. Then, just as abruptly as it had begun, the storm subsided, and a beam of light pierced through, illuminating the mine entrance. The path was now clear, and witnesses to this extraordinary event saw the miners emerge from the depths, miraculously unharmed. As the reality of what had transpired sank in, all eyes turned to Orrus. He had remained in prayer throughout the storm, untouched by its rage, his clothing serving as the only testament to the remarkable occurrence.
The second miracle: a destiny
On the same evening, Orrus Ferrus continued preparing his workshop when the bells rang the funeral knell for the second time.
The workshop, where all the miners' tools were stored, was on fire. Nothing could be done to save the shelter, and everyone wondered what they would use to go to the mine the next day. Orrus stood frozen and sorrowful at such a sight. He spent the entire night in contemplation. At dawn, he saw an apparition...
Archangel Michael: Do you realize that stubbornness could lead you to a life that is not meant for you?
Orrus Ferrus: Who is speaking to me? And besides, stubbornness allows great men to move mountains, a sign of progress.
Archangel Michael: Why do you persist in not reading the signs of our Creator? Do not confuse obstinacy with perseverance. Here, you insist on following a path that the Most High did not intend for you.
Orrus Ferrus: What signs? What path? And why shouldn't I be free to act according to my own free will?
Archangel Michael: Will you remain blind for long? Can't you see the obvious? While humans possess free will, it is their duty to bow before the will of Our Protector, Our Guide. It is the nature of great men to know how to listen to what they truly are.
Orrus Ferrus: I understand nothing... And by the way, who are you?
Archangel Michael, appearing to Orrus: I am the archangel St. Michael. The Most High does not want to see you as an artisan or even a cultivator. Every miner on Earth, throughout time, will need someone to watch over them. Your destiny is written, and nothing should hinder this plan. If you look within yourself, you will know that this is your destiny.
Then, disappearing, the archangel raised his finger and with a single gesture, destroyed ten large trees. With another motion, he made appear a hundred handles and everything necessary to restore the stock of essential tools for the miners.
The next day, Orrus descended into the mine. No one dared to ask questions, but Orrus's determined gaze reassured everyone. He would say only one thing about this decision.
"It is in the nature of every man to build himself up in the mine.
It is the duty of each one to contribute to the prosperity of his parish.
It is the will of the Most High that all men, regardless of their conditions, come together for the common good."
The present priest invited him to come to the church the following day, which the miner accepted, without knowing the motivations of the clergyman. The priest explained that he had been inspired by his Faith and, smiling, offered him his position. Orrus was surprised and flattered. Wasn't this the greatest reward for his dedication? Then, after thanking the clergyman, he declined the offer while thanking him for his trust. Not wanting to stop there, the priest questioned him about his refusal. Orrus didn't want to leave the mine as the Most High seemed to demand. So, an idea came to the clergyman: to make Orrus his acolyte by appointing him a deacon. The proposition was accepted and materialized through a grand ceremony, both in terms of the number of attendees and the fervor it exuded.
Third Miracle: The Revelation
Orrus had just celebrated his 45th birthday. His strength and productivity showed no signs of weakening; quite the opposite. He commanded the admiration of all. The days were long gone when everyone wanted to lynch him. Now, he was recognized for his faith, selflessness, and altruism. He had become an example for the youth, for future citizens, for the dignitaries...
One day, an earthquake occurred. The miners wanted to rush outside, but everything threatened to collapse. Orrus intervened and prevented large stones from falling, allowing the others to escape. Unfortunately for Orrus, he couldn't make it out. The rescued miners dug to find him. This lasted for 40 days and 40 nights. Orrus was finally rescued. Extremely weakened and now blind, he passed away in the arms of the clergyman...
Seeing Orrus dead, the dignitaries decided that from now on, only the repentant and the vagabonds would go into the mines. An assembly was held to ratify this decision when Orrus appeared before everyone.
"What are you doing? The mine is everyone's concern. Each one of us, men, women, vagabonds, scholars, dignitaries, soldiers... All must contribute to the city's economic well-being. It's the duty of each individual to visit the mine regularly. Your decisions should glorify the miners. They are all united and diverse. They are the city."
With these words, I conclude my tale. I'm aware that it's not our usual practice to canonize a deacon, but it's evident that Orrus Ferrus deserves such an honor. His faith, his dedication are unmatched, and I'm convinced that this is the plan of Our Most High. It cannot be otherwise.
With all my Aristotelian friendship,
Veritus, your humble servant. |
What the sequence of events tells us
- Veritus joined Rome and the Congregation of the Holy Office. The cardinal was then able to oversee the investigation and steer it in a favorable direction.
- Orrus Ferrus was canonized and became the Patron Saint of Miners on ......
- The mine in Györ never collapsed again...
Relic
The Saint's pickaxe and shovel.
Cult of the Saint
Pilgrimage to Györ, where a cathedral was erected at the very spot where Orrus saw the archangel.
Translated by Dariush.
Translated into English by Cinead of Twynholm, August 20th 1471, Villa San Loyats. |
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Kalixtus
Cardinal
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Messages: 13316
Localisation: Roma, Palazzo Doria-Pamphilj
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| Posté le: Ven Mai 31, 2024 1:18 am Sujet du message: |
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Hagiography of Stephen Harding (1060 - 1134)
"Separated by bodies in different parts of the world, which are indissolubly united by the soul...
Living under the same Rule, with the same customs".
The most holy and pious Saint Stephen, founder of the Order of Cîteaux (Cistercian Order), author of the Cistercian rule and the letter of charity, who devoted his entire life to promoting the monastic ideal preached by Saint Benedict.
The work of Monsignor Zaguier de Bouviers (according to numerous ancient texts) and written at the Cistercian Abbey of Saint Arnvald de Noirlac.
His early years
Stephen was born around 1060 in Dorset, the southern region of Albion, into a large, ancient, and noble family of Harding. Not much is known about his relatives, except that his father was a respected and generous administrator for his landowners. It is also known that Stephen received a religious and practical education, to the point that his knowledge impressed the local religious authorities.
The shadow over his life completely dissipates when Stephen Harding chooses the monastic life. From this moment on, thanks to the diligent work of the monks who welcomed the saint, and the numerous writings and records, we can precisely know the development of his life.
We know that he entered the Benedictine Abbey of Sherborne at the age of 15. After a quick and fruitful novitiate, he was appointed a Brother by Abbot Roger of Lisieux, of Norman origin, who called him a poet, and his advanced knowledge of Christology was very useful to him. Stephen remained at Sherborne for four years, praying fervently and tirelessly. During these four years, he used his time to read all the works in the Abbey's library, which made him an incomparable scholar. After the death of Abbot Lisieux and his replacement by a new abbot, Richard de MacGroar, of Scottish origin, Stephen was quickly appointed chaplain by the latter. Besides rewarding him for his knowledge, Abbot MacGroar wanted a counterbalance to the French present in the Chapter. He desired to internationalize the monastic life rather than keeping it as a French trend. In a way, we can say he was a precursor to the concept of globalization, and his influence was significant on Saint Stephen, who transformed it into a goal and duty of the Cistercians.
- The Benedictine Abbey of Sherborne -
However, Stephen did not remain as a chaplain for too long, as the Abbot compelled him to be appointed as a Professor at the Winchester seminary, founded a few years earlier, as well as many others throughout Europe, thanks to the papal letters of Gregory VII. Gregory VII desired a better education for the priests, which he considered crucial and essential in the fight against Nicolaitism and Simony. It was within the seminary that Stephen could delve into Aristotelianism, a doctrine reserved at that time for a small elite within the ranks of prelates and the most eminent theologians. The assertion of the sociability of man was striking. Stephen then discovered the futility of the Benedictine monastic ideal, which he attempted to reform.
Canterbury and Rome
Stephen moved to Canterbury, the seat of the primacy of the outskirts, under the protection of the new Archbishop, Baldwin of Exeter, who had close ties to the royal family in Normandy. Stephen, of high principles, became a secular cleric, and the archbishop entrusted him with the deanery of the cathedral. Stephen Harding was then 25 years old. The theologians of the city and his colleagues in the cathedral cloister were much more receptive to his proposals for reforming the Benedictine Order, as they were aware of the events happening in Rome at that time. Stephen was admired for his sermons and was appointed Lord by King Henry II.
Finally, Monsignor Baldwin proposed to Stephen to undertake a pilgrimage to Rome. He was enthusiastic and wanted to take advantage of the opportunity to discuss his ideals with numerous theologians on the continent. Stephen prepared himself and set aside some pennies for the journey before inaugurating the great bell after a short Mass celebrated in the cathedral choir.
His journey began by crossing canals and was quite peaceful, according to Stephen's words. He then headed towards Paris, where he only made a brief stop, disappointed by the theologians of the city. He then followed the Via Agripa, which took him to Rome, passing through the main Italian cities.
In Bologna, the university provided him with a good house, and his opinions were not as criticized as they were in Florence. However, the weather conditions were in his favor.
Upon arriving in Rome, he immersed himself in reading a book about Aristotle. He discovered the Panegyrics and the Siege of Aornos, which he devoured, but they were very disappointing for him as he couldn't find arguments to support his reformist ideas. He became friends with the Archbishop of Lyon and Primate of the Gauls, Hugh of Burgundy. After that, Stephen became very popular, especially thanks to the theological debates he organized and led at the Faculty of Theology in Rome. He entered the circle of trust of the Pope, but his deep-rooted Aristotelianism earned him multiple criticisms. Ultimately, he decided to follow Archbishop Hughes, who was returning to his diocese.
Molesmes and Citeaux
The journey along the Via Agripa was carried out without any problem; back then, that area was not infested with Lions of Judah as it is today. Stephen arrived in Lyon, where he befriended Robert of Molesmes, who shared the same holy and noble goal as him. In fact, Robert had also wanted to reform monastic life and founded an abbey, the Abbey of Molesmes. However, the abbey faced enormous problems. Built on a hill, in barren lands and far from the city, a place that nobody wanted, the abbey was sinking into laziness. Initially, the facilities consisted of huts made with branches around a chapel dedicated to Saint Hubert. It soon became the home for the new monks, who were reluctant to such austerity. These monks were desperate and did not want to follow Robert's even more drastic teachings, and they continued according to the Rule of Saint Benedict.
Nevertheless, Stephen promised Robert that he would go to help him at Molesmes. But after some time had passed, the task proved to be so difficult that Robert and Stephen decided to seek a solution.
Both monks had a dream, to found a monastery in a truly conducive and fertile land. However, to achieve this, they needed a concession from a lord or landowner, and few were in favor of reforming what was then the most powerful order in Europe. Nonetheless, Stephen was convinced of his ideas, both for their originality and their seriousness. He would charm an important vassal of His Majesty. This nobleman was Renaud de Beaune. Stephen entered the Court, persuaded him with his speech, and the viscount of Beaune offered him fertile land amidst a large forest.
- Cîteaux Abbey -
With some monks from Molesmes, Stephen Harding and Robert founded the Abbey of Cîteaux. Initially, the new community worked to clear the land. They sold firewood and were able to purchase stones to beautify their abbey. During the first year, the monks profited from the fields. The harvest was very diverse. In fact, Stephen and Robert organized themselves to cultivate all the lands of the vast monastery's domains, aiming to harvest as much as possible. With the technique of a triennial crop rotation, the monks managed to harvest a variety of vegetables and grains, including wheat (the Brothers became bakers), hops (brewing Brothers turned it into beer and various liquors), and barley. They sold the surplus to the villagers, which allowed the abbey to earn substantial sums of money. The infrastructure was there; it only required organization to solidify the rule of the monastic order.
However, the beginnings of Cîteaux were not always easy. There were discussions in the new abbey, and the main cause was whether Robert de Molesmes or Stephen Harding should be chosen as abbot. The monks were divided into two factions, and chaos engulfed the house until the wise Saint Stephen decided to recognize his brother as abbot to put an end to the devastation caused by the disunity of the already-called Cistercian monks.
Having said that, the monks of Molesmes went to Cîteaux to repent and implored Robert to return as their abbot, agreeing to submit to the principles and customs of Cîteaux, which he accepted. Stephen Harding and Robert were able to carry out the reform of monastic life.
The Charter of Charity
After Robert's departure, Stephen was elected abbot by acclamation. As a first measure, he appointed his brother Alberic as Prior of the Abbey. Meanwhile, the Cistercian monastic ideal was being reconsidered in France, and the establishment of the structures of a new order became urgent. Stephen leaned towards the creation of a foundational text that would be common to all Cistercian brothers.
The new rule established the fundamental values of the Cistercian Order: Charity (which involves assisting the poor and rejecting selfishness) and Exemplarity (which implies adherence to a code of honor and faith).
- Seal of the Chapel of Cîteaux -
The abbot of Cîteaux, caring for the globalization and proper functioning of the Order, also included administrative measures in the charter. He first established the procedures for the establishment of the order. Thus, a Cistercian abbey can only be opened if three monks are present in the same region and the Mother Abbey of the Order gives its consent. The new abbey that is founded will be like a daughter to the Mother Abbey.
Additionally, it establishes the functioning of the elections for the abbots, as well as the duties, functions, and statutes of each one.
Saint Stephen, wanting to give the Cistercian rule an evocative name, called it the Charter of Charity (or Letter of Charity) to emphasize the primary and most important value of the order.
Saint Bernard and Stephen's final years
The Cistercian abbey flourished and grew in importance, surpassing its reputation in Burgundy. The Cistercian reform attracted many people, and respected theologians regularly addressed the situation of the emerging order.
Every year, a steady stream of people came to Cîteaux, eager to live there in virtue, seeking salvation for their souls and to attain enlightenment. In this context, a young nobleman came directly from his hometown of Dijon and joined the Cistercian Order. This was Bernard of La Bussière, whom would become Saint one day.
Like Stephen, who as an abbot admired his achievements, Bernard was highly successful during his novitiate and quickly rose to the most prestigious and important positions in the abbey. In fact, he was even appointed Rector of the abbey, becoming a sort of right-hand man to Alberic. He was responsible for conducting the liturgical services and preached about the virtues and benefits of the Cistercians every Sunday. His exceptional qualities earned him great respect, even from the secular clergy and laypeople.
After consulting with the Burgundian nobility, Bernard, who had been appointed Cistercian Chaplain, went to see Stephen to seek permission to found a daughter abbey on the lands of Bussière-sur-Ouche.
- Saint Bernard of La Bussière -
Stephen was delighted to lend his help to the foundation of the second abbey adhering to the Cistercian rule and accepted with enthusiasm. The news of this abbey's founding was just the beginning of a long series. Thanks to the measures taken by Stephen in terms of globalization, and also thanks to the knowledge and charisma of Bernard, the Order was able to establish itself in Ireland, Scandinavia, the Iberian Peninsula, and more.
Bernard himself wished to participate in the expansion of the Cistercian Order, but Stephen could not do so due to his high age. Nevertheless, he remained faithful to the rule he had written, always showing great charity. Gradually, he delegated his responsibilities to Alberic, who became the third abbot of Cîteaux, as well as to the young ones who had joined to form the great Cistercian family, inspiring them with enthusiasm and motivation.
Every day, one could see him meditating while walking through the vast domains of the abbey.
His passing
Stephen Harding, founder of the Cistercian Order and author of the Charter of Charity, peacefully passed away in his cell at the Abbey of Cîteaux, surrounded by his brothers of the Cistercian family, on a beautiful day in May when the trees and bushes of the domain were in bloom. We mourned deeply at his death, and several dignitaries, both religious and lay, attended both his funeral and burial.
He was laid to rest at the Abbey of Cîteaux, and the site of his tomb was marked with a recumbent statue crafted by a sculptor from Burgundy. We preserved his heart (whose reliquary was placed at the Primacy of Saint John the Baptist in Lyon), his miter (which was dedicated to the Abbey of Bussière-sur-Ouche), and his staff (which was offered to the young Abbey of Noirlac).
Attributes
Saint Stephen of Harding is often depicted dressed as an abbot, wearing a mitre and holding a staff, usually with a model of the Abbey of Cîteaux in his hands, thus reminding that he was its founder. His overall appearance is rather simple, reflecting his vow of poverty.
Relics
The history of the relics of Saint Stephen of Harding is peculiar. First, his recumbent statue, like the Abbey of Cîteaux, was destroyed by the Armagnacs during the civil war that opposed them to the Burgundians. Only his heart remained, which could be admired in Lyon until Monsignor de Bouviers transferred it to be venerated by the faithful who visit the Cathedral of Saint Stephen. The mitre, in turn, returned to Noirlac after the abandonment of the Abbey of La Bussière, where it joined the staff of the Saint. These two latter relics are still at Noirlac.
Translated by Casiopea,
Reviewed by Father Prior Jesús Alfonso Froissart del Campo,
Translated into English by Cinead of Twynholm, July 24th 1471.
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Kalixtus
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Hagiography of Saint Antoninus of Piacenza (250 - 303)
The Early Years
Antoninus was born around 250 AD in a village near Piacenza, to Deodatus, a carpenter by trade, and Lucretia, a wheat farmer and fisher-woman.
As a newborn, he received the sacrament of baptism from Bishop Justinus and was raised by his parents in accordance with the teachings of the Church, following its virtues.
When the child turned 5 years old, the family moved within the safety of the city walls, as the countryside was infested with bands of heretics engaged in brigandage. This allowed young Antoninus to grow up in the company of the fervent local community, led by the new Bishop Marcion.
In his father's forge, he learned the carpentry trade, and through his mother, he became a skilled farmer and fisherman. As an only child, he supported his parents in their dignified existence. His labor skills led him to choose a career as a carpenter once he grew up, to collaborate with his father and facilitate the emerging fish market.
Despite his humble origins, Antoninus was a young man known and appreciated by everyone in the city, both for his craftsmanship and his devotion. In fact, as soon as possible, he became a deacon under the parish priest, Father Gaio, immediately demonstrating the effectiveness of his charisma and the goodness of his faith by bringing about the conversion of many of the heretics from the countryside. Unlike many of his fellow citizens, he did not consider those heretics as foolish criminals, but merely lost sheep of the flock who had not found the right path or had lost it soon after entering the Aristotelian faith.
"True Friendship is not based on the rejection of others but on listening and understanding: only in this way does the defense of the civil community coincide with the defense of the faith."
This is one of his maxims, which tradition has passed down to the present day.
His energetic and courageous actions made Piacenza one of the safest places of the time, where the community knew how to welcome and temper even the most turbulent characters.
Public Activity
Despite the clarity of his faith and the insistence of the city clergy, Antoninus never took vows, although he increasingly became a point of reference for the community of believers. He considered himself too passionate to embody the figure of a priest and preferred to lead an exemplary secular life dedicated to the city.
Around the year 275, he married Aulonia, who was one year younger than he was and renowned for her strong character and devotion, fitting of such a husband. As a skilled carpenter herself, she assisted her husband in their daily work while also raising a large and well-nurtured family.
Thanks to the great balance in his personal life, Antoninus could effectively dedicate himself to public activities as well. Appointed archdeacon of the diocese of Piacenza, he was the founder of the first "Aristotelian School" in northern Italy, which later became famous throughout the peninsula for the quality of its catechists and education provided. It is worth mentioning that this school was where a great mystic of the time, Eugenius, who later became Pope Eugenius I, was educated, thanks to Antoninus' work.
Antoninus' pragmatic temperament also led him to establish the Theban Legion, an ancient city militia that ensured the security of the city and its surrounding areas. A source of pride for the people of Piacenza, the Legion was a shining example, ahead of its time, of an Aristotelian militia guided by principles of justice and fairness rather than the ruthless warrior code of the time. This is what they believed in:
"If the power of faith fails to convert the souls of the wicked, and if there is no other option, if threatened by the tyranny of all types of infidels, the true believer can and must fight for themselves and for the true faith."
Antoninus was the first commander of the Legion, which saw some of the best men of the time succeed him in leadership. The moral superiority of this militia's approach became evident to the world at the moment of its violent destruction.
When, two centuries later, the barbarian invader overwhelmed all of Italy, the city heroically resisted the pagan assault but, outnumbered, had to surrender to the enemy's tyranny. Tradition tells us that, as all the Thebans were gathered in the main square, the barbarian commanders ordered the defeated to execute the impious, from their perspective, city clergy, who had been the driving force behind the resistance. The square echoed with a cry that became historic - "Antoninus doesn't want it!" - momentarily disorienting the invaders. However, their reaction was ferocious. The Thebans were massacred one by one for their insubordination to the victors, but not a single clergyman was harmed: Antoninus had not wanted it.
Pilgrimage to Greece and the Holy Land and Martyrdom
In 295, Piacenza and the surrounding region fell into a terrible state of famine: drought caused countless crops to fail, livestock were decimated, and even fishing in the lake yielded much less. As a result, hundreds of farmers from the countryside poured into the city, left without sustenance and seeking a better fate. This led to overcrowding that depleted the already strained food supplies. Soon, discontent began to spread among the hungry crowd, bakeries were stormed, and the lake remained the only source of sustenance.
In an attempt to help his fellow citizens and alleviate the tension in the city, Antoninus managed to convince many of his fellow carpenters to sell boats at cost price, facilitating fishing for everyone. Through this initiative and the power of his words, he contributed to averting riots and rebellions, successfully guiding the community until the end of the famine, which was finally overcome in 298.
Among the many practical and spiritual initiatives, Antoninus made a vow to the Most High that, once the famine was over, he would organize a pilgrimage to the places where the Prophets lived.
After the emergency passed, the time came to organize the journey, which kept him occupied for much of 299. As word spread, more and more people wanted to join him, necessitating the organization of a large mass movement, which was as challenging and risky then as it is today. In agreement with the municipal authorities and with the bishop's blessing, Antoninus selected a regiment from the Theban Legion to serve as escorts for the group of pilgrims, whose safety he guaranteed.
When everything was ready, with the arrival of spring in 300, the expedition began. They traveled on foot across the peninsula and reached the flourishing port of Brundisium in Apulia. From there, they embarked and reached Greece, heading towards the first stop of their journey: Stagira, the birthplace of the First Prophet, Aristotle. They reached the city in early summer and collectively decided to stay there until the following spring to avoid traveling during the winter. They spent the months assisting the local community in tending to the fields and herds, which were abundant in that area. They visited the ancient churches of the region and received education in the renowned Greek schools.
In March 301, they set off again, heading for the Holy Land, the homeland of Christos. Unable to find shipowners willing to transport them by sea, they decided to travel on foot, following the coastline.
The Miracle of Fresh Water
It so happened that during the hot summer that characterizes Asia Minor, the group found themselves running low on supplies, both food and water. They managed to procure food through hunting and fishing, but water was scarce, and there were no signs of rivers or springs near their campsite.
Faced with the desperation of his people, Antoninus responded with firm faith, declaring that the Most High would take care of His beloved children. It was during one of the countless nights spent in prayer that he received a revelatory inspiration from God.
The next morning, Antoninus armed himself with an axe and went in search of the best possible tree, which he cut down. He used the material to fashion a bucket, which necessarily lacked a rim. He turned to his companions and said, "Through this bucket, which the Most High has commanded me to build, we will all be able to drink."
Everyone looked at him in astonishment, secretly fearing that their beloved leader had lost his mind. Sensing their uncertainty, Antoninus did not lose heart but went to fill the bucket with seawater, returning with a cheerful demeanor. He took a cup and immersed it in the bucket, drinking all the water in one gulp. Then he looked at the others and kindly said, "Come on, have faith!"
They were all uncertain about what to do until a child detached himself from his mother's skirts, approached the bucket, and, dipping his head in it, drank to his heart's content. "It's good!" he exclaimed as he emerged.
Immediately, a cry of jubilation erupted from the crowd, who began to praise the name of Antoninus. "You should thank not me but the Most High, who always keeps His gaze on His children," replied the holy man, prompting the crowd to immediately sing a hymn of thanksgiving, amazed by what would henceforth be known as "the miracle of fresh water" and that new way of carrying liquids.
Thanks to that rimless bucket, the group of pilgrims always had water to drink during times of difficulty, even on the journey back.
They began their return journey in the spring of 303 after spending almost a year traveling through the Holy Land, visiting the places where Christos preached. Having managed to charter a ship, not without difficulties, they landed on Italian soil in late spring. It was in early July that they crossed the borders of the Piacenza countryside. Just when everything seemed to have ended for the better, events took a turn for the worse.
In Antoninus' absence, brigands had resurfaced in the plains of the Po Valley, and a group of pagan bandits attacked the group of pilgrims just a few miles from the city walls. Upon spotting the bandits quickly descending from a forest on the hillside, Antoninus gathered all the Thebans to him, calling on them to show extreme courage. They would hold off the raiders long enough for everyone to seek shelter in the city, waiting for the reinforcements of the main body of the Legion. And so they did.
Late morning on the forth of July, 303, witnessed a bloody clash in the plain in front of Piacenza. Antoninus, leading a group of 30 brave men, protected the safe return home of more than 300 pilgrims, even at the cost of their own lives. By the time the Theban Legion, which had quickly emerged from the city walls upon the return of the first pilgrims, arrived, the lifeless bodies of 30 heroic and courageous militia members lay on the field. Horror at the scene turned into collective mourning when, while collecting the corpses, Antoninus' body was found.
Since that day, every July 4th, Piacenza, eternally grateful, remembers Saint Antoninus, the man who made Piacenza one of the most important Aristotelian crossroads of his time, showing that friendship and wisdom, combined with religion and a cohort of courageous defenders, can drive people to the ultimate sacrifice: to die protecting their comrades.
| As sermon topics, the author a écrit: | - Aristotelian faith should serve as a guide but should also reach those who are resistant in all aspects.
- It is necessary to preach not only in sacred places but also among the most vile groups or in the poorest areas (e.g., brotherhoods of bandits, sleepy villages, etc.).
- Where human constructive ingenuity exists, it is a reflection of what the Most High has granted us if we know how to listen (e.g., the manufacturing of buckets).
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Written by Father Fabio Degli Scalzi, also known as "Theflyinthenet," Bishop of Piacenza, in the Year of the Lord 1461.
Translated to French : Feuilllle, Pie de valence.
Translated and reviewed in English: Cinead of Twynholm, November 27th 1471
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Kalixtus
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Hagiography of Saint Radegonde (518 - 617)
Radegonde is believed to have been born around 518 in La Rochelle during a dark period, when the Aristotelian faith had not yet been firmly established. Pagans were still numerous and practiced their idolatrous cult. She was the daughter of a fisherman father and a mother who was involved in unsavory activities, and they both struggled to make a living from their respective professions. Fish did not sell well, even though the municipality would buy some of the catch, and the courtesan trade was not as lucrative as it once was.
Her father was a devout Aristotelian and instilled the holy faith in his daughter. He viewed his wife as a subject of disgrace, but he insisted on attending Mass with Radegonde every week to pray for the salvation of his foolish wife's soul.
From the age of 12, her father took Radegonde with him on his boat. He taught her to cast a net and handle a fishing line, skills in which she quickly excelled. The two of them were becoming a perfect team, and the sheer number of fish caught quickly increased.
The Miraculous Catch
Several years later, when she was 22 years old, she found herself at sea one day in bad weather, accompanied by her father. As the heavens draped themselves in ominous clouds, she sensed a mighty opposition upon her angling line. She called for her father's help, and together they pulled and pulled. Then, they saw the creature—a magnificent tuna weighing several dozen pounds.
Her father grabbed an oar he had purchased from a local carpenter the day before and struck a powerful blow to the fish's head, ending its life. They hauled the creature aboard, and her father prepared to gut it. When he opened the tuna's belly, a miracle transpired. There, within, lay a cruciform, finely wrought in bronze, its countenance imbued with a rich patina from the passage of time. Radegonde seized the object, which had a beautiful greenish tint.
The duo had lost sight of the threatening storm. Thunder rumbled, and lightning struck the cross that the young woman was holding. Her father thought he had lost her before his very eyes, as the light blinded him. When he regained his senses, his daughter was still there, her face blackened, and her hair tousled. He understood that the cross had just performed a miracle—it had saved her life. Radegonde's hand bore a cross-shaped scar, but she felt no pain.
Father and daughter set sail for La Rochelle with the tuna in their small boat. When they returned to the port, the residents were amazed when they heard what had happened. A heathen constable, overseeing the precinct, was seized by wonder and forthwith embraced the true faith.
News of this miraculous catch quickly spread throughout Poitou. People came from all around to see the woman with a hand marked by a cross and to prostrate themselves before the green miracle cross.
The story of the Big'Ghoul that ravaged Poitiers
One morning, a panicking man showed up at the family house. The mother initially thought he might be an unhappy customer and prepared to chase him away. However, he had come to see Radegonde because he had heard of her.
At the sight of her, he knelt down and folded his hands to implore her. "Radegonde, you must come to Poitiers! The Big'Ghoul has returned and devours an innocent every night."
The woman shivered when she heard these words. She remembered the legends told to her to make her finish her soup when she was still a child.
The Big'Ghoul was a huge creature, as long as twenty oxen and as tall as two houses. It was said to move like a snake despite having small clawed feet on which it rested. Those who had seen it remembered its head, dominated by two cruel eyes and an enormous mouth filled with numerous sharp teeth. An awful creature such as only the Nameless One could create.
Radegonde didn't hesitate. "I will come right away," she said. She kissed her parents, placed the cross around her neck close to her chest, and set off for Poitiers with the man.
On their way, they encountered a group of bandits. However, they allowed them to pass because they had heard about the woman's mission. They even gave her 30 loaves of bread they had taken from a traveling merchant the day before. She accepted them but later gave them to some poor people she met on her journey to Poitiers.
Upon arriving in Poitiers, she found the city in distress. Most of the houses had their shutters closed, and people were scarce in the streets. She made her way to the county castle, where she was received by the council. They explained the situation.
"- The Big'Ghoul lives under our feet in the Poitiers underground. It loves the dark and only comes out at night. It prowls the streets of our good city and assailing those whom she encountereth. We hath observed that her prey is either maidens, for their flesh is deemed more tender, or men departing from taverns, with a manifest inclination toward a robust corpulence, for their flesh, perchance, be more aromatic.
The men-at-arms we dispatched never returned.
- Tell me how to get underground and I'll rid you of the monster!" she said.
Radegonde had spoken without fail. It was pointed out to her that a young virgin like her, or so it was assumed, would be a delicacy for the animal. She was asked if she was afraid. She replied: "Only stones are not afraid. But I confess that I'm most afraid of those who are afraid."
She was offered weapons and an escort. She spurned these offers. She walked with faith, a strength far greater in her eyes than any human artifice.
Faced with her determination, she was lowered into the castle's cul-de-basse, as a passage led to the underground galleries. She grabbed a torch and made her way cautiously through the darkness. Behind her, the door was quickly closed. She heard the latch. She had no choice: advance and conquer.
The corridors were cut into the rock. Water oozed from the walls. She seemed to be walking on a spongy floor. After minutes that seemed like hours, she began to make out a faint noise, which grew louder. Above all, she smelled a smell; a smell that grew stronger and more nauseating; a smell she would never forget. And suddenly, at the bend in a corridor, she saw it! And she was surprised. Instead of the monster she'd seen portrayed a thousand times, she was standing before a repulsive-looking man. He was tall, with a disheveled face and bulging eyes. A wide mouth revealed half-blackened teeth. He was dressed in rags and carried a long dagger in his right hand, while his left hand held a torch. The "Big'Ghoul", or whoever he was pretending to be, by the enticing smell, spoke to him something like this:
"Hello, Madame la Donzelle.
How pretty you are! How beautiful you seem to me!
No lie, if your corset
Relates to your maidenly grace,
You're the Phoenix of this dark place's guests." And he approached, brandishing his weapon high. At these words, Radegonde drew the bronze Maltese cross from her chest and brandished it in front of the abominable creature. The man jerked violently, let out a shriek that shook the walls, and went into convulsions. The girl advanced towards him, holding the sacred object high in front of her.
The "Big'Ghoul" then collapsed with a final death rattle to the floor, but not without crying out:
"O rage! O despair! Here I am, defeated by a maiden! Have I lived so long for this infamy?"
The monster swore, a little too late, that he wouldn't be caught again. And he stopped moving.
Radegonde slowly approached him despite the pestilential odor. She thought she heard the man murmur one last time, "I shall return." Then nothing.
After standing there for a long time, stunned by the sight of this wretched being, Radegonde retraced her steps and knocked on the heavy door. It was opened for her. She then recounted her story and was celebrated throughout the city for several days.
As for the man who had turned into a monster, likely having lost his sanity, he was never heard of again. The soldiers who ventured into the underground in search of his body never found it.
The end of Saint Radegonde's life
This story made Radegonde one of Poitiers' most famous women. She decided to settle in Poitiers, where she hoped to live happily ever after. And people came from far and wide to see her, touch her or pray to her. She always gave a warm welcome to those who came to meet her. She always had a kind word or a comforting word for everyone. She lived peacefully until the end of her life, cultivating her vegetable garden, for she used to say of cabbage, her favorite vegetable: "It's a familiar vegetable grown in vegetable gardens, and is about equal in size and wisdom to a man's head. Have some."
She died at the age of 99 in her garden, surrounded by the vegetables she loved so much.
When she died, a huge crowd turned out to pay their last respects. Her body was buried in a church renamed after her in her beloved Poitiers. Her heart, however, and the famous green cross that never left her side, were placed in a precious reliquary. The Order of Saint Lazarus as its custodian and guardian.
Associated symbols
- Reliquary containing her heart and the green Crosslet.
- Related elements: Compassion, courage, altruism
Translated by Cinead of Twynholm, October 20th 1471, Villa San Loyats.
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Kalixtus
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Hagiography of Pope Gregory VII (1020 - 1085)
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"Rare are the good people who, even in times of peace, are capable of serving God. But even rarer are those who, for the sake of Virtue, do not fear persecution or are ready to oppose the enemies of God."
Introduction
This is the account of the pious and fruitful life of Ildebrando de Soana, who was a Deacon, Priest, Apostolic Legate, Bishop, and then Pope, a great reformer and defender of the Church. He was a living example of Virtue, never hesitating to stand against the powerful who abused their position against Faith and the weak. Today, he sits in the communion of saints as the patron saint of rulers and legislators, guiding them through example and prayer to follow the path of Faith and Virtue in their duties.
Childhood
Little is known about the childhood of Ildebrando de Soana, the future Pope Gregory VII. He was born in Soana, Tuscany, around 1020, into a humble family, the son of a carpenter, akin to the Second Prophet. As a child, he was sent to study in Rome, where his uncle was the abbot of a monastery on the Aventine Hill. Young Ildebrando developed a strong bond with his teacher, Giovanni Graziano, who later became Pope Gregory VI. The connection between the two was so strong that when Pope Gregory was forced to abdicate due to false accusations made by the emperor, Ildebrando followed him into exile in Germany. There, he continued his studies and got involved with the Church reform movements, which became more frequent after he transferred to the Abbey of Cluny following his former master's death. It was on the proposal of these reformers that Ildebrando was initiated into the ecclesiastical career.
Ecclesiastical Career
Ildebrando's first step was his appointment to the prestigious position of Subdeacon of the Holy See, a task in which he dedicated himself with such devotion that he was later appointed as apostolic legate in France. In this role as apostolic legate, confirmed by several Popes, he managed to overcome various heresies and, astonishingly, obtained official recognition of the autonomy of the clergy in the election of the Pope from the imperial court, against whom the Germans still made illegitimate claims. Only two years later and as a result of the obtained recognition, the Pope issued an edict that sanctioned for the first time that only the College of Cardinals could legitimately choose Titus's successor. In recognition of his excellent services, Ildebrando was appointed abbot of Saint Sylphaël Hors-les-Murs and soon became the main promoter and creator of a papal policy that achieved many successes. On April 22, 1073, just one day after his predecessor's death, Abbot Ildebrando was elected Pope by the Cardinals, while the people of Rome were already acclaiming his name in the streets.
| Letter from Saint Gregory VII to a friend a écrit: | | "You are my witness, blessed Peter, that it is against my will that your holy Church has placed me at its helm." |
Though reluctant, he accepted the election and chose the papal name Gregory, in honor of his old friend and mentor, as a signal to the whole world that his pontificate would not tolerate the injustices and interferences suffered in the past.
Pontificat
Having learned of his election, as they feared his severity in upholding dogma and Canon Law, many corrupt bishops distant from the Faith tried to turn Emperor Henry IV against him, declaring that he had not authorized the election as he claimed to be able to do so.
The new pontiff, showing his dedication and confidence in Virtue once again, wrote to the German sovereign, informing him of his papal election in accordance with the dogma and laws of the Church, without mentioning and thus denying the imperial claims over the appointment. Henry, faced with the undeniable reasons of Saint Gregory, could not help but acknowledge the election of the new Pope, claiming, with little success, that he had chosen the chosen one.
The Fight against Simony and the Defense of Celibacy
In the decades before, taking advantage of the weakness of the Church, many rulers had illegally appointed bishops in exchange for large sums of money, without them being worthy of the episcopate. Many of them now lived as secular lords, had taken a wife, and some had even fathered children. The result was the presence of many bishops completely ignorant of the doctrine and rules of the Church, who only thought about enriching themselves and enjoying their position. Pope Gregory's priority, therefore, was to restore order to a clergy completely distant from the message of the Prophets and the practice of Virtue, in order to finally restore the dignity and mission of the Church.
| Letter from Saint Gregory VII to the Abbot of Cluny a écrit: | | "If I look to the west, south, or north with the eyes of the spirit, I can barely find legitimate bishops by election and conduct of life, who let themselves be guided by Virtue." |
The pontiff then convened a council at the Lateran to take measures against simony and concubinage, marking the beginning of the Gregorian Reform. The council deposed all bishops who had bought their appointment and condemned to excommunication all those who had not renounced the benefits obtained through simony. Shortly after, Gregory confirmed celibacy for the clergy, imposing severe penalties on those who had violated it, and releasing the faithful from obedience to those bishops who had allowed priests to marry. But above all, he condemned and prohibited, under penalty of excommunication, the appointment of bishops by temporal rulers, considering it a crime against apostleship and the Most High Himself. This inevitably put him in contrast with many rulers, especially with Henry IV, who obtained immense wealth from the illegitimate appointments of bishops.
Saint Gregory knew well that Henry and the bishops he had appointed would do everything to stop him.
| Letter from Saint Gregory VII to the Bishop of Canterbury a écrit: | | "You will understand how dangerous it is for us to act against them and how difficult it is to resist and control their wickedness." |
Despite the opposition, he continued his work of reform and renewal, and many other rulers, inspired by Faith, recognized themselves as vassals of the Apostolic See and submitted to the primacy of the Successor of Saint Titus.
In 1075, the Pope composed the Dictatus Papae: a collection of twenty-seven propositions that reaffirmed the principles on the role of the Church and the Pope within it, dictated by the Scriptures. (For more information, see the text and commentary)
The Confrontation with the German Sovereign
Initially, Henry, engaged in suppressing the revolts of his subjects against his tyrannical rule, pretended to support the Pope. He even acted subservient to the Pope and asked for forgiveness for the illegitimate appointments he had made, promising to support the Church's reform. As soon as he resolved the internal problems, however, he returned to appointing bishops, and instead of keeping his promise, he promoted excommunicated individuals as his personal advisors. The pontiff, always moved by his strong faith, wrote a letter to the emperor, asking him to change his behavior and proposing to find a compromise to maintain the unity of the Aristotelian realm.
Henri's response did not take long to arrive: on Christmas night of 1075, during mass, a supporter of Henri kidnapped Gregory, attempting to take him out of the church to kill him. Shortly after, however, Saint Gregory emerged unharmed from the church and calmed the people who had risen to defend their pastor. It is said that the aggressor converted after speaking with the pope and spent the rest of his life praying as a monk.
As soon as he learned what had happened, disappointed by the failure of his schemes, Henry decided to act openly: the following January, with the support of the bishops he had appointed, he organized an illegal council that deposed Gregory. After such a serious crime, Gregory could only excommunicate Henry and strip him of his throne.
| Excommunication of Henry IV, read by Saint Gregory VII to the gathered bishops in Rome a écrit: | | "Confident in the power to bind and loose, both on Earth and in Heaven, which has been given to me by God, I contest the sovereignty of King Henry, son of Emperor Henry, who has risen with boundless pride against the Church, over Germany and Italy, and I release all Aristotelians from the oath they have or could still swear to him and forbid them to continue serving him as king." |
Immediately, all the subjects of the empire revolted against Henry, even his friend bishops abandoned him, and he found himself completely alone. When he convened a synod to appoint a new pope favorable to him, no one else presented himself.
The Pardon of Canossa
The German princes asked Gregory for permission to pursue and depose Henry, but at the same time, the German sovereign arrived in Italy to request a meeting with the Pope. The pontiff found himself at a crossroads: he could let Henry be pursued, gain glory and prestige, and crush a rival, or extend the hand of mercy, offer forgiveness again to a lost believer, point out the path of penance and absolution. Saint Gregory, the Shepherd of the World and Servant of the Servants of God, inevitably chose the second path. He responded to the principles, and implicitly to himself, that Henry must ask for forgiveness and do penance, and that he awaited him at Canossa, where he was invited by the pious woman who owned those lands.
Henry came alone to the gates of Canossa like a humble penitent, dressed only in a worn frock. For three days, in the cold of winter, without food or water, he waited to be received by the Pope. At dawn on the fourth day, a messenger came out of Canossa, telling him that the Pope was ready to forgive him, and consequently, Henry submitted to the papacy. The man who, due to his own pride, had dared to elevate himself against the Most High Himself, was forced to humble himself to obtain forgiveness and acknowledge that he was far below God and His Vicar.
Last Years and Death
His goodness and magnanimity, however, were not returned by Henry, who after a few years declared Gregory deposed again and appointed an antipope. This time, however, Henry decided to eliminate the Pope who had fought so hard to defend the Church and he marched with his army against Rome. Gregory, old and tired, decided to leave the city to save the people from war and retired in exile to Salerno.
Henry's success did not last long: at war with his own children, he was finally deposed and died alone and in disgrace. Shortly after, the great pontiff peacefully passed away, comforted by prayer, certain that he would finally reach the Celestial Paradise. The faithful, who had loved his good governance of the Church, paid him the honors due to a pope, and while waiting for his return to Rome, they wrote on his coffin:
| Epitaph of Saint Gregory VII a écrit: | "Dilexi iustitiam, odivi iniquitatem, propterea morior in esilio."
I have loved justice and hated iniquity; therefore, I die in exile. |
His successor, Victor III, confirmed all his decisions and excommunicated and punished the usurping antipope who had forced Gregory to flee. Today, Saint Gregory is rightly considered a great reformer and the initiator of the movement of renewal in the Church, culminating in the Renewal of Faith, of which he is the principal precursor.
Translated by Cinead of Twynholm, August 3rd 1471, Villa San Loyats.
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Kalixtus
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Hagiography of Joan of Arc (1412 - 1431)
Chapter I : Childhood
It was in the year of grace 1412, during a harsh January month, that Joan was born in Domrémy, Lorraine. This small village, with its chaotic history, had been subject to different sovereignties and was situated on both sides of the Meuse River, defining its affiliation with either one Kingdom or the other. Fortunately for the Kingdom of France, Joan of Arc, daughter of Jacques d'Arc and Isabelle Romée, was born on the side of the ever-changing Barrois, meaning she was on the French side. Her great-grandparents had fled the English invasion of the Kingdom of France and had sought refuge in the Holy Roman Empire, but her family had always remained connected to their French origins.
Joan was born on January 5th, and it is said that at the moment of her birth in the peculiar, uncertainly shaped little house, the fierce snowstorm that was raging over the village suddenly calmed, and all the sheep bleated in unison...
From a young age, the child showed unparalleled tenderness and love for both people and animals. She could calm the ewes during lambing and guide the herds to pasture with remarkable ease. But Joan was especially devout and virtuous, to the extent that she was seen as a true devotee, remaining a virgin even on her 13th birthday while her young companions in the village were already married or betrothed.
Chapter II : Where the Child is Guided by Saint Michael to King Lévan II
It was in March of her thirteenth year that the child heard the voice of Michael, the Archangel of Justice, urging her to free the Kingdom of France from the English yoke. This didn't surprise her much, as her piety was matched only by her innocence. For four years, she meditated on these words, and in 1429, as rumors spread throughout France that the kingdom would be delivered by a young girl from Lorraine, she went to the court of King Lévan II to request an audience.
King Lévan II hesitated for three days before agreeing to see her. However, to ensure she was truly sent by God, he subjected her to a test. He disguised himself and mingled with other courtiers, asking one of them to pretend to be the king. The young woman did not fall for the ruse and recognized the true king. The king then knelt before the young woman, shocking many courtiers, and asked her for forgiveness.
King: "Who am I to set a trap for an innocent young woman who comes to offer me her help, while I hear my people proclaiming to me that she is God's envoy?
I am covered in shame."
Joan: "My lord, you have been chosen by God to lead the kingdom, and I am chosen to deliver it, but the Nameless One takes many forms, and I cannot blame you for taking such precautions. Who am I to reproach you for protecting the most precious good of your people, namely their king, yourself?"
King Lévan II and Joan then had a lengthy private conversation, during which he entrusted her with an army to liberate the besieged city of Orléans. He asked her to spare the enemy whenever she had the opportunity and offered them a chance to surrender, to which Joan responded that it was her intention anyway.
The population received the young woman with enthusiasm, seeing in her a hope for better days, an answer to their prayers. A grand mass was held, and everyone could witness her devotion and purity.
(Joan of Arc at Chinon)
Chapter III: Where Joan Becomes a Devout Warrior
With her brothers joining her, she can now set out to drive the English out of France! She wears a gleaming armor and a white banner bearing the symbols of King Lévan II. She arrives at Orléans, welcomed by the cheers of villagers, and restores courage and faith to the soldiers. While her captains wanted to assault the English besiegers without delay, Joan went before the enemy army to speak to the commander of the English forces, Conrad XIX, Duke of Sussex. She proposed to spare his life and the lives of his men if they all left the kingdom of France immediately. But the man looked down on the young woman and replied in these words:
Conrad XIX: "Who are you, female, to dare to speak to me like this? You, who are nothing but a beggar, a commoner, dare to address me, who am laden with titles? Do you not know that the only force that exists in this world is that of violence? My family has eliminated all its enemies, without any morals, without any scruples, we have plundered, stolen, murdered, and in doing so, we have adorned ourselves with titles. And what do you have? Who are you? A maiden, who tended to sheep, and now tends to others, in armor. Go back to your farm, beggar, you are not worthy to speak to me. You are but a hawk, while I am a peacock."
The young woman, guided by her Aristotelian sentiments, had wanted to show charity and compassion towards the enemies of the Kingdom of France, and she understood then why God had guided her here.
The English armies lived in sin. Their leaders had lost sight of Aristotelian virtues, consumed by material things, ignoring the wise teachings of Christos and Aristotle on Aristotelian friendship, considering women inferior to men, stealing, plundering – they had become slaves to the nameless beast.
So, Joan turned to her army, took the royal banner, and plunged into battle against the English.
Terrified by the fervor of the young woman, they were defeated, lifted the siege, and fled. Joan pursued the English army, fulfilling God's purpose, and as she moved northward, the population along her path chanted:
"Saint Menehould! Saint Menehould!"
Chapter IV: The Coronation of the King
The symbolic city of Troyes, marked by the humiliating treaty, was also captured. Finally, in July 1429, they reached Sainte Menehould. The Burgundian garrison left the stronghold, and at last, the Dauphin was crowned in the presence of his father, Lévan II. Joan stood near the altar, representing the people of France. It was a powerful message to all: the King is strong, and the Kingdom of France will prevail no matter what, as it is supported and approved by the Most High! Through this coronation, King Lévan II also revived the tradition of the early Frankish kings, in which kings had their sons crowned during their lifetime to ensure the continuity of the dynasty and the French monarchy. In effect, the Treaty of Troyes became obsolete. France regained its true masters.
Chapter V: The Martyr
On the strength of her accomplishments, Jeanne was determined to keep moving forward. She insisted on continuing the fight, but since the coronation, more and more captains and lords grew jealous of her and hindered her efforts. Impatient, in late August, she decided to attack Paris, but preparations were lacking. Nonetheless, she persisted, but unfortunately had to retreat. Compiègne, which had opened its gates to Joan, was besieged by the Burgundians. Going to their aid, Joan was captured after bravely resisting enemy blades. Handed over to the English, she was imprisoned in Rouen for trial. During her trial, which lasted three months, she was harshly interrogated, yet she remained steadfast despite her months of confinement in harsh English dungeons. It's said that during her sleep, she whispered the name "Clarisse" and heard bleating sounds...
Unable to find valid charges, her judges ultimately condemned her for heresy and witchcraft, citing her attire as a man's clothing. Furthermore, they questioned the voices she heard, claiming that the Nameless One spoke through her. She was labeled a heretic! She was burned at the stake in the Old Market Square. And to ensure nothing of her body remained, the English cardinal had her remains burned two more times... The executioner who lit the fire fell ill and was taken away by his companions; he later declared:
Executioner: "I saw from her mouth, with her final breath, a dove take flight..."
Later, a secretary of the King of England who witnessed the scene proclaimed upon returning to London:
Secretary of the King: "We are lost; we have burned a saint!"
Joan had ignited the spark and broken the curse of ill fate. Lévan II, through skilled negotiations and the efforts of great captains, completed the liberation of the country. To end the Anglo-Burgundian alliance, he made some concessions to Philip the Good: a few towns on the outskirts of the Somme, the counties of Mâcon and Auxerre, etc. The Treaty of Arras confirmed the reconciliation between the Armagnacs and the Burgundians in 1435.
Chapter VI: The Rehabilitation
Many years after her martyrdom, Joan was still officially seen as a heretic, even though her holiness was beyond doubt in the eyes of the people. One day in May 1457, near the outskirts of Rouen, a shepherd named Paul Ochon went in search of one of his lost sheep. He found the sheep had fallen into the Seine River. The shepherd tried to rescue it but nearly drowned in the process. As he caught his breath, his heart heavy with the pain of seeing his beloved sheep swept away by the current, he saw a young woman dressed all in white emerge from the water. She took the sheep in her arms and brought it back to the riverbank near its shepherd. The shepherd asked her name and wanted to thank her, but she replied "Joan" and vanished into thin air. Many in the village thought the brave but somewhat tipsy Paul had experienced a vision, but this was enough to prompt a rehabilitation trial to be opened in Rome.
Numerous testimonies of miracles were collected, along with accounts of her final moments in her cell and at the stake from witnesses who were still alive. The main individuals responsible for her martyrdom had died one after another, under strange circumstances, less than a year after her death. As they could not be questioned, enough evidence was gathered for the ecclesiastical tribunal to proceed. It quickly became evident to the ecclesiastical tribunal tasked with reviewing the trial that Joan had performed several miracles for the population and that she deserved, both due to her chaste and pious life and her deeds, the status of a Saint.
Thus, the memory of Joan was restored, and she is now celebrated on February 29th.
Translated into English by Cinead of Twynholm, August 7th 1471, Villa San Loyats. |
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Kalixtus
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Hagiography of Moderano, Bishop of Rennes (? - 730 )
Chapter I : St. Moderano, a Pious Son of Nobility
From his earliest childhood, Moderano was drawn towards an ecclesiastical career due to his love for studies. He was the youngest of nine children. His father had already married his daughters into various noble French families, and two of his brothers had embarked on military careers, while the other two had chosen the path of the state.
François, the eldest, had died defending his County. On the other hand, Richard had a successful military career, becoming first a Baron and then the Count of Arnais, a lordship in the region of Rennes that the King bestowed upon him for saving his life in battle. Richard, who had been a righteous man until then, was dazzled and intoxicated by his newfound power. He began to violate courtesans and increase taxes. He emptied the pockets of landowners and the stomachs of poor peasants who could no longer make ends meet; the little they harvested no longer sufficed to get them through the winter, once the taxes were taken.
Moderano, twenty-five years younger than Richard, found himself one day at his father's castle in Arnais. From his arrival until evening, he witnessed his brother's dissolute life – mistreating his peasants, consorting with courtesans, and abusing his subjects. His heart wept, and he did not know how to confront his brother. He was still a child and couldn't fathom how to convince an adult. That night, wounded by his brother's behavior, he went to sleep with a bleeding heart. It was in a restless sleep, as Flodoardo recounts, that he had his first vision. He felt as though he was being awakened around five in the morning, and a gentle light streamed in from a window. Opening his eyes, he saw the image of a figure materializing before him, carrying a dove in one hand – a figure later identified as Saint Remi. Flodoardo specifies that Moderano interpreted the vision as a message of peace that he was meant to deliver to his brother and the world. He understood that love for the Most High was the only thing that could save his brother. In the morning, he confronted Richard face to face, explaining to him that he was giving in to the Nameless One, that he should love his neighbor if he wanted to be loved in return, and that in his heart, he should love the Most High as He loved him. In response, his brother burst into laughter and pushed young Moderano. Falling, he broke his left leg and remained lame for the rest of his life.
It was the contrast between Richard's dissolute life and Moderano's gentle nature and profound faith that convinced his father, Eugène, to entrust his youngest son to the Church, having him study in a monastery from the age of six.
Initially reserved, young Moderano quickly mastered religious studies, particularly the art of oratory and preaching. By the age of fifteen, he was already the treasurer of the monastery, and at seventeen, he was responsible for the library and was a teacher for the novices. Passionate about philosophy, he rediscovered forgotten manuscripts of Aristotle. Recognizing the truth in Aristotle's teachings, he imparted his knowledge to the young novices and tirelessly copied these manuscripts, helping preserve some of the teachings of the man who was not yet recognized as a prophet.
His eloquence was so compelling that he managed to touch the minds of the most unfortunate, despite the challenges. His life was so dedicated to the Most High that often older monks, attached to old ideas, sensed a breath of freshness and divine goodness in his words, and they allowed themselves to be convinced. He succeeded in making the abbey a prominent center of Aristotelian education. When Moderano spoke, it seemed as if the words came directly from the Most High, spreading faith and love both within and outside the monastery. His exemplary conduct, despite being only twenty-one years old, led him to be called by the most important authorities of the French Church, who offered him the opportunity to serve the Diocese of Rennes as a Bishop.
Chapter II : The Temptation of Shadow and the Call of St. Remi
Not feeling ready for this responsibility, Moderano asked the Cardinal sent by the episcopal assembly to grant him time to consider their generous proposal. Returning to the monastery, he locked himself in his cell and remained there for sixty days. Through meditation and reading sacred texts, the book of virtues, and the writings of Aristotle, Moderano pondered how to handle this situation. On the ninth day, a shadow appeared in his cell. The shadow seemed to form from the moonlight on his bed and stood before him. Moderano was petrified as the shadow spoke:
Shadow: "Moderano, if you do not accept this charge, I will make you the Abbot of the convent."
Holding his rosary in his hands, Moderano prayed until morning. When he looked up, the shadow was no longer in his cell. On the thirty-third day, the shadow reappeared, this time seeming to reflect off the prayer desk. Moderano jumped in fear:
Moderano: "What do you want from me again, demonic shadow?"
Shadow: "Moderano, you are a skilled orator, you have a keen intellect, and if you follow me, fame will be yours, as well as a cardinal's position!"
Moderano: "My faith belongs to the Most High, and He will choose my path. Whether I become a cardinal or remain a humble monk, it is in His merciful hands." He resumed praying, and the shadow disappeared.
On the fifty-eighth day, the shadow reappeared.
Shadow: "Moderano, if you follow me, I will offer you the keys to the Church on Earth. You will rule over faith, and the faithful will be your subjects, obedient to your laws. Will you follow me?"
Moderano: "Faith guides me, and I am the servant of my faithful. I guide their souls so they may save mine."
Exhausted from hunger and thirst, on the fifty-ninth day, as the bells tolled midnight and the other monks prepared to recite their prayers in the monastery church, Moderano fell asleep and had a prophetic dream. Moderano recounted this dream in his memoirs, which were found after his death: "My faith wavered, and I fell asleep on my fifty-ninth day of penance. In my dream, I saw Saint Remi, who smiled at me and placed the episcopal vestments upon me. Upon waking, after tending to my mortal frame and nourishing it, I could only accept the proposition that the Cardinal had offered me."
Chapter III : The Lethargy of the Clergy and Saint Moderano's Preaching
Having accepted the role of Bishop, he decided to begin by traversing his diocese. He journeyed from north to south and from east to west, reviewing the actions of the parish priests and all his subordinates. He realized that the clergy lacked zeal, were listless, often unable to provide answers to the people, scarcely present in the church, and more concerned with filling their stomachs than saving the souls of the faithful.
Recalling his vision, the purpose of his mission became clear to him. Moderano set out once again, traveling to every corner of his diocese – from the smallest villages to the largest cities – to preach. Thanks to his eloquence, many faithful listened to him and admired him, drawing them closer to the Church. The parish priests were struck by his words, and many followed him to learn the art of preaching the Faith. Many in the community requested entry into the monastery, and those too old to join had the holy scriptures read to them by the clergy.
In just two years, faith was rekindled in his diocese, and the churches were consistently full. He was often invited to deliver homilies by the priests of the small countryside churches, a task he preferred to the invitations from the abbots of the grand monasteries. He always accepted the opportunity to deliver the word of the Most High to the faithful.
Chapter VI : Moderano's Pilgrimage to Give Thanks to the Most High
To express gratitude to the Most High, he decided to undertake a pilgrimage to Rome to honor the tomb of the Apostle Titus. Bishop Moderano left his city and headed south to Italy. Ever since his dream, which had motivated him to accept the role of bishop, Moderano had a special devotion to St. Remi, the converter of the Franks. He chose to make a detour to Reims, the city where the great saint was buried. Stopping to pray and offer his thanks to the saint, Moderano was recognized by the Archbishop of Reims. The Archbishop asked if Moderano would take some relics with him to Rome. Seeing this as a divine sign, Moderano gladly accepted the request, honoring St. Remi. He also agreed to do this favor for the Archbishop, who was too old to undertake the journey to the Holy City himself.
Upon reaching the Cisa Pass, he paused to rest and hung the relic of St. Remi on a tree branch. As he continued on his way, he forgot about this precious cargo. When he realized his oversight and returned to retrieve it, he found he could no longer reach the branch, which had risen inexplicably. Realizing his inability, the pilgrim promised to offer the relic to the nearest church, Fornovo, if he could retrieve it. At his words, the branch lowered, allowing Moderano to pluck the relic, like a sacred fruit. Thus, the famous mountain city of Fornovo in the Parmesan Apennines came to possess some remains of St. Remi in its church. Additionally, the Bishop of Rennes, Moderano, was appointed as the parish priest of this church by Liutprand, King of the Lombards.
Moderano returned to France but did not stay. Passing through Reims again, to thank the Archbishop for the gift he had entrusted to him, he symbolically donated the Church of Fornovo to the chapter of the Reims Cathedral.
Back in Rennes, one day during vespers, while absorbed in prayer, Moderano had another vision of St. Remi, who gestured southward with his hand. Moderano interpreted this appearance as a sign that the saint was guiding him to return to Italy to the church dedicated to him. He resigned from his bishopric and chose a successor. He then returned to Fornovo and remained there until his death, which occurred a few years later. To this day, his relics and body are preserved in the parish church of Fornovo.
Chapter V : Moderano's Final Years in Fornovo
Moderano spent his last years in the tranquility of the Church of Fornovo near the Cisa Pass. He was not idle, though, and thanks to his oratory skill, he succeeded in spreading the Faith among these mountains, also imparting the teachings of Aristotle, bringing copies of the philosopher's key texts. Through the presence of St. Remi's Relics in the parish church of Fornovo, he established a pilgrimage to the church. The church became renowned in the kingdoms of its time, making Fornovo one of the most important centers of worship in its duchy and a significant market, facilitating trade between the Duchy of Milan, the Republic of Genoa, and the Duchy of Modena.
Moderano passed away during an ecstatic prayer, kneeling before the Relics of the saint, on October 22, 730.
Feast Day: October 22
Relics of St. Moderano: Body of the saint; episcopal attire
Patron Saint of Fornovo
Translated by Cinead of Twynholm, August 9th 1471, Villa San Loyats.
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