St John Ogilvie
(1580-1615)
Ogilvie, the son of a wealthy laird, was born into a respected Calvinist family at Drum-na-Keith near Keith in Banffshire, Scotlandand was educated in mainland Europe where he attended a number of Roman Catholic educational establishments, under the Benedictines at Regensburg in Germany and with the Jesuits at Olomouc and Brno in the present day Czech Republic. In the midst of the religious controversies and turmoil that engulfed the Europe of that era he decided to become a Roman Catholic. In 1596, aged seventeen, he was received into the Catholic church at Louvain, Belgium. He joined the Society of Jesus in 1608 and was ordained priest in Paris in 1610. After ordination he served in Rouen in Normandy where he made repeated entreaties to be sent to Scotland to minister to the few remaining Roman Catholics in the Glasgow area (after 1560 it had become illegal to preach, proselytise for, or otherwise endorse Roman Catholicism).
It was his hope that some Catholic nobles there would aid him given his lineage. Finding none, he went to London, then back to Paris, and finally returned to Scotland in November 1613 disguised as a soldier named John Watson. Thereafter he began to preach in secret, celebrating mass clandestinely in private homes.
This ministry was to last less than a year. In 1614, he was betrayed and arrested in Glasgow and taken to gaol in Paisley. He suffered terrible tortures, including being kept awake for eight days and nine nights, in an attempt to make him divulge the identities of other Roman Catholics. Nonetheless, Ogilvie did not relent; consequently, due to his crime of being a traitor, he was convicted of high treason for refusing to accept the King's spiritual jurisdiction. On 10 March 1615, aged thirty-six years, he was paraded through the streets of Glasgow and hanged and disembowelled, according to the penalty of the time, at Glasgow Cross.
His last words were "If there be here any hidden Roman Catholics, let them pray for me but the prayers of heretics I will not have". After he was pushed from the stairs, he threw his concealed rosary beads out into the crowd. The tale is told that one of his enemies caught them and subsequently became a lifelong devout Roman Catholic. After his execution Ogilvie's followers were rounded up and put in jail. They suffered heavy fines, but none was to receive the death penalty.
As a martyr of the Counter-Reformation he was beatified in 1929 and canonised in 1976. He is the only post-Reformation saint from Scotland. His feast day is celebrated on 10 March in the Roman Catholic Church.
Derived from information compiled by and/or copyright of en.wikipedia.org/wiki/John_Ogilvie_(saint)
Ogilvie, the son of a wealthy laird, was born into a respected Calvinist family at Drum-na-Keith near Keith in Banffshire, Scotlandand was educated in mainland Europe where he attended a number of Roman Catholic educational establishments, under the Benedictines at Regensburg in Germany and with the Jesuits at Olomouc and Brno in the present day Czech Republic. In the midst of the religious controversies and turmoil that engulfed the Europe of that era he decided to become a Roman Catholic. In 1596, aged seventeen, he was received into the Catholic church at Louvain, Belgium. He joined the Society of Jesus in 1608 and was ordained priest in Paris in 1610. After ordination he served in Rouen in Normandy where he made repeated entreaties to be sent to Scotland to minister to the few remaining Roman Catholics in the Glasgow area (after 1560 it had become illegal to preach, proselytise for, or otherwise endorse Roman Catholicism).
It was his hope that some Catholic nobles there would aid him given his lineage. Finding none, he went to London, then back to Paris, and finally returned to Scotland in November 1613 disguised as a soldier named John Watson. Thereafter he began to preach in secret, celebrating mass clandestinely in private homes.
This ministry was to last less than a year. In 1614, he was betrayed and arrested in Glasgow and taken to gaol in Paisley. He suffered terrible tortures, including being kept awake for eight days and nine nights, in an attempt to make him divulge the identities of other Roman Catholics. Nonetheless, Ogilvie did not relent; consequently, due to his crime of being a traitor, he was convicted of high treason for refusing to accept the King's spiritual jurisdiction. On 10 March 1615, aged thirty-six years, he was paraded through the streets of Glasgow and hanged and disembowelled, according to the penalty of the time, at Glasgow Cross.
His last words were "If there be here any hidden Roman Catholics, let them pray for me but the prayers of heretics I will not have". After he was pushed from the stairs, he threw his concealed rosary beads out into the crowd. The tale is told that one of his enemies caught them and subsequently became a lifelong devout Roman Catholic. After his execution Ogilvie's followers were rounded up and put in jail. They suffered heavy fines, but none was to receive the death penalty.
As a martyr of the Counter-Reformation he was beatified in 1929 and canonised in 1976. He is the only post-Reformation saint from Scotland. His feast day is celebrated on 10 March in the Roman Catholic Church.
Derived from information compiled by and/or copyright of en.wikipedia.org/wiki/John_Ogilvie_(saint)
Saint Ninian
Saint Ninian (lifetime uncertain) is a Christian saint first mentioned in the eighth century as being an early missionary among the Pictish peoples of what is now Scotland. For this reason he is known as the Apostle to the Southern Picts, and there are numerous dedications to him in those parts of Scotland with a Pictish heritage, throughout the Scottish Lowlands, and in parts of Northern England with a Northumbrian heritage. In Scotland, Ninian is also known as Ringan, and as Trynnian in Northern England.
Ninian's major shrine was at Whithorn in Galloway, where he is associated with the Candida Casa (Latin for 'White House'). Nothing is known about his teachings, and there is no unchallenged authority for information about his life.
This article discusses the particulars and origins of what has come to be known as the "traditional" stories of Saint Ninian, as well as the lack of consensus on an authentic historical basis for evidence of his life.
Ninian's major shrine was at Whithorn in Galloway, where he is associated with the Candida Casa (Latin for 'White House'). Nothing is known about his teachings, and there is no unchallenged authority for information about his life.
This article discusses the particulars and origins of what has come to be known as the "traditional" stories of Saint Ninian, as well as the lack of consensus on an authentic historical basis for evidence of his life.
Saint Ciaran of Clonmacnoise
Saint Ciarán of Clonmacnoise was one of the early Irish monasticsaints and Irishbishop. He is sometimes called Ciarán the Younger to distinguish him from Saint Ciarán of Saighir. He was one of the Twelve Apostles of Ireland.
Born in 516 in County Roscommon, Connacht, in Ireland. Ciarán was surnamed Mac an Tsair, or "Son of the Carpenter". He was a student of Finian's at Clonard and in time became a teacher, himself. He left Clonard for Aran where he studied under Saint Enda of Aran, who advised him to build a church and monastery in the middle of Ireland. In 545 he founded the Monastery of Clonmacnoise; he died about one year later of the yellow plague in his early thirties. His feast day is 9 September
Ciarán (left) and Diarmait mac Cerbaill depicted on the Cross of the Scriptures driving in a stake at the foundation of Clonmacnoise Ciarán of Clonmacnoise was the tutor of Saint Carthage the Elder and legend has it that it was his cow, which he took with him as payment when he went to Clonard and gave milk to all at the Abbey, which supplied the parchment for the Leobr na h'Uidre, Book of the Dun Cow, one of the oldest and most important Irish literary collections, compiled by a Clonmacnoise scribe in 1106
Born in 516 in County Roscommon, Connacht, in Ireland. Ciarán was surnamed Mac an Tsair, or "Son of the Carpenter". He was a student of Finian's at Clonard and in time became a teacher, himself. He left Clonard for Aran where he studied under Saint Enda of Aran, who advised him to build a church and monastery in the middle of Ireland. In 545 he founded the Monastery of Clonmacnoise; he died about one year later of the yellow plague in his early thirties. His feast day is 9 September
Ciarán (left) and Diarmait mac Cerbaill depicted on the Cross of the Scriptures driving in a stake at the foundation of Clonmacnoise Ciarán of Clonmacnoise was the tutor of Saint Carthage the Elder and legend has it that it was his cow, which he took with him as payment when he went to Clonard and gave milk to all at the Abbey, which supplied the parchment for the Leobr na h'Uidre, Book of the Dun Cow, one of the oldest and most important Irish literary collections, compiled by a Clonmacnoise scribe in 1106
St Columba
Saint Columba (7 December 521 – 9 June 597 AD) – also known as Colum Cille (Old Irish, meaning "dove of the church"), Colm Cille (Irish), Calum Cille (Scottish Gaelic) and Kolban or Kolbjørn (Old Norse, meaning "black bear– was a GaelicIrishmissionarymonk who propagated Christianity among the Picts during the Early Medieval Period. He was one of the Twelve Apostles of Ireland. Early life in Ireland Columba was born to Fedlimid and Eithne of the Cenel Conaill in Gartan, near Lough Gartan, in modern County Donegal, part of the Province of Ulster in the north of Ireland. On his father's side he was great-great-grandson of Niall of the Nine Hostages, an Irish high king of the 5th century. He was baptised in Temple-Douglas, in the County Donegal parish of Conwal (mid-way between Gartan and Letterkenny), by his teacher and foster-uncle Saint Crunathan.
In early Christian Ireland the druidic tradition collapsed due to the spread of the new Christian faith. The study of Latin learning and Christian theology in monasteries flourished. Columba became a pupil at the monastic school at Clonard Abbey, situated on the River Boyne in modern County Meath. During the sixth century, some of the most significant names in the history of Irish Christianity studied at the Clonard monastery. It is said that the average number of scholars under instruction at Clonard was 3,000. Twelve students who studied under St. Finian became known as the Twelve Apostles of Ireland. Columba was one of these. He became a monk and was ordained as a priest.
Tradition asserts that, sometime around 560, he became involved in a quarrel with Saint Finnian of Moville over a psalter. Columba copied the manuscript at the scriptorium under Saint Finnian, intending to keep the copy. Saint Finnian disputed his right to keep the copy. The dispute eventually led to the pitched Battle of Cúl Dreimhne in 561, during which many men were killed. A synod of clerics and scholars threatened to excommunicate him for these deaths, but St. Brendan of Birr spoke on his behalf with the result that he was allowed to go into exile instead. Columba suggested that he would work as a missionary in Scotland to help convert as many people as had been killed in the battle. He exiled himself from Ireland, to return only once again, several years later.
Columba's copy of the psalter has been traditionally associated with the Cathach of St. Columba.
Scotland In 563 he travelled to Scotland with twelve companions, where according to his legend he first landed at the southern tip of the Kintyre peninsula, near Southend. However, being still in sight of his native land he moved further north up the west coast of Scotland. In 563 he was granted land on the island of Iona off the west coast of Scotland which became the centre of his evangelising mission to the Picts. However, there is a sense in which he was not leaving his native people, as the IrishGaels had been colonizing the west coast of Scotland for the previous couple of centuries. Aside from the services he provided guiding the only centre of literacy in the region, his reputation as a holy man led to his role as a diplomat among the tribes there are also many stories of miracles which he performed during his work to convert the Picts. He visited the pagan king Bridei, king of Fortriu, at his base in Inverness, winning the king's respect, although not his conversion. He subsequently played a major role in the politics of the country. He was also very energetic in his evangelical work, and, in addition to founding several churches in the Hebrides, he worked to turn his monastery at Iona into a school for missionaries. He was a renowned man of letters, having written several hymns and being credited with having transcribed 300 books. One of the few, if not the only, times he left Scotland after his arrival was toward the end of his life, when he returned to Ireland to found the monastery at Durrow.
Columba died on Iona and was buried by his monks in the abbey he created. He was later disinterred and is reputed to be buried in Downpatrick, County Down, with St. Patrick and St. Brigid or at Saul Church neighbouring Downpatrick.
Several islands are named after Columba in Scotland, including Ì Chaluim Chille (one of the Scottish Gaelic names of Iona), Inchcolm and Eilean Chaluim Chille.
Lasting legacy Columba is credited as being a leading figure in the revitalization of monasticism, and "His achievements illustrated the importance of the Celtic church in bringing a revival of Christianity to Western Europe after the fall of the Roman Empire. It is said Clan Robertson are heirs of Columba. Clan MacKinnon may also have some claim to being descendant of St Columcille as after he founded his Church on Isle Iona, The MacKinnons were the abbotts to the Church for centuries. This would also account for the fact that Clan MacKinnon is among the ancient clans of Scotland.
Saint Columba is the patron saint of the city of Derry in Ireland. The saint founded a monastic settlement there in c. AD 540. The name of the city in Irish is Doire Colmcille and is derived from the native oak trees in the area and the city's association with the great saint. Today, the Roman Catholic Church of Saint Columba's Long Tower stands at the spot of this original settlement.
Vita Columbae Saint Columba in stained glass The main source of information about Columba's life is the Vita Columbae by Adomnán (also known as Eunan), the ninth Abbot of Iona, who died in 704. Both the Vita Columbae and Bede record Columba's visit to Bridei. Whereas Adomnán just tells us that Columba visited Bridei, Bede relates a later, perhaps Pictish tradition, whereby the saint actually converts the Pictish king. Another early source is a poem in praise of Columba, most probably commissioned by Columba's kinsman, the king of the Uí Néill clan. It was almost certainly written within three or four years of Columba's death and is the earliest vernacular poem in European history. It consists of 25 stanzas of four verses of seven syllables each.
The vita of Columba contains a story that has been interpreted as the first reference to the Loch Ness Monster. According to Adomnán, Columba came across a group of Picts who were burying a "wretched fellow who had been killed by the monster, and saved a swimmer with the sign of the Cross and the imprecation "You will go no further," at which the beast fled terrified, to the amazement of the assembled Picts who glorified Columba's God. Whether or not this incident is true, Adomnan's text specifically states that the monster was swimming in the River Ness - the river flowing from the loch - rather than in Loch Ness itself.
Through the reputation of its venerable founder and its position as a major European centre of learning, Columba's Iona became a place of pilgrimage. A network of Celtic high crosses marking processional routes developed around his shrine at Iona.
Columba is historically revered as a warrior saint, and was often invoked for victory in battle. His relics were finally removed in 849 and divided between Alba and Ireland. Relics of Columba were carried before Scottish armies in the reliquary made at Iona in the mid-8th century, called the Brecbennoch. Legend has it that the Brecbennoch, was carried to Bannockburn by the vastly outnumbered Scots army and the intercession of the Saint helped them to victory. It is widely thought that the Monymusk Reliquary is this object
Derived from information compiled by and/or copyright of en.wikipedia.org/wiki/Columba
In early Christian Ireland the druidic tradition collapsed due to the spread of the new Christian faith. The study of Latin learning and Christian theology in monasteries flourished. Columba became a pupil at the monastic school at Clonard Abbey, situated on the River Boyne in modern County Meath. During the sixth century, some of the most significant names in the history of Irish Christianity studied at the Clonard monastery. It is said that the average number of scholars under instruction at Clonard was 3,000. Twelve students who studied under St. Finian became known as the Twelve Apostles of Ireland. Columba was one of these. He became a monk and was ordained as a priest.
Tradition asserts that, sometime around 560, he became involved in a quarrel with Saint Finnian of Moville over a psalter. Columba copied the manuscript at the scriptorium under Saint Finnian, intending to keep the copy. Saint Finnian disputed his right to keep the copy. The dispute eventually led to the pitched Battle of Cúl Dreimhne in 561, during which many men were killed. A synod of clerics and scholars threatened to excommunicate him for these deaths, but St. Brendan of Birr spoke on his behalf with the result that he was allowed to go into exile instead. Columba suggested that he would work as a missionary in Scotland to help convert as many people as had been killed in the battle. He exiled himself from Ireland, to return only once again, several years later.
Columba's copy of the psalter has been traditionally associated with the Cathach of St. Columba.
Scotland In 563 he travelled to Scotland with twelve companions, where according to his legend he first landed at the southern tip of the Kintyre peninsula, near Southend. However, being still in sight of his native land he moved further north up the west coast of Scotland. In 563 he was granted land on the island of Iona off the west coast of Scotland which became the centre of his evangelising mission to the Picts. However, there is a sense in which he was not leaving his native people, as the IrishGaels had been colonizing the west coast of Scotland for the previous couple of centuries. Aside from the services he provided guiding the only centre of literacy in the region, his reputation as a holy man led to his role as a diplomat among the tribes there are also many stories of miracles which he performed during his work to convert the Picts. He visited the pagan king Bridei, king of Fortriu, at his base in Inverness, winning the king's respect, although not his conversion. He subsequently played a major role in the politics of the country. He was also very energetic in his evangelical work, and, in addition to founding several churches in the Hebrides, he worked to turn his monastery at Iona into a school for missionaries. He was a renowned man of letters, having written several hymns and being credited with having transcribed 300 books. One of the few, if not the only, times he left Scotland after his arrival was toward the end of his life, when he returned to Ireland to found the monastery at Durrow.
Columba died on Iona and was buried by his monks in the abbey he created. He was later disinterred and is reputed to be buried in Downpatrick, County Down, with St. Patrick and St. Brigid or at Saul Church neighbouring Downpatrick.
Several islands are named after Columba in Scotland, including Ì Chaluim Chille (one of the Scottish Gaelic names of Iona), Inchcolm and Eilean Chaluim Chille.
Lasting legacy Columba is credited as being a leading figure in the revitalization of monasticism, and "His achievements illustrated the importance of the Celtic church in bringing a revival of Christianity to Western Europe after the fall of the Roman Empire. It is said Clan Robertson are heirs of Columba. Clan MacKinnon may also have some claim to being descendant of St Columcille as after he founded his Church on Isle Iona, The MacKinnons were the abbotts to the Church for centuries. This would also account for the fact that Clan MacKinnon is among the ancient clans of Scotland.
Saint Columba is the patron saint of the city of Derry in Ireland. The saint founded a monastic settlement there in c. AD 540. The name of the city in Irish is Doire Colmcille and is derived from the native oak trees in the area and the city's association with the great saint. Today, the Roman Catholic Church of Saint Columba's Long Tower stands at the spot of this original settlement.
Vita Columbae Saint Columba in stained glass The main source of information about Columba's life is the Vita Columbae by Adomnán (also known as Eunan), the ninth Abbot of Iona, who died in 704. Both the Vita Columbae and Bede record Columba's visit to Bridei. Whereas Adomnán just tells us that Columba visited Bridei, Bede relates a later, perhaps Pictish tradition, whereby the saint actually converts the Pictish king. Another early source is a poem in praise of Columba, most probably commissioned by Columba's kinsman, the king of the Uí Néill clan. It was almost certainly written within three or four years of Columba's death and is the earliest vernacular poem in European history. It consists of 25 stanzas of four verses of seven syllables each.
The vita of Columba contains a story that has been interpreted as the first reference to the Loch Ness Monster. According to Adomnán, Columba came across a group of Picts who were burying a "wretched fellow who had been killed by the monster, and saved a swimmer with the sign of the Cross and the imprecation "You will go no further," at which the beast fled terrified, to the amazement of the assembled Picts who glorified Columba's God. Whether or not this incident is true, Adomnan's text specifically states that the monster was swimming in the River Ness - the river flowing from the loch - rather than in Loch Ness itself.
Through the reputation of its venerable founder and its position as a major European centre of learning, Columba's Iona became a place of pilgrimage. A network of Celtic high crosses marking processional routes developed around his shrine at Iona.
Columba is historically revered as a warrior saint, and was often invoked for victory in battle. His relics were finally removed in 849 and divided between Alba and Ireland. Relics of Columba were carried before Scottish armies in the reliquary made at Iona in the mid-8th century, called the Brecbennoch. Legend has it that the Brecbennoch, was carried to Bannockburn by the vastly outnumbered Scots army and the intercession of the Saint helped them to victory. It is widely thought that the Monymusk Reliquary is this object
Derived from information compiled by and/or copyright of en.wikipedia.org/wiki/Columba
Saint Brigid
Saint Brigid of Kildare or Brigid of Ireland (Brigit, Bridget, Bridgit, Bríd or Bride) or Mary of the Gael (Irish: Naomh Bríd) (c. 451–525) is one of Ireland's patron saints along with Saints Patrick and Columba. Her feast day is 1 February, the traditional first day of spring in Ireland. She is believed to have been an Irish Christiannun, abbess, and founder of several monasteries.
Biography Early life As with many ancient saints, the biography of Brigid of Kildare has been complicated by the passage of time. Much change has occurred within the body of information which now exists. Often the lines between oral tradition, written tradition and new revelation have become hard to distinguish. The earliest extensive life of Brigid is the Vita Brigitae of Cogitosus and is thought to have been written no later than 650
According to tradition, Brigid was born at Faughart near Dundalk, County Louth, Ireland. Because of the legendary quality of the earliest accounts of her life, there is much debate among many scholars and even faithful Christians as to the authenticity of her biographies. According to her biographers her parents were Dubhthach, a pagan chieftain of Leinster, and Brocca, a Christian Pict and slave who had been baptised by Saint Patrick. Some accounts of her life suggest that Brigid's mother was in fact from Lusitania, kidnapped by Irish pirates and brought to Ireland to work as a slave, in much the same way as Saint Patrick. Many stories also detail Brigid's and her mother's statuses as pieces of property belonging to Dubhthach, and the resulting impact on important parts of Brigid's life story.
Brigid was given the same name as one of the most powerful goddesses of the pagan religion which her father Dubhthach practiced. In that religion, Brigid was the goddess of healing, inspiration, craftsmanship, corn, beef, flowers, and poetry, which the Irish considered the flame of knowledge.
Sainthood Whether she was raised a Christian or converted (as some accounts claim) is unknown, but she was inspired by the preaching of Saint Patrick from an early age. Despite her father's opposition she was determined to enter monastic life. Numerous stories testify to her piety. She had a generous heart and could never refuse the poor who came to her father's door. Her charity angered her father: he thought she was being overly generous to the poor and needy when she dispensed his milk and flour to all and sundry. When she finally gave away his jewel-encrusted sword to a leper, Dubhthach realized that perhaps her disposition was best suited to the life of a nun. Brigid finally got her wish and she was sent to a monastery.
"La chapelle Sainte-Brigide" in Fosses-la-Ville. Brigid received the veil from Saint Mel and professed religious vows, dedicating her life to Christ. From this point biographers heap stories and legends onto Brigid. She is believed to have founded a monastery in Clara, County Offaly - her first: other foundations followed. But her major foundation would emerge in Kildare. Around the year 470, she founded Kildare Abbey, a double monastery for nuns and monks, on the plains of Cill-Dara, "the church of the oak", her cell standing under a large oak tree. As Abbess of this foundation she wielded considerable power. Legends surround her, even her blessing as Abbess by Saint Mel has a story attached to it. According to the legend, the elderly bishop, as he was blessing her during the ceremony, inadvertently read the rite of consecration of a bishop. Brigid and her successor Abbesses at Kildare had an administrative authority equal to that of a Bishop until the Synod of Kells in 1152.
Brigid was famous for her common sense and most of all for her holiness: in her lifetime she was regarded as a saint. Kildare Abbey became one of the most prestigious monasteries in Ireland, famed throughout Christian Europe. It was in the scriptorium of the monastery, for example, that the lost illuminated manuscript, the Book of Kildare, may have been created — if it was not the existing Book of Kells, as many suppose.
Death and impact She died in Kildare around 525 and was buried in a tomb before the high altar of her abbey church. After some time her remains were exhumed and transported to Downpatrick to rest with the two other patron saints of Ireland, Patrick and Columba (Colmcille). Her skull was extracted and taken by three Irish noblemen to the Church of St. John the Baptist (Lumiar) in Lisbon, Portugal, where it remains. There is widespread devotion to her in Ireland where she is known as the "Mary of the Gael" and her cult was brought to Continental Europe by Irish missionaries, such as Foillan, in the centuries after her death. In Belgium there is a chapel (7th-10th century) dedicated to Sainte-Brigide at Fosses-la-Ville and Saint Brigid is the patron saint of the Dutch city of Ommen.
Further, Saint Brigid, in the alternative spelling of her name, Bride, was patron saint of the powerful medieval ScottishHouse of Douglas. The principal religious house, and Mausoleum of the Earls of Douglas and latterly Earls of Angus being St. Bride's Kirk, Douglas
Derived from information compiled by and/or copyright of en.wikipedia.org/wiki/Brigid
Biography Early life As with many ancient saints, the biography of Brigid of Kildare has been complicated by the passage of time. Much change has occurred within the body of information which now exists. Often the lines between oral tradition, written tradition and new revelation have become hard to distinguish. The earliest extensive life of Brigid is the Vita Brigitae of Cogitosus and is thought to have been written no later than 650
According to tradition, Brigid was born at Faughart near Dundalk, County Louth, Ireland. Because of the legendary quality of the earliest accounts of her life, there is much debate among many scholars and even faithful Christians as to the authenticity of her biographies. According to her biographers her parents were Dubhthach, a pagan chieftain of Leinster, and Brocca, a Christian Pict and slave who had been baptised by Saint Patrick. Some accounts of her life suggest that Brigid's mother was in fact from Lusitania, kidnapped by Irish pirates and brought to Ireland to work as a slave, in much the same way as Saint Patrick. Many stories also detail Brigid's and her mother's statuses as pieces of property belonging to Dubhthach, and the resulting impact on important parts of Brigid's life story.
Brigid was given the same name as one of the most powerful goddesses of the pagan religion which her father Dubhthach practiced. In that religion, Brigid was the goddess of healing, inspiration, craftsmanship, corn, beef, flowers, and poetry, which the Irish considered the flame of knowledge.
Sainthood Whether she was raised a Christian or converted (as some accounts claim) is unknown, but she was inspired by the preaching of Saint Patrick from an early age. Despite her father's opposition she was determined to enter monastic life. Numerous stories testify to her piety. She had a generous heart and could never refuse the poor who came to her father's door. Her charity angered her father: he thought she was being overly generous to the poor and needy when she dispensed his milk and flour to all and sundry. When she finally gave away his jewel-encrusted sword to a leper, Dubhthach realized that perhaps her disposition was best suited to the life of a nun. Brigid finally got her wish and she was sent to a monastery.
"La chapelle Sainte-Brigide" in Fosses-la-Ville. Brigid received the veil from Saint Mel and professed religious vows, dedicating her life to Christ. From this point biographers heap stories and legends onto Brigid. She is believed to have founded a monastery in Clara, County Offaly - her first: other foundations followed. But her major foundation would emerge in Kildare. Around the year 470, she founded Kildare Abbey, a double monastery for nuns and monks, on the plains of Cill-Dara, "the church of the oak", her cell standing under a large oak tree. As Abbess of this foundation she wielded considerable power. Legends surround her, even her blessing as Abbess by Saint Mel has a story attached to it. According to the legend, the elderly bishop, as he was blessing her during the ceremony, inadvertently read the rite of consecration of a bishop. Brigid and her successor Abbesses at Kildare had an administrative authority equal to that of a Bishop until the Synod of Kells in 1152.
Brigid was famous for her common sense and most of all for her holiness: in her lifetime she was regarded as a saint. Kildare Abbey became one of the most prestigious monasteries in Ireland, famed throughout Christian Europe. It was in the scriptorium of the monastery, for example, that the lost illuminated manuscript, the Book of Kildare, may have been created — if it was not the existing Book of Kells, as many suppose.
Death and impact She died in Kildare around 525 and was buried in a tomb before the high altar of her abbey church. After some time her remains were exhumed and transported to Downpatrick to rest with the two other patron saints of Ireland, Patrick and Columba (Colmcille). Her skull was extracted and taken by three Irish noblemen to the Church of St. John the Baptist (Lumiar) in Lisbon, Portugal, where it remains. There is widespread devotion to her in Ireland where she is known as the "Mary of the Gael" and her cult was brought to Continental Europe by Irish missionaries, such as Foillan, in the centuries after her death. In Belgium there is a chapel (7th-10th century) dedicated to Sainte-Brigide at Fosses-la-Ville and Saint Brigid is the patron saint of the Dutch city of Ommen.
Further, Saint Brigid, in the alternative spelling of her name, Bride, was patron saint of the powerful medieval ScottishHouse of Douglas. The principal religious house, and Mausoleum of the Earls of Douglas and latterly Earls of Angus being St. Bride's Kirk, Douglas
Derived from information compiled by and/or copyright of en.wikipedia.org/wiki/Brigid
St Anthony
Fernando Martins de Bulhões, venerated as Anthony of Padua or Anthony of Lisbon, (c. 1195– 13 June 1231) is a PortugueseCatholic saint who was born in Lisbon, Portugal where he lived most of his life, to a wealthy family and who died in Padua, Italy.
Early life Fernando Martins de Bulhões, who later, upon admission into the Franciscan Order, would take up the name António (Anthony), was born in Lisbon to Martim Vicente de Bulhões and Teresa Pais Taveira (brother of Pedro Martins de Bulhões, ancestor of the Bulhão or Bulhões family), in a very rich family of the nobility who wanted him to become educated; however, these were not his wishes. His family arranged sound education for him at the local cathedral school. Against the wishes of his family, he entered the AugustinianAbbey of St. Vincent on the outskirts of Lisbon. The Canons Regular of St. Augustine, of which he was a member, were famous for their dedication to scholarly pursuits. Anthony studied Scripture and the Latin classics.
Franciscans After his ordination, Anthony was placed in charge of hospitality in his abbey. In this role, in 1219, he came in contact with five Franciscans who were on their way to Morocco to preach to the Muslims there. Anthony was strongly attracted to the simple Gospel lifestyle of the Franciscan friars. In February 1220, news arrived that the five Franciscans had been martyred in Morocco. Anthony meditated on the heroism of these Franciscans. He wanted to obey God's call to leave everything and follow Him. Anthony obtained permission from his Augustinian superiors to join the Franciscan Order.
On the return trip to Portugal, his ship was driven by storm upon the coast of Sicily and he landed at Messina. From Sicily he made his way to Assisi and sought admission into a monastery in Italy, but met with difficulty on account of his sickly appearance. He was finally assigned, out of pure compassion, to the rural hospice of San Paolo near Forlì, Romagna, Italy, a choice made after considering his poor health. There he appears to have lived as a hermit and was put to work in the kitchen.
One day, on the occasion of an ordination, when a great many visiting Dominican friars were present, there was some misunderstanding over who should preach. The Franciscans naturally expected that one of the Dominicans would occupy the pulpit, for they were renowned for their preaching; the Dominicans, on the other hand, had come unprepared, thinking that a Franciscan would be the homilist.
In this quandary, the head of the hermitage, who had no one among his own humble friars suitable for the occasion, called upon Anthony, who he suspected was most qualified, and engineered him to speak whatever the Holy Spirit should put into his mouth. Anthony objected but was overruled, and his sermon created a deep impression. Not only his rich voice and arresting manner, but the entire theme and substance of his discourse and his moving eloquence, held the attention of his hearers.
At that point, Anthony was commissioned by Brother Gratian, the minister provincial, to preach the Gospel throughout the area of Lombardy, in northern Italy. From then on his skills were used to the utmost by the Church. Occasionally he took another post, as a teacher, for instance, at the universities of Montpellier and Toulouse in southern France, but it was as a preacher that Anthony revealed his supreme gift.
In 1226, after attending the Franciscan chapter at Arles, France, and preaching in the French region of Provence, Anthony returned to Italy and served as envoy from the general chapter to Pope Gregory IX. At the Papal court, his preaching was hailed as a "jewel case of the Bible" and he was commissioned to produce "Sermons for Feast Days."
Anthony became ill with dropsy and, in 1231, went to the woodland retreat at Camposampiero with two other friars for a respite. There Anthony lived in a cell built for him under the branches of a walnut tree. Saint Anthony died on the way back to Padua on 13 June 1231 at the Poor Clare convent at Arcella, aged 36.
When he died, it is said that the children cried in the streets and that all the bells of the churches rang of their own accord, rung by angels come to earth to honour the death of the saint. He is buried in a chapel, and to this day his tongue is in a reliquary, and is incorrupt although he is not an incorruptible. The tongue glistens and looks as if it is still alive and moist
Recognition Anthony of Lisbon (or Padua) is known to have become the "quickest" saint in the history of the Catholic Church because he was canonized by Pope Gregory IX less than one year after his death on the 30th of May of 1232. His fame spread as much as the Portuguese envangelization and he has been known as the most celebrated of the followers of Saint Francis of Assisi. He is the patron saint of Padua, of Italy and of many other cities in Portugal and in the countries of the former Portuguese Empire. He is especially invoked for the recovery of lost things
Proclaimed a Doctor of the Church on January 16, 1946, he is sometimes called "Evangelical Doctor".
In 1746 the 1,000 bed Santo António (Saint Anthony) Hospital was completed in Porto, the Portugal Wine City. The hospital is located across the street from the building Lord Wellington set up, as his headquarters to eventually defeat Napoleon. Today Santo António Hospital is famous for successful liver transplants and state of the art Urology (Urologia). The ancient "Santo António Hospital Chapel" is a mecca for patients seeking Santo António for the miracle of a cure, and for tourists seeking unique architecture. Visitors taking the Douro River wine boat tours look up from the river to see Santo António Hospital at the center of the city of Porto (Oporto), which is the size of the city of Denver. Santo António Hospital is located above the heart of the Wine Lodges. These "lodges" are Douro River vineyard producers of Port (Ruby, Tawney, Vintage & Crusty) , Red (Vinho Tinto) and White (Branco) wines. Saint Anthony is well celebrated after a good harvest.
Derived from information compiled by and/or copyright of en.wikipedia.org/wiki/Anthony
Early life Fernando Martins de Bulhões, who later, upon admission into the Franciscan Order, would take up the name António (Anthony), was born in Lisbon to Martim Vicente de Bulhões and Teresa Pais Taveira (brother of Pedro Martins de Bulhões, ancestor of the Bulhão or Bulhões family), in a very rich family of the nobility who wanted him to become educated; however, these were not his wishes. His family arranged sound education for him at the local cathedral school. Against the wishes of his family, he entered the AugustinianAbbey of St. Vincent on the outskirts of Lisbon. The Canons Regular of St. Augustine, of which he was a member, were famous for their dedication to scholarly pursuits. Anthony studied Scripture and the Latin classics.
Franciscans After his ordination, Anthony was placed in charge of hospitality in his abbey. In this role, in 1219, he came in contact with five Franciscans who were on their way to Morocco to preach to the Muslims there. Anthony was strongly attracted to the simple Gospel lifestyle of the Franciscan friars. In February 1220, news arrived that the five Franciscans had been martyred in Morocco. Anthony meditated on the heroism of these Franciscans. He wanted to obey God's call to leave everything and follow Him. Anthony obtained permission from his Augustinian superiors to join the Franciscan Order.
On the return trip to Portugal, his ship was driven by storm upon the coast of Sicily and he landed at Messina. From Sicily he made his way to Assisi and sought admission into a monastery in Italy, but met with difficulty on account of his sickly appearance. He was finally assigned, out of pure compassion, to the rural hospice of San Paolo near Forlì, Romagna, Italy, a choice made after considering his poor health. There he appears to have lived as a hermit and was put to work in the kitchen.
One day, on the occasion of an ordination, when a great many visiting Dominican friars were present, there was some misunderstanding over who should preach. The Franciscans naturally expected that one of the Dominicans would occupy the pulpit, for they were renowned for their preaching; the Dominicans, on the other hand, had come unprepared, thinking that a Franciscan would be the homilist.
In this quandary, the head of the hermitage, who had no one among his own humble friars suitable for the occasion, called upon Anthony, who he suspected was most qualified, and engineered him to speak whatever the Holy Spirit should put into his mouth. Anthony objected but was overruled, and his sermon created a deep impression. Not only his rich voice and arresting manner, but the entire theme and substance of his discourse and his moving eloquence, held the attention of his hearers.
At that point, Anthony was commissioned by Brother Gratian, the minister provincial, to preach the Gospel throughout the area of Lombardy, in northern Italy. From then on his skills were used to the utmost by the Church. Occasionally he took another post, as a teacher, for instance, at the universities of Montpellier and Toulouse in southern France, but it was as a preacher that Anthony revealed his supreme gift.
In 1226, after attending the Franciscan chapter at Arles, France, and preaching in the French region of Provence, Anthony returned to Italy and served as envoy from the general chapter to Pope Gregory IX. At the Papal court, his preaching was hailed as a "jewel case of the Bible" and he was commissioned to produce "Sermons for Feast Days."
Anthony became ill with dropsy and, in 1231, went to the woodland retreat at Camposampiero with two other friars for a respite. There Anthony lived in a cell built for him under the branches of a walnut tree. Saint Anthony died on the way back to Padua on 13 June 1231 at the Poor Clare convent at Arcella, aged 36.
When he died, it is said that the children cried in the streets and that all the bells of the churches rang of their own accord, rung by angels come to earth to honour the death of the saint. He is buried in a chapel, and to this day his tongue is in a reliquary, and is incorrupt although he is not an incorruptible. The tongue glistens and looks as if it is still alive and moist
Recognition Anthony of Lisbon (or Padua) is known to have become the "quickest" saint in the history of the Catholic Church because he was canonized by Pope Gregory IX less than one year after his death on the 30th of May of 1232. His fame spread as much as the Portuguese envangelization and he has been known as the most celebrated of the followers of Saint Francis of Assisi. He is the patron saint of Padua, of Italy and of many other cities in Portugal and in the countries of the former Portuguese Empire. He is especially invoked for the recovery of lost things
Proclaimed a Doctor of the Church on January 16, 1946, he is sometimes called "Evangelical Doctor".
In 1746 the 1,000 bed Santo António (Saint Anthony) Hospital was completed in Porto, the Portugal Wine City. The hospital is located across the street from the building Lord Wellington set up, as his headquarters to eventually defeat Napoleon. Today Santo António Hospital is famous for successful liver transplants and state of the art Urology (Urologia). The ancient "Santo António Hospital Chapel" is a mecca for patients seeking Santo António for the miracle of a cure, and for tourists seeking unique architecture. Visitors taking the Douro River wine boat tours look up from the river to see Santo António Hospital at the center of the city of Porto (Oporto), which is the size of the city of Denver. Santo António Hospital is located above the heart of the Wine Lodges. These "lodges" are Douro River vineyard producers of Port (Ruby, Tawney, Vintage & Crusty) , Red (Vinho Tinto) and White (Branco) wines. Saint Anthony is well celebrated after a good harvest.
Derived from information compiled by and/or copyright of en.wikipedia.org/wiki/Anthony
St Ternan
St. Ternan Bishop of the Picts, flourished in the sixth century. Much obscurity attaches to his history, and it is difficult to reconcile his chronology as given by various writers. Some say that he was consecrated by St. Palladius in 440, others that he was a monk of Culross in Fife, one of the monasteries founded by St. Serf, or Servan, the tutor of St. Kentigern. The Picts were not converted till about 570, by the zeal of St. Columba. St. Kentigern died in 603, and St. Serf of Culross died in 583 (feast 1 July). It is safe to assert that St. Ternan was a contemporary of St. Serf. In the "Aberdeen Martyrology" there is mention of "the Gospel of Matthew belonging to St. Ternan", which was enshrined in a metal case or cumdach (book shrine), covered with silver and gold, after the Irish fashion." St. Ternan is commemorated on 12 June. He must not be confounded with St. Trumwine.
Saint Nathalan's Church at Tullich
Nathalan (died 678AD) was a saint in the Roman Catholic Church, who was active in the district now known as Aberdeenshire, Scotland. Nathalan was born in the village of Tullich, for which he was eventually appointed as bishop. He is also known by the names Saint Nachlan and Saint Nauchlan.
Saint Teresa of Avila
We shall never learn to know ourselves except by endeavoring to know God; for, beholding His greatness, we realize our own littleness…
It is love alone that gives worth to all things.
Saint Teresa of Avila (Teresa de Jesús) (1515-03-28 - 1582-10-04), born Teresa de Cepeda y Ahumada, was a Spanish mystic philosopher and Catholic saint.
Let nothing disturb thee;
Let nothing dismay thee:
All thing pass;
God never changes.
To have courage for whatever comes in life — everything lies in that.
Let nothing disturb thee;
Let nothing dismay thee:
All thing pass;
God never changes.
Patience attains
All that it strives for.
He who has God
Finds he lacks nothing:
God alone suffices.
The evil spirits keep us in terror, because we expose ourselves to the assaults of terror by our attachments to honours, possessions, and pleasures.
May it please our Lord that I be not one of these; and may His Majesty give me grace to take that for peace which is really peace, that for honour which is really honour, and that for delight which is really a delight. Let me never mistake one thing for another — and then I snap my fingers at all the devils, for they shall be afraid of me.
I saw an angel close by me, on my left side, in bodily form. This I am not accustomed to see, unless very rarely. Though I have visions of angels frequently, yet I see them only by an intellectual vision...
One of my brothers was nearly of my own age; and he it was whom I most loved, though I was very fond of them all, and they of me. He and I used to read Lives of Saints together. When I read of martyrdom undergone by the Saints for the love of God, it struck me that the vision of God was very cheaply purchased; and I had a great desire to die a martyr's death, — not out of any love of Him of which I was conscious, but that I might most quickly attain to the fruition of those great joys of which I read that they were reserved in Heaven; and I used to discuss with my brother how we could become martyrs. We settled to go together to the country of the Moors, begging our way for the love of God, that we might be there beheaded; and our Lord, I believe, had given us courage enough, even at so tender an age, if we could have found the means to proceed; but our greatest difficulty seemed to be our father and mother.
Ch. I "Childhood and early Impressions" ¶ 4
It will be as well, I think, to explain these locutions of God, and to describe what the soul feels when it receives them, in order that you, my father, may understand the matter; for ever since that time of which I am speaking, when our Lord granted me that grace, it has been an ordinary occurrence until now, as will appear by what I have yet to say.
The words are very distinctly formed; but by the bodily ear they are not heard. They are, however, much more clearly understood than they would be if they were heard by the ear. It is impossible not to understand them, whatever resistance we may offer. When we wish not to hear anything in this world, we can stop our ears, or give attention to something else: so that, even if we do hear, at least we can refuse to understand. In this locution of God addressed to the soul there is no escape, for in spite of ourselves we must listen; and the understanding must apply itself so thoroughly to the comprehension of that which God wills we should hear, that it is nothing to the purpose whether we will it or not; for it is His will, Who can do all things.
Ch. XXV. "Divine Locutions. Discussions on That Subject" ¶ 1 & 2
All things fail; but Thou, Lord of all, never failest! They who love Thee, oh, how little they have to suffer! oh, how gently, how tenderly, how sweetly Thou, O my Lord, dealest with them! Oh, that no one had ever been occupied with any other love than Thine! It seems as if Thou didst subject those who love Thee to a severe trial: but it is in order that they may learn, in the depths of that trial, the depths of Thy love. O my God, oh, that I had understanding and learning, and a new language, in order to magnify Thy works, according to the knowledge of them which my soul possesses! Everything fails me, O my Lord; but if Thou wilt not abandon me, I will never fail Thee. Let all the learned rise up against me, — let the whole creation persecute me, — let the evil spirits torment me, — but do Thou, O Lord, fail me not; for I know by experience now the blessedness of that deliverance which Thou dost effect for those who trust only in Thee. In this distress, — for then I had never had a single vision, — these Thy words alone were enough to remove it, and give me perfect peace: "Be not afraid, my daughter: it is I; and I will not abandon thee. Fear not."
It seems to me that, in the state I was in then, many hours would have been necessary to calm me, and that no one could have done it. Yet I found myself, through these words alone, tranquil and strong, courageous and confident, at rest and enlightened; in a moment, my soul seemed changed, and I felt I could maintain against all the world that my prayer was the work of God. Oh, how good is God! how good is our Lord, and how powerful! He gives not counsel only, but relief as well. His words are deeds. O my God! as He strengthens our faith, love grows.
Ch. XXV. "Divine Locutions. Discussions on That Subject" ¶ 22 & 23
Seeing, then, that our Lord is so powerful, — as I see and know He is, — and that the evil spirits are His slaves, of which there can be no doubt, because it is of faith, — and I a servant of this our Lord and King, — what harm can Satan do unto me? Why have I not strength enough to fight against all hell? I took up the cross in my hand, — I was changed in a moment into another person, and it seemed as if God had really given me courage enough not to be afraid of encountering all the evil spirits.
Ch. XXV. "Divine Locutions. Discussions on That Subject" ¶ 24
I feared them so little, that the terrors, which until now oppressed me, quitted me altogether; and though I saw them occasionally, — I shall speak of this by and by, — I was never again afraid of them — on the contrary, they seemed to be afraid of me. I found myself endowed with a certain authority over them, given me by the Lord of all, so that I cared no more for them than for flies. They seem to be such cowards; for their strength fails them at the sight of any one who despises them. These enemies have not the courage to assail any but those whom they see ready to give in to them, or when God permits them to do so, for the greater good of His servants, whom they may try and torment.
Ch. XXV. "Divine Locutions. Discussions on That Subject" ¶ 25
May it please His Majesty that we fear Him whom we ought to fear, and understand that one venial sin can do us more harm than all hell together; for that is the truth. The evil spirits keep us in terror, because we expose ourselves to the assaults of terror by our attachments to honours, possessions, and pleasures. For then the evil spirits, uniting themselves with us, — we become our own enemies when we love and seek what we ought to hate, — do us great harm. We ourselves put weapons into their hands, that they may assail us; those very weapons with which we should defend ourselves. It is a great pity. But if, for the love of God, we hated all this, and embraced the cross, and set about His service in earnest, Satan would fly away before such realities, as from the plague. He is the friend of lies, and a lie himself. He will have nothing to do with those who walk in the truth. When he sees the understanding of any one obscured, he simply helps to pluck out his eyes; if he sees any one already blind, seeking peace in vanities, — for all the things of this world are so utterly vanity, that they seem to be but the playthings of a child, — he sees at once that such a one is a child; he treats him as a child, and ventures to wrestle with him — not once, but often.
May it please our Lord that I be not one of these; and may His Majesty give me grace to take that for peace which is really peace, that for honour which is really honour, and that for delight which is really a delight. Let me never mistake one thing for another — and then I snap my fingers at all the devils, for they shall be afraid of me. I do not understand those terrors which make us cry out, Satan, Satan! when we may say, God, God! and make Satan tremble. Do we not know that he cannot stir without the permission of God? What does it mean? I am really much more afraid of those people who have so great a fear of the devil, than I am of the devil himself. Satan can do me no harm whatever, but they can trouble me very much, particularly if they be confessors. I have spent some years of such great anxiety, that even now I am amazed that I was able to bear it. Blessed be our Lord, who has so effectually helped me!
Ch. XXV. "Divine Locutions. Discussions on That Subject" ¶ 26 & 27
Variant translation: I do not fear Satan half so much as I fear those who fear him.
I saw an angel close by me, on my left side, in bodily form. This I am not accustomed to see, unless very rarely. Though I have visions of angels frequently, yet I see them only by an intellectual vision, such as I have spoken of before. It was our Lord's will that in this vision I should see the angel in this wise. He was not large, but small of stature, and most beautiful — his face burning, as if he were one of the highest angels, who seem to be all of fire: they must be those whom we call cherubim. Their names they never tell me; but I see very well that there is in heaven so great a difference between one angel and another, and between these and the others, that I cannot explain it.
I saw in his hand a long spear of gold, and at the iron's point there seemed to be a little fire. He appeared to me to be thrusting it at times into my heart, and to pierce my very entrails; when he drew it out, he seemed to draw them out also, and to leave me all on fire with a great love of God. The pain was so great, that it made me moan; and yet so surpassing was the sweetness of this excessive pain, that I could not wish to be rid of it. The soul is satisfied now with nothing less than God. The pain is not bodily, but spiritual; though the body has its share in it, even a large one. It is a caressing of love so sweet which now takes place between the soul and God, that I pray God of His goodness to make him experience it who may think that I am lying.
Ch. XXIX, ¶ 16-17
We shall never learn to know ourselves except by endeavoring to know God; for, beholding His greatness, we realize our own littleness…
Most of these trials and times of unrest come from the fact that we do not understand ourselves.
God gave us faculties for our use; each of them will receive its proper reward…
It is no small pity, and should cause us no little shame, that, through our own fault, we do not understand ourselves, or know who we are. Would it not be a sign of great ignorance, my daughters, if a person were asked who he was, and could not say, and had no idea who his father or mother was, or from what country he came? Though that is a great stupidity, our own is incomparably greater if we make no attempt to discover what we are, and only know that we are living in these bodies and have a vague idea, because we have heard it, and because our faith tells us so, that we possess souls. As to what good qualities there may be in our souls, or who dwells within them, or how precious they are — those are things which seldom consider and so we trouble little about carefully preserving the soul's beauty. All our interest is centred in the rough setting of the diamond and in the outer wall of the castle – that is to say in these bodies of ours.
First Mansions, Ch. 1, as translated by E. Allison Peers (1961) p. 18
We shall never learn to know ourselves except by endeavoring to know God; for, beholding His greatness, we realize our own littleness; His purity shows us our foulness; and by meditating upon His humility we find how very far we are from being humble.
First Mansions, Ch. 2 : The Human Soul, as translated by the Benedictines of Stanbrook (1911), revised and edited by Fr. Benedict Zimmerman
Just as we cannot stop the movement of the heavens, revolving as they do with such speed, so we cannot restrain our thought. And then we send all the faculties of the soul after it, thinking we are lost, and have misused the time that we are spending in the presence of God. Yet the soul may perhaps be wholly united with Him in the Mansions very near His presence, while thought remains in the outskirts of the castle, suffering the assaults of a thousand wild and venomous creatures and from this suffering winning merit. So this must not upset us, and we must not abandon the struggle, as the devil tries to make us do. Most of these trials and times of unrest come from the fact that we do not understand ourselves.
Fourth Mansions, Ch. 1, trans. E. Allison Peers (1961),ISBN 0-385-03643-6 p. 77
God gave us faculties for our use; each of them will receive its proper reward. Then do not let us try to charm them to sleep, but permit them to do their work until divinely called to something higher.
Fourth Mansions, Ch. 3: Prayer of Quiet, as translated by the Benedictines of Stanbrook (1911), revised and edited by Fr. Benedict Zimmerman
We cannot know whether we love God, although there may be strong reason for thinking so; but there can be no doubt about whether we love our neighbor or not. Be sure that, in proportion as you advance in fraternal charity, you are increasing your love of God, for His Majesty bears so tender an affection for us that I cannot doubt He will repay our love for others by augmenting, and in a thousand different ways, that which we bear for Him.
Fifth Mansion, Ch. 3, translated by the Benedictines of Stanbrook (1921), revised and edited by Fr. Benedict Zimmerman (1930); reprinted (2003) by Kessinger Publications, ISBN 0-766-17267-8 p. 109
[edit]Maxims for Her Nuns (1963)
Always think of yourself as everyone's servant; look for Christ Our Lord in everyone and you will then have respect and reverence for them all.
"Maxims for Her Nuns" in Complete Works St. Teresa of Avila (1963) edited by E. Allison Peers, Vol. 3, p. 256 - 260
Never exaggerate, but express your feelings with moderation.
Maxim 13, p. 256
Never affirm anything unless you are sure it is true.
Maxim 15, p. 256
Always think of yourself as everyone's servant; look for Christ Our Lord in everyone and you will then have respect and reverence for them all.
Maxim 25, p. 257
Reflect upon the providence and wisdom of God in all created things and praise Him in them all.
Maxim 35, p. 258
Never compare one person with another: comparisons are odious.
Maxim 44, p. 259
Accustom yourself continually to make many acts of love, for they enkindle and melt the soul.
Maxim 52, p. 259
Be gentle to all and stern with yourself.
Maxim 55, p. 259
[edit]External links
Wikipedia has an article about:
Teresa of Ávila
Wikimedia Commons has media related to:
Saint Teresa of Ávila
Books written by St Teresa of Avila including St John of the Cross
"St Teresa of Avila" at The Carmelite Sisters, Malaysia
Illuminating Lives: St. Teresa
Biography at Carmelite site
The Way of Perfection at CCEL
The Life of St. Teresa of Jesus, by Teresa of Avila at Project Gutenberg
Quotes and images at OneLittleAngel
Carmel's Heights - This CD album is an attempt to share with all, some of Carmel's Saints - real persons of flesh and blood - who share with us in song their own spiritual experiences.
Categories: Religious leadersMystics.
Derived from information compiled by and/or copyright of wikipedia.org/wiki
It is love alone that gives worth to all things.
Saint Teresa of Avila (Teresa de Jesús) (1515-03-28 - 1582-10-04), born Teresa de Cepeda y Ahumada, was a Spanish mystic philosopher and Catholic saint.
Let nothing disturb thee;
Let nothing dismay thee:
All thing pass;
God never changes.
To have courage for whatever comes in life — everything lies in that.
Let nothing disturb thee;
Let nothing dismay thee:
All thing pass;
God never changes.
Patience attains
All that it strives for.
He who has God
Finds he lacks nothing:
God alone suffices.
The evil spirits keep us in terror, because we expose ourselves to the assaults of terror by our attachments to honours, possessions, and pleasures.
May it please our Lord that I be not one of these; and may His Majesty give me grace to take that for peace which is really peace, that for honour which is really honour, and that for delight which is really a delight. Let me never mistake one thing for another — and then I snap my fingers at all the devils, for they shall be afraid of me.
I saw an angel close by me, on my left side, in bodily form. This I am not accustomed to see, unless very rarely. Though I have visions of angels frequently, yet I see them only by an intellectual vision...
One of my brothers was nearly of my own age; and he it was whom I most loved, though I was very fond of them all, and they of me. He and I used to read Lives of Saints together. When I read of martyrdom undergone by the Saints for the love of God, it struck me that the vision of God was very cheaply purchased; and I had a great desire to die a martyr's death, — not out of any love of Him of which I was conscious, but that I might most quickly attain to the fruition of those great joys of which I read that they were reserved in Heaven; and I used to discuss with my brother how we could become martyrs. We settled to go together to the country of the Moors, begging our way for the love of God, that we might be there beheaded; and our Lord, I believe, had given us courage enough, even at so tender an age, if we could have found the means to proceed; but our greatest difficulty seemed to be our father and mother.
Ch. I "Childhood and early Impressions" ¶ 4
It will be as well, I think, to explain these locutions of God, and to describe what the soul feels when it receives them, in order that you, my father, may understand the matter; for ever since that time of which I am speaking, when our Lord granted me that grace, it has been an ordinary occurrence until now, as will appear by what I have yet to say.
The words are very distinctly formed; but by the bodily ear they are not heard. They are, however, much more clearly understood than they would be if they were heard by the ear. It is impossible not to understand them, whatever resistance we may offer. When we wish not to hear anything in this world, we can stop our ears, or give attention to something else: so that, even if we do hear, at least we can refuse to understand. In this locution of God addressed to the soul there is no escape, for in spite of ourselves we must listen; and the understanding must apply itself so thoroughly to the comprehension of that which God wills we should hear, that it is nothing to the purpose whether we will it or not; for it is His will, Who can do all things.
Ch. XXV. "Divine Locutions. Discussions on That Subject" ¶ 1 & 2
All things fail; but Thou, Lord of all, never failest! They who love Thee, oh, how little they have to suffer! oh, how gently, how tenderly, how sweetly Thou, O my Lord, dealest with them! Oh, that no one had ever been occupied with any other love than Thine! It seems as if Thou didst subject those who love Thee to a severe trial: but it is in order that they may learn, in the depths of that trial, the depths of Thy love. O my God, oh, that I had understanding and learning, and a new language, in order to magnify Thy works, according to the knowledge of them which my soul possesses! Everything fails me, O my Lord; but if Thou wilt not abandon me, I will never fail Thee. Let all the learned rise up against me, — let the whole creation persecute me, — let the evil spirits torment me, — but do Thou, O Lord, fail me not; for I know by experience now the blessedness of that deliverance which Thou dost effect for those who trust only in Thee. In this distress, — for then I had never had a single vision, — these Thy words alone were enough to remove it, and give me perfect peace: "Be not afraid, my daughter: it is I; and I will not abandon thee. Fear not."
It seems to me that, in the state I was in then, many hours would have been necessary to calm me, and that no one could have done it. Yet I found myself, through these words alone, tranquil and strong, courageous and confident, at rest and enlightened; in a moment, my soul seemed changed, and I felt I could maintain against all the world that my prayer was the work of God. Oh, how good is God! how good is our Lord, and how powerful! He gives not counsel only, but relief as well. His words are deeds. O my God! as He strengthens our faith, love grows.
Ch. XXV. "Divine Locutions. Discussions on That Subject" ¶ 22 & 23
Seeing, then, that our Lord is so powerful, — as I see and know He is, — and that the evil spirits are His slaves, of which there can be no doubt, because it is of faith, — and I a servant of this our Lord and King, — what harm can Satan do unto me? Why have I not strength enough to fight against all hell? I took up the cross in my hand, — I was changed in a moment into another person, and it seemed as if God had really given me courage enough not to be afraid of encountering all the evil spirits.
Ch. XXV. "Divine Locutions. Discussions on That Subject" ¶ 24
I feared them so little, that the terrors, which until now oppressed me, quitted me altogether; and though I saw them occasionally, — I shall speak of this by and by, — I was never again afraid of them — on the contrary, they seemed to be afraid of me. I found myself endowed with a certain authority over them, given me by the Lord of all, so that I cared no more for them than for flies. They seem to be such cowards; for their strength fails them at the sight of any one who despises them. These enemies have not the courage to assail any but those whom they see ready to give in to them, or when God permits them to do so, for the greater good of His servants, whom they may try and torment.
Ch. XXV. "Divine Locutions. Discussions on That Subject" ¶ 25
May it please His Majesty that we fear Him whom we ought to fear, and understand that one venial sin can do us more harm than all hell together; for that is the truth. The evil spirits keep us in terror, because we expose ourselves to the assaults of terror by our attachments to honours, possessions, and pleasures. For then the evil spirits, uniting themselves with us, — we become our own enemies when we love and seek what we ought to hate, — do us great harm. We ourselves put weapons into their hands, that they may assail us; those very weapons with which we should defend ourselves. It is a great pity. But if, for the love of God, we hated all this, and embraced the cross, and set about His service in earnest, Satan would fly away before such realities, as from the plague. He is the friend of lies, and a lie himself. He will have nothing to do with those who walk in the truth. When he sees the understanding of any one obscured, he simply helps to pluck out his eyes; if he sees any one already blind, seeking peace in vanities, — for all the things of this world are so utterly vanity, that they seem to be but the playthings of a child, — he sees at once that such a one is a child; he treats him as a child, and ventures to wrestle with him — not once, but often.
May it please our Lord that I be not one of these; and may His Majesty give me grace to take that for peace which is really peace, that for honour which is really honour, and that for delight which is really a delight. Let me never mistake one thing for another — and then I snap my fingers at all the devils, for they shall be afraid of me. I do not understand those terrors which make us cry out, Satan, Satan! when we may say, God, God! and make Satan tremble. Do we not know that he cannot stir without the permission of God? What does it mean? I am really much more afraid of those people who have so great a fear of the devil, than I am of the devil himself. Satan can do me no harm whatever, but they can trouble me very much, particularly if they be confessors. I have spent some years of such great anxiety, that even now I am amazed that I was able to bear it. Blessed be our Lord, who has so effectually helped me!
Ch. XXV. "Divine Locutions. Discussions on That Subject" ¶ 26 & 27
Variant translation: I do not fear Satan half so much as I fear those who fear him.
I saw an angel close by me, on my left side, in bodily form. This I am not accustomed to see, unless very rarely. Though I have visions of angels frequently, yet I see them only by an intellectual vision, such as I have spoken of before. It was our Lord's will that in this vision I should see the angel in this wise. He was not large, but small of stature, and most beautiful — his face burning, as if he were one of the highest angels, who seem to be all of fire: they must be those whom we call cherubim. Their names they never tell me; but I see very well that there is in heaven so great a difference between one angel and another, and between these and the others, that I cannot explain it.
I saw in his hand a long spear of gold, and at the iron's point there seemed to be a little fire. He appeared to me to be thrusting it at times into my heart, and to pierce my very entrails; when he drew it out, he seemed to draw them out also, and to leave me all on fire with a great love of God. The pain was so great, that it made me moan; and yet so surpassing was the sweetness of this excessive pain, that I could not wish to be rid of it. The soul is satisfied now with nothing less than God. The pain is not bodily, but spiritual; though the body has its share in it, even a large one. It is a caressing of love so sweet which now takes place between the soul and God, that I pray God of His goodness to make him experience it who may think that I am lying.
Ch. XXIX, ¶ 16-17
We shall never learn to know ourselves except by endeavoring to know God; for, beholding His greatness, we realize our own littleness…
Most of these trials and times of unrest come from the fact that we do not understand ourselves.
God gave us faculties for our use; each of them will receive its proper reward…
It is no small pity, and should cause us no little shame, that, through our own fault, we do not understand ourselves, or know who we are. Would it not be a sign of great ignorance, my daughters, if a person were asked who he was, and could not say, and had no idea who his father or mother was, or from what country he came? Though that is a great stupidity, our own is incomparably greater if we make no attempt to discover what we are, and only know that we are living in these bodies and have a vague idea, because we have heard it, and because our faith tells us so, that we possess souls. As to what good qualities there may be in our souls, or who dwells within them, or how precious they are — those are things which seldom consider and so we trouble little about carefully preserving the soul's beauty. All our interest is centred in the rough setting of the diamond and in the outer wall of the castle – that is to say in these bodies of ours.
First Mansions, Ch. 1, as translated by E. Allison Peers (1961) p. 18
We shall never learn to know ourselves except by endeavoring to know God; for, beholding His greatness, we realize our own littleness; His purity shows us our foulness; and by meditating upon His humility we find how very far we are from being humble.
First Mansions, Ch. 2 : The Human Soul, as translated by the Benedictines of Stanbrook (1911), revised and edited by Fr. Benedict Zimmerman
Just as we cannot stop the movement of the heavens, revolving as they do with such speed, so we cannot restrain our thought. And then we send all the faculties of the soul after it, thinking we are lost, and have misused the time that we are spending in the presence of God. Yet the soul may perhaps be wholly united with Him in the Mansions very near His presence, while thought remains in the outskirts of the castle, suffering the assaults of a thousand wild and venomous creatures and from this suffering winning merit. So this must not upset us, and we must not abandon the struggle, as the devil tries to make us do. Most of these trials and times of unrest come from the fact that we do not understand ourselves.
Fourth Mansions, Ch. 1, trans. E. Allison Peers (1961),ISBN 0-385-03643-6 p. 77
God gave us faculties for our use; each of them will receive its proper reward. Then do not let us try to charm them to sleep, but permit them to do their work until divinely called to something higher.
Fourth Mansions, Ch. 3: Prayer of Quiet, as translated by the Benedictines of Stanbrook (1911), revised and edited by Fr. Benedict Zimmerman
We cannot know whether we love God, although there may be strong reason for thinking so; but there can be no doubt about whether we love our neighbor or not. Be sure that, in proportion as you advance in fraternal charity, you are increasing your love of God, for His Majesty bears so tender an affection for us that I cannot doubt He will repay our love for others by augmenting, and in a thousand different ways, that which we bear for Him.
Fifth Mansion, Ch. 3, translated by the Benedictines of Stanbrook (1921), revised and edited by Fr. Benedict Zimmerman (1930); reprinted (2003) by Kessinger Publications, ISBN 0-766-17267-8 p. 109
[edit]Maxims for Her Nuns (1963)
Always think of yourself as everyone's servant; look for Christ Our Lord in everyone and you will then have respect and reverence for them all.
"Maxims for Her Nuns" in Complete Works St. Teresa of Avila (1963) edited by E. Allison Peers, Vol. 3, p. 256 - 260
Never exaggerate, but express your feelings with moderation.
Maxim 13, p. 256
Never affirm anything unless you are sure it is true.
Maxim 15, p. 256
Always think of yourself as everyone's servant; look for Christ Our Lord in everyone and you will then have respect and reverence for them all.
Maxim 25, p. 257
Reflect upon the providence and wisdom of God in all created things and praise Him in them all.
Maxim 35, p. 258
Never compare one person with another: comparisons are odious.
Maxim 44, p. 259
Accustom yourself continually to make many acts of love, for they enkindle and melt the soul.
Maxim 52, p. 259
Be gentle to all and stern with yourself.
Maxim 55, p. 259
[edit]External links
Wikipedia has an article about:
Teresa of Ávila
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Saint Teresa of Ávila
Books written by St Teresa of Avila including St John of the Cross
"St Teresa of Avila" at The Carmelite Sisters, Malaysia
Illuminating Lives: St. Teresa
Biography at Carmelite site
The Way of Perfection at CCEL
The Life of St. Teresa of Jesus, by Teresa of Avila at Project Gutenberg
Quotes and images at OneLittleAngel
Carmel's Heights - This CD album is an attempt to share with all, some of Carmel's Saints - real persons of flesh and blood - who share with us in song their own spiritual experiences.
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