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60 mm X 40 mm X 20 mmPICTURES GALLERY (COPY THIS SHIPPING WORLD WIDEFREE SHIPPING WORLD WIDEFREE SHIPPING WORLD WIDEFREE SHIPPING WORLD WIDEFREE SHIPPING WORLD WIDEFREE SHIPPING WORLD WIDETrue CrossFrom Wikipedia, the free encyclopediaChrist crucified, painted byGiotto, circa 1310.

TheTrue Crossis the name for physical remnants which, by aChristiantradition, are believed to be from the cross upon whichJesus was crucified.[1]

According to post-Nicenehistorians such asSocrates Scholasticus, the EmpressHelena, mother ofConstantine, the firstChristianEmperor of Rome, travelled to theHoly Landin 326–28, founding churches and establishing relief agencies for the poor. HistoriansGelasius of CaesareaandRufinusclaimed that she discovered the hiding place of three crosses that were believed to be used at the crucifixion of Jesus and of two thieves,St. DismasandGestas, executed with him, and that amiraclerevealed which of the three was the True Cross.

Many churches possess fragmentary remains that are by tradition alleged to be those of the True Cross. Their authenticity is not accepted universally by those of the Christian faith and the accuracy of the reports surrounding the discovery of the True Cross is questioned by some Christians.[2]The acceptance and belief of that part of the tradition that pertains to theEarly Christian Churchis generally restricted to theCatholicandOrthodox Churches. The medieval legends that developed concerning its provenance differ between Catholic and Orthodox tradition. These churches honour Helena as a saint, as does also theAnglican Communion.[not verified in body]

Provenance of the True Cross[edit]TheQueen of Shebavenerates the wood from which the Cross will be made (frescobyPiero della FrancescainSan Francesco, Arezzo).The Golden Legend[edit]

In the Latin-speaking traditions of Western Europe, the story of the pre-Christian origins of the True Cross was well established by the 13th century when, in 1260, it was recorded, byJacopo de Voragine,Bishop of Genoa, in theGolden Legend.[3]

The Golden Legendcontains several versions of the origin of the True Cross. InThe Life of Adam, Voragine writes that the True Cross came from three trees which grew from three seeds from the \"Tree of Mercy\" whichSethcollected and planted in the mouth ofAdam\'s corpse.[4]In another account contained inOf the invention of the Holy Cross, and first of this word invention, Voragine writes that the True Cross came from a tree that grew from part of theTree of Knowledge of Good and Evil, or \"the tree that Adam ate of\", thatSethplanted on Adam\'s grave where it \"endured there unto the time of Solomon\".[5]

After many centuries, the tree was cut down and the wood used to build a bridge over which theQueen of Shebapassed, on her journey to meetKing Solomon. So struck was she by the portent contained in the timber of the bridge that she fell on her knees and revered it. On her visit to Solomon, she told him that a piece of wood from the bridge would bring about the replacement of God\'s Covenant with the Jewish people, by a new order. Solomon, fearing the eventual destruction of his people, had the timber buried. But after fourteen generations, the wood taken from the bridge was fashioned into the Cross used tocrucifyChrist. Voragine then goes on to describe its finding by Helena, mother of the Emperor Constantine.[6]

Acceptance of this tradition[edit]

In the lateMiddle AgesandEarly Renaissance, there was a wide general acceptance of the origin of the True Cross and its history preceding the Crucifixion, as recorded by Voragine. This general acceptance is confirmed by the numerous artworks that depict this subject, culminating in one of the most famous fresco cycles of the Renaissance, theLegend of the True CrossbyPiero della Francesca, painted on the walls of the chancel of the Church ofSan Francescoin Arezzo between 1452 and 1466, in which he reproduces faithfully the traditional episodes of the story as recorded inThe Golden Legend.

Eastern Christianity[edit]

The Golden Legendand many of its sources developed after theEast-West Schismof 1054,[citation needed]and thus is unknown in the Greek- or Syriac-speaking worlds. The above pre-Crucifixion history, therefore, is not to be found inEastern Christianity.[citation needed]

According to thesacred traditionof theEastern Orthodox Churchthe True Cross was made from three different types of wood:cedar,pineandcypress.[7]This is an allusion toIsaiah 60:13: \"The glory ofLebanonshall come unto thee, the fir tree, the pine tree, and the box [cypress] together to beautify the place of my sanctuary, and I will make the place of my feet glorious.\" The link between this verse and the Crucifixion lies in the words, \"the place of my feet\", which is interpreted as referring to thesuppendaneum(foot rest) on which Jesus\' feet were nailed (seeOrthodox cross).

There is a tradition that the three trees from which the True Cross was constructed grew together in one spot. A traditional OrthodoxicondepictsLot, the nephew ofAbraham, watering the trees.[7]According to tradition, these trees were used to construct theTemple in Jerusalem(\"to beautify the place of my sanctuary\"). Later, duringHerod\'sreconstruction of the Temple, the wood from these trees was removed from the Temple and discarded, eventually being used to construct the cross on which Jesus was crucified (\"and I will make the place of my feet glorious\").

Finding the True Cross[edit]The Finding of the True Cross,Agnolo Gaddi, Florence, 1380.According to Eusebius[edit]

Eusebius of Caesarea, in hisLife of Constantine,[8]describes how the site of theHoly Sepulchre, originally a site of veneration for the Christian community inJerusalem, had been covered with earth and atempleofVenushad been built on top. Although Eusebius does not say as much, this would probably have been done as part ofHadrian\'s reconstruction of Jerusalem asAelia Capitolinain 135, following the destruction during theJewish Revoltof 70 andBar Kokhba\'s revoltof 132–135. Following his conversion to Christianity, EmperorConstantineordered in about 325–326 that the site be uncovered and instructed SaintMacarius, Bishop of Jerusalem, to build a church on the site. In hisLife of Constantine, Eusebius does not mention the finding of the True Cross.

According to Socrates Scholasticus[edit]

Socrates Scholasticus(born c. 380), in hisEcclesiastical History,gives a full description of the discovery[9]that was repeated later bySozomenand byTheodoret. In it he describes how SaintHelena, Constantine\'s aged mother, had the pagan temple destroyed and the Sepulchre uncovered, whereupon three crosses and thetitulus from Jesus\'s crucifixionwere uncovered as well. In Socrates\'s version of the story, Macarius had the three crosses placed in turn on a deathly ill woman. This woman recovered at the touch of the third cross, which was taken as a sign that this was the cross of Christ, the new Christian symbol. Socrates also reports that, having also found theHoly Nails(the nails with which Christ had been fastened to the cross), Helena sent these toConstantinople, where they were incorporated into the emperor\'s helmet and the bridle of his horse.

According to Sozomen[edit]

Sozomen(died c. 450), in hisEcclesiastical History, gives essentially the same version as Socrates. He also adds that it was said (by whom he does not say) that the location of the Sepulchre was \"disclosed by a Hebrew who dwelt in the East, and who derived his information from some documents which had come to him by paternal inheritance\" (although Sozomen himself disputes this account) and that a dead person was also revived by the touch of the Cross. Later popular versions of this story state that the Jew who assisted Helena was named Jude or Judas, but later converted to Christianity and took the nameKyriakos.

According to Theodoret[edit]The proving of the True Cross, Jean Colombe in theTrès Riches Heures.

Theodoret(died c. 457) in hisEcclesiastical HistoryChapter xvii gives what had become the standard version of the finding of the True Cross:

When the empress beheld the place where the Saviour suffered, she immediately ordered the idolatrous temple, which had been there erected, to be destroyed, and the very earth on which it stood to be removed. When the tomb, which had been so long concealed, was discovered, three crosses were seen buried near the Lord\'s sepulchre. All held it as certain that one of these crosses was that of our Lord Jesus Christ, and that the other two were those of the thieves who were crucified with Him. Yet they could not discern to which of the three the Body of the Lord had been brought nigh, and which had received the outpouring of His precious blood. But the wise and holy Macarius, the president of the city, resolved this question in the following manner. He caused a lady of rank, who had been long suffering from disease, to be touched by each of the crosses, with earnest prayer, and thus discerned the virtue residing in that of the Saviour. For the instant this cross was brought near the lady, it expelled the sore disease, and made her whole.

With the Cross were also found theHoly Nails, which Helena took with her back to Constantinople. According to Theodoret, \"She had part of the cross of our Saviour conveyed to the palace. The rest was enclosed in a covering of silver, and committed to the care of the bishop of the city, whom she exhorted to preserve it carefully, in order that it might be transmitted uninjured to posterity.\"

Syriac tradition[edit]

Another popular ancient version from theSyriactradition replaced Helena with a fictitious first-century empress named Protonike.

Scholarly opinion[edit]

Historians[who?]consider these versions to be apocryphal in varying degrees. It is certain, however, that theBasilica of the Holy Sepulchrewas completed by 335 and that alleged relics of the Cross were being venerated there by the 340s, as they are mentioned in theCatechesesofCyril of Jerusalem(see below).

The relics of the Cross in Jerusalem[edit]After Empress Helena[edit]

The silver reliquary that was left at theBasilica of the Holy Sepulchrein care of the bishop of Jerusalem was exhibited periodically to the faithful. In the 380s a nun namedEgeriawho was travelling onpilgrimagedescribed the veneration of the True Cross at Jerusalem in a long letter, theItinerario Egeriaethat she sent back to her community of women:

Then a chair is placed for the bishop inGolgothabehind the [liturgical] Cross, which is now standing; the bishop duly takes his seat in the chair, and a table covered with a linen cloth is placed before him; the deacons stand round the table, and a silver-gilt casket is brought in which is the holy wood of the Cross. The casket is opened and [the wood] is taken out, and both the wood of the Cross and thetitleare placed upon the table. Now, when it has been put upon the table, the bishop, as he sits, holds the extremities of the sacred wood firmly in his hands, while the deacons who stand around guard it. It is guarded thus because the custom is that the people, both faithful and catechumens, come one by one and, bowing down at the table, kiss the sacred wood and pass through. And because, I know not when, some one is said to have bitten off and stolen a portion of the sacred wood, it is thus guarded by the deacons who stand around, lest any one approaching should venture to do so again. And as all the people pass by one by one, all bowing themselves, they touch the Cross and the title, first with their foreheads and then with their eyes; then they kiss the Cross and pass through, but none lays his hand upon it to touch it. When they have kissed the Cross and have passed through, a deacon stands holding the ring of Solomon and the horn from which the kings were anointed; they kiss the horn also and gaze at the ring...[10]

Before long, but perhaps not until after the visit of Egeria, it was possible also to venerate thecrown of thorns, the pillar at which Christ was scourged, and thelancethat pierced his side.

During Persian-Byzantine war (614-630)[edit]

In 614 theSassanidEmperorKhosrau II(\"Chosroes\") removed the part of the cross held in Jerusalem as a trophy, when hecaptured the city. Thirteen years later, in 628, theByzantineEmperorHeracliusdefeated Khosrau and regained the relic fromShahrbaraz. He placed the cross in Constantinople at first, and took it back to Jerusalem on 21 March 630.[11]Some scholars disagree with this narrative, ProfessorConstantin Zuckermangoing as far as to suggest that the True Cross was actually lost by the Persians, and that the wood contained in the allegedly still sealed reliquary brought to Jerusalem by Heraclius in 629 was a fake. In his analysis, the hoax was designed to serve the political purposes of both Heraclius and his former foe, recently turned ally and co-father-in-law, Persian general and soon-to-become king, Shahrbaraz.[12]

Fatimids, crusaders and loss of the Cross[edit]

Around 1009, the year in whichFatimid caliphAl-Hakim bi-Amr Allahordered the destruction of theChurch of the Holy Sepulchre, Christians in Jerusalem hid part of the cross and it remained hidden until the city was taken by the European knights of theFirst Crusade.Arnulf Malecorne, the firstLatin Patriarch of Jerusalem, had the Greek Orthodox priests who were in possession of the Cross tortured in order to reveal its position.[13]The relic that Arnulf discovered was a small fragment of wood embedded in a golden cross, and it became the most sacred relic of the LatinKingdom of Jerusalem, with none of the controversy that had followed their discovery of theHoly LanceinAntioch. It was housed in theChurch of the Holy Sepulchreunder the protection of the Latin Patriarch, who marched with it ahead of the army before every battle.

Reliquaryof the True Cross at theChurch of the Holy Sepulchre,Jerusalem.

After KingBaldwin I of Jerusalempresented KingSigurd I of Norwaywith a splinter of the True Cross following theNorwegian Crusadein 1110, the Cross was captured bySaladinduring theBattle of Hattinin 1187, and while some Christian rulers, likeRichard the Lionheart,[14]Byzantine emperorIsaac II AngelosandTamar, Queen ofGeorgia, sought to ransom it from Saladin,[15]the cross was not returned and subsequently disappeared from historical records. The True Cross was last seen in the city of Damascus.[16]

Current relic[edit]

Currently the Greek Orthodox present a small True Cross relic shown in the so-called Greek Treasury at the foot of Golgotha, within the Church of the Holy Sepulchre.[17]

Dispersal of relics of the True Cross[edit]An enamelled silver reliquary of the True Cross from Constantinople, c. 800.One of the largest purported fragments of theTrue Crossis atSanto Toribio de Liébanain Spain. (photo by F. J. Díez Martín).A\"Kreuzpartikel\"or fragment ofTrue Crossin theSchatzkammer (Vienna).

An inscription of 359, found at Tixter, in the neighbourhood of Sétif inMauretania, was said to mention, in an enumeration of relics, a fragment of the True Cross, according to an entry inRoman Miscellanies, X, 441.

Fragments of the Cross were broken up, and the pieces were widely distributed; in 348, in one of hisCatecheses, Cyril of Jerusalem remarked that the \"whole earth is full of the relics of the Cross of Christ,\"[18]and in another, \"The holy wood of the Cross bears witness, seen among us to this day, and from this place now almost filling the whole world, by means of those who in faith take portions from it.\"[19]Egeria\'s account testifies to how highly these relics of the crucifixion were prized. SaintJohn Chrysostomrelates that fragments of the True Cross were kept in golden reliquaries, \"which men reverently wear upon their persons.\" Even two Latin inscriptions around 350 from today\'s Algeria testify to the keeping and admiration of small particles of the cross.[20]Around the year 455,JuvenalPatriarch of Jerusalemsent toPope Leo Ia fragment of the \"precious wood\", according to theLettersof Pope Leo. A portion of the cross was taken to Rome in the seventh century byPope Sergius I, who was of Byzantine origin. \"In the small part is power of the whole cross\", so aninscriptionin the FelixBasilicaofNola, built by bishop Paulinus at the beginning of 5th century. The cross particle was inserted in the altar.[21]

TheOld EnglishpoemDream of the Roodmentions the finding of the cross and the beginning of the tradition of the veneration of its relics. TheAnglo-Saxon Chroniclealso talks of King Alfred receiving a fragment of the cross from Pope Marinus (see: Annal Alfred the Great, year 883).[22]Although it is possible, the poem need not be referring to this specific relic or have this incident as the reason for its composition.

Most of the very small relics of the True Cross in Europe came fromConstantinople. The city was captured and sacked by theFourth Crusadein 1204: \"After the conquest of the city Constantinople inestimable wealth was found, incomparably precious jewels and also a part of the cross of the Lord, which Helena transferred from Jerusalem and was decorated with gold and precious jewels. There it attained highest admiration. It was carved up by the present bishops and was divided with other very precious relics among the knights; later, after their return to the homeland, it was donated to churches and monasteries.\"[23][24][25]A knightRobert de Clariwrote: \"Within this chapel were found many precious relics; for therein were found two pieces of the True Cross, as thick as a man\'s leg and afathomin length.\"[26]

By the end of the Middle Ages so manychurchesclaimed to possess a piece of the True Cross, thatJohn Calvinis famously said to have remarked that there was enough wood in them to fill a ship:

There is no abbey so poor as not to have a specimen. In some places there are large fragments, as at the Holy Chapel in Paris, at Poitiers, and at Rome, where a good-sized crucifix is said to have been made of it. In brief, if all the pieces that could be found were collected together, they would make a big ship-load. Yet the Gospel testifies that a single man was able to carry it.

— Calvin,Traité Des Reliques

Conflicting with this is the finding ofCharles Rohault de Fleury, who, in hisMémoire sur les instruments de la Passionof 1870 made a study of the relics in reference to the criticisms of Calvin andErasmus. He drew up a catalogue of all known relics of the True Cross showing that, in spite of what various authors have claimed, the fragments of the Cross brought together again would not reach one-third that of a cross which has been supposed to have been three or four metres (9.8 or 13.1 feet) in height, with transverse branch of two metres (6.6 feet) wide, proportions not at all abnormal. He calculated: supposing the Cross to have been of pine-wood (based on his microscopic analysis of the fragments) and giving it a weight of about seventy-five kilogrammes, we find the original volume of the cross to be 0.178 cubic metres (6.286 cubic feet). The total known volume of known relics of the True Cross, according to his catalogue, amounts to approximately 0.004 cubic metres (0.141 cubic feet) (more specifically 3,942,000 cubic millimetres), leaving a volume of 0.174m3(6.145cuft) lost, destroyed, or otherwise unaccounted for.[27]

Four cross particles – of ten particles with surviving documentary provenances by Byzantine emperors – from European churches, i.e.Santa Crocein Rome,Notre Dame, Paris,Pisa CathedralandFlorence Cathedral, were microscopically examined. \"The pieces came all together from olive.\"[28]It is possible that many alleged pieces of the True Cross areforgeries, created by travelling merchants in the Middle Ages, during which period a thriving trade in manufactured relics existed.[citation needed]

Gerasimos Smyrnakis[29]notes that the largest surviving portion, of 870,760 cubic millimetres, is preserved in the Monastery ofKoutloumousiouonMount Athos, and also mentions the preserved relics inRome(consisting of 537,587 cubic millimetres), inBrussels(516,090 cubic millimetres), inVenice(445,582 cubic millimetres), inGhent(436,450 cubic millimetres) and in Paris (237,731 cubic millimetres). (For comparison, the collective volume of the largest of these sets of fragments would be equivalent to a cube of a little less than 4 inches per side, while the smallest of these would have an equivalent cubic dimension of about 2.5 inches per side. The volume figures given by Smyrnakis for these objects—six significant figures and to the cubic millimeter—are undoubtedly the result of multiplying slightly approximate numbers and should not be seen as implying scientific accuracy of the highest order in a book written over a century ago.)

Fragments of True Cross in Serbian Monastery ofVisoki Dečani

Santo Toribio de Liébanain Spain is also said to hold the largest of these pieces and is one of the most visited Roman Catholicpilgrimagesites. Another portions of the True Cross is believed to be in theMonasterio de TarlacatSan Jose, Tarlac,Philippinesand one at National Shrine of Padre Pio of Pietrelcina in San Pedro,Santo Tomas, Batangas,Philippines.[30]

TheEthiopian Orthodox Tewahedo Churchalso claims to have the right wing of the true cross buried in the monastery of Gishen Mariam. The Ethiopian Orthodox Tewahedo Church has an annual religious holiday, called Meskel or Demera, commemorating the discovery of the True Cross by Queen Helena. Meskel occurs on 17 Meskerem in the Ethiopian calendar (September 27, Gregorian calendar, or September 28 in leap years). \"Meskel\" (or \"Meskal\" or \"Mesqel\", there are various ways to transliterate from Ge\'ez to Latin script) is Ge\'ez for \"cross\".[31]

The festival is known as Feast of the exaltation of the holy cross in other Orthodox, Catholic or Protestant churches. The churches that follow the Gregorian calendar celebrate the feast on September 14.

Veneration of the Cross[edit]

SaintJohn Chrysostomwrote homilies on the three crosses:

Kings removing their diadems take up the cross, the symbol of their Saviour\'s death; on the purple, the cross; in their prayers, the cross; on their armour, the cross; on the holy table, the cross; throughout the universe, the cross. The cross shines brighter than the sun.

A relic of the True Cross being carried in procession through the Piazza San Marco, Venice.Gentile Bellini15th century.

TheRoman Catholic Church, theEastern Orthodox Church, theAnglican Communion, and a number ofProtestantdenominations, celebrate theFeast of the Exaltation of the Crosson September 14, the anniversary of the dedication of theChurch of the Holy Sepulchre. In later centuries, these celebrations also included commemoration of the rescue of the True Cross from thePersiansin 628. In theGalicianusage, beginning about the seventh century, the Feast of the Cross was celebrated on May 3. According to theCatholic Encyclopedia, when the Galician and Roman practices were combined, the September date, for which the Vatican adopted the official name \"Triumph of the Cross\" in 1963, was used to commemorate the rescue from the Persians and the May date was kept as the \"Invention of the True Cross\" to commemorate the finding.[32]The September date is often referred to in the West asHoly Cross Day; the May date (See alsoRoodmas.) was dropped from theliturgical calendarof the Roman Catholic Church in 1970 as part of the liturgical reforms mandated by theSecond Vatican Council(1962–1965). The Orthodox still commemorate both events on September 14, one of theTwelve Great Feastsof theliturgical year, and theProcession of the Venerable Wood of the Crosson 1 August, the day on which the relics of the True Cross would be carried through the streets ofConstantinopleto bless the city.[33]

In addition to celebrations on fixed days, there are certain days of thevariable cyclewhen the Cross is celebrated. The Roman Catholic Church has a formal \'Adoration of the Cross\' (the term is inaccurate, but sanctioned by long use) during the services forGood Friday, while Eastern Orthodox churches everywhere, a replica of the cross is brought out in procession duringMatinsofGreat and Holy Fridayfor the people to venerate. The Orthodox also celebrate an additional Veneration of the Cross on the third Sunday ofGreat Lent.

Photo gallery[edit]
  • Reliquary of the True Cross atNotre Dame de Paris.

  • Base of reliquary of the True Cross and nail of the crucifixion. Notre Dame de Paris.

  • Reliquary of the True Cross and a nail of the crucifixion. Notre Dame de Paris.

  • Fragment, treasury of the former PremonstratensianAbbey in Rütiin Switzerland.


Andrew the ApostleFrom Wikipedia, the free encyclopedia(Redirected fromAndrew Apostle of Jesus)\"Saint Andrew\" redirects here. For other uses, seeSaint Andrew (disambiguation).Andrew the ApostleSaint Andrew the ApostlebyArtus WolffortApostleBornEarly 1st century
Galilee, Roman EmpireDiedMid- to late 1st century
Patras,Achaia, Roman EmpireVeneratedinAll of ChristianityCanonizedApostolic ageby Pre-congregationMajorshrineDuomo CathedralinAmalfi, Italy,St Andrew\'s Cathedral, Patras,Greece;St Mary\'s Cathedral, Edinburgh, Scotland; the Church of St Andrew and St Albert,Warsaw,Poland.Feast30 NovemberAttributesOld man with long white hair and beard, holding theGospel Bookorscroll, sometimes leaning on asaltire, fishing Andrés (Tenerife),Diocese of Parañaque,City of Manila,[1]Amalfi,Luqa(Malta) andPrussia;Diocese of Victoria; fishermen, fishmongers and rope-makers, textile workers, singers, miners, pregnant women, butchers, farm workers, protection against sore throats, protection against convulsions, protection against fever, protection against whooping coughReligion in Scotland
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Andrew the Apostle(Greek:Ἀνδρέας,Andreas; from the early 1st century – mid to late 1st centuryAD), also known asSaint Andrewand called in or theFirst-called, was aChristian Apostleand the elder brother ofSaint Peter.[2]

The name \"Andrew\" (Greek: manly, brave, from ἀνδρεία,Andreia, \"manhood, valour\"), like other Greek names, appears to have been common among theJews,Christians, and otherHellenizedpeople ofJudea. NoHebreworAramaicname is recorded for him. According to Orthodox tradition, theapostolic successorto Saint Andrew is the Patriarch of Constantinople.[3]

Contents[hide]
  • 1Life
  • 2TheActs of Andrew
  • 3Relics
  • 4Traditions and legends
    • 4.1Georgia
    • 4.2Cyprus
    • 4.3Malta
    • 4.4Romania
    • 4.5Kiev Rus and its Ukrainian and Russian successors
    • 4.6Scotland
    • 4.7Spain
  • 5Legacy
  • 6See also
  • 7Notes
  • 8References
  • 9External links

Life[edit]The Calling of Saints Peter and AndrewbyCaravaggioCrucifixionof St. Andrew, byJuan Correa de Vivar(1540 - 1545)

TheNew Testamentstates that Andrew was probably the brother ofSimon Peter,[4]by which it is inferred that he was likewise a son of John, or Jonah. He was born in the village ofBethsaidaon theSea of Galilee. Both he and his brother Peter were fishermen by trade, hence the tradition thatJesuscalled them to be hisdisciplesby saying that he will make them \"fishers of men\" (Greek:ἁλιεῖς ἀνθρώπων,halieis anthrōpōn).[5]At the beginning of Jesus\' public life, they were said to have occupied the same house atCapernaum.

In theGospel of Matthew(Matt 4:18-22) and in theGospel of Mark(Mark 1:16-20) Simon Peter and Andrew were both called together to become disciples of Jesus and \"fishers of men\". These narratives record that Jesus was walking along the shore of the Sea of Galilee, observed Simon and Andrew fishing, and called them to discipleship.

In the parallel incident in theGospel of Luke(Luke 5:1-11) Andrew is not named, nor is reference made to Simon having a brother. In this narrative, Jesus initially used a boat, solely described as being Simon\'s, as a platform for preaching to the multitudes on the shore and then as a means to achieving a huge trawl of fish on a night which had hitherto proved fruitless. The narrative indicates that Simon was not the only fisherman in the boat (they signaled to their partners in the other boat …(Luke 5:7)) but it is not until the next chapter (Luke 6:14) that Andrew is named as Simon\'s brother. However, it is generally understood that Andrew was fishing with Simon on the night in question.Matthew Poole, in hisAnnotations on the Holy Bible, stressed that \'Luke denies not that Andrew was there\'.

In contrast, theGospel of John(John 1:35-42) states that Andrew was a disciple ofJohn the Baptist, whose testimony first led him, and another unnamed disciple of John the Baptist, to follow Jesus. Andrew at once recognized Jesus as theMessiah, and hastened to introduce him to his brother.[6]Thenceforth, the two brothers were disciples of Christ. On a subsequent occasion, prior to the final call to theapostolate, they were called to a closer companionship, and then they left all things to follow Jesus.

Subsequently in the gospels, Andrew is referred to as being present on some important occasions as one of the disciples more closely attached to Jesus.[7]Andrew told Jesus about the boy with the loaves and fishes (John 6:8), and whenPhilipwanted to tell Jesus about certain Greeks seeking Him, he told Andrew first (John 12:20-22). Andrew was present at theLast Supper.[8]

Eusebiusin his church history 3,1 quotedOrigenas saying that Andrew preached inScythia. TheChronicle of Nestoradds that he preached along theBlack Seaand theDnieperriver as far asKiev, and from there he traveled toNovgorod. Hence, he became apatron saintofUkraine,RomaniaandRussia. According to tradition, he founded in AD 38, installingStachysas bishop. According toHippolytus of Rome, Andrew preached inThrace, and his presence in Byzantium is also mentioned in the apocryphalActs of Andrew.Basil of Seleuciaalso knew of Apostle Andrew\'s missions in Thrace, Scythia andAchaea.[9]This diocese would later develop into thePatriarchate of Constantinople. Andrew, along withSaint Stachys, is recognized as the patron saint of the Patriarchate.[10]

Andrew is said to have beenmartyredbycrucifixionat the city ofPatras(Patræ) inAchaea. Early texts, such as the Acts of Andrew known toGregory of Tours,[11]describe Andrew as bound, not nailed, to aLatin crossof the kind on which Jesus is said to have been crucified; yet a tradition developed that Andrew had been crucified on a cross of the form calledcrux decussata(X-shaped cross, or \"saltire\"), now commonly known as a \"Saint Andrew\'s Cross\" — supposedly at his own request, as he deemed himself unworthy to be crucified on the same type of cross as Jesus had been.[12]Theiconographyof the martyrdom of Andrew — showing him bound to an X-shaped cross — does not appear to have been standardized until the laterMiddle Ages.[13]

TheActs of Andrew[edit]

TheapocryphalActs of Andrew, mentioned byEusebius,Epiphaniusand others, is among a disparate group of Acts of the Apostles that were traditionally attributed toLeucius Charinus. \"These Acts (...) belong to the third century:ca.A.D. 260,\" in the opinion ofM. R. James, who edited them in 1924. The Acts, as well as aGospel of St Andrew, appear among rejected books in theDecretum Gelasianumconnected with the name ofPope Gelasius I. The Acts of Andrew was edited and published byConstantin von Tischendorfin theActa Apostolorum apocrypha(Leipzig, 1821), putting it for the first time into the hands of a critical professional readership. Another version of the Andrew legend is found in thePassio Andreae, published by Max Bonnet (Supplementum II Codicis apocryphi,Paris, 1895).

Relics[edit]Saint Andrew of Patras cathedral, where St. Andrew\'s relics are keptStatue of Andrew in theArchbasilica of St. John LateranbyCamillo Rusconi.

Relicsof the Apostle Andrew are kept at theBasilica of St AndrewinPatras,Greece; inAmalfi Cathedral(the Duomo di Sant\'Andrea),Amalfi,Italy;St Mary\'s Roman Catholic Cathedral,Edinburgh,Scotland;[6]and the Church of St Andrew and St Albert,Warsaw,Poland. There are also numerous smallerreliquariesthroughout the world.

Andrew\'s remains were preserved at Patras. According to one legend, St. Regulus (Rule) was a monk at Patras, who was advised in a dream to hide some of the bones. Shortly thereafter, most of the relics were translated fromPatrastoConstantinopleby order of theRoman emperorConstantius IIaround 357 and deposited in theChurch of the Holy Apostles.[8]

Regulus was said to have had a second dream in which an angel advised him to take the hidden relics \"to the ends of the earth\" for protection. Wherever he was shipwrecked, he was to build a shrine for them. St. Rule set sail, taking with him a kneecap, an upper arm bone, three fingers and a tooth. He sailed west, towards the edge of the known world, and was shipwrecked on the coast of Fife, Scotland. However, the relics were probably brought to Britain in 597 as part of the Augustine Mission, and then in 732 to Fife, by Bishop Acca of Hexham, a well-known collector of religious relics.[6]

The skull of St. Andrew, which had been taken to Constantinople, was returned to Patras by EmperorBasil I, who ruled from 867 to 886.[14]

In 1208, following thesack of Constantinople, those relics of St. Andrew and St. Peter which remained in the imperial city were taken toAmalfi,Italy,[15]by CardinalPeter of Capua, a native of Amalfi. A cathedral (Duomo), was built, dedicated to St. Andrew (as is the town itself), to house a tomb in its crypt where it is maintained that most of the relics of the apostle, including an occipital bone, remain.

Thomas Palaeologuswas the youngest surviving son of Byzantine Emperor Manuel II Palaiologos. Thomas ruled the province ofMorea, the medieval name for the Peloponnese. In 1461, when the Ottomans crossed the Strait of Corinth, Palaeologus fled Patras for exile in Italy, bringing with him what was purported to be the skull of St. Andrew. He gave the head toPope Pius II, who had it enshrined in one of the four central piers ofSt. Peter\'s Basilicain theVatican.

In September 1964,Pope Paul VI, as a gesture of goodwill toward the Greek Orthodox Church, ordered that all of the relics of St. Andrew that were inVatican Citybe sent back to Patras. CardinalAugustin Beaalong with many other cardinals presented the skull to Bishop Constantine of Patras on 24 September 1964.[16]The cross of St. Andrew was taken from Greece during the Crusades by the Duke of Burgundy.[17][18]It was kept in thechurch of St. Victorin Marseilles[19]until it returned to Patras on 19 January 1980. The cross of the apostle was presented to the Bishop of Patras Nicodemus by a Catholic delegation led by CardinalRoger Etchegaray. All the relics, which consist of the small finger, the skull (part of the top of the cranium of Saint Andrew), and the cross on which he wasmartyred, have been kept in theChurch of St. Andrewat Patras in a special shrine and are revered in a special ceremony every 30 November, hisfeast day.

In 2006, the Catholic Church, again through Cardinal Etchegaray, gave the Greek Orthodox Church another relic of St. Andrew.[20]

Rose of ViterboFrom Wikipedia, the free encyclopediaSt. Rose of Viterbo, T.O.S.F.Virgin andrecluseBornc. 1233
Viterbo,Papal StatesDiedMarch 6, 1251
Viterbo, Papal StatesVeneratedinRoman Catholic Church
(Third Order of St. Francis
andViterbo, Italy)Canonized1457 byPope Callistus IIIMajorshrineChurch of St. Rose
Viterbo, ItalyFeast4 SeptemberAttributesA young woman with a crown of roses, holding acrucifixPatronagepeople in exile; people rejected by religious orders;Franciscan youth;Viterbo, Italy

Rose of Viterbo,T.O.S.F.(c. 1233 – March 6, 1251), was a young woman born inViterbo, then a contestedcommuneof thePapal States. She spent her brief life as arecluse, who was outspoken in her support of thepapacy. Otherwise leading an unremarkable life, she later became known for hermysticalgifts of foretelling the future and having miraculous powers. She is honored as a saint by the Catholic Church.

Life[edit]

The chronology of her life remains uncertain, as the acts of her canonization, the chief historical sources, record no dates.[1]Most scholars agree she was probably born around the year 1233.[2]

Born of poor and pious parents, even as a child Rose had a great desire to pray and to aid the poor.[3]When but three years old, she allegedly raised to life her maternal aunt.[4]At the age of seven, she had already lived the life of a recluse, devoting herself to penances. She prayed much for the conversion of sinners.[4]Rose was not yet 10 years old when theBlessed Virgin Maryis said to have instructed her to enter theThird Order of St. Francisand to preachpenancein Viterbo, at that time under the rule ofFrederick II, Holy Roman Emperor.[1]

Saint Rose

Rose was soon admitted to the FranciscanThird Orderand adopted itsreligious habit, a simpletunicwith a cord around her waist. While walking the streets with acrucifixin her hand, she would exhort others to be faithful to the Catholic Church.[2]

Rose attempted at age 15 to found a monastery. The effort failed and she returned to a life of prayer, penance and solitude in her father\'s home.

Every now and then she would emerge from her solitude to entreat the people to do penance.[4]Her mission seems to have lasted for about two years. In January 1250, Viterbo, her native city, was then in revolt against the pope. When Rose took the pope’s side against the emperor, she and her family were exiled from the city and took refuge inSoriano nel Cimino. When the pope’s side won in Viterbo, Rose was allowed to return.[3]

On December 5, 1250, Rose allegedly foretold the speedy death of the emperor, a prophecy fulfilled on December 13. Soon afterwards she went toVitorchiano, whose inhabitants, according to surviving reports, were affected by a supposedsorceress. Rose secured the conversion of all, even of the sorceress, reportedly by standing unscathed for three hours in the flames of a burningpyre.[1]

Rose wished to enter thePoor ClareMonasteryof St. Mary in the city, but was refused because of her poverty, as she was not able to provide thedowryrequired for admission. She accepted her rejection, nonetheless foretelling her admission to the monastery after her death.

Rose died on March 6, 1251, in her father’s home.[3]It was long believed that Rose had died oftuberculosis. In 2010, however, researchers examining her remains concluded that she had died of a heart condition calledCantrell\'s syndrome.[5]

Veneration[edit]La Macchina of Saint Rose

The process of Rose\'scanonizationwas opened in the year of her death byPope Innocent IV, but was not definitively undertaken until 1457. Originally buried at theparish churchof Santa Maria in Poggio, in 1257Pope Alexander IVordered it moved to the monastery she had desired to enter, at which time it was renamed in her honor.[6]

When the liturgical calendar of the Roman Catholic Church was reformed after theSecond Vatican Council, herfeast daywas transferred to the date of her death. September 4 is the date of the translation of her relics to the Monastery of St. Damian. It is this latter date on which her feast is celebrated in Viterbo and by the Franciscans.

On September 3, the eve of the feast of St. Rose, the people of Viterbo follow the transportation ofLa Macchina(\"the Machine of St. Rose\") a massive 28 metre high tower, illuminated with 3,000 tiny electric lights and 880 candles, and topped off with a statue of her, which is carried for 1,200 metres through the darkened streets of the old medieval town on the backs of around 100 volunteers called \"facchini\". The tradition goes all the way back to September 4, 1258, when the body of the saint was exhumed and transported to the Monastery of Saint Damian; but it was not until 1664, following seven years of plague in the city, that a \"machine\" first appeared. In gratitude for having survived such a terrible pestilence the citizens voted to renew the veneration of their saint every year.[7]

St Rose of Viterbo Convent

St. Rose of Viterbo Convent, named for her, inLa Crosse, Wisconsin, is themotherhouseof theFranciscan Sisters of Perpetual Adoration.[8]The convent is listed on theNational Register of Historic Places.

Viterbo Universityis a Catholic, Franciscan university in the liberal arts tradition, founded by these Franciscan Sisters, also located in La Crosse, Wisconsin.[2]

Rose of Viterbo is one of the religious figures featured in the award-winning series of saint plays byErik Ehn. The play celebrating her life premiered in October 2008 atGoshen College.


Saint ReparataFrom Wikipedia, the free encyclopediaSaint ReparataStatue of Reparata.Andrea Pisano.BornCaesarea Maritima, PalestineDied3rd centuryVeneratedinRoman Catholic ChurchMajorshrineClaimed byNice Cathedral, to which relics weretranslatedin 1690Feast8 OctoberAttributesStanding alone or near theMadonna, bearing the crown and palm as martyr; dove; banner with red cross on white ground; sometimes withSaint Ansanus[1]PatronageNice; Florence

Saint Reparata(Italian:Santa Reparata,French:Sainte Réparate) was a third-centuryChristianvirginandmartyr, possibly mythical, ofCaesareainPalestine. Sources vary as to her age – from 11 to 20 years old – though the Sainte-Réparate cathedral in Nice gives it as 15.[2][3]She was arrested for her faith and tortured during the persecution ofDecius.[4]

Her persecutors tried to burn her alive, but she was saved by a shower of rain. She was then made to drink boiling pitch. When she again refused toapostatize, she wasbeheaded.[5]Her legend states that as she fell dead, her spirit emerged from her body in the form adove.[1]Later elaborations of her legend state that her body was laid in a boat and blown by the breath of angels to the bay now known as the Baie des Anges inNice. A similar tale is associated with the legends ofSaint Restituta;Saint Devota, patroness ofMonacoandCorsica; andSaint Torpes.

Veneration[edit]

Evidence of her cult does not exist before the ninth century, when her name appears in themartyrologyofBede. She is not mentioned byEusebius of Caesarea, who recorded the martyrdoms that took place in theHoly Landduring the 3rd century.[6]

Her cult became widespread inEuropeduring theMiddle Ages, as evidenced by the multiplePassionesfound in various parts of the continent -especiallyItaly, where her cult was particularly popular inFlorence,Atri,Naples, andChieti.[6]Numerous painters created depictions of her, includingFra Bartolomeo,Arnolfo di Cambio,Andrea Pisano,Domenico Passignano, andBernardo Daddi.[7]

She remained chief patroness of Florence until theHigh Middle Ages; Anna Jameson writes that “about 1298 she appears to have been deposed from her dignity as sole patroness; the city was placed under the immediate tutelage of theVirginandSt. John the Baptist.”[1]

She is thepatron saintof Nice and a co-patron saint ofFlorence(withSaint Zenobius).The former cathedral of Santa Reparata in Florencewas dedicated to her.Sainte-Réparate Cathedral, in Nice, is also dedicated to her.

Florence holds a celebration in honor of Reparata each year on October 8 in commemoration of its deliverance from the Ostrogoths in 406, which they attribute to the intercession of St. Reparata.


Amable de Riom
Cet article est uneébaucheconcernant lecatholicisme.Saint-Amable de Riom.

Amable de RiomouAmable de ClermontouAimableouSaint Amableétait un prêtre deRiomenAuvergneauvesiècle. Il est fêté localement le11 juinou le18 octobreou le1ernovembreen Occident1, le3 juilleten Orient2. Sa châsse est aujourd\'hui à Riom en la basilique du même nom,la Basilique Saint-Amable.

Histoire et tradition[modifier|modifier le code]

Amableexerça son ministère dans l\'église de Riom, puis fut appelé au siège épiscopal de l\'Auvergne (Clermont), probablement par saintSidoine Apollinaire.

On raconte qu\'à sa voix les bêtes venimeuses et les démons s\'enfuyaient. Les images et médailles représentant le saint portent toujours cette inscription «le démon s’enfuit, ainsi que le serpent et le feu». On peut voir àMirecourt, une toile duxviiesiècle représentant saint Amable, saint réputé protéger des serpents et des sorciers.

Il est mort un 11 novembre de l\'an 475. Sa fête est cependant célébrée le11 juinou le18 octobreen Occident, le3 juilleten Orient. Il est fête àRiomlors de deux fêtes solennelles marquant le culte de Saint Amable: le dimanche qui suit le 19 octobre (Saint Amable d’hiver) et le dimanche qui suit le 11 juin (Saint Amable d’été). Lors de cette grande fête d’été, on porte en procession dans les rues de la ville lachâssecontenant les reliques du Saint, ainsi qu\'une roue de fleurs confectionnée par les habitants.

Son tombeau à Clermont a été le lieu de plusieurs miracles dont saintGrégoire de Toursa été témoin et qu\'il nous rapporte. Auxesiècle, on procéda à la translation de ses reliques de Clermont à Riom où on les plaça dans l\'église Saint-Bénigne.

Le pèreAntoine Déata introduit son culte au Canada, où il fut vénéré pendant très faire ?). Dans lesannées 1730, un enfant sur dix est appelé Amable. Une chapelle avait été bâtie en son honneur à labasilique Notre-Dame de Montréal.

Aujourd\'hui encore, certains habitants de la région riomoise portent le prénom d\'Amable. Il est de coutume, pour les grands évènements de leurs vies (baptême, mariage, funérailles) de sonner la cloche St Amable. Cette cloche de la basilique n\'est normalement utilisée que lors de la célébration des fêtes du saint.

Dorothea of CaesareaFrom Wikipedia, the free encyclopediaSaint Dorothy of CaesareaSaint Dorothy,Francisco de ZurbaránDied~311
Caesarea MazacaVeneratedinRoman Catholic Church;Eastern Orthodox ChurchFeastFebruary 6Attributesflowers and applesPatronagehorticulture; brewers; brides; florists; gardeners; midwives; newlyweds; love;Pescia[1]

Saint Dorothy(Dorothea, Dora;Italian:Santa Dorotea,Spanish:Santa Dorotea; died ca. 311) is a 4th-centuryvirginmartyrwho was executed atCaesarea Mazaca. Evidence for her actual historical existence oractais very sparse. She is called a martyr of theDiocletianic Persecution, although her death occurred after the resignation ofDiocletianhimself. She should not be confused with another 4th-century saint,Dorothea of Alexandria.

She and Theophilus are mentioned in theRoman Martyrologyas martyrs of Caesarea in Cappadocia, with a feast day on 6 February.[2]She is thus officially recognized as asaint, but because there is scarcely any non-legendary knowledge about her, she is no longer (since 1969) included in theGeneral Roman Calendar.

Life[edit]Santa Dorotea by Zurbaran

The earliest record that mentions Dorothea is found in theMartyrologium Hieronymianum. This first record contains only three basic facts: the day of martyrdom, the place where it occurred, and her name and that of Theophilus.[3]

Legend[edit]

Virgin and martyr, suffered during the persecution of Diocletian, 6 February, 311, at Caesarea in Cappadocia. She was brought before the prefect Sapricius, tried, tortured, and sentenced to death. On her way to the place of execution the pagan lawyer Theophilus said to her in mockery: \"Bride of Christ, send me some fruits from your bridegroom\'s garden.\" Before she was executed, she sent him, by a six-year-old boy, her headdress which was found to be filled with a heavenly fragrance of roses and fruits. Theophilus at once confessed himself a Christian, was put on the rack, and suffered death. This is the oldest version of the legend, which was later variously enlarged.[4]

The oldest known version of the legend isAldhelm\'sDe laudibus virginitatis, addressed to Abbess Hildelitha ofBarking Abbey, Essex. Kirsten Wolf characterizes it as one of several legends invented in the fourth and fifth centuries to provide a story to go with a name on one of the various liturgical calendars.[5]

Veneration[edit]

In the West she has been venerated since the seventh century. Dorothy\'s cult became widespread in Europe during theMiddle Ages.[6]In late medievalSwedenshe was considered as the 15th member of theFourteen Holy Helpers,[6]and in art she occurred withSaint Barbara,Catherine of AlexandriaandMargaret of Antioch, forming with them a quartet of female saints calledde fyra huvudjungfrurnaor in Latin, \"Quattor Virgines Capitales\" meaning \"The four Capital Virgins\"

Patronage[edit]

She is regarded as the patroness of gardeners. On her feast (February 6) trees are blessed in some places.[4]She is also patroness of brewers, brides, florists, gardeners, midwives, newlyweds and Pescia, Italy

Iconography[edit]

Dorothea is represented with an angel and a wreath of flowers.[4]

She is often depicted as a maiden carrying a basket of fruit and flowers, especially roses; also depicted wearing a crown of flowers (such as roses); depicted surrounded by stars as she kneels before the executioner; crowned with palm and flower basket, surrounded by stars; depicted in an orchard with the Christ-child in an apple tree; leading the Christ-child by the hand; veiled with flowers in her lap; depicted holding apples from heaven on a branch[1]

Legacy[edit]

The Congregation of the Sisters of Saint Dorothy is aconventof active nuns, occupied primarily with teaching and the cultivation of flowers and produce. The order is named for Dorothea of Caesarea.

Dorothy of Caesarea\'s life and martyrdom was the basis ofPhilip MassingerandThomas Dekker\'sThe Virgin Martyr(printed 1622).


  • Saint Dorothy and the AngelbyAlessandro Tiarini

  • Fresco from anonymous painter 15th centuryBrixen school(Italy)

  • Saint MedardusorSt Medard(French:MédardorMéard) (456–545) was the Bishop ofVermandoiswho removed the seat of the diocese toNoyon.

    Life[edit]

    St Medardus was born atSalency,Oise, inPicardy. His father, Nectaridus, was a noble ofFrankishorigin, while his mother Protagia wasGallo-Roman. TheRoman Martyrologyincludes the fanciful tale thatSaint Gildard,Bishop of Rouen, was his brother,\"born on the same day, consecrated bishops on the same day, and on the same day withdrawn from this life.\"Apious fictionlinks his childhood to his future bishoprics: \"He often accompanied his father on business toVermandandTournai, where he frequented the schools, carefully avoiding all worldly dissipation\".

    Coat of arms ofLüdenscheid

    At the death in 530 of his patron in the Church, Bishop Alomer, when Medard was 33, he was chosen to succeed him as bishop ofVermanddue to his exemplary piety and his knowledge, considerable for that time. Despite his objections, he found himself obliged to accept the heavy responsibilities of the position, to which he devoted himself zealously.

    Romanesquetympanumat church of St Medard & St Gildard,Little Bytham, UK (the dedication is unique in Britain). The circular opening may once have held arelicof the saint. The birds on either side are probably eagles; one is said to have sheltered St Medard from a rainstorm[2]

    Evidence for his deeds as bishop is thin. He is held to have removed the see from Vermand, a little city with no defences, toNoyon, the strongest place in that region ofNeustria. The year is traditionally given as 531, the year in whichClotairemarched against theThuringiiwith his brotherTheuderic I, but struggles with theBurgundiansalso troubled Merovingian Neustria. He was a councillor to Clotaire, theMerovingianking atSoissons.

    It is also claimed that in 532, at the death of SaintEleutherius,bishop of Tournai, Medardus was invited to assume the direction of that diocese also. He refused at first, but being urged by Clotaire himself, he at last accepted. The union of the two dioceses of Noyon and Tournai lasted until 1146, when they were again separated. Tournai was a center for evangelizing the paganFlemings. There he acceptedRadegund of Thuringiaas adeaconessandnun, until she removed to her own foundation atSaix.

    King Clotaire, who had paid Medardus a last visit at Noyon, where the bishop died, had his body transferred to his own manor ofCrouy(Croviacum),[3]at the gates of the royal city ofSoissons; there over his tomb was erected the celebratedBenedictine abbeywhich bears his name, theAbbey of Saint-Médard. The selection of the site was given authenticity through a familiartropeofhagiography:

    When the procession reached Crouy, which is about three miles from Soissons, the bier became wholly immovable. The king then promised to give half the borough of Crouy to the new church. On trying again to lift the bier, it was found that the half facing the part given to the church was loose and could be moved, but the other half was as fast as ever. Clotaire now promised the whole borough to the church. The bier instantly became so light that it could be lifted and carried without any trouble to its final destination.(Walsh 1897)

    TheRoyal Library of Belgium(MS. 1221 = 9850-52) conserves a fragment of aPsalterandpatristicwritings written at the Abbey of Saint-Médard inSoissons, in the time ofChildebert III(Lowe and Rand, note 9). The Abbey\'s early 9th century\"Gospel Codex,\"produced atAachen, is a monument of book production of theCarolingian renaissance. During the Carolingian fraternal struggles, in 833,Louis the Piousin a public ceremony at the Abbey, was forced to lay down his sword, was stripped of his royal vestments and made to don a penitent\'s coarse robe. ThereRaoul of Francewas later crowned king on July 9, 923.

    Veneration[edit]

    Saint Medardus was one of the most honored bishops of his time. His memory has always been popularly venerated, first in the north of France, then inCologneand extending to westernGermany,[4]and he became the hero of numerous legends. Hiscultusis mentioned by bothSaint Venantius FortunatusandSaint Gregory of Tours.[5]Hisfeast dayis celebrated on June 8. It is believed that, as withSaint Swithun, whatever the weather on his feast day, it will continue for the forty days following, unless the weather changes on the feast ofSt Barnabas(11 June).[6]

    He was often depicted laughing, with his mouth wide open, therefore he was invoked againsttoothache. He is also invoked against bad weather (but also for rain), sterility and imprisonment. He is patron saint of vineyards, brewers, captives and prisoners, the mentally ill, and peasants.[2]The coat of arms of the Dutch municipality of Wessem and German municipality ofLüdenscheidfeatures St. Medardus.[7]

    The parish church ofSt Medardus and St Gildardus Church, Little BythaminLincolnshire,Englandis jointly dedicated to him andSaint Gildard.

    Legends and customs[edit]

    As a child, St Medardus was said to have once been sheltered from rain by aneaglewhich hovered over him. This is how he was most commonly depicted, and is why he is associated with weather, good or bad, and why he is held to protect those who work in the open air.[2][8]The weather legend concerning St Medardus is similar toSaint Swithunin England. The French rhyme is:Quand il pleut à la Saint-Médard, il pleut quarante jours plus tard(If it rains on St Medardus\' Day, it rains for forty days more).[9]

    Every year atSalency(Medardus\' birthplace) nearNoyon, France (and certain other villages) \"the most virtuous young girl of the year\" of the commune is elected theRosière. The custom is said to have been started by St Médard himself, and the firstRosaireis said to have been his sister, Sainte Médrine.[2][6]Clothed in a long white dress, theRosièreis escorted toMassby 12 young girls dressed in white and 12 young boys. Aftervespers, accompanied by two godmothers, she is crowned with a crown of 12 roses, decorated a blue ribbon and a silver ring, at the chapel of St Médard. Then she goes to receive a bouquet of roses from the mayor, who also presents her with two arrows, two tennis balls and a whistle. She blows the whistle three times and throws nuts to the assembled crowd. The procession is followed by a fair with rides, stalls and fireworks.[10][11]


    Honoratus of AmiensFrom Wikipedia, the free encyclopedia\"Saint Honoré\" redirects here. For other uses, seeSaint-Honoré (disambiguation).Saint Honoratus (Honorius) of AmiensBishop ofAmiensDiedc. 600 ADVeneratedinRoman Catholic Church
    Eastern Orthodox ChurchFeast16 MayAttributesbaker\'speelor shovel; bishop with a largeHost; bishop with three Hosts on a baker\'s shovel; loaves; prelate with a hand reaching from heaven to give him bread for the MassPatronagebakers, confectioners, bakers of altar bread, candle-makers, florists, flour merchants, corn chandlers, oil refiners, and pastry chefs

    Saint Honoratus of Amiens(Honoré, sometimesHonorius) (d. 16 May ca. 600[1]) was the seventhbishop of Amiens.[1]Hisfeast dayis 16 May.

    Contents[hide]
    • 1Life
    • 2Veneration
    • 3Notes
    • 4External links

    Life[edit]

    He was born inPort-le-Grand(Ponthieu) near Amiens to a noble family. He was said to be virtuous from birth. He was taught by his predecessor in the bishopric of Amiens, SaintBeatus(Beat). He resisted being elected bishop of Amiens, believing himself unworthy of this honor. According tohagiographic tradition, a ray of light of divine origin descended upon his head upon his election as bishop. There also appeared holy oil of unknown origin on his forehead.

    According to a legend, when it was known in his hometown that he had been proclaimed bishop, his nursemaid, who was baking bread for the family, refused to believe that Honoratus had been elevated to such a position. She remarked that she would believe the news only if thepeelshe had been using to bake bread put down roots and turned itself into a tree. When the peel was placed into the ground, it was transformed into amulberry treethat gave flowers and fruit. This miraculous tree was still being shown in the sixteenth century.

    During his bishopric, he discovered therelicsofVictoricus, Fuscian, and Gentian, which had remained hidden for 300 years.

    Veneration[edit]A branch ofSaint Honore Cake Shop, aHong Kongchain bakery popular inHong KongandMacau

    His devotion was widespread inFrancefollowing reports of numerousmiracleswhen his body was exhumed in 1060.

    After his death, hisrelicswere invoked againstdrought. Bishop Guy, son of the Count of Amiens, ordered that a procession be held, in which anurnholding Honoratus\' relics were carried around the walls of the city. Rain is said to have fallen soon after.[citation needed]In 1240, during construction of the cathedral of Amiens, the relics of Honoratus were carried through the surrounding countryside in a quest for funds.[2]

    In 1202, a baker named Renold Theriens (Renaud Cherins) donated to the city of Paris some land to build a chapel in honor of the saint. The chapel became one of the richest in Paris, and gave its name toRue du Faubourg Saint-Honoré. In 1400, the bakers of Paris established theirguildin the church of Saint Honoratus, celebrating his feast on 16 May and spreading his cult.

    He is also the patron of aCarthusianestablishment atAbbeville, which was founded in 1306.

    In 1659,Louis XIVordered that every baker observe the feast of Saint Honoratus, and give donations in honor of the saint and for the benefit of the community.[3]

    He is the namesake of theSt. Honoré Cake.

    A statue of Honoratus stands in the portal ofAmiens Cathedral.[2]


    Amandina of SchakkebroekFrom Wikipedia, the free encyclopediaSaint Amandina of SchakkebroekMartyrBorn28 December 1872
    Schakkebroek,Herk-de-Stad, BelgiumDied9 July 1900
    Taiyuan, ChinaVeneratedinRoman Catholic ChurchBeatified24 November 1946 by Pope Pius XIICanonizedOctober 1, 2000 by Pope John Paul IIFeastJuly 9
    • Christianity in China portal

    SaintAmandina of Schakkebroek(28 December 1872 inSchakkebroek,Herk-de-Stad– 9 July 1900 inTaiyuan), born under the name ofPauline Jeuris, was aBelgianFranciscanmissionarysister inChina. She wasbeatifiedandcanonizedtogether with othermartyrsof theBoxer rebellion.

    Background[edit]

    Her official name was \"Marie-Pauline Jeuris\". Her father was Cornelius Jeuris, born on 25 February 1830 and her mother was Agnes Thijs, born on 13 May 1836. Her mother died on 27 October 1879 with the birth of the ninth child. Pauline was the seventh child.

    Education[edit]

    When she was only seven years old, Pauline had already lost her mother. Until the age of fourteen she was placed with a neighbour woman (Celis-Jans). Thereafter she stayed for two years with the family Van Schoonbeek-Jans.

    She attended primary school with the sistersUrsulinesinHerk-de-Stad. In 1886 she was serving with the Sisters of Love congregation inSint-Truiden, which also allowed her to study. Her elder sister Marie had already joined this congregation and her two-years-older sister Rosalie also had already worked there for two years.

    On 2 August 1892 she went toHasseltto assist the household of her sister Anna, struck by illness and widowed with four children.

    Religious Life[edit]Saint Amandina at her mission post inTaiyuan, China.(Painting in the choir of the \"Chinese Chapel\" in the Amandina museum)

    She entered the Institute ofFranciscan Missionaries of Marywith the name Marie Amandine. Her first assignment was to Marseilles to nurse the sick. Her second was to Taiyuan to work in the mission hospital. Her humor and joyfulness gained for her the esteem of the Chinese, who called her \"the laughing foreigner\".[1]

    In the course of theBoxer Rebellion, an edict was issued on July 1, 1900 which, in substance, said that the time of good relations with European missionaries and their Christians was now past: that the former must be repatriated at once and the faithful forced to apostatize, on penalty of death.[2]

    When she heard the news that a persecution was approaching, Sr. Amandine said: \"I pray God, not to save the martyrs, but to fortify them.\" With true Franciscan, joy she and her companions met their deaths singing theTe Deum, the hymn of Thanksgiving. Seven sisters, including Sr. Marie Amandina, were martyred on July 9, 1900, and were canonized on October 1, 2000, along with otherMartyr Saints of China.[1]


    Thérèse of LisieuxFrom Wikipedia, the free encyclopedia(Redirected fromTherese of Lisieux)For other similarly named saints, seeList of saints named Teresa.Saint Thérèse of Lisieux, O.C.D.
    Sacred Keeper of the Gardens
    The Little FlowerVirgin, Nun, Ecstatic
    Doctor of the ChurchBornMarie Françoise-Thérèse Martin
    January 2, 1873
    Alençon,[1]Orne, FranceDiedSeptember 30, 1897(aged24)
    Lisieux,Calvados, FranceVeneratedinRoman Catholic ChurchBeatifiedApril 29, 1923 byPope Pius XICanonizedMay 17, 1925 byPope Pius XIMajorshrineBasilica of St. Thérèse in Lisieux, FranceFeastOctober 1
    October 3 inGeneral Roman Calendar1927–1969,Melkite Catholic ChurchAttributesDiscalced of Vatican City
    Missionaries; France; Russia;HIV/AIDSsufferers; radio care-a-thons; florists and gardeners; loss of parents; tuberculosis; theRussicum; Alaska


    Thérèse has been a highly influential model of sanctity for Catholics and for others because of the \"simplicity and practicality of her approach to the spiritual life\". Together withSaint Francis of Assisi, she is one of the most popular saints in the history of the church.[2][3][4]Pope Pius Xcalled her \"the greatest saint of modern times\" while his successor[5][6]Pope Pius XIaccorded her as thePatronessof theGardens of Vatican Cityon 11 May 1927, granting her the title as the\"Sacred Keeper of the Gardens\'\".[citation needed]Saint Thérèse of Lisieux(bornMarie Françoise-Thérèse Martin; January 2, 1873 – September 30, 1897), orSaint Thérèse of theChild Jesusand theHoly Face, O.C.D., was aRoman CatholicFrenchDiscalced Carmelitenunwidely venerated in modern times. She is popularly known as \"The Little Flower of Jesus\" or simply \"The Little Flower\".

    Thérèse felt an earlycall to religious life, and overcoming various obstacles, in 1888 at the early age of 15, she became a nun and joined two of her elder sisters in thecloisteredCarmelite community ofLisieux,Normandy. After nine years as a Carmelite religious, having fulfilled various offices such assacristanand assistant to thenovice mistress, and having spent her last eighteen months in Carmel in anight of faith, she died oftuberculosisat the age of 24. Herfeast dayis on October 1. Thérèse is well known throughout the world, with theBasilica of Lisieuxbeing the second-largest place of pilgrimage in France afterLourdes.

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