St Romuald OSB (June 19; Feb 7)

Fr Angelico

Today is the feast of St Romuald in some calendars - in the 1962 calendar his feast is celebrated in Feburary, but he actually died on June 19 and his feast has been restored to the date in most modern calenars.  The Martyrology says:

At Ravenna, St. Romuald, anchoret, founder of the monks of Carnaldoli, who restored and greatly extended monastic discipline, which was much relaxed in Italy. He is also mentioned on the 7th of February.

You can read more about the saint here.

St Matthias (Feb 24)

St Matthias was of course the apostle elected to replace Judas.  The readings for the second Nocturn, by St Augustine, go to the importance of having twelve apostles:

Reading 5: Her foundation is in the holy mountains the Lord loveth the gates of Zion. Wherefore hath the city twelve foundations, and in them the names of the Prophets and of the Apostles of the Lamb? Because their authority is the foundation whereon our weakness resteth. Wherefore are they the gates? Because through them we enter in unto the kingdom of God, since they have preached the same unto us, and when we enter in through their preaching, we enter in by Christ, Who is Himself The Door. John x. 7. And, whereas it is written that the city hath twelve gates, and, again, that Christ is the one Door, Christ is all the twelve, for He is in all the twelve and therefore were twelve Apostles chosen.

Reading 6: There lieth a great mystery in the signification of this number twelve: Ye shall sit, said the Lord upon twelve thrones, judging the twelve tribes of Israel.If then there be set there twelve thrones of judgment, Ps. cxxi. 5, Paul, in that he is the thirteenth Apostle, hath not where to sit, nor wherein to judge. Nevertheless, he hath said of himself that he will judge not men only, but angels. Know ye not, saith he, that we shall judge angels? i Cor. vi. 3, that is, the fallen angels. Then might they have answered him Wherefore boastest thou thyself to be a judge? For where is thy seat? The Lord hath said that for the twelve Apostles there shall be twelve thrones one of the twelve, even Judas, is indeed fallen, but holy Matthias is chosen into his place; for the twelve thrones there are still twelve to sit thereon first find whereon thou shalt sit, and afterward give thyself out for a judge.

Reading 7: Let us see, then, what is the meaning of these twelve thrones. By them is signified in a mystery the whole world, since the Church shall be through all the earth, whence this building is called to be built up together in Christ.Therefore is it said that there shall be twelve thrones, because from all quarters shall there come men to be judged; even as it is said that the city hath twelve gates, because from all quarters shall the nations of them which are saved, enter into it.

Reading 8: So, not the twelve only, and the Apostle Paul, but all, as many as shall judge, have part in these twelve thrones, this signifying, that they shall judge all men; even as all that enter into the city, have part in her twelve gates. For there are four quarters of the world, the East, and the West, and the North, and the South of which four quarters is mention often made in the Scriptures. From the four winds shall the elect be gathered together, as saith the Lord in the Gospel And He shall send His Angels with a great sound of a trumpet; and they shall gather together His elect from the four winds, from one end of heaven to the other. Matth. xxiv. 31. From the four winds, therefore, is the Church called together; and how are they called? Everywhere are they called in the Trinity; for they are called no otherwise than by baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost. Matth. xxvii. 19. Now four being multiplied by three is twelve.

Feast of the Chair of St Peter (Feb 22)

Today's feast combines what were, until 1960, two separate feasts, namely of St Peter as bishop of Antioch, and St Peter as bishop of Rome.

The readings at Matins for today's feast are as follows:

Reading 1: Lesson from the first letter of St Peter the Apostle: Peter, an apostle of Jesus Christ, to the strangers dispersed through Pontus, Galatia, Cappadocia, Asia, and Bithynia, elect. According to the foreknowledge of God the Father, unto the sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you and peace be multiplied. Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy hath regenerated us unto a lively hope, by the resurrection of Jesus Christ from the dead, Unto an inheritance incorruptible, and undefiled, and that can not fade, reserved in heaven for you, Who, by the power of God, are kept by faith unto salvation, ready to be revealed in the last time.

Reading 2: Wherein you shall greatly rejoice, if now you must be for a little time made sorrowful in divers temptations: That the trial of your faith much more precious than gold which is tried by the fire) may be found unto praise and glory and honour at the appearing of Jesus Christ: Whom having not seen, you love: in whom also now, though you see him not, you believe: and believing shall rejoice with joy unspeakable and glorified; Receiving the end of your faith, even the salvation of your souls.

Reading 3: (Sermon of St Leo): For when the twelve Apostles, after receiving through the Holy Ghost the power of speaking with all tongues, had distributed the world into parts among themselves, and undertaken to instruct it in the Gospel, the most blessed Peter, chief of the Apostolic band, was appointed to the citadel of the Roman empire, that the light of Truth which was being displayed for the salvation of all the nations, might spread itself more effectively throughout the body of the world from the head itself. You had already taught the people, who from the number of the circumcised had believed: you had already founded the Church at Antioch, where first the dignity of the Christian name arose: you had already instructed Pontus, Galatia, Cappadocia, Asia, and Bithynia, in the laws of the Gospel-message: and, without doubt as to the success of the work, with full knowledge of the short span of your life carried the trophy of Christ's cross into the citadel of Rome, whither by the Divine fore-ordaining there accompanied you the honour of great power and the glory of much suffering.

St Antoinine of Sorrento OSB (14 February)

Today the martyrology remembers St Antoinine, an abbot who probably lived in the ninth century. 

According to the Wikipedia, he was born at Campagna, he left his native town to become a monk at Monte Cassino.

"During that time, Italy was suffering from barbarian invasions and Antoninus was forced to leave this monastery. Monte Cassino had been plundered by the Lombards and the monks escaped to Rome to seek protection from Pope Pelagius II. Antoninus, however, headed for Campania where he ended up at Castellammare di Stabia. Here Saint Catellus (San Catello) was bishop. Catellus, wishing to become a hermit, gave up his office as bishop and entrusted Antoninus with the task of serving as the town's bishop. Catellus withdrew to Monte Aureo.

The desire to remain a hermit himself led Antoninus to convince Catellus to return to his see. Antoninus retired to Monte Aureo himself and lived in a natural grotto. However, Catellus again decided to withdraw to this mountain and dedicate himself only sporadically to the cares of his diocese.

An apparition of Saint Michael is said to have convinced the two to construct the stone church now known as Monte San Angelo or Punta San Michele.

Subsequently, Catellus was accused of witchcraft by a priest named Tibeius (Tibeio) of Stabia and was held captive at Rome until a new pope released him. Catellus returned to Stabia and dedicated himself to expanding the church that he had helped found.

Inhabitants of Sorrento, meanwhile, convinced Antoninus to settle at Sorrento. Antoninus became an abbot of the Benedictine monastery of San Agrippino, succeeding Boniface (Bonifacio) in this capacity.

A miracle attributed to Saint Antoninus states that he saved a young child from a whale after it had been swallowed up by this sea creature. The sorrentini erected a crypt and basilica in honor of Antoninus. He was credited with saving the city from many dangers: a Moorish naval invasion; the revolt of the Sorrento leader Giovanni Grillo against Spanish domination; demonic possession; bubonic plague; and cholera."

February 11: St Benedict of Aniane

St Benedict of Aniane (747 – 821) was the great codifier of monastic practice and rules under the Carolingian Empire, and is often credited with mandating of the use of the Rule of St Benedict among monks.

February 10:St Scholastica, Class I/II

St Scholastica (c480-543) was the twin sister of St Benedict.  She originally set up a monastery at Subiaco, and followed her brother when he moved to Monte Cassino, at the nearby monastery of Plumbariola.

Most of the information we have about her comes from St Gregory's Dialogues, including the story of their famous last day together, depicted in the painting above.  You can read the relevant parts of St Gregory on her here.  St Gregory depicts her as outdoing her brother in holiness, and providing a charismatic counter to his insistence on following the rules to the letter!

Her feast is celebrated as a Class I by Benedictine nuns, in part because, as well as attesting to the tradition of twinned monasteries, she also lends support for the fact that originally at least, Benedictine nuns were not established as a "second Order", with stricter enclosure requirements than for men as for later Orders, but rather the provisions of the Rule generally apply equally to both monks and nuns. Indeed, there is a nice letter (which may be a later medieval pious fraud, but nonetheless attests to the point) attributed to St Scholastica on this very point, which you can read over at Vultus Christi.

A Song about St Scholastica

Finally, from the Monastic matrix project, courtesy of Logismoi, a song by St Aldhelm, Bishop of Sherborne (c 639-709):

Scholastica took her very name from schola,
God enriches her abundantly with heavenly favour,
She who gained golden rewards by her virginal vow.

Concerning whom a little twig of nourishing life
is wont to scatter excellence
as widely as the world extends.

Because the virgin impatiently urges her brother
who is joined to her by a covenant of kinship,
and supports her pleas with reasoned argument

So that, at night, they might partake
of the sweet courses of the holy books
and the banquets of the holy word.
From which the breasts of many
are sufficiently filled,

And the hearts of holy people nourished.
But the faithful brother is not moved by any pleas,
Nay rather he disdains his holy sister in his words.
Then the virgin urged the good Christ in her heart
to deign to heal the wound of sorrow for her.

Thus soon the whole sky grows dark
with a stormy whirlwind
and the vault of the heaven with gloomy air.
Huge rumbling thunder,
mingled with flashing lightning bolts,

And the Earth quaked,
trembling from the great noise.
Wet fleecy clouds moisten it with dewy drops,
And the air bedews the land with gloomy showers.
The valleys are filled
and abundant streams overflow,

Then unwillingly he remained
who before had deliberately refused
what his distressed and weeping sister had sought.
So God heeds those who ask with burning heart,
Even when they pay attention to words
which do not console.

(translated by Mary Forman, OSB, and originally published in Vox Benedictiana, 1990)

St Romuald OSB (Feb 7)



Fra Angelico ca1440

Today is the feast of St Romuald (950-1027), founder of the Camaldolese Congregation of Benedictines.  The Martyrology says:

"St. Romuald, founder of the Camaldolese monks, whose birthday is the 19th of June, but celebrated today because of the transference of his body."

Butler's Lives of the Saints sets out his life as follows:

"IN 976, Sergius, a nobleman of Ravenna, quarrelled with a relative about an estate, and slew him in a duel. His son Romuald, horrified at his father's crime, entered the Benedictine monastery at Classe, to do a forty days’ penance for him. This penance ended in his own vocation to religion. After three years at Classe, Romuald went to live as a hermit near Venice, where he was joined by Peter Urseolus, Duke of Venice, and together they led a most austere life in the midst of assaults from the evil spirits. St. Romuald founded many monasteries, the chief of which was that at Camaldoli, a wild desert place, where he built a church, which he surrounded with a number of separate cells for the solitaries who lived under his rule. His disciples were hence called Camaldolese. He is said to have seen here a vision of a mystic ladder, and his white-clothed monks ascending by it to heaven. Among his first disciples were Sts. Adalbert and Boniface, apostles of Russia, and Sts. John and Benedict of Poland, martyrs for the faith. He was an intimate friend of the Emperor St. Henry, and was reverenced and consulted by many great men of his time. He once passed seven years in solitude and complete silence.

In his youth St. Romuald was much troubled by temptations of the flesh. To escape them he had recourse to hunting, and in the woods first conceived his love for solitude. His father's sin, as we have seen, first prompted him to undertake a forty days' penance in the monastery, which he forthwith made his home. Some bad example of his fellow monks induced him to leave them and adopt the solitary mode of life. The penance of Urseolus, who had obtained his power wrongfully, brought him his first disciple; the temptations of the devil compelled him to his severe life; and finally the persecutions of others were the occasion of his settlement at Camaldoli, and the foundation of his Order. He died, as he had foretold twenty years before, alone, in his monastery of Val Castro, on the 19th of June, 1027.

Reflection.—St. Romuald's life teaches us that, if we only follow the impulse of the Holy Spirit, we shall easily find good everywhere, even on the most unlikely occasions. Our own sins, the sins of others, their ill will against us, or our own mistakes and misfortunes, are equally capable of leading us, with softened hearts, to the feet of God's mercy and love."

St Agatha (Feb 5)

Here is the Matins reading for St Agatha, today's saint:

Agatha, born in Sicily of noble parents, suffered a glorious martyrdom at Catania In the persecution of the emperor Decius. For when Quintianus, the praetor of Sicily, had vainly tried every means to tempt her from her virginity, he had her arrested as adhering to the Christian superstition. First she was beaten,then tortured on the rack with white hot iron plates laid on her; then one of her. breasts was cut off. Next she was thrown into prison, where St. Peter the Apostle appeared to her by night and healed her. Again called before the praetor she persevered in confessing Christ, and he had her rolled over broken pottery and burning coals. But then a great earthquake violently shook the city, and Ouintianus, afraid of a riot among the people, gave orders that Agatha, now half dead, secretly be taken back to prison. There after a short time she went to heaven on February 5.

From the (2001) martyrology: St Rabanus Maurus (Feb 4)

St Rabanus supported by Alcuin
dedicates his work to AB Otgar of Mainz
Manuscript circa 831-40

Today is the feast of an important but still rather neglected Benedictine saint, St Rabanus Maurus, likely author of the Veni Creator.

Pope Benedict XVI gave a General Audience on him in 2009:

"Today I would like to speak of a truly extraordinary figure of the Latin West: Rabanus Maurus, a monk. Together with men such as Isidore of Seville, the Venerable Bede and Ambrose Autpert of whom I have already spoken in previous Catecheses, during the centuries of the so-called "High Middle Ages" he was able to preserve the contact with the great culture of the ancient scholars and of the Christian Fathers. Often remembered as the "praeceptor Germaniae", Rabanus Maurus was extraordinarily prolific. With his absolutely exceptional capacity for work, he perhaps made a greater contribution than anyone else to keeping alive that theological, exegetic and spiritual culture on which successive centuries were to draw. He was referred to by great figures belonging to the monastic world such as Peter Damian, Peter the Venerable and Bernard of Clairvaux, as well as by an ever increasing number of "clerics" of the secular clergy who gave life to one of the most beautiful periods of the fruitful flourishing of human thought in the 12th and 13th centuries.

Born in Mainz in about 780, Rabanus entered the monastery at a very early age. He was nicknamed "Maurus" after the young St Maur who, according to Book II of the Dialogues of St Gregory the Great, was entrusted by his parents, Roman nobles, to the Abbot Benedict of Norcia. Alone this precocious insertion of Rabanus as "puer oblatus" in the Benedictine monastic world and the benefits he drew from it for his own human, cultural and spiritual growth, were to provide an interesting glimpse not only of the life of monks and of the Church, but also of the whole of society of his time, usually described as "Carolingian". About them or perhaps about himself, Rabanus Maurus wrote: "There are some who have had the good fortune to be introduced to the knowledge of Scripture from a tender age ("a cunabulis suis") and who were so well-nourished with the food offered to them by Holy Church as to be fit for promotion, with the appropriate training, to the highest of sacred Orders" (PL 107, col. 419 BC).

The extraordinary culture for which Rabanus Maurus was distinguished soon brought him to the attention of the great of his time. He became the advisor of princes. He strove to guarantee the unity of the Empire and, at a broader cultural level, never refused to give those who questioned him a carefully considered reply, which he found preferably in the Bible or in the texts of the Holy Fathers. First elected Abbot of the famous Monastery of Fulda and then appointed Archbishop of Mainz, his native city, this did not stop him from pursuing his studies, showing by the example of his life that it is possible to be at the same time available to others without depriving oneself of the appropriate time for reflection, study and meditation. Thus Rabanus Maurus was exegete, philosopher, poet, pastor and man of God. The Dioceses of Fulda, Mainz, Limburg and Breslau (Wrocław) venerate him as a saint or blessed. His works fill at least six volumes of Migne's Patrologia Latina. It is likely that we are indebted to him for one of the most beautiful hymns known to the Latin Church, the "Veni Creator Spiritus", an extraordinary synthesis of Christian pneumatology. In fact, Rabanus' first theological work is expressed in the form of poetry and had as its subject the mystery of the Holy Cross in a book entitled: "De laudibus Sanctae Crucis", conceived in such a way as to suggest not only a conceptual content but also more exquisitely artistic stimuli, by the use of both poetic and pictorial forms within the same manuscript codex. Suggesting the image of the Crucified Christ between the lines of his writing, he says, for example: "This is the image of the Saviour who, with the position of his limbs, makes sacred for us the most salubrious, gentle and loving form of the Cross, so that by believing in his Name and obeying his commandments we may obtain eternal life thanks to his Passion. However, every time we raise our eyes to the Cross, let us remember the one who died for us to save us from the powers of darkness, accepting death to make us heirs to eternal life" (Lib. 1, fig. 1, PL 107 col. 151 C).

This method of combining all the arts, the intellect, the heart and the senses, which came from the East, was to experience a great development in the West, reaching unparalleled heights in the miniature codices of the Bible and in other works of faith and art that flourished in Europe until the invention of printing and beyond. In Rabanus Maurus, in any case, is shown an extraordinary awareness of the need to involve, in the experience of faith, not only the mind and the heart, but also the senses through those other aspects of aesthetic taste and human sensitivity that lead man to benefit from the truth with his whole self, "mind, soul and body". This is important: faith is not only thought but also touches the whole of our being. Since God became Man in flesh and blood, since he entered the tangible world, we must seek and encounter God in all the dimensions of our being. Thus the reality of God, through faith, penetrates our being and transforms it. This is why Rabanus Maurus focused his attention above all on the Liturgy as a synthesis of all the dimensions of our perception of reality. This intuition of Rabanus Maurus makes it extraordinarily up to date. Also famous among his opus are the "Hymns", suggested for use especially in liturgical celebrations. In fact, since Rabanus was primarily a monk, his interest in the liturgical celebration was taken for granted. However, he did not devote himself to the art of poetry as an end in itself but, rather, used art and every other form of erudition as a means for deepening knowledge of the word of God. He therefore sought with great application and rigour to introduce his contemporaries, especially ministers (Bishops, priests and deacons), to an understanding of the profoundly theological and spiritual meaning of all the elements of the liturgical celebration.

He thus sought to understand and to present to others the theological meanings concealed in the rites, drawing from the Bible and from the tradition of the Fathers. For the sake of honesty and to give greater weight to his explanations, he did not hesitate to indicate the Patristic sources to which he owed his knowledge. Nevertheless he used them with freedom and with careful discernment, continuing the development of patristic thought. At the end of the "Epistola prima", addressed to a "chorbishop" of the Diocese of Mainz, for example, after answering the requests for clarification concerning the behaviour to adopt in the exercise of pastoral responsibility, he continues, "We have written all these things for you as we deduced them from the Sacred Scriptures and the canons of the Fathers. Yet, most holy man, may you take your decisions as you think best, case by case, seeking to temper your evaluation in such a way as to guarantee discretion in all things because it is the mother of all the virtues" (Epistulae, I, PL 112, col. 1510 C). Thus the continuity of the Christian faith which originates in the word of God becomes visible; yet it is always alive, develops and is expressed in new ways, ever consistent with the whole construction, with the whole edifice of faith.

Since an integral part of liturgical celebration is the word of God Rabanus Maurus dedicated himself to it with the greatest commitment throughout his life. He produced appropriate exegetic explanations for almost all the biblical books of the Old and New Testament, with clearly pastoral intentions that he justified with words such as these: "I have written these things... summing up the explanations and suggestions of many others, not only in order to offer a service to the poor reader, who may not have many books at his disposal, but also to make it easier for those who in many things do not succeed in entering in depth into an understanding of the meanings discovered by the Fathers" (Commentariorum in Matthaeum praefatio, PL 107, col. 727 D). In fact, in commenting on the biblical texts he drew amply from the ancient Fathers, with special preference for Jerome, Ambrose, Augustine and Gregory the Great.

His outstanding pastoral sensitivity later led him to occupy himself above all with one of the problems most acutely felt by the faithful and sacred ministers of his time: that of Penance. Indeed, he compiled the "Penitenziari" this is what he called them in which, according to the sensibility of his day, sins and the corresponding punishments were listed, using as far as possible reasons found in the Bible, in the decisions of the Councils and in Papal Decretals. The "Carolingians" also used these texts in their attempt to reform the Church and society. Corresponding with the same pastoral intentions, were works such as "De disciplina ecclesiastica" and "De institutione clericorum", in which, drawing above all from Augustine, Rabanus explained to the simple and to the clergy of his diocese the basic elements of the Christian faith: they were like little catechisms.

I would like to end the presentation of this great "churchman" by quoting some of his words in which his basic conviction is clearly reflected: "Those who are negligent in contemplation ("qui vacare Deo negligit"), deprive themselves of the vision of God's light; then those who let themselves be indiscreetly invaded by worries and allow their thoughts to be overwhelmed by the tumult of worldly things condemn themselves to the absolute impossibility of penetrating the secrets of the invisible God" (Lib I, PL 112, col. 1263 A). I think that Rabanus Maurus is also addressing these words to us today: in periods of work, with its frenetic pace, and in holiday periods we must reserve moments for God. We must open our lives to him, addressing to him a thought, a reflection, a brief prayer, and above all we must not forget Sunday as the Lord's Day, the day of the Liturgy, in order to perceive God's beauty itself in the beauty of our churches, in our sacred music and in the word of God, letting him enter our being. Only in this way does our life become great, become true life."

From the martyrology: St Gilbert of Sempringham (Feb 4)

Today the martyrology records the feast of the founder of England's distinctive double order, the Gilbertines (alas, long since defunct!):

"At Sempringham in England, St. Gilbert, priest and confessor, who founded a religious order at Sempringham."

St Gilbert (1083-1190) founded an order after failing to gain the assistance of the Cistercians for a group of women.  His order included nuns, who followed the Rule of St Benedict with a Cistercian spirituality, supported by lay-sisters, lay brothers, and canons who followed the Rule of St Augustine (to say Mass and provide spiritual direction to the nuns).  By the time of the dissolution of the monasteries, there were 28 houses of the Order in England.

St  Gilbert himself was born at Sempringham, near Bourne in Lincolnshire, the son of the local lord.  There is some evidence that he was physically disabled.  In any case, he studied theology at the University of Paris, and on his return in 1120 he became a clerk in the household of Robert Bloet, Bishop of Lincoln, where he started a school for boys and girls.  He was eventually ordained a priest.

When his father died in 1130 he became lord of the manor of Sempringham, and immediately began using his inherited wealth to fund expansion of the Gilbertines, his new order. Eventually he had a chain of twenty-six convents, monasteries and missions. 

He was imprisoned in 1165 on a charge of aiding Thomas Becket when Thomas had fled from King Henry II after the council of Northampton, but he was eventually found innocent. Then, when he was 90, some of his lay brothers revolted, but he received the backing of Pope Alexander III. Gilbert resigned his office late in life because of blindness and died at Sempringham in about 1190, at the age of 106.

St Blaise (February 3)

St Blaise rates only a commemoration in the Benedictine Office, but his feast is traditionally associated with the sacramental of the blessing of throats, important for those who sing the Office!

Here is a reading from an older form of the Roman Office on the saint:

This Blase was chosen Bishop of the city of Sebaste in Armenia, in which place he enjoyed a great reputation for virtue. When Diocletian began to make the Christians the objects of his insatiable cruelty, the Saint hid himself in a cave on Mount Argasus, where he lay till he was found by some of the soldiers of Agricolaus the President, who were out hunting. He was brought before the President, who commanded him to be thrown into irons. While he was in prison, Blase healed many of the sick, who were brought to him on account of his reputation of saintliness, and among others a boy who had been despaired of by the physicians, and who was at the point of death, from a thorn which had become fixed in his throat. Blase appeared twice before the President, but neither cajolements nor threats could induce him to sacrifice to the gods. He was first beaten with rods, and afterwards put on the rack, where his flesh was mangled with iron combs. At last his head was cut off, whereby he finished a noble testimony to the faith which is in Christ our Lord. He bore witness on the 3rd day of February, (in the year of salvation 316)

The Purification of the Blessed Virgin Mary (Feb 2)

Presentation at the Temple by Ambrogio Lorenzetti, 1342

This feast has acquired several names over the centuries - the Purification of Our Lady; Candlemas Day (for the blessing of candles which takes place before Mass);  and in the Novus Ordo calendar, the Presentation of Our Lord.  It is also set aside as a special day for Consecrated Life in the Church.

Pope Benedict XVI's sermon of 2010 for the feast explains:

"On the Feast of the Presentation of Jesus in the Temple we are celebrating a mystery of Christ's life linked to the precept of Mosaic Law which prescribed that 40 days after the birth of their first-born child parents should go to the Temple of Jerusalem to offer the infant to the Lord and for the ritual purification of the mother (cf. Ex 13:1-2, 11-16; Lv 12:1-8). Mary and Joseph also fulfilled this rite, offering to comply with the law a couple of turtle doves or pigeons. In giving a deeper interpretation to these things we understand that at this moment it is God himself who is presenting his Only-Begotten Son to humanity through the words of the elderly Simeon and the Prophetess Anna. Simeon, in fact, proclaimed Jesus as the "salvation" of humanity, a "light" for all the nations and a "sign that is spoken against", because he would reveal the thoughts of hearts (cf. Lk 2:29-35). In the East this Feast was called Hypapante, a feast of encounter. In fact, Simeon and Anna, who met Jesus in the Temple and recognized him as the Messiah so long awaited, represent humanity that encounters its Lord in the Church. Subsequently, this Feast also spread to the West, where above all the symbol of light and the procession with candles which gave rise to the term "Candlemas" developed. This visible sign is intended to mean that the Church encounters in faith the One who is "the light of men" and in order to bring this "light" into the world, receives him with the full dynamism of her faith.

In conjunction with this Liturgical Feast, as from 1997, Venerable John Paul II decreed that a special Day of Consecrated Life be celebrated in the whole Church. In fact, the sacrifice of the Son of God symbolized by his presentation in the Temple is the model for every man and woman who consecrate their life totally to the Lord. The purpose of this Day is threefold: first of all to praise and thank the Lord for the gift of consecrated life; secondly to promote knowledge and appreciation of it among the whole People of God and lastly to invite all those who have dedicated their life totally to the cause of the Gospel to celebrate the marvels that the Lord has worked in them. As I thank you for coming here in such numbers, on this Day dedicated particularly to you I would like to greet each one of you with great affection men and women religious and consecrated people and to express to you my cordial closeness and heartfelt appreciation for the good you do at the service of the People of God."

You can read more on this feast from Pope Benedict XVI's 2011 sermon here.

St Ignatius (Feb 1)

The reading from Matins:

Ignatius, chosen to be the second successor of Peter as bishop of Antioch, was accused of being a Christian during Traian's reign and condemned to be sent to the beasts in Rome. As he was being brought from Syria in chains, he kept teaching all the cities of Asia which he went through, exhorting them as a messenger of the Gospel and instructing the more distant ones by his letters.

In one of these letters, which he wrote to the Romans from Smyrna while he was enjoying Polycarp's companionship, among other matters he said this about his own death sentence: "O helpful beasts that are being made ready for me! when will they come? When will they be sent out? When will they be allowed to devour my flesh And I hope that they will be made the more fierce, lest by chance, as has happened in the case of others, they may fear to touch my body. Now I am beginning to be Christ's disciple. Let fire, crosses, beasts, the tearing apart of my limbs, the torment of my whole body and all the sufferings prepared by the devil's art be heaped upon me all at once, if only I may attain Jesus Christ.

When he had arrived in Rome, he heard the lions roaring and, burning with desire for martyrdom, he burst out, "I am the wheat of Christ; let me be ground by the teeth of the beasts so that I may be found pure bread." He suffered in the eleventh year of Trajan's reign.

St Valentine (Memorial, Feb 14)

St Valentine is one of a small band of martyrs (along with St Thomas More) who died not least in the defence of the Christian conception of marriage.  Accordingly, a saint to whom we might particularly ask help for those who are attempting to defend the institution once again today.

Martyred during the reign of Claudius II, the saint was arrested and imprisoned upon being caught marrying Christian couples and otherwise aiding Christians who were at the time being persecuted by Claudius in Rome.

Here is a reading previously used in the Office for his feast, from St Augustine:

The illustrious day whereon the blessed Martyr Valentin conquered, doth this day come round to us again and as the Church doth rejoice with him in his glory, so doth she set before us his footsteps to be followed. For if we suffer, we shall also reign with him. In his glorious battle we have two things chiefly to consider the hardened cruelty of the tormentor, and the unconquered patience of the Martyr the cruelty of the tormentor, that we may abhor it; the patience of the Martyr, that we may imitate it. Hear what the Psalmist saith, complaining against sin: "Fret not thyself because of the evil-doers, for they shall soon dry up like the grass." But touching the patience which is to be shown against the evil-doers, hear the word wherewith the Apostle moveth us Ye have need of patience, that ye may receive the promise. 

From the martyrology: St Dorothy (Feb 6)

SS Elizabeth of Hungary, Catherine of Alexandria and Dorothy
c1480

St Dorothy is one of those saints dropped from the 1969 calendar, unwisely in my view, allegedly because of the relative scarcity of early details of her life.  In reality, one can't help but conclude that she is a victim of the modernist disdain for famous miracle working saints: she was often included as one of the 'fourteen holy helpers', and regarded as one the four 'main Virgins'.  She had a widespread cult, and was frequently depicted in art throughout the middle ages and beyond.

Here is Alban Butler's take on her life:

"ST. DOROTHY was a young virgin, celebrated at Cæsarea, where she lived, for her angelic virtue. Her parents seem to have been martyred before her in the Diocletian persecution, and when the Governor Sapricius came to Cæsarea he called her before him, and sent this child of martyrs to the home where they were waiting for her.

She was stretched upon the rack, and offered marriage if she would consent to sacrifice, or death if she refused. But she replied that "Christ was her only Spouse, and death her desire." She was then placed in charge of two women who had fallen away from the faith, in the hope that they might pervert her; but the fire of her own heart rekindled the flame in theirs, and led them back to Christ. When she was set once more on the rack, Sapricius himself was amazed at the heavenly look she wore, and asked her the cause of her joy. "Because," she said, "I have brought back two souls to Christ, and because I shall soon be in heaven rejoicing with the angels." Her joy grew as she was buffeted in the face and her sides burned with plates of red-hot iron. "Blessed be Thou," she cried, when she was sentenced to be beheaded,—"blessed be Thou, O Thou Lover of souls! Who dost call me to Paradise, and invitest me to Thy nuptial chamber."

St. Dorothy suffered in the dead of winter, and it is said that on the road to her passion a lawyer called Theophilus, who had been used to calumniate and persecute the Christians, asked her, in mockery, to send him "apples or roses from the garden of her Spouse." The Saint promised to grant his request, and, just before she died, a little child stood by her side bearing three apples and three roses.

She bade him take them to Theophilus and tell him this was the present which he sought from the garden of her Spouse. St. Dorothy had gone to heaven, and Theophilus was still making merry over his challenge to the Saint when the child entered his room. He saw that the child was an angel in disguise, and the fruit and flowers of no earthly growth. He was converted to the faith, and then shared in the martyrdom of St. Dorothy."

February 23: St Peter Damian OSB, memorial

Pope Benedict XVI gave a General Audience on this important Benedictine saint in 2009:

"...Today I would like to reflect on one of the most significant figures of the 11th century, St Peter Damian, a monk, a lover of solitude and at the same time a fearless man of the Church, committed personally to the task of reform, initiated by the Popes of the time. He was born in Ravenna in 1007, into a noble family but in straitened circumstances. He was left an orphan and his childhood was not exempt from hardships and suffering, although his sister Roselinda tried to be a mother to him and his elder brother, Damian, adopted him as his son. For this very reason he was to be called Piero di Damiano, Pier Damiani [Peter of Damian, Peter Damian]. He was educated first at Faenza and then at Parma where, already at the age of 25, we find him involved in teaching. As well as a good grounding in the field of law, he acquired a refined expertise in the art of writing the ars scribendi and, thanks to his knowledge of the great Latin classics, became "one of the most accomplished Latinists of his time, one of the greatest writers of medieval Latin" (J. Leclercq, Pierre Damien, ermite et homme d'Église, Rome, 1960, p. 172).

He distinguished himself in the widest range of literary forms: from letters to sermons, from hagiographies to prayers, from poems to epigrams. His sensitivity to beauty led him to poetic contemplation of the world. Peter Damian conceived of the universe as a never-ending "parable" and a sequence of symbols on which to base the interpretation of inner life and divine and supra-natural reality. In this perspective, in about the year 1034, contemplation of the absolute of God impelled him gradually to detach himself from the world and from its transient realties and to withdraw to the Monastery of Fonte Avellana. It had been founded only a few decades earlier but was already celebrated for its austerity. For the monks' edification he wrote the Life of the Founder, St Romuald of Ravenna, and at the same time strove to deepen their spirituality, expounding on his ideal of eremitic monasticism.

One detail should be immediately emphasized: the Hermitage at Fonte Avellana was dedicated to the Holy Cross and the Cross was the Christian mystery that was to fascinate Peter Damian more than all the others. "Those who do not love the Cross of Christ do not love Christ", he said (Sermo XVIII, 11, p. 117); and he described himself as "Petrus crucis Christi servorum famulus Peter, servant of the servants of the Cross of Christ" (Ep, 9, 1). Peter Damian addressed the most beautiful prayers to the Cross in which he reveals a vision of this mystery which has cosmic dimensions for it embraces the entire history of salvation: "O Blessed Cross", he exclaimed, "You are venerated, preached and honoured by the faith of the Patriarchs, the predictions of the Prophets, the senate that judges the Apostles, the victorious army of Martyrs and the throngs of all the Saints" (Sermo XLVII, 14, p. 304). Dear Brothers and Sisters, may the example of St Peter Damian spur us too always to look to the Cross as to the supreme act God's love for humankind of God, who has given us salvation.

This great monk compiled a Rule for eremitical life in which he heavily stressed the "rigour of the hermit": in the silence of the cloister the monk is called to spend a life of prayer, by day and by night, with prolonged and strict fasting; he must put into practice generous brotherly charity in ever prompt and willing obedience to the prior. In study and in the daily meditation of Sacred Scripture, Peter Damian discovered the mystical meaning of the word of God, finding in it nourishment for his spiritual life. In this regard he described the hermit's cell as the "parlour in which God converses with men". For him, living as a hermit was the peak of Christian existence, "the loftiest of the states of life" because the monk, now free from the bonds of worldly life and of his own self, receives "a dowry from the Holy Spirit and his happy soul is united with its heavenly Spouse" (Ep 18, 17; cf. Ep 28, 43 ff.). This is important for us today too, even though we are not monks: to know how to make silence within us to listen to God's voice, to seek, as it were, a "parlour" in which God speaks with us: learning the word of God in prayer and in meditation is the path to life.

St Peter Damian, who was essentially a man of prayer, meditation and contemplation, was also a fine theologian: his reflection on various doctrinal themes led him to important conclusions for life. Thus, for example, he expresses with clarity and liveliness the Trinitarian doctrine, already using, under the guidance of biblical and patristic texts, the three fundamental terms which were subsequently to become crucial also for the philosophy of the West: processio, relatio and persona (cf. Opusc. XXXVIII: PL CXLV, 633-642; and Opusc. II and III: ibid., 41 ff. and 58 ff). However, because theological analysis of the mystery led him to contemplate the intimate life of God and the dialogue of ineffable love between the three divine Persons, he drew ascetic conclusions from them for community life and even for relations between Latin and Greek Christians, divided on this topic. His meditation on the figure of Christ is significantly reflected in practical life, since the whole of Scripture is centred on him. The "Jews", St Peter Damian notes, "through the pages of Sacred Scripture, bore Christ on their shoulders as it were" (Sermo XLVI, 15). Therefore Christ, he adds, must be the centre of the monk's life: "May Christ be heard in our language, may Christ be seen in our life, may he be perceived in our hearts" (Sermo VIII, 5). Intimate union with Christ engages not only monks but all the baptized. Here we find a strong appeal for us too not to let ourselves be totally absorbed by the activities, problems and preoccupations of every day, forgetting that Jesus must truly be the centre of our life.

Communion with Christ creates among Christians a unity of love. In Letter 28, which is a brilliant ecclesiological treatise, Peter Damian develops a profound theology of the Church as communion. "Christ's Church", he writes, is united by the bond of charity to the point that just as she has many members so is she, mystically, entirely contained in a single member; in such a way that the whole universal Church is rightly called the one Bride of Christ in the singular, and each chosen soul, through the sacramental mystery, is considered fully Church". This is important: not only that the whole universal Church should be united, but that the Church should be present in her totality in each one of us. Thus the service of the individual becomes "an expression of universality" (Ep 28, 9-23). However, the ideal image of "Holy Church" illustrated by Peter Damian does not correspond as he knew well to the reality of his time. For this reason he did not fear to denounce the state of corruption that existed in the monasteries and among the clergy, because, above all, of the practice of the conferral by the lay authorities of ecclesiastical offices; various Bishops and Abbots were behaving as the rulers of their subjects rather than as pastors of souls. Their moral life frequently left much to be desired. For this reason, in 1057 Peter Damian left his monastery with great reluctance and sorrow and accepted, if unwillingly, his appointment as Cardinal Bishop of Ostia. So it was that he entered fully into collaboration with the Popes in the difficult task of Church reform. He saw that to make his own contribution of helping in the work of the Church's renewal contemplation did not suffice. He thus relinquished the beauty of the hermitage and courageously undertook numerous journeys and missions.

Because of his love for monastic life, 10 years later, in 1067, he obtained permission to return to Fonte Avellana and resigned from the Diocese of Ostia. However, the tranquillity he had longed for did not last long: two years later, he was sent to Frankfurt in an endeavour to prevent the divorce of Henry iv from his wife Bertha. And again, two years later, in 1071, he went to Monte Cassino for the consecration of the abbey church and at the beginning of 1072, to Ravenna, to re-establish peace with the local Archbishop who had supported the antipope bringing interdiction upon the city.

On the journey home to his hermitage, an unexpected illness obliged him to stop at the Benedictine Monastery of Santa Maria Vecchia Fuori Porta in Faenza, where he died in the night between 22 and 23 February 1072.

Dear brothers and sisters, it is a great grace that the Lord should have raised up in the life of the Church a figure as exuberant, rich and complex as St Peter Damian. Moreover, it is rare to find theological works and spirituality as keen and vibrant as those of the Hermitage at Fonte Avellana. St Peter Damian was a monk through and through, with forms of austerity which to us today might even seem excessive. Yet, in that way he made monastic life an eloquent testimony of God's primacy and an appeal to all to walk towards holiness, free from any compromise with evil. He spent himself, with lucid consistency and great severity, for the reform of the Church of his time. He gave all his spiritual and physical energies to Christ and to the Church, but always remained, as he liked to describe himself, Petrus ultimus monachorum servus, Peter, the lowliest servant of the monks."