February 25: St Walburga OSB (in some places)

Today is the anniversary of the death of St Walburga or Walpurga (710 - c777).  The anniversary of her canonisation, 1 May is also celebrated in some places as Walpurgis Night.

She is remembered as one of a group of great English missionary monks and nuns responsible for the evangelization of  Germany, as well as the first known female author of England and Germany.

The daughter of St. Richard, one of the under-kings of the West Saxons, and of Winna, sister of St. Boniface, Apostle of Germany, and had two brothers, St. Willibald and St. Winibald. St. Richard, when starting with his two sons on a pilgrimage to the Holy Land, entrusted Walburga, then eleven years old, to the abbess of Wimborne. In the claustral school and as a member of the community, she spent twenty-six years preparing for the great work she was to accomplish in Germany. The monastery was famous for holiness and austere discipline. There was a high standard at Wimborne, and the child was trained in solid learning, and in accomplishments suitable to her rank.

Thanks to this education she was later able to write St. Winibald's Life and an account in Latin of St. Willibald's travels in Palestine. She is thus looked upon by many as the first female author of England and Germany.

St Walburga went to Germany as a result of an appeal for help on the part of St Boniface. After living some time under the rule of St. Lioba at Bischofsheim, she was appointed abbess of Heidenheim, and was thus placed near her favourite brother, St. Winibald, who governed an abbey there. After his death she ruled over the monks' monastery as well as her own. Her virtue, sweetness, and prudence, added to the gifts of grace and nature with which she was endowed, as well as the many miracles she wrought, endeared her to all.

Her relics were translated to Eichstadt in 870, and it was then that the body was first discovered to be immersed in a precious oil or dew, which has continued to flow from the sacred remains.

February 24: St Matthias, Apostle, Class II

St Matthias was, of course, the apostle selected to replace Judas.

Matthias was one of the seventy disciples of Jesus, and had been with Him from His baptism by John to the Ascension (Acts 1:21-22).  Acts 1:15-26 relates that in the days following the Ascension, Peter proposed to the assembled brethren, who numbered one hundred and twenty, that they choose one to fill the place of the traitor Judas. Two disciples, Joseph, called Barsabas, and Matthias were selected, and lots were drawn, with the result in favour of Matthias, who thus became associated with the eleven Apostles.

Little more is known about him, and there are contradictory traditions concerning his subsequent ministry.

According to Nicephorus, Matthias first preached the Gospel in Judaea, then in Aethiopia (made out to be a synonym for the region of Colchis, now in modern-day Georgia) and was crucified in Colchis. A marker placed in the ruins of the Roman fortress at Gonio (Apsaros) in the modern Georgian region of Adjara claims that Matthias is buried at that site.

The Synopsis of Dorotheus offers another tradition: “Matthias preached the Gospel to barbarians and meat-eaters in the interior of Ethiopia, where the sea harbor of Hyssus is, at the mouth of the river Phasis. He died at Sebastopolis, and was buried there, near the Temple of the Sun."

An extant Coptic Acts of Andrew and Matthias, places his activity similarly in "the city of the cannibals" in Aethiopia.

Yet another tradition maintains that Matthias was stoned at Jerusalem by the Jews, and then beheaded.

And according to Hippolytus of Rome, Matthias died of old age in Jerusalem.

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."

February 23: St Peter Damian OSB, bishop and doctor of the Church, memorial

St Peter Damian (c1007-1072) initially made a career as a secular academic in canon law and theology, but in 1035 he decided to became a monk, and disdaining the Cluniac monasteries as too luxurious, entered a hermitage associated with the Camaldolese reform. 

As a monk he proved a zealous seeker after austerities, wrecking his own health in the process, and introducing new asceticisms into monastic life, particularly the use of the discipline.

He became vigorously engaged in the Church reform movement of the time, denouncing simony and the failure of priests to maintain celibacy in many places.  He was appointed a Cardinal by Benedictine Pope Stephen IX, and served under several of his successors. 

Many of his shorter works were open letters - he wrote to all of the Popes of his day, as well as cardinals, bishops, abbots, and lay people.

Fr Rengers', in his book on doctors of the Church comments that: "He is not so much the philosopher explaining principles at length, but rather the crusader giving practical advice. Today many of St. Peter's "little works" would well be called pamphlets."

Had he lived today, he would surely be a blogger!

February 22: St Peter's Chair, Class III

In the re-1962 calendar there were actually two different feasts of St Peter's chair.  The first related to his pontificate in Rome, and today's feast related to his tenure at Antioch where he spent seven years.  In the 1962 calendar they have been combined, an unfortunate downplaying of the links between East and West in my opinion, not to mention depriving of us a chance to celebrate again the greatest of the Apostles and reinforce the importance of his successors!

But in any case, we can certainly celebrate him today.

Here is an extract from St Augustine for the older version of the feast on St Peter's tenure at Antioch:

"Today's solemn feast received from our forefathers the name of Saint Peter's Chair at Antioch, because of a tradition that on this day Peter, first of the Apostles, took possession of his episcopal Chair. Fitly, therefore, do the churches observe the day of his enthronement, the right to which the Apostles received for the sake of salvation, (which comes to us in the churches,) when the Lord said: Thou art Peter, and upon this rock I will build my Church. It was the Lord himself who called Peter the foundation of the Church, and therefore it is right that the Church should reverence this foundation whereon her mighty structure rises. Justly is it written in the Psalm which we so often chant : Let them exalt him also in the congregation of the people, and praise him in the seat of the elders. Blessed be God, who hath commanded that the holy Apostle Peter be exalted in the congregation! Worthy to be honoured by the Church is that foundation from which her goodly towers rise, pointing to heaven! In the honour which is this day paid to the inauguration of the first Bishop's throne, an honour is paid to the office of all Bishops. The Churches testify one to another, that, the greater the Church's dignity, the greater the reverence due to her priests."

February 19 after the hour of None: The season of Septuagesima

We come now to one of those times of the year that has been unfortunately suppressed in the new calendar.

The nature of Septuagesimatide

In the traditional calendar, instead of going cold turkey into Lent, we have a three week pre-Lent period of preparation. 

Of course in the Benedictine calendar, pre-Lent started traditionally at least back in November if one follows the Rules fasting regime!  For this reason presumably, Benedictines did not adopt Septuagesima until quite late, in the twelfth century According to Dom Gueranger, by Papal order.

The most immediate change to the liturgy is the 'burying' of the Alleluia, the subject of assorted rituals from different regions, and its replacement in the opening prayers to each hour by 'Laus tibi, Domine, Rex aeterne gloriae'.

But there is also an intensification of the Office, with increased use of specific antiphons and other texts with a focus on helping us remember why we need to do penance.

I Vespers of Septuagesima Sunday

The Magnificat antiphon for Vespers today refers to the Fall, reflecting the fact that at Matins from Sunday the Scripture readings are from the Book of Genesis. 

February 14: St Valentine, Memorial

The feast of St. Valentine (d c269) was first established in 496 by Pope Gelasius I, who included Valentine among those "... whose names are justly reverenced among men, but whose acts are known only to God." As Gelasius implied, nothing was known, even then, about the lives of any of these martyrs. The Saint Valentine that appears in various martyrologies in connection with February 14 is described either as a Roman priest, a bishop, or a martyr from Africa. 

Most of the legends that associate the saint with romantic love seem to have been fourteenth century inventions associated with Chaucer.