St. Patrick Catholic Church
Saint of the Day

February 13

Agabus the Prophet (RM)
1st century. A Jewish-Christian prophet from Jerusalem, Agabus came to Antioch and predicted a famine throughout the Roman Empire (Acts 11:28-29), which actually occurred in 49 AD during the reign of Emperor Claudius. He is probably the same Agabus who predicted Paul's imprisonment in Jerusalem (Acts 21:10ff). According to tradition, he died a martyr at Antioch. A Carmelite legend has led to his being usually represented in art robed in the Carmelite habit and holding the model of a church (Benedictines, Delaney, Encyclopedia).

Aimo of Meda (PC)
(also known as Aimonius)

Died c. 790. Saint Aimo founded the convent of Saint Victor at Meda in the archdiocese of Milan, Italy (Benedictines).

Blessed Archangela Girlani, OC V (AC)
Born in Trino, Monferrato, Italy, 1461; died 1494; cultus confirmed 1864. Archangela became a Carmelite in Parma and, at the request of the Gonzagas, was sent to found a new Carmel at Mantua. She was its first prioress, a living pattern of perfection (Benedictines).

Blessed Beatrix of d'Ornacieux, O. Cart. V (AC)
Died November 25, 1309; cultus confirmed 1869. Beatrix was one of the founders of the Carthusian Esmue convent. For many years she had remarkable mystical experiences as well as diabolical persecutions (Benedictines).

Benignus of Todi M (RM)
Died c. 303. A priest of Todi, Umbria, Italy, who was put to death under Diocletian (Benedictines).

Died 389. First monk of Germany (Encyclopedia).

Catherine dei Ricci, OP V (RM)
Born in Florence, Italy, April 23, 1522; died in Prato (near Florence), February 2, 1590; beatified by Clement XII in 1732; canonized in 1747 by Benedict XIV; feast day formerly February 2.

Alexandrina dei Ricci was born of a patrician family, but Catharine Bonza died leaving her motherless in her infancy. She was trained in virtue by a very pious godmother. The little girl took Our Lady as her mother and had for her a tender devotion. The child held familiar conversations with her guardian angel, who taught her a special manner of saying the rosary and assisted her in the practice of virtue.

As soon as Alexandrina was old enough to go away from home (age 6 or 7), she was sent to the convent school of Monticelli, where her aunt, Louisa dei Ricci, was the abbess. Besides learning her lessons for which she was sent, the little girl developed a great devotion to the Passion. She prayed often before a certain picture of Our Lord, and at the foot of a crucifix, which is still treasured as "Alexandrina's crucifix." Returning from the monastery when her education was completed according to the norm for girls, she turned her attention to her vocation.

In her plans to enter a monastery of strict observance, she met with great opposition from her father Peter. She loved the community life that had allowed her to serve God without impediment or distraction. She continued her usual exercises at home as much as she was able, but the interruptions and dissipations that were inseparable from her station, made her uneasy.

Finally, Peter allowed her to visit St. Vincent's convent in Prato, Tuscany, which had been founded by nine Third Order Dominicans who were great admirers of Savonarola. Alexandrina begged to remain with them; however, her father took her away, promising to let her return. He did not keep his promise, and the girl fell so ill that everyone despaired of her life. Frightened into agreement, her father gave his consent; Alexandrina, soon recovering, entered the convent of Saint Vincent.

In May 1535, Alexandrina received the habit from her uncle, Fr. Timothy dei Ricci, who was confessor to the convent. She was given the name Catherine in religion, and she very happily set about imitating her beloved patron. Lost in celestial visions, she was quite unaware that the sisters had begun to wonder about her qualifications for the religious life: for in her ecstasies she seemed merely sleepy, and at times extremely stupid. Some thought her insane. Her companions did not suspect her of ecstasy when she dozed at community exercises, spilled food, or broke dishes.

Neither did it occur to Sister Catherine that other people were not, like herself, rapt in ecstasy. She was about to be dismissed from the community when she became aware of the heavenly favors she had received. From then on there was no question of dismissing the young novice, but fresh trials moved in upon her in the form of agonizing pain from a complication of diseases that remedies seemed only to aggravate. She endured her sufferings patiently by constantly meditating on the passion of Christ, until she was suddenly healed. After her recovery, she was left in frail health.

Like Saint John of Egypt and Saint Antony, Catherine met Philip Neri in a vision while he was still alive and in Rome. They had corresponded for a long time and wanted to meet each other but were unable to arrange it. Catherine appeared to Philip in a vision and they conversed for a long time. Saint Philip, who was also cautious in giving credence to or publishing visions, confirmed this. This blessed ability to bilocate, like Padre Pio, was confirmed by the oaths of five witnesses. Also like those desert fathers, Antony and John, she fasted two or three times weekly on only bread and water, and sometimes passed an entire day without taking any nourishment.

Like Saint Catherine of Siena, she is said to have received a ring from the Lord as a sign of her espousal to him--a mysterious ring made of gold set with a diamond, invisible to all except the mystic. Others saw only a red lozenge and a circlet around her finder.

Sister Catherine was 20 when she began a 12-year cycle of weekly ecstasies of the Passion from noon each Thursday until 4:00 p.m. each Friday. The first time, during Lent 1542, she meditated so heart-rendingly on the crucifixion of Jesus that she became seriously ill, until a vision of the Risen Lord talking with Mary Magdalene restored her to health on Holy Saturday.

She received the sacred stigmata, which remained with her always. In addition to the five wounds, she received, in the course of her Thursday-Friday ecstasies, many of the other wounds which our Lord suffered. Watching her face and body, the sisters could follow the course of the Passion, as she was mystically scourged and crowned with thorns. When the ecstasy was finished, she would be covered with wounds and her shoulder remained deeply indented where the Cross had been laid.

Soon all Italy was attentive and crowds came to see her. Skeptics and the indifferent, sinners and unbelievers, were transformed at the sight of her. Soon there was no day nor hour at which people did not come, people in need and in sin, people full of doubt and tribulation, who sought her help, and, of course, the merely curious. Because of the publicity that these favors attracted, she and her entire community asked our Lord to make the wounds less visible, and He did in 1554.

Her patience and healing impressed her sisters. While still very young, Catherine was chosen to serve the community as novice- mistress, then sub-prioress, and, at age 30, she was appointed prioress in perpetuity, despite her intense mystical life of prayer and penance. She managed the material details of running a large household were well, and became known as a kind and considerate superior. Catherine was particularly gentle with the sick. Troubled people, both within the convent and in the town, came to her for advice and prayer, and her participation in the Passion exerted a great influence for good among all who saw it. Three future popes (Cardinals Cervini later known as Pope Marcellus II, Alexander de Medici (Pope Leo XI), and Aldobrandini (Pope Clement VIII)) were among the thousands who flocked to the convent to beseech her intercession.

Of the cloister that Catherine directed, a widow who had entered it observed: "If the world only knew how blessed is life in this cloister, the doors would not suffice and the thronging people would clamber in over all the walls."

A contemporary painting of Catherine attributed to Nardini (at the Pinacoteca of Montepulciano) shows a not unattractive, though relatively plain woman. Her eyes protrude a bit too much and her nose is too flared to account her a classic beauty, but she possessed high cheekbones, dark hair, widely spaced eyes, and full lips. Her mein is that of a sensitive woman who has experience pain and now has compassion.

Catherine's influence was not confined within the walls of her convent. She was greatly preoccupied by the need for reform in the Church, as is apparent from her letters, many of them addressed to highly-placed persons. This accounts, too, for her reverence for the memory of Savonarola, who had defied the evil-living Pope Alexander VI and been hanged in Florence in 1498. Saint Catherine was in touch with such contemporary, highly-orthodox reformers as Saint Charles Borromeo and Saint Pius V.

After Catherine's long and painful death in 1589, many miracles were performed at her tomb. Her cultus soon spread from Prato throughout the whole of Italy and thence to the whole world. The future Pope Benedict XIV, the "devil's advocate" in Catherine's cause for canonization, critically examined all relevant claims. As in the case of her younger contemporary, Saint Mary Magdalene de'Pazzi, canonization was not granted because of the extraordinary phenomenon surrounding her life, but for heroic virtue and complete union with Christ (Attwater, Benedictines, Bentley, Dorcy, Encyclopedia, Farmer, Husenbeth, Schamoni, Walsh).

Blessed Christina of Spoleto, Penitent (AC)
Born near Lake Lugano, 1435; died in Spoleto, Italy, 1458; cultus confirmed 1834. Christina Camozzi (wrongly called Visconti by some) was the daughter of a physician. After a few years of frivolity, Christina embraced a life of extreme bodily mortification leading to her death at age 23 (Benedictines).

Dyfnog (AC)
7th century. Dyfnog was a Welsh saint of the family of Caradog. He was formerly held in local veneration in Denbighshire (Benedictines).

Ermengild of Ely, OSB, Widow (AC)
(also known as Ermenilda, Erminilda)

Died 703. The daughter of King Erconbert and Saint Sexburga, Erminilda was herself a queen, for she married Wulfhere, King of Mercia, and used her powerful influence to remove the remaining pockets of idolatry in a land which had been the last stronghold of Anglo-Saxon paganism. By her virtuous example and unwearied kindness she won the hearts of her subjects; she had great pity on all in distress, and throughout her life she bore her witness as a Christian queen.

Like her mother before her, the saintly Sexburga, the widowed Queen of Kent and abbess of Minster in Sheppey, she desired to be wholly devoted to God. On Wulfhere's death Erminilda joined her mother and succeeded her as abbess when her mother moved to Ely.

Later, Erminilda, too, migrated to the abbey of Ely, which was the center of a flourishing community, had the unusual distinction of having as its first abbesses a succession of three queens; for, before Sexburga, her sister, Queen Ethelreda had held the office. Erminilda was the mother of Saint Werburga, and so this royal succession of Christian witness was carried into the fourth generation.

In a primitive age these noble and saintly women by their selfless and devoted lives set before their people a high example of Christian service, and their gracious and ennobling influence had a far-reaching effect upon the period in which they lived. They are counted among the saints of England and take their place among the most faithful and distinguished followers of our Lord (Benedictines, Encyclopedia, Gill).

Blessed Eustochium of Padua, OSB V (AC)
Born in Padua, Italy, 1444; died 1469. Baptized Lucrezia Bellini, Saint Eustochium was the daughter of a nun of Padua who had been seduced. The gentle, pious 'Cinderella of the Cloister' became a nun in 1461 and for four years was subject to violent hysteria for which she was treated as one diabolically possessed: exorcised, kept in prison, fed on bread and water or even deprived of food. When in her right mind she bore her treatment with heroic patience and humility. She died after profession, aged 25, and the name of Jesus was found cauterized on her breast. Eustochium is venerated in Padua (Benedictines).

Fulcran of Lodve B (AC)
Died 1006. Penitent bishop of Lodve, Languedoc, Fulcran was famous for his energetic rule. He was consecrated in 949 and ruled his diocese for more than a half century (Benedictines, Encyclopedia).

Fusca V and Maura MM (RM)
Died c. 250. Saint Fusca was a 15-year-old girl who was martyred with her nurse, Maura, at Ravenna under Decius (Benedictines, Encyclopedia). In art these saints are recognized as a young girl and her nurse each pierced with a sword. They are venerated in Ravenna, Italy (Roeder).

Gilbert of Meaux B
Died 1009. Bishop of Meaux (Encyclopedia).

Gosbert of Osnabruck, OSB B (AC)
Died c. 859. Fourth bishop of Osnabruck and a disciple of Saint Ansgar. His was a particularly laborious episcopate (Benedictines).

Huna of Ely, OSB Monk (AC)
Died c. 690. Saint Huna was a monk-priest of Ely under Saint Etheldreda, whom he assisted in her last moments and buried. Soon afterwards, he retired to a hermitage at Huneya in the Fens, where he died. His relics were translated to Thorney Abbey, where they were venerated from at least the 11th century (Benedictines, Farmer).

Blessed John Lantrua, OFM M (AC)
Born in Triora, Liguria, Italy, 1760; died in China, 1816; beatified in 1900. John joined the Franciscans when he was 17. He could have continued to live a happy little life as the guardian of Velletri near Rome, but instead he volunteered for the Chinese missions though he knew a fierce persecution was raging. He arrived in China in 1799 and worked with success in spite of many obstacles. Eventually, he was seized and martyred by strangulation at Ch'angsha Fu (Benedictines).

Julian of Lyons M (RM)
Date unknown. The Roman Martyrology says that he suffered at Lyons, France, though many maintain that he was martyred at Nicomedia (Benedictines).

Licinius of Angers B (RM)
(also known as Lesin, Lucinus)

Born c. 540; died c. 618; feast day formerly November 1. When Licinus was about 20, he was sent to the court of his cousin King Clotaire I. His prudence and valor distinguished him both in the court and in the army, and he carried out all his Christian duties with diligently. Fasting and prayer were familiar to him, and his heart was always raised to God. After King Chilperic made him count of Anjou, about 578, Licinus consented to take a wife. On their wedding day, the lady contracted leprosy. He immediately decided to renounce the world and entered holy orders two years later.

Licinus found true joy within a community of ecclesiastics, engaging in the exercises of piety, austere penance, and meditaton on the holy scriptures. The people, clergy, and the court of Clotaire II all concurred that Licinus should assume the episcopacy of Angers when Bishop Audouin died. Overcoming his own humility, he was consecrated by Saint Gregory of Tours.

As bishop, his time and his substance were divided in feeding the hungry, comforting and releasing prisoners, and curing the bodies and souls of his people. Though he was careful to keep up exact discipline in his diocese, he was more inclined to indulgence than rigor, in imitation of the tenderness which Jesus Christ showed for sinners. He won souls, not simply by strong preaching, but more through an exemplary life, miracles, and daily prayer for the souls in his care. He longed for greater solitude, and tried to resign his bishopric, but his priests, people, and fellow bishops refused to entertain such a thought. So he spent the rest of his life tending his flock--doing God's will and not his own. His patience was perfected by continual infirmities in his last years.

Licinus was buried in the monastery church of St. John Baptist, which he had founded for his frequent retreats. It is now a collegiate church, and enriched with his relics. At Angers he is commemorated on June 8 (the day of his consecration) and on June 21 when his relics were translated or taken up, 1169, in the time of Henry II, king of England, count of Anjou. His vita, based on the testimony of his disciples, was written soon after his death; and again by Marbodius, archdeacon of Angers, afterwards bishop of Rennes, both in Bollandus (Benedictines, Encyclopedia (Nov.), Husenbeth).

Martinian the Hermit (AC)
(also known as Martinian of Caesarea)

Died c. 400. Recluse near Caesarea, Palestine, who put his feet in the fire and another time jumped into the sea to escape from the so-called weaker sex. You may ask how this all came about.

Martinianus retired to the 'place of the Ark' near his hometown of Caesarea when he was about 18. He lived for 25 years among holy solitaries practicing penance and the virtues, and manifesting the gift of miracles.

The harlot Zo, hearing of his sanctity and inspired by the devil, determined to pervert him. She pretended to be a poor woman, lost and helpless in the desert late at night, and prevailed upon Martinianus to allow her to spend the night with him in his cell. About dawn she tossed aside her beggar's rags and donned her city finery. Zo told him that she offered herself and all her wealth and estates to him. She also appealed to the Old Testament saints who were wealthy and married, and urged him to abandon his purpose.

It seems that Martinianus may have assented in his heart for he did not send her away immediately. He was expecting certain people to call upon him for a blessing and instructions but told her to wait. He intended to dismiss his guests, but was touched with remorse. Returning speedily to his cell he built a fire and stuck his feet into it. Hearing his scream of pain, Zo ran to him. "If I cannot bear this weak fire, how can I endure the fire of hell?"

This example excited Zo to sentiments of grief and repentance. She asked Martinianus's help in finding the way to salvation. Thus, she entered the convent of Saint Paula in Bethlehem, where she lived in continual penance, lying on the floor and consuming only bread and water.

It took nearly 7 months for Martinianus's legs to heal. When he was able to rise from the ground, he retired to a rock surrounded by water on every side to be secure from the approach of danger and all occasion of sin. Here he lived exposed to the elements and seeing no one except a boatman who brought him supplies twice annually.

After six years on the rock, he one day spied a ship wrecked at the bottom of his rock. All on board had perished except for one girl, who cried out for help. He rescued her but, fearing temptation of living alone with her for two months until the boatman came again, resolved to leave her and his provisions. She freely chose to live out her days on the rock in imitation of Martinianus.

He threw himself into the sea to shun all danger of sin, swam to the mainland, and travelled through many deserts to reach Athens, where he lived out the rest of his life.

Martinianus's name does not appear in the R.M., but does occur in the Greek Menaea. Some have questioned whether this story is entirely fictitious (Benedictines, Encyclopedia, Husenbeth).

Saint Martinian's emblem is a dolphin, standing on a rock in the sea (Roeder).

Modomnoc O'Neil B (AC)
(also known as Domnoc, Dominic, Modomnock)

Died c. 550. The story goes that Modomnoc, descended of the Irish royal line of O'Neil, had to leave Ireland to train for the priesthood, since he was a student before the creation of the great Irish monasteries. He crossed the English Channel to be educated under the great Saint David at Mynyw (Menevia, now Saint David's) Monastery in Wales. All the pupils had to work in the fields, garden, or in building, in addition to attending to their studies.

Modomnoc was given charge of the bees and he loved it. And so did everyone else--they all loved honey, but few like taking charge of the hives. Modomnoc liked the bees almost more than he liked their honey. He cared for them tenderly, keeping them in straw skeps in a special sheltered corner of the garden, where he planted the kinds of flowers best loved by the bees.

Every time they swarmed, he captured the swarm very gently and lovingly and set up yet another hive. He talked to the bees as he worked among them and they buzzed around his head in clouds as if they were responding. And, of course, they never stung him.

At the end of summer, they gave him loads and loads of honey, so much that Modomnoc needed help carrying it all inside. The monks never seemed to run out of honey for their meals or making mead to drink. The good Modomnoc thanked God for his success, and he also thanked the bees. He would walk among the skeps in the evening and talk to them, and the bees, for their part, would crowd out to meet him. All the other monks carefully avoided that corner of the monastery garden because they were afraid of being stung.

As well as thanking the bees, Modomnoc did everything he could to care for them in cold and storm. Soon his year's of study ended, and Modomnoc had to return to Ireland to begin his priestly ministry. While he was glad to be returning home, he knew he would be lonely for his bees. On the day of his departure, he said good- bye to David, the monks, and his fellow students. Then he went down to the garden to bid farewell to his bees.

They came out in the hundreds of thousands in answer to his voice and never was there such a buzzing and excitement among the rows and rows of hives. The monks stood at a distance watching the commotion in wonder, "You'd think the bees knew," they said. "You'd think they knew that Modomnoc was going away."

Modomnoc resolutely turned and went down to the shore and embarked the ship. When they were about three miles from the shore, Modomnoc saw what looked like a little black cloud in the sky in the direction of the Welsh coast. He watched it curiously and as it approached nearer, he saw to his amazement that it was a swarm of bees that came nearer and nearer until finally it settled on the edge of the boat near him. It was a gigantic swarm--all the bees from all the hives, in fact. The bees had followed him!

This time Modomnoc did not praise his friends. "How foolish of you," he scolded them, "you do not belong to me but to David's monastery! How do you suppose the monks can do without honey, or mead? Go back at once, you foolish creatures!" But if the bees understood what he said, they did not obey him. They settled down on the boat with a sleepy kind of murmur, and there they stayed. The sailors did not like it one bit and asked Modomnoc what he intended to do.

He told them to turn the boat back for Wales. It was already too far for the bees to fly back, even if they wanted to obey him. He could not allow his little friends to suffer for their foolishness. But the wind was blowing the boat to Ireland and when they turned back, the sail was useless. The sailors had to furl it and row back to the Welsh coast. They did it with very bad grace, but they were too much afraid of the bees to do anything else.

David and the monks were very surprised to see Modomnoc coming back and looking rather ashamed. He told them what had happened. The moment the boat had touched land again, he bees had made straight for their hives and settled down contentedly again. "Wait until tomorrow," advised the abbot, "but don't say farewell to the bees again. They will be over the parting by then."

Next morning, the boat was again in readiness for Modomnoc and this time he left hurriedly without any fuss of farewell. But when they were about three miles from the shore, he was dismayed to see again the familiar little black cloud rising up over the Welsh coast. Everyone recognized the situation and the sailors turned back to shore immediately.

Once more the shamefaced Modomnoc had to seek out David and tell his story. "What am I to do?" he pleaded. "I must go home. The bees won't let me go without them. I can't deprive you of them. They are so useful to the monastery."

David laughed and said, "Modomnoc, I give you the bees. Take them with my blessing. I am sure they would not thrive without you anyhow. Take them. We'll get other bees later on for the monastery."

The abbot went down to the boat and told the sailors the same story. "If the bees follow Modomnoc for the third time, take them to Ireland with him and my blessing." But it took a long time and a great deal of talking to get the sailors to agree to this. They did not care who had the bees as long as they weren't in their boat. Bees, they explained, were the kind of passengers they never wanted. If they gave trouble on the boat and no one could sail it, they might all be drowned. Anything but bees, they said. Wild animals, okay; bee, no.

The abbot assured the sailors that the bees would give no trouble as long as Modomnoc was around. The sailors asked, if that were so, why the bees did not obey Modomnoc's command to return to the monastery. After much back and forth, the sailors were finally persuaded into starting out again.

For the third time the boat set sail, Modomnoc praying hard that the bees would have the sense to stay in their pleasant garden rather than risking their lives at sea. For the third time he saw the dreaded little black cloud rising up in the distance, approaching nearer and nearer until he saw it was the same swarm of bees again. It settled on the boat once more. This time it did not turn back. Modomnoc coaxed his faithful friends into a sheltered corner of the boat, where they remained quietly throughout the journey, much to the sailors' relief.

When he landed in Ireland, he set up a church at a place called Bremore, near Balbriggan, in County Dublin, and here he established the bees in a happy garden just like the one they had in Wales. The place is known to this day as "the Church of the Beekeeper."

Some say that he became a hermit at Tibraghny in Kilkenny and later bishop (Benedictines, Curtayne).

Blessed Paul Lieou M (AC)
Died 1818; beatified in 1900. A Chinese layman, Paul was martyred by strangulation for his faith (Benedictines).

Blessed Paul Loc M (AC)
Born in An-nhon, Cochin-China, in 1831; died in Saigon, 1859; beatified 1909. Shortly after his ordination to the priesthood, Paul was beheaded for the faith (Benedictines).

Polyeuctus of Melitene M (RM)
Died January 10, c. 250-259. Saint Polyeuctus, a wealthy Roman officer, was martyred at Melitene, Armenia, under Valerian. His acta, as given by Metaphrastes, are as touching as any in early Christian literature. His friend Nearchus was so zealous in his desire to lay down his life for Christ when he heard the Christian persecution was to reach the outposts of the Empire, that Polyeuctus was converted to the faith and openly professed it. He was, of course, captured and condemned to be tortured. When his tormentors were weary, they turned to argumentation to persuade him to apostatize. Most men would have been moved by the distress of their families. But tears and protestations of his wife Paulina, his children, and his father-in-law Felix were insufficient move this new Christian. Finally the sentence of death was passed by the judge, which Polyeuctus greeted with such cheerfulness and joy that many were converted as he travelled to the place of his beheading.

The Christians buried him in Melitene. Nearchus gathered his blood in a cloth, and afterwards wrote his acta. The Greeks keep his festival very solemnly, and all the Latin martyrologies mention him. Saint Euthymius often prayed in a famous church of St. Polyeuctus at Melitene. The stately church bearing his name in Constantinople, under Justinian, the vault of which was covered with plates of gold, in which it was the custom for men to make their most solemn oaths, as is related by Saint Gregory of Tours. The same author informs us, in his history of the Franks, that the kings of France confirmed their treaties by the name of Polyeuctus.

Saint Jerome's Martyrology and the most ancient Armenian calendars place Polyeuctus's feast on January 7; while the Greeks celebrate in on January 9. Nevertheless, his feast is marked on February 13 in the ancient martyrology, which was sent from Rome to Aquileia in the eighth century, and which is copied by Ado, Usuard, and the Roman Martyrology. Corneille has used some elements of the martyr's story in his tragedy Polyeucte (Benedictines, Husenbeth).

Stephen of Lyons B (RM)
Died 512. Bishop Stephen of Lyons was active in converting the Arian Burgundians to the Catholic faith (Benedictines).

Stephen of Rieti, Abbot (RM)
Died c. 590. Stephen was an abbot at Rieti whom Saint Gregory the Great in Dialogues, c. 19, describes as "rude of speech but of cultured life." He was a man of admirable sanctity, who despised all things for the love of heaven. He shunned all company to employ himself wholly in prayer. So wonderful was his patience, that he looked upon them as his greatest friends and benefactors, who did him the greatest injuries, and regarded insults as his greatest gain. He lived in extreme poverty, and a privation of all the conveniences of life. His barns, with all the corn in them, the whole subsistence of his family, were burned down by wicked men. He received the news with cheerfulness, grieving only for their sin by which God was offended. In his agony angels were seen surrounding him to conduct his happy soul to bliss (Benedictines, Husenbeth).

About Saints of the Day
These summaries were prepared in 1998 by St. Patrick's parishioner Katherine I. Rabenstein and are reproduced on with the permission of the author. Note that the content has not been updated since that time and represents the research of the author. An alphabetical index of all saints on our site is available. Source references are also available. HTML formatting © 2007-2008 by St. Patrick's Catholic Church, Washington, D.C.