St. Eulogius

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St. Eulogius, Patriarch of Alexandria, Confessor

From Nicephorus’s Chronicle, the Paschal Chronicle, Photius, Bibl. Cod. 181, 208, 226, 230, &c.

A.D. 608.

ST. EULOGIUS was a Syrian by birth, and embraced young the monastic state in that country. The Eutychian heresy was then split into various sects, as it usually happens among such as have left the centre of union. These, by their tyranny and the fury of their contests, had thrown the churches of Syria and Egypt into much confusion, and a great part of the monks of Syria were at that time become remarkable for their loose morals and errors against faith. Eulogius learned from the fall of others to stand more watchfully and firmly upon his guard, and was not less distinguished by the innocence and sanctity of his manners than by the purity of his doctrine. Having, by an enlarged pursuit of learning, attained to a great variety of useful knowledge in the different branches of literature, he set himself to the study of divinity in the sacred sources of that science, which are the holy scriptures, and the tradition of the church explained in its councils, and the approved writings of its eminent pastors. From the study of his retreat he made this his chief study, to which he directed every thing else; and, as his industry was indefatigable, his parts quick, his apprehensions lively, and his judgment solid, his progress was such as to qualify him to be an illustrious champion for the truth, worthy to be ranked with St. Gregory the Great and St. Eutychius as one of the greatest lights of the church in the age wherein he lived. His character received still a brighter lustre from his sincere humility and spirit of holy compunction and prayer. In the great dangers and necessities of the church he was drawn out of his solitude, and made priest of Antioch by the patriarch St. Anastasius, who was promoted to that dignity in 561, and, dying in 598, was succeeded by Anastasius the Younger. St. Eulogius, whilst he lived at Antioch, entered into the strictest connexions with St. Eutychius, patriarch of Constantinople, and joined his forces with that holy prelate against the enemies of the truth. 1
The Emperor Justinian and his nephew and successor, Justin the Younger, had been the plunderers of their empire, and the grievous oppressors of their subjects; the former to support his extravagance and vanity, the latter to gratify his insatiable avarice and scandalous lusts. Justin II., dying in 576, after a reign of ten years and ten months, Tiberius Constantine, a Thracian, and a virtuous prince, was raised to the throne. He applied himself to heal the wounds caused during the former reigns, both in the church and state. His charities in all parts of the empire were boundless, and all his treasuries were open to the poor. Amongst the evils with which the church was then afflicted, the disorders and confusion into which the tyranny of the Eutychians had thrown the church of Alexandria, called aloud for a powerful remedy, and an able and zealous pastor, endued with prudence and vigour to apply them. Upon the death of the patriarch John, St. Eulogius was raised to that patriarchal dignity towards the close of the year 583, at the earnest desire of the emperor, who, having reigned only six years and ten months, died the same year, leaving his son-in-law, Mauritius, his successor in the imperial throne. Our saint was obliged to make a journey to Constantinople about two years after his promotion, in order to concert measures concerning certain affairs of his church. He met at court Saint Gregory the Great, and contracted with him a holy friendship, so that, from that time, they seemed to be one heart and one soul. Among the letters of St. Gregory, we have several extant which he wrote to our saint. St. Eulogius composed many excellent works against the Acephali, and other sects of Eutychians. Photius has preserved us valuable fragments of some of these treatises; also of eleven discourses of our saint, the ninth of which is a commendation of a monastic life; likewise of his six books against the Novations of Alexandria, in the fifth of which he expressly sets himself to prove that the martyrs are to be honoured. 1 Photius makes no mention of the treatise of St. Eulogius against the Agnoëtæ, a sect of Eutychians, who ascribed to Christ, as man, ignorance of the day of judgment, and of many other things. St. Gregory the Great, to whose censure the author submitted it, sent him his approbation, with high commendations, saying: “I have not found any thing but what is admirable in your writings,” &c. 2 Saint Eulogius did not long survive Saint Gregory, for he died in the year 606, or, according to others, in 608. 2

We admire the great actions and the glorious triumphs of the saints; yet it is not so much in these that their sanctity consisted, as in the constant habitual heroic disposition of their souls. There is no one who does not sometimes do good actions; but he can never be called virtuous who does well only by humour, or by fits and starts, not by steady habits. It is an habitual poverty of spirit, humility, meekness, patience, purity, piety, and charity, which our Divine Master recommends to us. We must take due pains to plant the seeds of virtues in our souls, must watch and labour continually to improve and strengthen them, that they may be converted into nature, and be the principle by which all the affections of our souls, and all the actions of our lives are governed. If these pure heroic sentiments perfectly possess and fill our hearts, the whole tenour of our conduct, whether in private or in public life, will be an uniform train of virtuous actions, which will derive their perfection from the degree of fervour and purity from which they spring, and which, according to the essential property of virtue, is always improving, and always improvable. 3

Note 1. Phot. Cod. 182, p. 411.
Note 2. St. Greg. l. 8, ep. 42.

Rev. Alban Butler (1711–73). Volume IX: September. The Lives of the Saints. 1866. September 13.

Holy Name of Mary: The Battle of Vienna

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Holy Name of Mary, the Battle of Vienna and the real significance of 9/11

After the loss of the Holy Land, the Eastern Roman Empire and control of the Mediterranean, Christendom was in constant danger of being overwhelmed by the Mohammedan Ottoman Turks and the Protestant Revolt further weakened the defences.

Moreover, Catholic Christendom was fighting, now, on two fronts against both Mohammedans and Protestant heretics and might, at any time, be swept away altogether.

Particular determination, tenacity and courage were now needed more than ever from the defenders of Christendom.

Fortunately, courage was not lacking.

In September 1529, after defeating the Hungarians at the Battle of Mohacs, the Ottoman Turks and their allies laid siege to Vienna – the famous Siege of Vienna of 1529. After a tremendous struggle the Austrians, under the 70-year-old Count Nicholas von Salm, were finally victorious, although Salm himself was killed during the siege.

On 7 October 1571, the Ottoman Turks had seized the opportunity to launch a vast fleet to conquer as much of Christendom as they could conquer. Almost miraculously, they were defeated at the Battle of Lepanto by the combined Christian fleets under the command of Grand Admiral Don John of Austria, the illegitimate son of the Roman Emperor, Charles V.

To these were added the prayers of Christendom since the pope, St Pius V, had ordered a Christendom-wide Rosary prayer campaign for victory. Continue reading

The Holy Name of Mary – The Power of Her Name

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The Holy Name of Mary – The Power of Her Name

By St. Alphonsus de Liguori

Richard of St. Laurence states “there is not such powerful help in any name, nor is there any other name given to men, after that of Jesus, from which so much salvation is poured forth upon men as from the name of Mary.” He continues, “that the devout invocation of this sweet and holy name leads to the acquisition of superabundant graces in this life, and a very high degree of glory in the next.”
After the most sacred name of Jesus, the name of Mary is so rich in every good thing, that on earth and in heaven there is no other from which devout souls receive so much grace, hope, and sweetness.

Hence Richard of St. Laurence encourages sinners to have recourse to this great name, “because it alone will suffice to cure them of all their evils;” and “there is no disorder, however malignant, that does not immediately yield to the power of the name of Mary.” The Blessed Raymond Jordano says, “that however hardened and diffident a heart may be, the name of this most Blessed Virgin has such efficacy, that if it is only pronounced that heart will be wonderfully softened.” Moreover, it is well known, and is daily experienced by the clients of Mary, that her powerful name gives the particular strength necessary to overcome temptations against purity.

Feast of the Holy Name of Mary

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Feast of the Holy Name of Mary

(Established in 1683)

This feast was established by Pope Innocent XI in 1683, that the faithful may in a particular manner recommend to God on this day, through the intercession of the Blessed Virgin, the necessities of His Church, and return Him thanks for His gracious protection and numberless mercies.

What gave occasion to the institution of this feast was the desire of all Christendom for a solemn thanksgiving which would commemorate the deliverance of Vienna, obtained through the intercession of Our Lady, when the city was besieged by the Turks in 1683. An army of 550,000 invaders had reached the city walls and was threatening all of Europe. John Sobieski, King of Poland, came with a much smaller army to assist the besieged city during the octave of the Nativity of the Blessed Virgin, and made ready for a great battle. This religious prince began by having a Mass celebrated, which he himself desired to serve, his arms in a cross. After receiving Communion with fervor, he rose at the close of the sacrifice and cried out: Let us march with confidence under the protection of Heaven and with the aid of the Most Holy Virgin! His hope was not disappointed; the Turks were struck with a sudden panic and fled in disorder. From that time the feast day has been celebrated during the octave of the Nativity of Our Lady.

Reflection: If we, like the Christians of Europe in the 17th century, desire to appease by our prayers the divine anger which our sins have justly provoked, we must join the tears of sincere compunction to a perfect conversion of our habits. The first grace we should beg of God is that He will dispose us to maintain at all times a spirit of worthy penance. And to the invocation of Jesus it is a pious and wholesome practice to join our recourse to the Blessed Virgin, that, through Her intercession, we may more readily obtain the effects of our petitions. For this reason devout souls, with great affection and confidence, honor the Holy Hearts and invoke the Holy Names of Jesus and Mary.

Vie des Saints pour tous les jours de l’année, by Abbé L. Jaud (Mame: Tours, 1950); Little Pictorial Lives of the Saints, a compilation based on Butler’s Lives of the Saints and other sources by John Gilmary Shea (Benziger Brothers: New York, 1894).