The Death of St Catherine of Siena

 

From the Libellus de Supplemento of Tomasso Antonio Caffarini, disciple of Saint Catherine of Siena (Part 3, Tract. Ill, ed. Cavallini-Foralosso, Rome 1974, pp. 305-16) On the death of Saint Catherine of Siena

On the Third Sunday of Lent, the holy virgin Catherine was completely confined to her bed with sickness because of the great pain that grew in her small frame day after day, and because of the great mental fatigue with which she was afflicted for the offenses against God that she saw being committed by believers in Christ every day. Furthermore, she suffered much both inwardly and outwardly because of the dangers that she saw daily growing within the holy Church.

She remained in this state until the Sunday which preceded Ascension Day of that year, which was April 29, 1380. On that day, about two hours before daybreak, the holy virgin took a noticeable turn for the worse. It was determined to give her the Sacrament of Anointing, and so it was done.

After she had received the Anointing, the virgin remained in the same state and seemed to feel nothing. After a short time, she appeared to be completely changed. She gestured wildly with her arms, and made even more agitated movements with her face. It seemed as if she were afflicted by a great multitude of demons, and the virgin resisted in this cruel battle for another hour and a half.

Afterwards, her face was completely changed in an instant. It went from appearing clouded and in anguish to being pleasant and angelic. Then we showed her an image covered with many relics of saints, and other images that were just as beautiful. She immediately fixed her attention on the image of the Crucified. With her bodily eyes looking upon the Crucified Christ, she began to pray more intently, by speaking of the deep goodness of God.

Later, in her prayer she began to confess her sins in the presence of God, even though other people heard them. She spoke of her faults and sins in a general fashion, and then added other sins in particular, saying: "O eternal Trinity, it is through my fault that I have offended you most grievously in my great negligence, ignorance, ingratitude, and disobedience, and in other ways. How wretched I am . . ." And so, this most pure dove unburdened herself of her sins and of all of her many other transgressions. It seemed that this was happening by the disposition of the Almighty more as an example for the benefit of those standing by her than by reason of her own necessity.

After she continued in prayer for some time, the virgin turned to us. She spoke of the way of perfection briefly and instructed each one individually about what ought to be done after her passing. She asked pardon and forgiveness most humbly for the small amount of concern she felt she had shown for our salvation. Oh, if one could have seen with what reverence and humility the sacred virgin received often that benediction from her own afflicted mother, standing by her and weeping with the rest!

She interrupted this prayer rarely, and when she had come to the end of that singular prayer that she was making for the holy Church, she affirmed that she was handing over her bodily life powerfully on its behalf. Then she prayed for Pope Urban VI, whom she affirmed with great effect to be the true Sovereign Pontiff. She even strengthened her sons concerning how they ought to lay down their lives for this truth, should that be necessary.  Finally, she prayed with great fervor for all of those men and women who were her special children in the Lord, using the many words that the Savior used when he prayed for his disciples to the Father immediately before he was to pass over to him. When her prayer was finished, she blessed us all by making the Sign of the Cross.

So, she came even closer to that goal that she had desired with such intensity for such a long time. Persevering constantly in her prayer, she called out to him who was both her Lord and her Spouse, "O Lord, you call me and I am coming to you. Behold, I am coming to you not because of my own merits, but only by your mercy, which I ask you to give me in virtue of your blood." At last. she cried out in loud voice over and over, saying: "The blood! The blood!" She ended by saying the words of our Savior, "Father, into your hands I commend my spirit." With a face wholly angelic, she bowed her head and sweetly gave up her spirit.

St. Louis de Montfort

 

 

Deus, qui gressus beáti Ludovíci Maríæ, presbýteri, in viam salútis et dilectiónis Christi, Beáta Vírgine comitánte, dirígere voluísti, da, ut, eius exémplo, tui amóris mystéria meditántes Ecclésiam tuam ædificáre indefésse studeámus. Per Dóminum.

 Vel:

Omnípotens ætérnæ Deus, qui sanctum Ludovícum Maríam, presbýterum, plenæ Christo Fílio tuo deditiónis per eius Beátæ Matris manus exímium testem et magístrum effecísti, concéde nobis, ut eándem spiritálem viam sectántes, regnum tuum iúgiter exténdere valeámus.

O God, who whose will it was to lead the steps of the holy priest Louis Maria in the way of salvation and the love of Christ, in the company of the Blessed Virgin, grant that by his example we, meditating on the mysteries of your love, might unceasingly build up your church.

 Or

Almighty, eternal God, who caused the holy Priest Louis Maria to be a great witness and teacher of the way of salvation by the love of Christ through his Blessed Mother, grant to us that following the same spiritual way, we may ever extend your kingdom.

S. CATHARINÆ SENENSIS

 

 

 

 

Ad Officium lectionis: saec. XIV

 Virgo prudéntum comitáta cœtum

óbviam sponso véniens paráta,

noctis horréndæ rémovet tenébras

  lámpade pura.

 

Ille fulgéntem nítidis lapíllis

ánulum miri tríbuit decóris

vírgini dicens: «Tibi trado sancti

  pignus amóris».

 

Mota flagrántis stímulo calóris

mentis excéssu rápitur frequénti,

fixa dum portat Catharína membris

  vúlnera Christi.

 

Unde ter felix quater et beáta

in sinu sponsi requiévit almi,

inter illústres ánimas reláta

  lux nova cæli.

 

Sit Deus cæli résidens in arce,

trinus et simplex benedíctus ille,

qui potens totum stábili gubérnat

  órdine mundum. Amen.

 

A virgin in the company of the wise virgins comes prepared to meet the bridegroom and remove the fearful darkness of night with a unsullied lamp. A bright ring glittering with shining stones, wondrous in beauty, he gives to the virgin, saying “I hand over to you a pledge of my holy love.” Moved by a prick of burning heat Catherine is caught up in rapture beyond human thought, while she carries fixed in her body the wounds of Christ.  Whence three times happy and four times blessed she rested on the breast of her nourishing spouse, she is now a new light brought among the illustrious souls of heaven.  Blessed be God Triune and simple residing in the height of heaven who powerfully governs the world in a certain order. Amen.

 

Ad Laudes matutinas & Ad Vesperas: Saec. XIV

Te, Catharína, máximis

nunc venerámur láudibus,

cunctæ lumen Ecclésiæ,

sertis ornáta plúrimis.

 

Magnis aucta virtútibus

et vita florens ínclita,

húmili mente ac strénua

per crucis pergis trámitem.

 

Stella vidéris pópulis

salúbris pacis núntia;

mores restáuras óptimos,

feróces mulces ánimos.

 

Sancto compúlsa Spíritu,

igníta verba lóqueris,

quæ lucem sapiéntiæ,

æstus amóris íngerunt.

 

Tuis confísos précibus,

virgo dilécta Dómino,

nos caritáte cóncitos

fac Sponsi regna quærere.

You, O Catherine, now we venerate with the greatest praises, light of the whole Church, adorned with many garlands. Enriched with great virtues and flourishing with a noble life, a humble and strong soul you trod the way of the cross. You appeared as a star to the people, a herald of saving peace; you restored the best ways of life and calmed angry souls. Driven by the Holy Spirit you spoke fiery words which engendered the light of wisdom and ardor of love. O virgin beloved by the Lord, make us, who trust in your prayers, aroused by love to seek the kingdom of your spouse.

April 27: Blessed Osanna of Kotor

 

 

Innova, Domine, in cordibus nostris amorem tuae crucis ut, intercessione et exémplo Beâtae Hosânnae pro Ecclésiae unitâte patiéntis, dolorum tu6rum participes efficiâmur et gloriae. Per Dôminum.

Renew, O Lord, in our hearts the love of your cross, that by the intercession and example of blessed Hosanna, who suffered for the unity of the Church, we may be made partakers of your suffering and glory.

Catherine Cosie, of Komani, Montenegro, was the daughter of Greek Orthodox parents. As a young girl, she worked as a shepherdess. She is said to have experienced visions of the Child Jesus and of Christ on the cross that induced her to ask her mother to take her to a Catholic church in order to venerate images of the Savior there. Subsequently, with her parent's approval, Catherine took a job as a maid for a Catholic family in the city of Kotor (Cattaro). In this environment, she eventually became a Catholic herself. Several years later, Catherine heard a sermon on Good Friday that led her to become an anchoress in a cell adjoining one of Kotor's churches. Thereafter, she became a Third Order Dominican, taking the name Osanna. She experienced further visions of Christ in the different mysteries of his life, from his infancy to his resurrection and ascension. Afflicted by demonic manifestations, Osanna defended herself by making the sign of the cross and by invoking the name of Jesus. At the end of a final illness borne with heroic patience, she repeatedly uttered the name of Jesus before breathing her last.

St Fidelis of Sigmaringen: Collect

  

Deus, qui beátum Fidélem, amóre tuo succénsum, in fídei propagatióne martýrii palma decoráre dignátus es, ipso interveniénte, concéde, ut, in caritáte fundáti, cum illo resurrectiónis Christi virtútem cognóscere mereámur.

O God, who did vouchsafe to adorn blessed Fidelis, enkindled by your love, with the palm of martyrdom in the propagation of the faith, grant  by his intercession, that we, firm in charity, may be worthy to know the power of the resurrection of Christ.

Hans von Balthasar: Prayer

 

Hans von Balthasar: Prayer 

PRAYER IS something more than an exterior act performed out of a sense of duty, an act in which we tell God various things he already knows, a kind of daily attendance in the presence of the Sovereign who awaits, morning and evening, the submission of his subjects. Even though Christians find, to their pain and sorrow, that their prayer never rises above this level, they know well enough that it should be something more. Somewhere, here, there is a hidden treasure, if only I could find it and dig it up—a seed that has the power to grow into a mighty tree bearing abundant flowers and fruits, if only I had the will to plant and cultivate it. Yet this duty of mine, though dry and bitter, is pregnant with a life of the fullest freedom, could I once open and give myself up to it. We know all this or, at least, have some inkling of it, through what we have occasionally experienced, but it is another matter to venture further on the road which leads into the promised land. Once again, the birds of the air have eaten the seed that was sown, the thorns of everyday life have choked it and all that remains is a vague feeling of regret. And if that feeling becomes, at times, a pressing need to converse with God otherwise than in stereotyped formulas, how many know how to do so? It is as if they had to speak in a language whose rules they had never learnt; instead of fluent conversation, all they can manage are the disjointed, disconnected phrases of a foreigner unacquainted with the language of the country; they find themselves as helpless as a stuttering child who wants to say something and cannot.

This image could be misleading, for we cannot hold conversation with God. Yet it is appropriate, both because prayer is an exchange between God and the soul, and because, in this exchange, a definite language is used, obviously that of God himself. Prayer is a dialogue, not a monologue recited by men in God's presence. Indeed, there is really no such thing as solitary speech; speech is essentially mutual, a sharing of thoughts and minds, union in a common spirit, in a shared truth. Speech supposes an I and a Thou, and is their mutual manifestation. What do we do, when at prayer, but speak to a God who long ago revealed himself to man in a word so powerful and all-embracing that it can never be solely of the past, but continues to resound through the ages? The better we learn to pray, the more we are convinced that our halting utterance to God is but an answer to God's speech to us; and so it is only in God's language that we can commune with him. God spoke first—and only because he has thus "exteriorized" himself can man "interiorize" himself towards God. Just consider a moment: is not the "Our Father", by which we address him each day, his own word? Was it not given us by the Son of God, himself God and the Word of God? Could any man by himself have discovered such language? Did not the "Hail Mary" come from the mouth of the angel, spoken, then, in the speech of heaven; and what Elizabeth, "filled with the Spirit", added, was that not a response to the first meeting with the incarnate God? What could we possibly have said to God, if he had not already communicated and revealed himself to us in his word, giving us access to and commerce with him? That is why we are enabled to look on his inner being and enter it, enter the inmost being of eternal Truth; and so, exposed to the light of God, become ourselves light and open to him.

Prayer, we can now see, is communication, in which God's word has the initiative and we at first are simply listeners. Consequently, what we have to do is, first, listen to God's word and then thro h that word learn how to answer. His word is the truth made known for our sakes. There is no final, unquestionable truth in man. He is fully aware of that as he looks to God for an answer and comes closer to him. God's word is his invitation to us to enter into the truth and abide there with him. It is like a rope-ladder thrown down to us in danger of drowning, so that we can climb into the ship; or, a carpet unrolled before us leading to the Father's throne; a torch shining in the darkness of a silent and sullen world, in whose light we are no longer harassed by problems, but learn to live with them. God's word is, ultimately, himself, that in him which is most living and profound: it is his only-begotten Son, of the same nature as himself, whom he sent into the world to bring it back to him. That is why God spoke to us of his Word dwelling on earth: "This is my beloved Son, hear ye him".

We are harassed by the burden of living; exhausted, we look round for a place of repose, tranquility and renewal. We would gladly rest in God and commit ourselves to him, so as to draw from him fresh strength to go on living. But we do not look for him there where he awaits us, where he is to be found, namely in his Son, who is his Word. Or else we do seek him because there are a thousand things we want to ask him, and imagine that, unless they are answered, we cannot go on living; we pester him with problems, demand answers, solutions, explanations, forgetting all the time that in his Word he has solved all questions and given us all the explanations we are capable of grasping in this life. We do not turn there where God speaks, there where his word resounded in the world, a final utterance sufficient for all times, whose riches can never be exhausted.

Or else we think that the word of God has been sounding on earth for such a long time that it is almost used up, and a new word will soon be due, think that we have, in fact, the right to demand a new one. What we fail to notice is that it is we ourselves, we alone, who are worn out, while the word resounds as vigorously and freshly, as close to us as ever. "The word is nigh thee, even in thy mouth and in thy heart" (Rome X. 8). We do not realize that, once God's word makes itself heard in the world, in the fulness of time, its power is such that it reaches all men, with equal directness, and that no one suffers from being remote in time or place.

St. Anselm and Eastertide

 

Christian soul, brought to life again out of the heaviness of death, redeemed and set free from wretched servitude by the blood of God, rouse your mind and remember that you are risen, realize that you have been redeemed and set free. Consider again the strength of your salvation and where it is found. Meditate upon it, delight in the contemplation of it.  Shake off your lethargy and set your mind to thinking over these things. Taste the goodness of your Redeemer, be on fire with love for your Savior.

Chew the honeycomb of his words, suck their flavor, which is sweeter than sap, swallow their wholesome sweetness. Chew by thinking, by understanding, swallow by loving and rejoicing. See, Christian soul, here is the strength of your salvation, here is the cause of your freedom, here is the price (premium) of your redemption. You were a bond-slave and by this man you are free. By him you are brought back from exile, lost, you are restored, dead, you are raised. Chew this, bite it, suck it, let your heart swallow it, when your mouth receives the body and blood of your Redeemer. Make it in this life your daily bread, your food, your way-bread, for through this and not otherwise than through this, will you remain in Christ and Christ in you, and your joy will be full. . .  Consider, O my soul, and hear, all that is within me, how much my whole being owes to him! Lord, because you have made me, I owe (debeo) you the whole of my love; because you have redeemed me, I owe (debeo) you the whole of myself; because you have promised so much, I owe (debeo) you all my being. . .  I pray you, Lord, make me taste by love what I taste by knowledge; let me know by love what I know by understanding. I owe (debeo) you more than my whole self, but I have no more, and by myself I cannot render the whole of it to you. Draw me to you, Lord, in the fullness of love. I am wholly yours by creation; make me all yours, too, in love.

 

Anselm Meditatio 3: quoted Rachel Fulton, From Judgement to Passion: 2002

From a Letter of St. Catherine of Sienna, virgin, to Christophora, Prioress of the Monastery of St. Agnes of Montepulciano

 

 

From a Letter of St. Catherine of Sienna, virgin, to Christophora, Prioress of the Monastery of St. Agnes of Montepulciano

 

I implore you and I wish you to follow her teaching and her character. For you know that she always gave you the teaching and example of true humility. This was her chief virtue. I am not surprised by this in the least, she had what a bride must have who wishes to follow the humility of spouse. She had that uncreated charity that continually burned and consumed her heart. She had the taste and hunger for souls, and always applied herself to keeping vigil in prayer. There is no other way of acquiring the virtue of humility, because there is no humility without   charity, and the one nourishes the other.

Do you know what made her arrive at a perfect and authentic virtue? It was free and voluntary self-denial, which made her renounce herself and goods of this world, not wishing to possess anything. This glorious virgin realized that the possession of temporal good leads one to pride. One loses the sweet virtue of true humility, falls into self-love, loses the warmth of charity and abandons the habit of watching and praying. A heart and senses full of this world and of self-love are unable to be filled with Christ and cannot taste true and sweet prayer. Seeing this, Agnes put off hell and put on the crucified Christ. This was not only for herself, but for us. Her example obliges you to it, and you must follow it.

You know well, consecrated brides of Christ, that it is not what comes from your father that you are supposed to possess. Since you have a spouse, you have to guard and possess what comes from your eternal spouse. What you have from your father is your sensuality, which we have to abandon, when the moment has come to follow Christ and to possess his treasure. What was the treasure of Christ crucified? The Cross, disgrace, pain, torture, mockery and reproaches, voluntary poverty, hunger for the honor and for our salvation.

If you possess this treasure with the force of your reason, moved by the charity, you will arrive at that virtue of which we have spoken. You true daughters of your mother, and eager and watchful brides. You will merit to be received by Christ crucified. By his grace, he will open to door of a life that does not end. I will not say any more. Wash in the blood of Christ crucified, Arise, full of zeal and love. If united and not divided, there will be no demon, no creature, that can harm you or hinder your perfection. Abide in the sweet and holy love of God. Sweet Jesus, Jesus my love.

St. Agnes of Montepulciano

 

Deus, qui sponsam tuam Agnetem miro decorasti orationis ardore, concede ut eius imitatione, tibi mentibus semper intenti, copiosum pietatis fructum exinde consequi valeamus. Per Dominum nostrum Jesum Christum Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia saecula saeculorum. Amen.

O God, who adorned Agnes, your bride, with a marvelous fervor in prayer, grant that by imitating her example, we may always hold fast to You in spirit, and so come to enjoy the abundant fruits of holiness. Through Our Lord Jesus Christ Your Son, who lives and reigns with You in the unity of the Holy Spirit, one God for ever and ever. Amen.

The Dominican Sisters of St. Cecilia

St. Agnes of Montepulciano may be best known for an incident that occurred many years after her death. About seventy years after Agnes died, St. Catherine of Siena made a pilgrimage to the shrine of this revered Dominican foundress. St. Catherine bowed to kiss Agnes’ foot, the saint raised it up toward her. Catherine may not have been totally surprised, as miraculous characteristics had surrounded Agnes’ life.

This “little lamb” was born not far from Montepulciano in 1268. She expressed a desire to give her life to God and practiced pious exercises from an early age. Now and then, her parents gave in to her requests to visit the various convents in town. On one such occasion, Agnes and her mother were passing a house of ill repute, when a flock of crows suddenly descended upon her, pecking and scratching the little girl. Her mother remarked that the crows represented demonic forces threatened by her purity. Indeed, years later, Agnes would be asked to found a convent on that very spot.

In her teens, Agnes joined the Franciscans in Montepulciano and rose to become its prioress. Small white flakes in the form of crosses fell gently from the heavens in celebration. It is said that the sisters have preserved some of these until today. In 1306, God inspired Agnes to found a Dominican convent with three stones given her by the Blessed Mother in honor of the Trinity. The Blessed Mother had visited Agnes many times. On one of these occasions, she allowed Agnes to hold the Christ Child, but Agnes showed great reluctance in giving him back.

Toward the end of her life, Agnes sought healing from some famous springs. Although she did not receive healing herself, her prayers effected the resurrection of a child who had drowned in the springs. In 1317, Agnes died in Montepulciano and received her long-awaited reward.

Feast: April 20

 

19th April: Blessed Isnard of Chiampo and Blessed Sybllina Biscossi

 

Blessed Isnard of Chiampo

Deus, qui sapiéntiae tuae luce ténebras ignorântiae repéllis, auge, méritis et précibus Beâti Isnârdi, virtütem fidei et presta, ut ignis grâtiae tuae quo illum nitére fecisti, nullis in nobis tentatiônibus exstinguâtur. Per Dôminum.

O God, who does repel the darkness of ignorance by the light of your wisdom, increase by the merits and prayers of blessed Isnard the strength of faith and grant that the fire of your grace, by which you made him shine, may never be quenched in us by temptations.

 

Blessed Sybllina Biscossi

Corda nostra quésumus, Dômine, divino illo Sancti Spiritus igne succénde, quo Beate Sibyllinae mentem mirabiliter recreâsti ut, eiüsdem supérno lümine suffûlti, Iesu Christi Crucifixi secréta hauriâmus et in tua semper dilectiéne crescâmus. Per Dôminum.

Enkindle our hearts, we beseech you, O Lord, with the divine fire of the Holy Spirit, by which you wondrously recreated the heart of blessed Sibyllina, that sustained by the same heavenly light, we may drink of the mysteries of the Jesus Christ crucified and may grow ever in your love.

Blessed Clara Gambacorta, Widow, Nun/ Blessed Mary Mancini, Widow and Nun

 Blessed Clara Gambacorta

Tribue nobis, miséricors Deus, spiritum oratiônis et paeniténtiœ, ut, Beate Clara vestigiis inharéntes, corénam quam ipsa in célis accépit, obtinére mereâmur. Per Dôminum.

Grant to us, O merciful God, the spirit of prayer and penitence, that following the footsteps of blessed Clara, we may be worth to obtain the crown she received in heaven.

Deus, gratiae largitor et maerentium consolator, qui Beatam Mariam admirabili patentia invictaque animi constantia in adversis vitae roborasti, ipsius nobis intercession concede ut, voluntati tuae sincere corde obsequentes, per varias vitae semitas fideliter ambulemus. Per Dominum.

O God, the giver of grace and the consoler of those who mourn, who strengthened Blessed Mary with wondrous patience and invincible constancy in adversity of life, grant to us by her intercession that following your will with a sincere heart, we may walk faithfully in the various paths of life.

 

Blessed Clara Gambacorta is a widow and Dominican nun who was known for her and her community's religious observance and her great charity and forgiveness.

Born in Pisa in A.D. 1362, Blessed Clara's father became the governor of Pisa when she was seven years old and betrothed her to a young man named Simon di Massa. Although chosen for marriage by her parents, Blessed Cara was devoted, tradition tells, to living a life entirely for God. At the age of 12 Blessed Clara was forced to submit to marriage, but her husband left immediately after the marriage to fight in foreign wars and died in 1377 without ever returning to Pisa. Now a widow at the age of 15, Blessed Clara was determined to join a religious order, but her parents were intent on seeing her remarried.

In the face of her parents' opposition, Blessed Clara cut off all her hair, gave all she owned to the poor, and, wearing rough penitential clothes, entered the local Convent of the Poor Clares. In her choice of a religious life, Blessed Clara was encouraged in letters by Saint Catherine of Sienna, whom she had met on the Saint's visit to Pisa two years earlier. In the convent, she exchanged her baptismal name, Thora, for the religious name of Clara. However, she was not in the convent long because her brother, with an armed force, removed her from the convent and took her home where she was kept for many months against her will. However, on the feast of Saint Dominic, Clara's sister-in-law took her to mass a the local Dominican church where she received a call to the religious life as a Dominican.

Finally, through patience, Blessed Clara overcame the objections of her family and was allowed to join the Dominican Convent of the Holy Cross outside Pisa.

While the Convent of the Holy Cross had a devout and pious spirit, it was not a place of strict religious observance. So, after four years Blessed Clara, and four others, moved into a new convent dedicated to Saint Dominic and built for them by Peter Gambacorta, where strict religious observance was kept by Blessed Clara and her fellow sisters.

Blessed Clara was soon chosen as the prioress of the new convent and from it several sisters went on to reform communities throughout the region. The community was renowned for its religious observance and even was responsible for initiating a reform of friars because of their example and prayers.

Tradition tells of Count Galeazzo who one day was praying in front of a crucifix in a half-ruined church in the city. From the crucifix came a voice asking that the Count carry it to the Covent of Saint Dominic. While the Count was enroute to the convent, Blessed Clara heard a voice that urged her to the convent's door to meet her spouse. At the door she found Count Galeazzo and the crucifix, which she accepted with great deoviton and hung it above the convent's high altar.

Although Blessed Clara's convent lived in strict religious observance, it was a community known for its charity. No poor person who approached the convent was left unaided. And, Blessed Clara organized out-sisters who would work in institutions around Pisa ministering to those in need under the direction of Blessed Clara. As well, Blessed Clara was a spiritual guide for many through her wise counsel and letters. Known for her prudence and charity, Blessed Clara even pardoned the assassins of her father and brothers, even giving the assassin's widow and daughters safe refuge in the convent. Blessed Clara also prized study and encouraged her sisters to do so too.

Blessed Clara died on 17 April 1419, at the age of 57. Tradition tells that many miracles and signal graces have been obtained by the intercession of Blessed Clara. She was beatified by Pope Pius VIII.

 

Blessed Mary Mancini:

Catherine Mancini was born in Pisa, of noble parentage, and almost in babyhood began enjoying the miraculous favors with which her life was filled. At the age of three, she was warned by some heavenly agency that the porch on which she had been placed by a nurse was unsafe. Her cries attracted the nurse's attention, and they had barely left the porch when it collapsed. When she was five, she beheld in an ecstasy the dungeon of a place in Pisa in which Peter Gambacorta, one of the leading citizens, was being tortured. At Catherine's prayer, the rope broke and the man was released. Our Lady told the little girl to say prayers every day for this man, because he would one day be her benefactor.

Catherine would have much preferred the religious life to marriage, but she obeyed her parents and was married at the age of twelve. Widowed at sixteen, she was compelled to marry again. Of her seven children, only one survived the death of her second husband., and Catherine learned through a vision that this child, too, was soon to be taken from her. Thus she found herself, at the age of twenty five, twice widowed and bereft of all her children. Refusing a third marriage, she devoted herself to prayers and works of charity.

She soon worked out for herself a severe schedule of prayers and good works, fasting and mortifications. She        tended  the sick and the poor, bringing them into her own home and regarding them as Our Lord Himself. She gave her goods to the poor and labored for them with her own hands. Our Lord was pleased  to show her that He approved of her works by appearing to her in the guise of a poor young man, sick, and in need of both food and medicine. She carefully dressed his wounds, and she was rewarded by the revelation that it was in reality her redeemer whom she had served.

 St. Catherine of Siena visited Pisa at about this time, and the two saintly women were drawn together into a holy friendship. As they prayed together in the Dominican church one day, they were surrounded by a bright cloud, out of which flew a white dove. They conversed joyfully on spiritual matters, and were mutually strengthened by the meeting.

 On the advice of St. Catherine of Siena, Catherine (Mary Mancini) retired to an enclosed convent of the Second Order. In religion, she was given the name Mary, by which she is usually known. She embraced the religious life in all its primitive austerity, and, with Blessed Clare Gambarcota and a few other members of the convent, she founded a new and much more austere house, which had been built by Peter Gambacorta. Our Lady's prophecy of his benefactions was thus fulfilled.

Blessed Mary was favored with many visions and was in almost constant prayer. She became prioress of the house on the death of her friend Blessed Clare Gambacorta, and ruled it with justice and holiness until her death.

Ad libitum Pascal Tide

Vespers: (saec. V-VI)

O rex ætérne, Dómine,

semper cum Patre Fílius,

iuxta tuam imáginem

Adam plasmásti hóminem.

Quem diábolus decéperat

hostis humáni géneris,

eius et formam córporis

sumpsísti tu de Vírgine,

Ut nos Deo coniúngeres

per carnis contubérnium,

datúrus in baptísmate,

Redémptor, indulgéntiam.

Tu crucem propter hóminem

suscípere dignátus es;

dedísti tuum sánguinem

nostræ salútis prétium.

Tu surrexísti, glóriam

a Patre sumens débitam;

per te et nos resúrgere

devóta mente crédimus.

Esto perénne méntibus

paschále, Iesu, gáudium,

et nos renátos grátiæ

tuis triúmphis ággrega.

Iesu, tibi sit glória,

qui morte victa prænites,

cum Patre et almo Spíritu,

in sempitérna sæcula. Amen.

O King eternal, O Lord, Son ever with the Father, you created the man Adam according to your own image.  Whom the devil, the enemy of the human race, deceived, but you took the form of the body from the Virgin, that you might join us to God through a community of flesh, O Redeemer, to be given pardon in baptism. You did vouchsafe to undergo the cross for the sake of man; you gave your blood, the price of our salvation. You did rise, receiving due glory from the Father; through you we devoutly believe that we will rise.

Office of Readings

Lætáre, cælum, désuper,

appláude, tellus ac mare:

Christus resúrgens post crucem

vitam dedit mortálibus.

Iam tempus accéptum redit,

dies salútis cérnitur,

quo mundus Agni sánguine

refúlsit a calígine.

Mors illa, mortis pássio,

est críminis remíssio;

illæsa virtus pérmanet,

victus dedit victóriam.

Nostræ fuit gustus spei

hic, ut fidéles créderent

se posse post resúrgere,

vitam beátam súmere.

Nunc ergo pascha cándidum

causa bonórum tálium

colámus omnes strénue

tanto repléti múnere.

Esto perénne méntibus

paschále, Iesu, gáudium,

et nos renátos grátiæ

tuis triúmphis ággrega.

Iesu, tibi sit glória,

qui morte victa prænites,

cum Patre et almo Spíritu,

in sempitérna sæcula. Amen.

Be glad, heaven above, clap your hands, earth and sea, Christ rising after the cross, gives life to mortal men. Now he has restored the appointed time, we recognize the day of salvation, when through the blood of the Lamb, the world again shines from out of the darkness.  That death, the passion of that death is the remission of sin; his might abides undiminished, the victor grants us victory.  This taste of hope causes the faithful to trust that they too will be able to rise after death and receive a blessed life. Now therefore clothed in paschal white we all powerfully celebrate such great good to be filled with such a great gift.

Lauds

Chorus novæ Ierúsalem

hymni novam dulcédinem

promat, colens cum sóbriis

paschále festum gáudiis,

Quo Christus invíctus leo,

dracóne surgens óbruto,

dum voce viva pérsonat,

a morte functos éxcitat.

Quam devorárat ímprobus,

prædam refúndit tártarus;

captivitáte líbera

Iesum sequúntur ágmina.

Triúmphat ille spléndide

et dignus amplitúdine,

soli políque pátriam

unam facit rem públicam.

Ipsum canéndo súpplices

Regem precémur mílites,

ut in suo claríssimo

nos órdinet palátio.

Esto perénne méntibus

paschále, Iesu, gáudium,

et nos renátos grátiæ

tuis triúmphis ággrega.

Iesu, tibi sit glória,

qui morte victa prænites,

cum Patre et almo Spíritu,

in sempitérna sæcula. Amen.

May the choir of the new Jerusalem sing a new sweet hymn, celebrating the feast of Easter with sober joys. When Christ the unconquered lion rises, the serpent destroyed, and cries with a living voice and wakes the departed from death. Greedy hell surrenders the prey it has devoured, delivered from captivity, the crowds follow Jesus.  Christ triumphs marvelously and with worthy strength, of heaven and earth he makes one republic. Let us in song as lowly soldiers beseech the King, that he command us to serve in his most glorious palace.