BE PASTORS NOT FUNCTIONARIES, POPE SAYS TO NEW PRIESTS
Vatican City, 21 April 2013 (VIS) – This morning in St. Peter's Basilica, Pope Francis conferred priestly ordination upon ten deacons from several Roman diocesan seminaries: the Major Seminary, the Seminary of the Oblates, the sanctuary of the Virgin of Divine Love, and the Redemptoris Mater Seminary. Concelebrating with the Holy Father were Cardinal Agostino Vallini, vicar general of His Holiness for Rome, Archbishop Filippo Iannone, O. Carm., vice gerent of the diocese of Rome, auxiliary bishops, and the superiors of the seminaries from which the new priests came.
The homily delivered by the Bishop of Rome was based on the one that appears in the Pontificale Romanum for the ordination of priests, with one or two personal additions, mainly emphasizing the mercy that must characterize the new priests. Following are ample extracts from his homily.
“It is true that God has made his entire holy people a royal priesthood in Christ. Nevertheless, our great Priest himself, Jesus Christ, chose certain disciples to carry out publicly in his name, and on behalf of mankind, a priestly office in the Church. For Christ was sent by the Father and he in turn sent the Apostles into the world, so that through them and their successors, the Bishops, he might continue to exercise his office of Teacher, Priest, and Shepherd. Indeed, priests are established co-workers of the Order of Bishops, with whom they are joined in the priestly office and with whom they are called to the service of the people of God.”
“Now ... you are to be raised to the Order of the Priesthood. For your part you will exercise the sacred duty of teaching in the name of Christ the Teacher. Impart to everyone the Word of God which you have received with joy. Remember your mothers, your grandmothers, your catechists, who gave you the Word of God, the faith ... the gift of faith! ... Meditating on the law of the Lord, see that you believe what you read, that you teach what you believe, and that you practise what you teach. Remember too that the Word of God is not your property: it is the Word of God. And the Church is the custodian of the Word of God.”
“You will exercise in Christ the office of sanctifying. … You will gather others into the people of God through Baptism, and you will forgive sins in the name of Christ and the Church in the sacrament of Penance. Today I ask you in the name of Christ and the Church, never tire of being merciful. You will comfort the sick and the elderly with holy oil: do not hesitate to show tenderness towards the elderly.”
“Remember then that you are taken from among men and appointed on their behalf for those things that pertain to God. Therefore, carry out the ministry of Christ the Priest with constant joy and genuine love, attending not to your own concerns but to those of Jesus Christ. You are pastors, not functionaries. Be mediators, not intermediaries.”
“Finally, dear sons, exercising for your part the office of Christ, Head and Shepherd, while united with the Bishop and subject to him, strive to bring the faithful together into one family, so that you may lead them to God the Father through Christ in the Holy Spirit. Keep always before your eyes the example of the Good Shepherd who came not to be served but to serve, and who came to seek out and save what was lost.”
|REGINA COELI: RECOGNIZING JESUS' VOICE AND FOLLOWING IT|
Vatican City, 21 April 2013 (VIS) – At the end of the Mass celebrated in the Vatican Basilica for the ordination of ten deacons, the Holy Father appeared at the window of his study in the Vatican Apostolic Palace to pray the Regina Coeli with the faithful gathered in St. Peter's Square.
The Pope explained that the fourth Sunday of Easter is characterized by the Gospel of the Good Shepherd, citing the four verses that contain “Jesus' entire message”. “My sheep hear my voice; I know them, and they follow me. I give them eternal life, and they shall never perish. No one can take them out of my hand. My Father, who has given them to me, is greater than all, and no one can take them out of the Father’s hand. The Father and I are one” (Jn 10:27-30).
“Jesus wants to establish a relationship with his friends that reflects the one he has with the Father: a relationship of mutual belonging in complete confidence, in intimate communion.” To express this it is necessary to use the image of the sheep who recognize the voice of the shepherd and follow him. “The mystery of the voice is suggestive. Already at our mother's breast we learn to recognize her voice, and that of our father. By someone's tone of voice we can perceive love or contempt, affection or coldness. Jesus' voice is unique! If we learn to distinguish it, He guides us on the path of life, a path that even overcomes the abyss of death.”
However, referring to his sheep, Jesus also says: “My Father, who has given them to me. This is very important. It is a profound mystery that is not easy to understand. If I feel attracted to Jesus, if his voice warms my heart, it is thanks to God the Father who has put this desire for love, for truth, for life, for beauty within me. And Jesus is all this completely. This helps us to understand the mystery of vocation, especially of the call to a special consecration.”
“Today there are many young persons in the piazza,” the pontiff observed. “I want to ask you, has there been a time when you have heard the Lord's voice, who through a desire, a restlessness, has invited you to follow him more closely? … Youth needs to put its high ideals into action. Have you thought of this? … Ask Jesus what He wants of you and be courageous! … Behind and before each vocation to the priesthood or the consecrated life there is always someone's strong and intense prayer: a grandmother, a grandfather,a mother, a father, a community. This is why Jesus said 'ask the master of the harvest—that is, God the Father—to send out labourers for his harvest'. Vocations are born in prayer and from prayer. Only in prayer can they persevere and bear fruit. I would like to emphasize that today is the 'World Day of Prayer for Vocations'. Let us pray in particular for the new priests of the Diocese of Rome who I had the joy or ordaining this morning. … And let us call upon the intercession of Mary, who is the Woman of the 'Yes'. She said 'Yes' her entire life. She learned to recognize Jesus' voice from when she carried him in her womb. May Mary, our Mother, help us to always know better Jesus' voice and to follow it, to walk in the path of life.”
|PATHS OF JUSTICE AND PEACEFUL SOLUTIONS FOR VENEZUELA|
Vatican City, 21 April 2013 (VIS) – After the Regina Coeli, the Pope asked for prayers for those suffering from the political violence in Venezuela and from the earthquake in China.
“I am following attentively the events that are happening in Venezuela,” the Pontiff said. “I accompany them with deep concern, with intense prayer, and with the hope that you will seek and find ways to overcome, with justice and peace, this moment of serious difficulty that the country is undergoing. I call upon the beloved Venezuelan people, especially institutional and political decision makers, to firmly reject any type of violence and to establish a dialogue based in truth, mutual recognition, in the search for the common good, and in love for the Nation. I ask believers to pray and work for reconciliation and peace. Let us join together in a prayer full of hope for Venezuela, placing it in the hands of Our Lady of Coromoto.”
“My thoughts are also with, the pontiff continued, “those who have been affected by the earthquake that struck the south-west of mainland China. We pray for the victims and those who are suffering because of the violent earthquake.”
The Pope also noted that, this afternoon in Sondrio, Italy, Fr. Nicolo Rusca, who lived between the 16th and 17th centuries, will be beatified. “For a long time he was an exemplary pastor in Sondrio and he fell victim to the political-religious conflicts that were afflicting Europe at that time. Let us give thanks to God for his witness.”
Finally, he spoke of the World Day of Prayer for Vocations, which was “born 50 years ago thanks to the happy intuition of Pope Paul VI. I invite everyone to pray that the Lord send many workers to his vineyard. St. Annibale Maria di Francia, apostle of prayer for vocations, remind us of this very important task.”
|POPE WRITES PRESIDENT OF ITALIAN REPUBLIC|
Vatican City, 20 April 2013 (VIS) – Pope Francis has written a telegram to the President of the Italian Republic, Giorgio Napolitano, on the occasion of his re-election.
“At this moment in which you, with ready willingness and a spirit of sacrifice, have again accepted the supreme magistrature of the Italian State as President of the Republic, I wish to express my most sincere and heartfelt best wishes. Wishing that you may continue your enlightened and wise activity, supported by the responsible cooperation of all, I invoke upon your person and your exalted service to the Nation, constant divine assistance. I wholeheartedly impart to you and to the beloved Italian Nation, the Apostolic Blessing, as encouragement to building a future of harmony, solidarity, and hope.”
|TELEGRAM FOR EXPLOSION IN WEST, TEXAS, USA|
Vatican City, 20 April 2013 (VIS) – Following is the text of the telegram sent, on behalf of the Holy Father, by Secretary of State Cardinal Tarcisio Bertone to Bishop Joe S. Vasquez of Austin, Texas, USA for the explosion Wednesday night of a fertilizer plant in West, Texas, USA which has caused 14 deaths and hundreds of wounded to date.
“Saddened by news of the destruction caused by the explosion in West, the Holy Father asks you kindly to convey his heartfelt condolences to the civil authorities and the afflicted families. He prays for the eternal rest of the victims and implores God’s blessings of consolation and peace upon those who mourn and all who generously aid in the continuing work of relief.”
|NEW LIFE IN HISTORIC RUSSIAN CONVENT OF DORMITION OF THE MOTHER OF GOD IN ROME|
Vatican City, 20 April 2013 (VIS) - Cardinal Leonardo Sandri, prefect of the Congregation for the Oriental Churches, accompanied by Msgr. Maurizio Malvestiti, under secretary of the same dicastery, visited the Russian Monastery of the Dormition in Rome on the occasion of the arrival of some aspirants to the monastic life these past months.
The cardinal recalled the great richness of the Eastern monastic tradition at the heart of the Church of Rome, called to preside in charity over the entire Church, and offering its prayers in a special way for the intentions of the universal Pastor, Pope Francis. These prayers, the prefect affirmed, will sustain the life of all the Oriental Catholic Churches, which are often beset by suffering and persecution, and they will represent an inestimable assistance on the path toward the reconciliation and unity of all Christians.
The community, which supported itself in the past by creating icons and liturgical vestments for bishops and priests, will resume the activity of its workshops.
The Monastery of the Dormition of Mary (Uspenskij in Slavic) was officially established on 15 December 1957, in realization of the wishes and commitment of the then-secretary of the Congregation for the Oriental Churches, Cardinal Eugenio Tisserant, as well as the dedication of the Jesuit fathers. Founded during the years of persecution that the Church behind the Iron Curtain suffered, the monastery was blessed by Pope Pius XII so that it might contribute, with its prayers, to the spiritual rebirth of the Eastern European lands, especially Russia. In an audience granted to Cardinal Tisserant in 1956, he agreed to the establishment in Rome of a Russian monastery for women in order to “beg the clemency of God Almighty toward the Russian peoples”.
The monastery's liturgy, as Cardinal Tisserant desired, is in the Byzantine Rite, always carried out in communion with the Bishop of Rome, who is named seven times in the daily office of prayers. For more than 50 years this prayer has continued without interruption. The monastery has been considered an island of Russia, through which Russian students, prelates, monks, and nuns have passed, feeling themselves at home. One such visitor was the current patriarch of Moscow, Kirill I, who came to know the monastery when he was a young priest.
Vatican City, 22 April 2013 (VIS) – Today, the Holy Father received in separate audiences:
eight prelates of the Umbria region of the Italian Episcopal Conference on their "ad limina" visit:
- Archbishop Gualtiero Bassetti of Perugia-Città della Pieve,
- Archbishop Domenico Sorrentino, bishop of Assisi-Nocera Umbra-Gualdo Tadino,
- Archbishop Renato Boccardo of Spoleto-Norcia,
- Bishop Mario Ceccobelli of Gubbio,
- Bishop Benedetto Tuzia of Orvieto-Todi,
- Bishop Domenico Cancian, F.A.M., of Città di Castello,
- Bishop Gualtiero Sigismondi of Foligno,
- Bishop Ernesto Vecchi, titular Bishop of Lemellefa, Apostolic Administrator of Terni-Narni-Amelia, and
Cardinal George Pell, archbishop of Sydney, Australia.
On Saturday, 20 April, the Holy Father received:
- Cardinal Marc Ouellet, P.S.S., prefect of the Congregation for Bishops, and
- Archbishop Vincenzo Paglia, president of the Pontifical Council for the Family.
Sunday, April 21, 2013
Resources for the World Day of Prayer for Vocations
Prayers of the FaithfulFor young men and women; That God may give them the gift of understanding to discern their service in the Church, the priesthood, diaconate, or consecrated life; And for the gift of courage to follow His call. We pray to the Lord. . . .
For young people; That they may know the personal love of the Lord for them, and respond with open and generous hearts. We pray to the Lord. . . .
World Day of Prayer will be observed on Sunday, April 21st, also known as "Good Shepherd Sunday." The purpose of this day is to publically fulfill the Lord's instruction to, "Pray the Lord of the harvest to send laborers into his harvest" (Mt 9:38; Lk 10:2). Please pray that young men and women hear and respond generously to the Lord's call to the priesthood, diaconate, religious life, societies of apostolic life or secular institutes. You can find many resources to promote a culture of vocations on theUSCCB Vocations webpage.
SHARED FROM USCCB
Acts 13: 14, 43 - 52
14but they passed on from Perga and came to Antioch of Pisid'ia. And on the sabbath day they went into the synagogue and sat down.43And when the meeting of the synagogue broke up, many Jews and devout converts to Judaism followed Paul and Barnabas, who spoke to them and urged them to continue in the grace of God.44The next sabbath almost the whole city gathered together to hear the word of God.45But when the Jews saw the multitudes, they were filled with jealousy, and contradicted what was spoken by Paul, and reviled him.46And Paul and Barnabas spoke out boldly, saying, "It was necessary that the word of God should be spoken first to you. Since you thrust it from you, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles.47For so the Lord has commanded us, saying, `I have set you to be a light for the Gentiles, that you may bring salvation to the uttermost parts of the earth.'"48And when the Gentiles heard this, they were glad and glorified the word of God; and as many as were ordained to eternal life believed.49And the word of the Lord spread throughout all the region.50But the Jews incited the devout women of high standing and the leading men of the city, and stirred up persecution against Paul and Barnabas, and drove them out of their district.51But they shook off the dust from their feet against them, and went to Ico'nium.52And the disciples were filled with joy and with the Holy Spirit. ------------------------------------------------------------------------
|Psalms 100: 1 - 2, 3, 5|
|1||Make a joyful noise to the LORD, all the lands!|
|2||Serve the LORD with gladness! Come into his presence with singing!|
|3||Know that the LORD is God! It is he that made us, and we are his; we are his people, and the sheep of his pasture.|
|5||For the LORD is good; his steadfast love endures for ever, and his faithfulness to all generations. -|
Saturday, April 20, 2013
DOCTOR OF THE CHURCH, ARCHBISHOP
Feast: April 21
If the Norman conquerors stripped the English nation of its liberty and many temporal advantages, it must be owned that by their velour they raised the reputation of its arms and deprived their own country of its greatest men, both in church and state, with whom they adorned this kingdom; of which this great doctor and his master Lanfranc are instances. St. Anselm was born of noble parents at Aoust, in Piedmont, about the year 1033. His pious mother took care to give him an early tincture of piety, and the impressions her instructions made upon him were as lasting as his life. At the age of fifteen, desirous of serving God in the monastic state, he petitioned an abbot to admit him into his house; but was refused out of apprehension of his father's displeasure. Neglecting, during the course of his studies, to cultivate the divine seed in his heart, he lost this inclination, and his mother being dead he fell into tepidity; and, without being sensible of the fatal tendency of vanity and pleasure, began to walk in the broad way of the world: so dangerous a thing is it to neglect the inspirations of grace! The saint, in his genuine meditations, expresses the deepest sentiments of compunction for these disorders, which his perfect spirit of penance exceedingly exaggerated to him, and which, like another David, he never ceased most bitterly to bewail to the end of his days. The ill-usage he met with from his father induced him, after his mother's death, to leave his own country, where he had made a successful beginning in his studies; and, after a diligent application to them for three years in Burgundy (then a distinct government) and in France, invited by the great fame of Lanfranc, Prior of Bec, in Normandy, under the Abbot Herluin, he went thither and became his scholar. On his father's death, Anselm advised with him about the state of life he was to embrace; as whether he should live upon his estate to employ its produce in alms, or should renounce it at once and embrace a monastic and eremitical life. Lanfranc, feeling an overbearing affection for so promising a disciple, durst not advise him in his vocation, fearing the bias of his own inclination; but he sent him to Maurillus, the holy Archbishop of Rouen. By him Anselm, after he had laid open to him his interior, was determined to enter the monastic state at Bec, and accordingly became a member of that house at the age of twenty-seven, in 1060, under the Abbot Herluin. Three years after, Lanfranc was made Abbot of St. Stephen's at Caen, and Anselm Prior of Bec. At this promotion several of the monks murmured on account of his youth; but, by patience and sweetness, he won the affections of them all, and by little condescensions at first, so worked upon an irregular young monk, called Osbern, as to perfect his conversion and make him one of the most fervent. He had indeed so great a knowledge of the hearts and passions of mete, that he seemed to read their interior in their actions; by which he discovered the sources of virtues and vices, and knew how to adapt to each proper advice and instructions; which were rendered most powerful by the mildness and charity with which he applied them. In regard to the management and tutoring of youth, he looked upon excessive severity as highly pernicious. Eadmer has recorded a conversation he had on this subject with a neighbouring abbot, who, by a conformity to our saint's practice and advice in this regard, experienced that success in his labours which he had till then aspired to in vain by harshness and severity.
St. Anselm applied himself diligently to the study of every part of theology, by the clear light of scripture and tradition. Whilst he was prior at Bec, he wrote his Monologium, so called because in this work he speaks alone, explaining the metaphysical proofs of the existence and nature of God. Also his Proslogium, or contemplation of God's attributes in which he addresses his discourse to God, or himself. The Meditations, commonly called the Manual of St. Austin, are chiefly extracted out of this book. It was censured by a neighboring monk, which occasioned the saint's Apology. These and other the like works, show the author to have excelled in metaphysics all the doctors of the church since St. Austin. He likewise wrote, whilst prior, On Truth, on Free-will, and On the Fall of the Devil, or, On the Origin of Evil; also his Grammarian, which is in reality a treatise on Dialectic, or the Art of Reasoning.
Anselm's reputation drew to Bec great numbers from all the neighbouring kingdoms. Herluin dying in 1078, he was chosen Abbot of Bec, being forty-five years old, of which he had been prior fifteen. The abbey of Bec being possessed at that time of some lands in England, this obliged the abbot to make his appearance there in person at certain times. This occasioned our saint's first journeys thither, which his tender regard for his old friend Lanfranc, at that time Archbishop of Canterbury, made the more agreeable. He was received with great honour and esteem by all ranks of people, both in church and state, and there was no one who did not think it a real misfortune if he had not been able to serve him in something or other. King William himself, whose title of Conqueror rendered him haughty and inaccessible to his subjects, was so affable to the good Abbot of Bec that he seemed to be another man in his presence. The saint, on his side, was all to all, by courtesy and charity, that he might find occasions of giving everyone some suitable instructions to promote their salvation; which were so much the more effectual as he communicated them, not as some do, with the dictatorial air of a master, but in a simple familiar manner, or by indirect though sensible examples. In the year 1092, Hugh, the great Earl of Chester, by three pressing messages, entreated Anselm to come again into England, to assist him, then dangerously sick, and to give his advice about the foundation of a monastery which that nobleman had undertaken at St. Wereburge's church at Chester. A report that he would be made archbishop of Canterbury, in the room of Lanfranc, deceased, made him stand off for some time; but he could not forsake his old friend in his distress, and at last came over. He found him recovered, but the affairs of his own abbey, and of that which the earl was erecting, detained him five months in England. The metropolitan see of Canterbury had been vacant ever since the death of Lanfranc in 1089. The sacrilegious and tyrannical king, William Rufus, who succeeded his father in 1087, by an injustice unknown till his time, usurped the revenues of vacant benefices, and deferred his permission, or < conge d'elire>, in order to the filling the episcopal sees, that he might the longer enjoy their income. Having thus seized into his hands the revenues of the archbishopric, he reduced the monks of Canterbury to a scanty allowance, oppressing them moreover by his officers with continual insults, threats, and vexations. He had been much solicited by the most virtuous among the nobility to supply the see of Canterbury, in particular, with a person proper for that station; but continued deaf to all their remonstrances and answered them, at Christmas 1093, that neither Anselm nor any other should have that bishopric whilst he lived; and this he swore to by the holy face of Lucca, meaning a great crucifix in the cathedral of that city held in singular veneration, his usual oath. He was seized soon after with a violent fit of sickness, which in a few days brought him to extremity. He was then at Gloucester, and seeing himself in this condition, signed a proclamation, which was published, to release all those that had been taken prisoners in the field, to discharge all debts owing to the crown, and to grant a general pardon; promising likewise to govern according to law and to punish the instruments of injustice with exemplary severity. He moreover nominated Anselm to the see of Canterbury, at which all were extremely satisfied but the good abbot himself, who made all the decent opposition imaginable; alleging his age, his want of health and vigour enough for so weighty a charge, his unfitness for the management of public and secular affairs, which he had always declined to the best of his power. The king was extremely concerned at his opposition, and asked him why he endeavoured to ruin him in the other world, being convinced that he should lose his soul in case he died before the archbishopric was filled. The king was seconded by the bishops and others present, who not only told him they were scandalized at his refusal, but added that, if he persisted in it, all the grievances of the church and nation would be placed to his account. Thereupon they forced a pastoral staff into his hands, in the king's presence, carried him into the church, and sung Te Deum on the occasion. This was on the 6th of March 1093. He still declined the charge till the king had promised him the restitution of all the lands that were in the possession of that see in Lanfranc's time. Anselm also insisted that he should acknowledge Urban II for lawful pope. Things being thus adjusted, Anselm was consecrated with great solemnity on the 4th of December 1093.
Anselm had not been long in possession of the see of Canterbury when the king, intending to wrest the duchy of Normandy out of the hands of his brother Robert, made large demands on his subjects for supplies. On this occasion, not content with the five hundred pounds (a very large sum in those days) offered him by the archbishop, the king insisted, at the instigation of some of his courtiers, on a thousand, for his nomination to the archbishopric, which Anselm constantly refused to pay; pressing him also to fill vacant abbeys and to consent that bishops should hold councils as formerly, and be allowed by canons to repress crimes and abuses, which were multiplied and passed into custom for want of such a remedy, especially incestuous marriages and other abominable debaucheries. The king was extremely provoked, and declared no one should extort from him his abbeys any more than his crown. And from that day he sought to deprive Anselm of his see. William, Bishop of Durham, and the other prelates, acquiesced readily in the king's orders, by which he forbade them to obey him as their primate, or treat him as archbishop, alleging for reason that he obeyed Pope Urban during the schism, whom the English nation had not acknowledged. The king, having brought over most of the bishops to his measures, applied to the temporal nobility, and bid them disclaim the archbishop; but they resolutely answered that since he was their archbishop and had a right to superintend the affairs of religion, it was not in their power to disengage themselves from his authority, especially as there was no crime or misdemeanour proved against him. King William then, by his ambassador, acknowledged Urban for true pope, and promised him a yearly pension from England if he would depose Anselm; but the legate whom his holiness sent told that king that it was what could not be done. St. Anselm wrote to the pope to thank him for the pall he had sent him by that legate, complaining of the affliction in which he lived under a burden too heavy for him to bear, and regretting the tranquillity of his solitude which he had lost. Finding the king always seeking occasions to oppress his church unless he fed him with its treasures, which he regarded as the patrimony of the poor (though he readily furnished his contingent in money and troops to his expeditions and to all public burdens), the holy prelate earnestly desired to leave England, that he might apply in person to the pope for his counsel and assistance. The king refused him twice: and on his applying to him a third time, he assured the saint that, if he left that kingdom, he would seize upon the whole revenue of the see of Canterbury, and that he should never more be acknowledged metropolitan. But the saint, being persuaded he could not in conscience abide any longer in the realm to be a witness of the oppression of the church, and not have it in his power to remedy it, set out from Canterbury in October 1097, in the habit of a pilgrim; took shipping at Dover and landed at Witsan, having with him two monks, Eadmer, who wrote his life, and Baldwin. He made some stay at Cluni with St. Hugh the abbot, and at Lyons with the good Archbishop Hugh. It not being safe travelling any further towards Rome at that time on account of the antipope's party lying in the way, and Anselm falling sick soon after, this made it necessary for him to stay longer at Lyons than he had designed. However, he left that city the March following, in 1098, on the pope's invitation, and was honourably received by him. His holiness having heard his cause, assured him of his protection, and wrote to the king of England for his re-establishment in his rights and possessions. Anselm also wrote to the king at the same time; and, after ten days' stay in the pope's palace, retired to the monastery of St. Saviour, in Calabria, the air of Rome not agreeing with his health. Here he finished his work, entitled Why God was made Man, in two books, showing, against infidels, the wisdom, justice, and expediency of the mystery of the incarnation for man's redemption. He had begun this work in England, where he also wrote his book, On the Faith of the Trinity and Incarnation, dedicated to Pope Urban II, in which he refuted Roscelin, the master, Peter Abailard, who maintained an erroneous opinion in regard to the Trinity. Anselm, charmed with the sweets of his retirement, and despairing of doing any good at Canterbury, hearing by new instances that the king was still governed by his passions, in open defiance to justice and religion, earnestly entreated the pope, whom he met at Aversa, to discharge him of his bishopric; believing he might be more serviceable to the world in a private station. The pope would by no means consent, but charged him upon his obedience not to quit his station: adding, that it was not the part of a man of piety and courage to be frightened from his post purely by the dint of browbeating and threats, that being all the harm he had hitherto received. Anselm replied, that he was not afraid of suffering, or even losing his life in the cause of God; but that he saw there was nothing to be done in a country where justice was so overruled as it was in England. However, Anselm submitted and in the mean time returned to his retirement, which was a cell called Slavia, situated on a mountain, depending on the monastery of St. Saviour. That he might live in the merit of obedience, he prevailed with the pope to appoint the monk Eadmer, his inseparable companion, to be his superior, nor did he do the least thing without his leave.
The pope having called a council, which was to meet at Bari, in October 1098, in order to effect a reconciliation of the Greeks with the Catholic Church, ordered the saint to be present at it. It consisted of one hundred and twenty-three bishops. The Greeks having proposed the question about the procession of the Holy Ghost, whether this was from the Father only, or from the Father and the Son; the disputation being protracted, the pope called aloud for Anselm, saying, "Anselm, our father and our master, where are you?" And causing him to sit next to him, told him that the present occasion required his learning and elocution to defend the church against her enemies, and that he thought God had brought him thither for that purpose. Anselm spoke to the point with so much learning, judgment, and penetration that he silenced the Greeks and gave such a general satisfaction that all present joined in pronouncing Anathema against those that should afterwards deny the procession of the Holy Ghost from both the Father and the Son. This affair being at an end, the proceedings of the King of England fell next under debate. And on this occasion his simony, his oppressions of the church, his persecution of Anselm, and his incorrigibleness, after frequent admonitions, were so strongly represented that the pope, at the instance of the council, was just going to pronounce him excommunicated. Anselm had hitherto sat silent, but at this he rose up, and casting himself on his knees before the pope, entreated him to stop the censure. And now the council, who had admired our saint for his parts and learning, were further charmed with him on account of his humane and Christian dispositions in behalf of one that had used him so roughly. The saint's petition in behalf of his sovereign was granted; and on the council breaking up, the pope and Anselm returned to Rome. The pope, however, sent to the king a threat of excommunication, to be issued in a council to be shortly after held at Rome, unless he made satisfaction: but the king, by his ambassador, obtained a long delay. Anselm stayed some time at Rome with the pope, who always placed him next in rank to himself. All persons, even the schismatics, loved and honored him; and he assisted with distinction at the council of Rome, held after Easter, in 1099. Immediately after the Roman council he returned to Lyons, where he was entertained by the archbishop Hugh, with all the cordiality and regard imaginable; but saw no hopes of recovering his see so long as king William lived. Here he wrote his book, On the Conception of the Virgin, and On Original Sin resolving many questions relating to that sin. The archbishop of Lyons gave him in all functions the precedence, and all thought themselves happy who could receive any sacrament from his hands. Upon the death of Urban II, he wrote an account of his case to his successor, Pascal II. King William Rufus being snatched away by sudden death, without the sacraments, on the 2nd of August 1100, St. Anselm, who was then in the abbey of Chaize-Dieu, in Auvergne, lamented bitterly his unhappy end and made haste to England, whither he was invited by King Henry I. He landed at Dover on the 23rd of September and was received with great joy and extraordinary respect. And having in a few days recovered the fatigue of his journey, went to wait on the king, who received him very graciously. But this harmony was of no long continuance. The new king required of Anselm to be reinvested by him, and do the customary homage of his predecessors for his see; but the saint absolutely refused to comply and made a report on the proceedings of the late synod at Rome, in which the laity that gave investitures for abbeys or cathedrals were excommunicated; and those that received such investures were put under the same censure. But this not satisfying the king, it was agreed between them to consult the pope upon the subject. The court in the meantime was very much alarmed at the preparations making by the king's elder brother, Robert, Duke of Normandy, who, being returned from the holy war in Palestine, claimed the crown of England and threatened to invade the land. The nobles, though they had sworn allegiance to Henry, were ready to join him; and on his landing with a formidable army at Portsmouth, several declared for the duke. The king being in great danger of losing his crown, was very liberal in promises to Anselm on this occasion; assuring him that he would henceforward leave the business of religion wholly to him, and be always governed by the advice and orders of the apostolic see. Anselm omitted nothing on his side to prevent a revolt from the king. Not content with sending his quota of armed men, he strongly represented to the disaffected nobles the heinousness of their crime of perjury; and that they ought rather lose their lives than break through their oaths and fail in their sworn allegiance to their prince. He also published an excommunication against Robert, as an invader, who thereupon came to an accommodation with Henry and left England. And thus, as Eadmer relates, the archbishop, strengthening the king's party, kept the crown upon his head. Amidst his troubles and public distractions, he retired often in the day to his devotions, and watched long in them in the night. At his meals, and at all times, he conversed interiorly in heaven. One day, as he was riding to his manor of Herse, a hare, pursued by the dogs, ran under his horse for refuge; at which the saint stopped and the hounds stood at bay. The hunters laughed, but the saint said, weeping, "This hare puts me in mind of a poor sinner just upon the point of departing this life, surrounded with devils waiting to carry away their prey." The hare going off, he forbade her to be pursued and was obeyed, not a hound stirring after her. In like manner every object served to raise his mind to God, with whom he always conversed in his heart, and, in the midst of noise and tumult, he enjoyed the tranquillity of holy contemplation—so strongly was his soul sequestered from, and raised above, the world.
King Henry, though so much indebted to Anselm, still persisted in his claim of the right of giving the investitures of benefices. Anselm, in 1102, held a national council in St. Peter's church at Westminster, in which, among other things, it was forbid to sell men like cattle, which had till then been practiced in England; and many canons relating to discipline were drawn up. He persisted to refuse to ordain bishops, named by the king, without a canonical election. The contest became every day more serious. At last the king and nobles persuaded Anselm to go in person and consult the pope about the matter: the king also sent a deputy to his holiness. The saint embarked on the 27th of April in 1103. Pope Pascal II condemned the king's pretensions to the investitures and excommunicated those who should receive church dignities from him. St. Anselm being advanced on his return to England as far as Lyons, received there an intimation of an order from King Henry, forbidding him to proceed on his journey home unless he would conform to his will. He therefore remained at Lyons, where he was much honoured by his old friend the Archbishop Hugh. From thence he retired to his abbey of Bec, where he received from the pope a commission to judge the cause of the Archbishop of Rouen, accused of several crimes. He was also allowed to receive into communion such as had accepted investitures from the crown, which, though still disallowed of, the bishops and abbots were so far dispensed with as to do homage for their temporalities. The king was so pleased with this condescension of the pope that he sent immediately to Bec to invite St. Anselm home in the most obliging manner, but a grievous sickness detained him. The king coming over into Normandy in 1106, articles of agreement were drawn up between him and the arch bishop at Bec, pursuant to the letter St. Anselm had received from Rome a few months before; and the pope very readily confirmed the agreement. In this expedition Henry defeated his brother Robert, and sent him prisoner into England, where he died. St. Anselm hereupon returned to England in 1106, and was received by the Queen Maud, who came to meet him, and by the whole kingdom of England, as it were in triumph.
The last years of his life, his health was entirely broken. Having for six months laboured under an hectic decay, with an entire loss of appetite, under which disorder he would be carried every day to assist at holy mass, he happily expired, laid on sackcloth and ashes, at Canterbury, on the 21st of April 1109, in the sixteenth year of his episcopal dignity, and of his age the seventy-sixth. He was buried in his cathedral. By a decree of Clement XI, in 1720 he is honoured among the doctors of the church. We have authentic accounts of many miracles wrought by this saint in the histories of Eadmer and others. St. Anselm had a most lively faith of all the mysteries and great truths of our holy religion; and by the purity of his heart, and an interior divine light, he discovered great secrets in the holy scriptures, and had a wonderful talent in explaining difficulties which occur in them. His hope for heavenly things gave him a wonderful contempt and disgust of the vanities of the world, and he could truly say with the apostle, he was crucified to the world, and all its desires. By an habitual mortification of his appetite in eating and drinking he seemed to have lost all relish in the nourishment which he took if is fortitude was such, that no human respects, or other considerations, could ever turn him out of the way of justice and truth; and his charity for his neighbor seemed confined by no bounds: his words, his writings, his whole life breathed forth this heavenly fire. He seemed to live, says his faithful disciple and historian, not for himself, but for others; or rather so much the more for himself by how much the more profitable his life was to his neighbors, and faithful to his God. The divine love and law were the continual subjects of his meditations day and night. He had a singular devotion to the passion of our Lord, and to his Virgin mother. Her image at Bec, before which, at her altar, he daily made long prayers while he lived in that monastery, is religiously kept in the new sumptuous church. His horror of the least sin is not to be expressed. In his Proslogium, meditations, and other ascetic works, the most heroic and inflamed sentiments of all these virtues, especially of compunction, fear of the divine judgments, and charity, are expressed in that language of the heart which is peculiar to the saints.