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CURRICULUM VITAE

He was born in Montfort, a village in Brittany. He became a priest in Paris. He taught people about the path to holiness and to Jesus through Mary. Pope Clement XI appointed him as the Apostolic Missionary of France. He played a key role in establishing the Congregation of the Daughters of Wisdom and founded a male religious community that would later become known as the Montfort Society of Mary. Following a demanding ministry, he passed away at the age of 43.

His Marian writings contain prophecies about the end times of the Church.

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ANNOUNCER OF THE SAFE PATH TO JESUS

He was born on January 31, 1673, in western France, where he was baptized in Montfort, 20 km east of Rennes. His father was a notary, temperamental and violent. After about two years, their family moved a few kilometers away to their farm, Bois-Marquer, belonging to the municipality of Iffendic. Louis was the second of 18 siblings, eight of whom died early.

From the age of 11, Louis was at the Jesuit college of St. Thomas Becket in Rennes, where 2,000 young men studied. There, he became friends with Claude Poullart, later founder of the Fathers of the Holy Spirit, and with Jean Baptiste Blain. In Rennes, Louis also had an uncle who was a priest, and he became his confidant. The Grignion family also moved to Rennes two years later.

Louis was intelligent, diligent, artistic, somewhat shy, and deeply religious. That was how his professors saw him. While praying in the church of Our Lady of Mount Carmel, he decided to become a priest. After eight years of study in Rennes, another eight years of theology awaited him in Paris.

He said goodbye to his family and saw the crossing of the Cesson bridge as a symbolic entry into a new life, which he wanted to live in complete dependence on God’s Providence. He expressed his conviction of a loving Father by giving his luggage to the first beggar, all his money to people experiencing poverty, and reportedly exchanging clothes with another beggar. These were his first joyful steps in a consistent life according to the Gospel. He experienced happiness in trusting in God’s Providence and begged for food and shelter along the way. He felt his freedom in complete surrender to God’s Love, Eternal and Incarnate Wisdom, Jesus Christ.

In Paris, he was housed with poor seminarians and attended lectures. He only entered the St. Sulpice Seminary after two years. The professors there recognized his talents and good qualities. His “weakness” was his love for people of low income and his desire to serve those on the fringes of society. He identified with the most neglected. He worked as a librarian at St. Sulpice and was an avid reader of books on Marian devotion. He greatly broadened his horizons by studying the spiritual writings of important figures, including the Church Fathers. He knew the Bible very well and used it a lot. He longed to be a missionary to the poor, whether in France or abroad. He decided to proclaim the good news of God’s love to the outcasts of human society, that Jesus loves them, and that Mary’s maternal care. His desire was for Jesus and his Mother to be loved by as many people as possible.

At the age of 27, he celebrated his primogeniture in the church of St. Sulpice on June 5, 1700. His further priestly ministry, like his studies, lasted only 16 years. He initially worked among missionary groups and served in the almshouse in Poitiers and in the General Hospital in Paris.

He wondered whether God was calling him to a mission elsewhere, and in 1706, he went to seek advice from Pope Clement XI. Noting the extraordinary gifts God had given Louis, the Pope rejected his offer of a distant mission. Instead, he appointed him an apostolic missionary and sent him back to his homeland, then overrun by Jansenism, to restore the Church there.

Louis de Montfort returned on foot to Poitiers and, in the power of the Spirit, preached the Gospel and taught about the baptismal consecration of the Eternal and Incarnate Wisdom, Jesus Christ, Son of the Virgin Mary. In Poitiers, he also began to found, with Marie Louise Trichet, the female religious congregation of the Daughters of Wisdom. He made the blind woman superior.

Although influenced by the Jesuits and the Sulpicians, he entered the Third Order of St. Dominic in 1710. He organized two hundred missions and retreats in the western region of France. Some admired him, others rejected him. His lifestyle was considered undignified. He carried a Bible, a breviary, and notebooks in a bag over his shoulder. In some dioceses, the episcopal consistories did not even allow him to preach. When it was said that Louis de Montfort had many enemies, he replied that he knew no one but those who flattered him and spoke well of him, and that his best friends were those who caused him great crosses. It was probably not an isolated incident that he gently picked up a dying, dirty, sick beggar on the street, as in Dinan, and carried him to the nearest religious house, calling to the doorman: “Open to Jesus Christ!”

His sermons were filled with his own experiences of God’s love and Mary’s maternal care, and they brought thousands of souls to faith. He recommended daily Holy Communion and Marian devotion. He taught the path he himself had taken: “Through Mary to Jesus”. He taught that the more our soul is devoted to Mary, the more it also surrenders itself to Jesus Christ. He pointed out that in such a form of piety, one can see the perfect renewal of baptismal promises and commitments. In it, the believer surrenders himself to the Virgin Mary, so that through her he may belong completely to Christ. To the Virgin Mary because she was the most suitable way that Jesus himself chose to unite himself to us, and for him to receive us into himself. And Jesus is our goal. Through him and with the cooperation of the Holy Spirit, who is called the Spouse of Mary, we encounter the Father. Mary thus introduces us to the Trinitarian mystery. As the Holy Father John Paul II, who belonged entirely to Mary, said: “No intervention of Mary in the renewal of Christians takes place in competition with Christ, but comes from him and is at his service. I understood that I could not exclude the Mother of the Lord from my life without disregarding the will of the Triune God. The entire Christocentric and Marian spirituality taught by L. Montfort comes from the Trinity and is directed towards it.”

With this teaching, Louis de Montfort successfully fought against Jansenism, which even the higher clergy had absorbed. His successes unleashed a storm of hell against him, and he overcame all adversities with patience, meekness, and humility, unafraid of public opinion. During the mission at Pontchateau, with the help of thousands of people, he built a hill and erected a Calvary on it to make it a place of pilgrimage. Before it was consecrated, the bishop ordered it to be demolished. Louis de Montfort replied to the thousands awaiting the consecration of Calvary: “We hoped to have a Calvary here, but let us build it in our hearts! There the Cross of Christ will stand better than in any other place.”

In 1713, he founded a second congregation, the “Missionaries of the Society of Mary”, a priestly society known as the Montfort Missionaries, which, after his death, became the “Montfort Society of Mary” (SMM). This society spread throughout the world. In 1715, he founded the “Teaching Order of the Brothers of St. Gabriel” to teach catechism to people with low incomes. Some mention is made of the care of the sick.

CURRICULUM VITAE

He came from the Dutch city of Nijmegen. He studied at the University of Cologne and, on May 15, 1543, entered the Jesuit order in Mainz. In 1546, he became a priest. He participated in the Council of Trent, worked in Messina, Sicily; took his vows in 1549, and obtained a doctorate in theology and was then sent to Germany, where for thirty years he worked to revive and strengthen the Catholic faith in the face of Protestantism. In 1556, he became provincial of the Jesuits and brought the brothers of the order to Prague. In addition to Germany and our homeland, he also worked in Austria and Switzerland, where he died at the age of 76.

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IN PEACE, LOVE, AND PERSEVERANCE

He was born on May 8, 1521, in Nijmegen in the Duchy of Geldern (in present-day Holland), then part of the Holy Roman Empire of the German nation. His father was the local mayor. He lost his mother early on, and his father devotionremarried. He then had 8 more children, among them Theodoric, who later followed Peter into the order.

Peter is said to have longed for the priesthood since childhood, although his father’s plans were different. While studying at the University of Cologne, he visited the monks of the Charterhouse of St. Barbara and other religious men who combined Dutch humanism with German mysticism and devoted themselves to a spirituality called devotio moderna – modern piety, which was about spiritual renewal.

In 1540, Peter obtained the title of Master of Liberal Arts and then, while studying theology, he also devoted himself to scientific work, from which he published two volumes concerning the church fathers Cyril of Alexandria and Leo the Great. At that time, he met Peter Favre (d. 1 August) and held 30-day retreats under his devotion, and on 8 May 1543, he entered the Society of Jesus in Mainz.

When Archbishop Hermann began to lean towards Protestantism in Cologne, he became the spokesman for those who wanted to remain faithful to the church, and in 1545, he met Emperor Charles V three times and spoke to him about the seriousness of the situation.

He was ordained a priest on June 12, 1546, and by 1562 he had become known as a preacher in Germany, Switzerland, Austria, and Bohemia.

From February to June 1547, as theologian to the Bishop of Augsburg, Cardinal Otto Truchsess, he attended the Council of Trent, where he collaborated with Diego Lainez and Alfonso Salmerón. The cardinal selected him at the Diet of Worms, where they both met with Emperor Charles V.

Peter Canisius was then called to Rome by the founder of the order, Ignatius of Loyola (b. 31 July). There he completed his formation and in the spring of 1548 was sent to the seminarians in Messina, Sicily, to teach them rhetoric, Latin and Italian. From Messina he was recalled to Rome, where on 7 September 1549 he took solemn religious vows and received a blessing from Pope Paul III. Then on 4 October he received a doctorate in theology in Bologna and was sent to Germany, where he worked for thirty years to revive and restore the Catholic faith.

Canisius’ spirituality recalls his ascetic life and loving devotion not only to Jesus, with whom he experienced a deep personal friendship, but also to the Virgin Mary, with whose help he carried out his apostolic mission. At the very beginning of his life, already in Rome on September 4, three days before his vows, he had, according to his spiritual diary, a vision of the Divine Heart. He wrote: “Then it was as if your most sacred body opened its heart to me – it seemed to me that I was looking directly into it – and you commanded me to drink from this spring, because you, my Savior, never cease to invite me to draw from your springs the water of my salvation.” He also recounts a vision in which the Savior gave him a garment sewn from three parts, which are peace, love and perseverance—the virtues necessary for the apostolate that Peter was sent to carry out in Germany.

His activity in German territory began in the Duchy of Bavaria. In 1556 he was appointed provincial of the order, under whose jurisdiction Austria, Bohemia, Poland, and Switzerland also belonged. He founded Jesuit colleges that helped implement reforms according to the Council of Trent. He opened the Clementinum in Prague and brought 12 Jesuits to an abandoned monastery. Protestants showed their hatred towards him by throwing stones at his services and calling him a “dog”, after Kanijs (from the Latin “canisius”).

His successful work did the most to preserve Catholicism in southern Germany, and his most widely distributed work was the three Catechisms, which he wrote around 1556-57. In the first, he explained basic theological concepts to students, in the second, he presented the basics of religious education for young people, and in the third, he wrote for high school and university students. He used the question-and-answer format briefly and very clearly. With the Catechism, which was published 200 times during his lifetime and was published until the end of the 20th century, he shaped the faith of the people.

He also prepared the publication of prayer books in various languages, texts of homilies and biographies of Swiss saints. In Worms in 1557, he participated in discussions with Protestant representatives. He always faithfully adhered to every dogmatic truth and at the same time showed respect for every person. As he sent a message to Rome, he recognized that the majority of Germans had converted to Protestantism through no fault of their own and distinguished between conscious apostasy from the faith and its innocent loss. He wrote three volumes to refute Protestantism: On the Incarnate Word, On the Virgin Mary, and On the Papacy.

He was offered the rank of Bishop of Vienna three times and always refused it. In 1558 he served as papal nuncio to Poland. The following year, in 1565, he attended two provincial assemblies in Augsburg. At the final session of the Council of Trent in 1562, he spoke on the question of communion under both kinds and on the Index of Forbidden Books.

From 1580, he preached and wrote in Freiburg, Switzerland, where he also died at the age of 76.

He was beatified in 1864 by Pius IX and declared the second apostle of Germany by Pope Leo XIII in 1897. In 1925, Pope Pius XI canonized him and declared him a Doctor of the Church.

RESOLUTION, PRAYER

It is easy to make a long-term resolution, but difficult to persevere in it. For our relationship with all others to whom we are to communicate the faith, it is necessary to be full of peace, love, and perseverance. To clothe ourselves with these virtues means to become accustomed to and to come closer to the image of Christ, the second apostle of Germany.

O God, who strengthened Saint Peter Canisius to defend the Catholic faith with love and wisdom, through his intercession, grant to those who seek you the joy of finding you and to those who believe in you perseverance in faith. We ask this through your Son Jesus Christ our Lord, who lives and reigns with you in the unity of the Holy Spirit, world without end. Amen.

 

Saint Mark was a close collaborator of Saint Peter in Rome. In fact, he helped Peter so much that, in one of his letters, the Apostle refers to Mark as his son (cf. 1 Pet 5:13). Mark accompanied Peter on his preaching tours and, at the request of the Romans, wrote his Gospel based on Peter’s sermons. Peter himself, upon hearing it, authorized it to be read in the church.

In his Gospel, Mark omits some of Jesus’s great sayings. Instead, he vividly describes the moments he spent with the disciples. He pauses to describe the atmosphere of the places they visit, contemplates the Lord’s gestures and recounts the Apostles’ spontaneous reactions. In short, he enables us to appreciate the charm of Christ’s character, which attracted the Twelve and the first Christians.

During the early years of his priestly ministry, Saint Josemaría gave away copies of the Gospel as gifts. He explained that, like Saint Mark, we need to keep the life of Jesus “in our heads and hearts, so that at any moment, even without a book and with our eyes closed, we can contemplate his life as if in a film”. The first Gospel is written with such detail that it is easy for us to enter into Jesus’ earthly journey. With the help of our imagination, we can relive some of the scenes from his life and gradually develop the same feelings and thoughts as Christ (cf. Phil 2:5).

Mark, Paul’s friend… 

Before he lived in Rome, Saint Mark was one of the earliest Christians in Jerusalem. He was the cousin of Barnabas, who invited him to preach the Gospel. They both set out with Paul on his first apostolic journey (cf. Acts 13:5–13), but not everything went as they had hoped. Upon arriving in Cyprus, Mark realised that he could not continue and returned to Jerusalem. This must have caused Paul to feel resentful; when they planned a second journey and Barnabas wanted Mark to accompany them again, Paul objected. The group therefore split up, with Paul and Barnabas going their separate ways.

Years later, when Mark found himself in Rome, he met Paul again, and we see them collaborating in the proclamation of the Gospel. realizedn. When he had to leave, Paul wrote to Timothy: ‘Take Mark with you, for he is useful to me in the ministry’ (2 Timothy 4:11). The problems they had experienced in Cyprus were forgotten. Paul and Mark were friends, working together on the most important thing: spreading the good news about Christ.

In our daily lives, it is normal to have certain conflicts with those around us, as Paul did with Mark and with his companions in bringing Christ to people. These conflicts may arise due to different approaches to a problem, certain difficult-to-understand character traits, or many other reasons. Fatigue itself can accentuate these frictions. However, what matters is not these differences, which will always exist, but our ability to recognize this diversity as a source of richness. In this way, we can value the people around us like Paul did, recognizing that what unites us is greater than what divides us. As Saint Josemaría said: ‘You must also constantly practice the fraternity that is above all natural sympathies or antipathies, loving one another as true brothers and sisters, with the care and understanding that are characteristic of those who form a well-united family.’

Leaving the safety of the shore…

Saint Mark concludes his narrative with Jesus’ call to the apostles to spread his word: ‘Go into all the world and preach the gospel to every creature’ (Mark 16:15). Not only did the evangelist accept this command, he also tried to put it into practice. recognizinget off on other adventures, leaving his homeland behind.

‘Life is strengthened by giving and weakened by isolation and comfort.’ Indeed, it is those who make the most of life’s possibilities who leave a certain shore and allow themselves to be inspired by the mission of communicating life to others”.⁴ Saint Mark had the same experience. Initially, he felt disoriented, moving away from the peace and reality he knew, but he was ultimately able to venture beyond the safety of the shore and share the joy of life with Jesus throughout the world. Through his gospel, he also helped later generations of Christians to know the Lord more closely.

CURRICULUM VITAE

He came from Sigmaringen in Swabia, which is now part of Germany. Studying law in Freiburg under the name Marek Roy, he then practiced law. In 1612, he became a priest and took the name Fidel when he joined the Capuchin order. Representing the newly formed Congregation for the Propagation of the Faith, he combatted the heresies spreading in southern Germany and Switzerland. He was eventually arrested and murdered by heretics because he refused to renounce the Catholic faith.

THE LOYALTY OF THE ADVOCATE OF THE POOR

He was born in early October 1578 in Sigmaringen on the Danube in southwest Germany. He was given the Christian name Mark. He had four siblings. His father, Jan Roy, was a mayor and judge, but apparently died when Marek was still young. His mother’s name was Jenovéfa, and she is said to have cared for the orphans with a guardian.

Mark, as the most gifted, was sent to Freiburg, where in 1601 he obtained a doctorate in philosophy. He then continued his studies of civil and ecclesiastical law, which he interrupted in 1604 and traveled with young German nobles through France, Spain, and Italy as their leader until about 1610. After returning, he completed his studies with a doctorate on May 16, 1611, and then served as a lawyer and court councilor in Ensisheimcombatedlsace. Unlike his colleagues, he uncompromisingly defended the rights of those who needed it, he stood up for the poor in the first place and was therefore called the lawyer of the poor. Once his fellow lawyer said to him, “Doctor, I beg you not to be too fair. Just deviate a little from your principles, and you will make a great profit from it.” Perhaps this was the last straw that caused a change of profession—embarking on a spiritual path.

He decided to enter the Capuchin order, but first, in the quadrant, he longed for priestly ordination. He had completed some of his studies earlier, completed the rest, and became a priest at the end of September 1612. A few days later, on October 4, he entered the Capuchin novitiate in Freiburg, Germany. There, with the religious habit, he also received the new name Fidel (Latin Fidelis), expressing fidelity to the faith, and on that occasion the quadrian reminded him of the words from the Book of Revelation: “Be faithful until death, and I will bestow upon you the crown of life” (Rev. 2:10). And those words became his motto.

After the novitiate, which ended in 1613, he received further theological education in Constance and Frauenfeld. In 1617, he preached in Altsdorf and then for about five years held the position of quadrian, superior in several Capuchin monasteries. He also raised the moral level of the faithful with his sermons. He was a sought-after confessor, counselor, and if necessary, even in his habit, he went to court to help the poor enforce their rights. He himself led a very simple life with frequent fasts and other self-denials. He lived faithfully to the Virgin Mary, because walking with her meant for him also the path of faithfulness to Christ, to whom she directs everyone. Spirituality on his spiritual life were published in print under the title Spiritual Exercises (Exercitia spirituality). In later editions, the title was changed to spirituality of Seraphim Piety.

In addition to Alsace, Fidel also worked in Switzerland and Vorarlberg. From the end of 1621 on, he worked in the Rhaetian mission, whose task was to prevent the spread of Calvinism and strengthen the Catholic faith in eastern Switzerland. The Roman commission (later congregation) for the propagation of the faith appointed him superior of the mission on 19 April 1622. However, this appointment was towards the end of his life. He signed his text as Brother Fidelis, soon to be buried.

His last assignment was in Seewies at a time when religious hostility, especially among the Calvinists, fueled by political disputes, often led to bloody riots. Fidelis was therefore offered an armed escort for his missionary journey to Seewies, which he refused. His brother John then asked him what they would do if they were attacked. He replied, “What else but martyrs of God? We would gladly undergo death for God.” In his sermon, he then emphasized and explained the words: “One God, one faith, one baptism.” At that, one of the Calvinists began to shoot at him. Fidelis was not hit and quickly went outside because he did not want the murderer to desecrate the church. He walked towards the neighboring village but was stopped by the Calvinists, who wanted him to convert to their faith. He replied to them, “Dear brothers, I have not come to you to accept a distorted faith but to preach to you the true faith.” After these words, they attacked him with swords and a spiked club and murdered him.

He became the first martyr of the Congregation for the Propagation of the Faith. He was declared a saint by Benedict XIV in 1746.

CURRICULUM VITAE

He hails from the northern Italian city of Aosta. While wandering through France in his youth, he learned that the world’s vanities cannot make a person happy. He arrived at Bec, where the monk Lanfranc helped him rediscover his love for piety and a virtuous life. He entered the Bec monastery and became Lanfranc’s successor, later becoming abbot himself. In 1093, he was appointed Archbishop of Canterbury in England, a position from which he was exiled twice. He wrote numerous philosophical, theological, and mystical texts, earning him the title of the “father of scholasticism.” Through his actions, he finally secured the church’s freedom.

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WITH GOD’S GRACE HE ACHIEVED THE FREEDOM OF THE CHURCH

Anselm was born in 1033 in Aosta, Piedmont, into a wealthy family. His mother, Ermenberg, raised him well, but she died young and he did not get along with his strict father, Gundulf. His father’s frequent criticism and anger hindered his upbringing, and, at the age of 16, he left home, crossing the mountains to France, where he wandered aimlessly for three years. Although he sought entertainment, he felt empty and despondent inside.

Reflecting on the purpose of his life, he decided to study at the Benedictine Abbey in Bec, Normandy, where the renowned monk Lanfranc taught. He studied diligently, mastering the basics that his devout mother had taught him and completing his conversion. Following his father’s death, he renounced the world’s vanities forever, using his inheritance for charitable purposes. At the age of 27, he accepted the monastic habit of St Benedict.

As a monk, he excelled in a pious and ascetic lifestyle, continuing his studies zealously. Three years later, when Lanfranc was appointed abbot of the monastery of St Stephen in Caen, Anselm succeeded him as prior in Bec. He led the monks with humility, patience, meekness, and kindness. He observed religious rules, fasted, taught at the monastery school during the day, and divided his nights between prayer, research, and writing learned books, devoting very little time to sleep. He often meditated before the crucifixion, feeling regret for his past offenses. He hated sin and had great respect for the Virgin Mary. He took a fatherly approach to caring for sick monks. People came to his school at Bec Abbey from various parts of France, Germany, the Netherlands, and England. Following the example of St. Augustine, Anselm supplemented Christian truths with rational arguments, showing their depth and organizing them scientifically, which made him famous.

He combined theology with the teachings of the ancient Greek philosophers, laying the foundation for the scholastic philosophical system. He believed that one must first have firm faith in God’s revelations and the Church’s teachings before embarking on a scientific journey. His guiding principle was ‘I believe in order to understand.’

His writings gained him such fame that even popes and rulers were interested in him, and many sought his advice. His writings were copied throughout Europe.

His simple lessons, drawn from everyday events, are also worth noting. For example, when an abbot complained to him about the disobedience of his young charges, Anselm pointed out that even wholesome food such as dry bread would harm a small child, who needs milk above all else. Similarly, young people need kindness and patience; without these, severity is harmful. Without love, distrust and hatred of all beneficial things flourish in young people. Just as a goldsmith must bend, shape and smooth gold to make a golden vessel, so an educator must have love as their main principle.

He once saw a young man playing with a tied-up bird, releasing it and then pulling it back again. He drew the lesson that the devil plays with souls in a similar way. Those accustomed to sin want freedom, but as soon as they make progress, they are dragged back into unrighteousness by the devil through the power of their passions. They can only be free when, with God’s grace, they break free from their evil habits.

Following the death of Abbot Herluin in 1078, Anselm was elected as his successor. Since the Bec Abbey also had estates in England, Anselm had to travel there several times to negotiate with King William I.
However, after William I’s death, his son William II, also known as William the Red, succeeded him. During this period, the Church in England experienced difficult times. William II assumed the right to appoint clergymen to the bishopric and abbey, from whom he made a profit by collecting pensions for his wars, and he ignored the Pope’s words. The Archbishopric of Canterbury was also abandoned, and its pensions were appropriated by the king. He summoned Anselm to his court and promised to rectify the wrongs if he recovered from his serious illness. Anselm was elected Archbishop of Canterbury, but he accepted the position very reluctantly, aware of the future tribulations. His fears that William II would continue to oppress the Church after his recovery were realised. Anselm was sorry that some bishops did not dare to resist the violent king. They even tried to persuade him to support them in their quest for peace. He is said to have replied to them: ‘I understand. If you wish, go to your master. I will stick to God!’ He strove to be a good shepherd, fighting against sacrilege in his archdiocese. He acted persistently, consistently, and deliberately, yet gently, against the king. Nevertheless, the king wanted to overthrow him, threatening that if he visited Rome, he would not be allowed to return to England. Nevertheless, after saying goodbye to his clergy, Anselm went to see the Pope in 1097. Urban II received him in Rome and promised to help him defend the Church’s rights in England.

While in Rome, Anselm fell ill. While convalescing in the countryside, he wrote the book Why God Became Incarnate. After negotiating with William II for some time, he became the Pope’s advisor and was invited to a church council in Bari, southern Italy, where the schism with the Greeks was discussed. There, Anselm defended the teaching that the Holy Spirit proceeds from the Father and the Son. The behaviour of William II, whom the bishops wanted to excommunicate, was also discussed there. However, Anselm begged for a postponement of such a step. The laws prohibiting the investiture, or confirmation, of church dignitaries by secular rulers were renewed..

In 1099, Anselm left Bari for a council in Rome, and from there he traveled on to Lyon, as negotiations with the English king were taking too long. In autumn 1100, William II was fatally wounded by an arrow while hunting, and Anselm wept for his unrepentant death. Henry I, the new king, was intimidated by the fate of his predecessor and summoned Anselm from exile. Anselm then exercised his pastoral office in peace for three years. However, Henry I did not want to relinquish his supposed right to appoint bishops and thus came into conflict with Archbishop Anselm. The king demanded that Anselm consecrate the bishops he had appointed or leave the country. So Anselm travelled to Rome again to meet Paschal II. Henry I also sent an embassy, but the Pope approved the archbishop’s actions. This angered Henry I, who banned Anselm from entering England again. He therefore took refuge with his friend, Bishop Hugh, in Lyon once more. There, he lived ascetically and did penance for the conversion of the king and his orphaned flock. Meanwhile, his sister tried to reconcile him with the king. Finally, in 1106, the king met with Anselm in Normandy. Henry I renounced his supposed right to investiture, wanting only an oath of loyalty from the bishops and abbots, which they were to take while tied to the altar.

The people rejoiced at Anselm’s return, and Queen Matilda venerated him as a saint. The king even appointed him temporary administrator of the empire in his absence. As long as his health permitted, Anselm remained very zealous. Towards the end of his life, however, he was no longer able to celebrate Holy Mass and would only have it carried to the church. During Holy Week, clad in a sackcloth robe sprinkled with ashes, he died at the age of 76.

RESOLUTION, PRAYER

I will offer tithes to the Church and make a vow for the same purpose.
O God, who granted the holy bishop Anselm the ability to comprehend the depths of your wisdom and to teach it to others, grant us the same grace, so that we may joyfully receive the truths that you reveal to us in our hearts and be guided by the light of faith. We ask this through your Son, Jesus Christ our Lord, who lives and reigns with you in the unity of the Holy Spirit, now and forevermore.

Parents usually make the initial decision to have their children baptized. They are also primarily responsible for their children’s baptism and Christian upbringing. For parents who truly recognize the commitment it entails, baptism is not a mere formality. Their decision to have their child baptized is based on a deep conviction that baptism is a precious gift that lasts for all eternity. It would be wrong to request a child’s baptism simply because it is customary, because our parents were baptized, or because our grandmother wants it. While parents are aware of what baptism means, they should deepen and renew their understanding by reading suitable literature, listening to God’s Word and taking part in baptismal discussions. The readings and intercessions at the child’s baptism may be delivered by the parents. They should give due consideration to their child’s first name, as this will provide them with a role model to follow and an intercessor to whom they may turn during their earthly pilgrimage. Later, they should ensure that the child comes to know the life of their patron saint. Parents must be present at the baptism.. 

Following baptism, parents have a duty to guide their child towards knowledge of God. The Church entrusts parents with the task of fostering faith, hope, and love in their child, and of providing an environment in which the seed of faith received at baptism can truly flourish. This is as important to the child as food and education. Baptism only has meaning and purpose if the person who has been baptized lives out their baptism. It is a lifelong journey. It does not end with the baptismal ceremony. Parents should be their child’s first teachers and witnesses of the faith. Within the family, a child should gain their initial understanding of God. Parents should also ensure that their child receives the two further sacraments of confirmation and holy communion. Confirmation complements and strengthens the effects of baptism, giving Christians the wisdom and strength to bear witness to Christ. For the child, receiving the Eucharist is an expression of the greatest love and a way of forming a close union with Christ.

Godparents
In its early days, the Church required adults to be accompanied by godparents during baptism. Christians who had led their acquaintances to the faith were regarded as godparents. Their role was to ensure that candidates for baptism were properly prepared and that their intention to become Christians was genuine. Gradually, this custom was extended to the baptism of children. Initially, a godparent was required to be present at the baptism of orphans. They effectively took the place of the parents. Later, godparents became a common feature of children’s baptisms. Godparents represent the extended family of the child being baptised and the Church, and help the parents to teach the child to profess the faith in word and deed.  At the baptism, the godfather acts as the Church’s witness. He marks the child with a cross during the ceremony. He supports the parents in the child’s religious upbringing by setting a good example through his own religious life. In some cases, he may even be responsible for the majority of the child’s religious education, for instance if the parents die or are absent for an extended period of time. Not everyone is eligible to be a godparent. It is sometimes necessary to disappoint relatives’ hopes if they cannot meet the requirements placed upon them at baptism. For instance, godparents should be devout Catholics who lead an exemplary Christian life. According to the Code of Canon Law, godparents should possess these qualities. They should be at least 16 years old. They must have received the sacrament of confirmation and live in the faith. They must not have been subject to ecclesiastical punishment. They must not be the father or mother of the child to be baptised. A godparent should not be too young or too old. Through baptism, the godparent establishes a spiritual relationship with their godchild. They become the child’s spiritual father or mother. A member of another church may serve as a godparent alongside a Catholic godparent. Godparents should always support each other.

Explanatory baptismal ceremonies.
In the sacrament of baptism, invisible grace is conveyed through a visible act. This rite has varied over time, but the pouring of baptismal water and the words remain constant. The first name is given, followed by: “I baptise you in the name of the Father, the Son, and the Holy Spirit.” In the early Church, when mainly adults were baptized, baptism was performed by immersion in water.
When baptism takes place during Mass, the welcoming ceremony occurs at the beginning of Mass and not as part of the penitential rite. On Sundays, the readings are chosen to suit the Sunday. The communal profession of faith is omitted, as it is replaced by the profession of faith before baptism. The prayers of the faithful are adapted to include these elements, as are the prayers for the baptised child and the whole Church. After the baptism, there are explanatory ceremonies. The blessing by the mother and father replaces the usual blessing at the end of Mass.

Welcome.
The priest extends a special welcome to the parents and godparents and expresses his joy that the parents have accepted the child as a gift from God. He then asks the parents what name they have chosen for their child, what they wish the Church to do for the child, and whether they are aware of their duty to bring up their child in the faith. The first symbolic act follows. The priest makes the sign of the cross on the child’s forehead. The parents and godparents then do the same. The sign of the cross is an ancient ceremony. Christ redeemed us through the cross. The sign of the cross expresses the Church’s desire to welcome a child into the community of the faithful.

The Word of God
It consists of one or more readings, a short sermon and the prayers of the faithful, which form the centrepiece of the service. Through the readings from Scripture and the sermon, the Church seeks to explain the significance of the ceremony to those present and to encourage the parents and godparents to fulfil the obligations arising from baptism. 
In the intercessions, the faithful pray for the child, the parents and the family in which the child will grow up. The service concludes with an invocation to the Virgin Mary and the saints. This is followed by the exorcism. This is a prayer in which the priest asks God to free the child from original sin, to protect them from the temptation of the evil spirit, and to send the Holy Spirit into the child’s soul.
The celebration of baptism.

The baptismal ceremony itself begins with the final preparations. First, the priest blesses the baptismal water. Then, the parents and godparents renounce the evil spirit and profess their faith. Finally, the parents are asked one last time if they truly wish to have the child baptized.

Blessing of the water

It is a very important ceremony. Water is a rich symbol, both in purely human and religious terms. It refreshes, purifies, and is essential to life. In baptism, water has a purifying significance and brings about new life. Just as natural water cleanses away impurity, so baptismal water cleanses away sin. And just as natural water is a fundamental condition of life, so baptismal water is a source of spiritual rebirth. If the baptismal water has been blessed during the Easter Vigil, it should be kept and used throughout the entire Easter season to make the connection between baptism and the mystery of Easter clearer. Otherwise, outside the Easter season, the water must be blessed separately for each baptismal ceremony. In the baptismal liturgy, there are three forms of the blessing of water. The first form is found in the writings of Saint Hypolitus (170–235). This form recalls the history of salvation. The second form emphasises the idea that God accepts us as his children. The third form highlights the mystery of the Church as the community of the baptised.

Profession of faith.
Parents and godparents renounce the evil spirit and profess their faith. If someone wishes to play an active role in the Church, they must first make a profession of faith or take an oath. At baptism, parents and godparents undertake an important responsibility. Each person answers the priest’s questions individually. The answers are therefore in the singular. These answers constitute each individual’s personal confession. The priest then approves this profession of faith, which the faithful confirm with the word. 
Administering baptism.

The priest asks the parents once more if they wish their child to be baptized. The parents reply, ‘Yes.’ The priest then administers baptism by pouring water three times onto the child’s head. The priest says the child’s name. ‘I baptise you in the name of the Father, the Son, and the Holy Spirit.’ Baptism takes place when the priest pours the water and speaks these words. The child’s image of God shines forth in all its beauty at this moment, and they are simultaneously freed from original sin. Through the power of the Holy Spirit, the child becomes a child of God, receiving an indelible mark and becoming a dwelling place for the Holy Spirit. They are united with Christ and become a member of the Catholic Church, the mystical body of Christ. The word ‘Amen’ is not mentioned at the end of the baptismal formula. This is a sign of reverent silence before the mystery. However, it also conveys the notion that baptism is an ongoing process, not a one-time event.

Explanatory ceremonies
To help the faithful understand as fully as possible what takes place through the sacramental mystery, four explanatory ceremonies follow.

1. Anointing with chrism.
2 Presentation of the white garment.
3 Presentation of the lighted candle.
4 Effata rite.
The anointing with chrism expresses the reality that the Holy Spirit baptized Jesus Christ. It makes the baptized person like Christ. It unites them to Christ. The baptized person shares in Christ’s priestly, prophetic, and kingly mission. As a participant in the universal priesthood of Christ, the baptized person is to offer spiritual sacrifices to God and, as a member of the Church reborn in the Holy Spirit, to take part in the Mass and receive the sacraments. As a prophet, he is to bear witness to Christ and proclaim his teaching through word and life. As a participant in the kingship of Christ, he has the right to the eternal kingdom with Christ and the duty to win others over to God’s kingdom.

The white robe, which the priest dresses the baptised in symbolically expresses a new life in sanctifying grace. Saint Paul says: ‘All of you who were baptized into Christ have clothed yourselves with Christ.’ Gal 3:27. When someone puts on a royal robe and plays the part of a king in the theater, it is merely a play. But to put on Jesus Christ means to embrace a new life, the life of Christ. The baptismal robe is therefore intended to remind the child of the duty to preserve the grace of baptism and the purity of the soul. For this white robe ceremony to be meaningful, every child should have their own baptismal robe. And the child’s name and the date of baptism can be embroidered onto the white robe, symbolizing.

The Effetta ceremony.

During the ceremony, the priest touches the child’s ears and mouth, asking them to open their ears to hear and proclaim God’s word.
Closing ceremony.
Baptism is the first sacrament. Afterward, the procession returns to the altar. There, the congregation recites the Lord’s Prayer. The final blessing, which was once given only to the mother, is now given to both parents. After the blessing, it is recommended that a hymn be sung. This expresses joy and gratitude. At the end of the ceremony, the priest may bless any religious items that the parents or godparents wish to give to the child who has been baptised.
New human life is not merely an expression of human love. From the very beginning, another, more mysterious and greater power was at work: the love of God. After all, God is love itself, and he bestows this love upon all creatures from the fullness of his life. Parents know their role begins at birth, not ends. They should raise their children so that they may live happily, fulfill their life’s purpose, achieve their perfection, and become valuable members of society. This requires great care, daily sacrifice, and love on the part of the parents. God wills this too. Everyone should live happily forever. This was the Creator’s original plan. However, human sin disrupted this plan so severely that a new intervention by God was necessary to enable humanity to return to Him. Through his death and resurrection, Jesus Christ freed us from the bondage of sin, offering us a share in God’s life. The most direct way to free ourselves from the consequences of sin and participate in God’s life is through the sacrament of baptism.

The significance of baptism.
It is the most important event in the life of a Christian. This is attested to by New Testament writings and traditions. Jesus was baptized, too. John the Baptist drew attention to the significance of Jesus’ baptism: “One more powerful than I am coming after me. I am not worthy to stoop down and untie the strap of his sandal.” I have baptized you with water, but he will baptize you with the Holy Spirit” (Mark 1:7–8). (Mark 1:7–8). The early Christians were convinced that Jesus was powerful and that his baptism was significant. The Church also wants believers to understand the importance of baptism, and therefore emphasizes its significance. Christian baptism refers to the Lord’s command: “Go therefore and make disciples of all nations, baptizing them in the name of the Father, the Son, and the Holy Spirit.” Above all, baptism is the sacrament of faith. Those who take part in a baptismal celebration are responding to Jesus’s message. They are responding to the good news about the heavenly Father, new life, the Kingdom of God, the forgiveness of sins and eternal life. Baptism is, above all, the sacrament of faith. Those who take part in the celebration of baptism are responding to Jesus’ message. They are responding to Jesus’ good news about the heavenly Father, new life, the Kingdom of God, the forgiveness of sins, and eternal life.

Baptism marks the start of a new life and entry into the Kingdom of God. It is the first of the sacraments. Christ told the apostles: ‘Go therefore and make disciples of all nations, baptising them in the name of the Father, and of the Son, and of the Holy Spirit.’ Baptism incorporates a person into the Church, marking them as a member of the People of God with an indelible sign. Those who receive salvation through baptism become part of the People of God. As St Paul says, ‘We were all baptized by one Spirit’ (1 Corinthians 12:13). Baptism creates a bond of unity between all who have been. ‘baptized by one Spirit’ (1 Corinthians 12:13). Baptism creates a bond of unity between all who have been baptized.

Once a person has been received into the Church, the union with Christ is so profound that it can be compared to the organic connection between a tree’s trunk and its branches in everyday life. As Jesus himself says, ‘I am the vine; you are the branches’ (John 15:5). Those who are baptized receive a share in the life of God.
Baptism is a new creation: a rebirth in water, through which a person becomes a son or daughter of the heavenly Father, entering into a sublime communion with the Father, the Son and the Holy Spirit. Therefore, whoever is in Christ is a new creation. The old has gone, and the new has come. (2 Corinthians 5:17)

Baptism, the bath of rebirth, cleanses a person of all sin. Just as physical birth enables a person to live a natural life, baptism gives them a supernatural one. A life in God. Just as a child naturally resembles its parents, through baptism we acquire a special likeness to God, sharing in His life. This participation in God’s life, gained through baptism, has profound and mysterious consequences. The Holy Spirit begins to dwell within the baptize person as in a temple. ‘Do you not know that you are God’s temple and that God’s Spirit dwells in you?’ (1 Cor 3:16). Baptism derives its power from the mystery of Easter: the death and resurrection of Jesus Christ. In the early Church, the person being baptized would be immersed in water. We too walk in newness of life, just as Christ was raised from the dead by the Father’s glory. (Romans 6:4). Through baptism, a person passes from a life of sin to a life of grace. This transition should be evident in the daily life of a Christian. Those who are baptized must overcome sin. Baptism is the first sacrament through which a person is consecrated to Christ. Two further sacraments are linked to baptism: confirmation and the Eucharist.

Infant baptism.
Some people may question whether very young children, who are not yet capable of reason, can receive the grace of baptism. From the beginning, the Church has baptized both adults and children. Jesus said, “Unless one is born of water and the Holy Spirit, he cannot enter the Kingdom of God.” This has always meant that children should be baptized in the faith of the Church and their parents. Baptizing children has always been a tradition of the Church. Scripture also provides evidence that entire households were baptized during the time of the Apostles. See Acts 16:15, 33 and 1 Corinthians 1:16.
St Augustine explained that, although a newborn child cannot express their own faith, they can still be validly baptized because they are capable of receiving the gift of faith. Just as parents give life to a child, who does not understand this, the Mother Church gives a child new life through baptism, even though the child is not yet aware of it. Just as parents assume a child wants to be healthy and happy, the Church assumes the child wants to receive God’s great gift that will make them happy. Baptism is the most precious gift that God wishes to bestow upon humanity. It would be wrong to postpone baptism until the child is old enough to decide. We could use this comparison: A delighted grandfather deposits money into his grandson’s account upon the grandson’s birth. He would rather not wait until his grandson decides he wants the money. God wants to save everyone. He offers everyone a share in his life. Children are also objects of God’s love. This is why they can receive the gift of baptism.