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1came a poor beggar, imposing harsh penances upon himself in a literal imitation of the legends of the saints. He set out from Loyola for the Holy Land, stopping first at the shrine of the Black Virgin at Montserrat. A one-night vigil stretched out to an intense year of prayer in the city of Manresa, not far Montserrat, before he continued his journey to Rome and Jerusalem. He planned to live in the Holy Land as a sort of permanent pilgrim, visiting the places where Jesus lived and talking with people about Jesus. When his reckless actions threatened the precarious situation of the Franciscans in charge of the holy places, they forced him to return to Europe.<br><br>Likewise, his initial efforts as a student at Barcelona, Alcalá and Salamanca were fruitless. Not until he learned to study in a disciplined manner at the University of Paris did Ignatius finally realize one of his plans--obtaining the education necessary to continue his work of conversing with people about God and spiritual matters.<br><br>In Paris other doors started to open for him as well. He met men who would be true companions and share his vision, men like Francis Xavier. Their education as Masters of the University of Paris qualified them for high positions; instead they set out as pilgrims looking for opportunities to serve God. Together these companions weathered the failure of their initial goal of going to the Holy Land; they waited in vain for an entire year for a ship to sail from Venice to Japha.<br><br>With their plans for the Holy Land frustrated, Ignatius and his companions turned to Rome where God's plan for them finally became clear. Rome became the center where the Society of Jesus came into being and then spread throughout the world. After all the previous journeys, Ignatius himself spent his last 18 years living in the crowded center of the city of Rome and working within a few small rooms. His most important journey continued, however, for it centered on his search for God and was graced with a profound mystical prayer.<br><br>Our most familiar image of Ignatius comes from this last part of his life. He is usually portrayed as a dour lawmaker pointing to the book of the Constitutions he wrote to govern the Society of Jesus. His own self-image remained that of the Pilgrim, which is how he constantly referred to himself as he dictated his autobiography towards the end of his life.<br><br><a href="https://www.jesuits.global/saint-blessed/saint-ignatius-of-loyola/" target="_SEJ" rel="noreferrer">https://www.jesuits.global/saint-blessed/saint-ignatius-of-loyola/</a>`},{id:"PeterFaber",name:"Peter Faber",sort_no:2,image:J,profile:'St. Peter Faber, a master of the <a target="_SEJ" rel="noreferrer" href="https://www.ignatianspirituality.com/the-spiritual-exercises/what-are-the-spiritual-exercises/">Spiritual Exercises</a>, was the first of <a target="_SEJ" rel="noreferrer" href="https://www.ignatianspirituality.com/ignatian-voices/st-ignatius-loyola/">St. Ignatius Loyola</a>âs six companions. Peter Faber and Ignatius met in Paris, where Faber had come to study after life as a shepherd on the mountains of Savoy. Peter Faber was the first of the companions to be ordained. <br><br> Peter Faber had a gentle spirit and a tendency to be very hard on himself. Ignatius proved to be the perfect mentor for him, and Faber eventually became the master of the Spiritual Exercises. While hard on himself, Faber was gentle with others and became a gifted pastor of souls, winning others for Jesus. <br><br> Faber was sent to Germany in 1541, where he found the state of the Church in such disarray that it left his heart âtormented by a steady and intolerable pain.â He worked for the renewal of the Church a person at a time, leading many in the Spiritual Exercises. Princes, prelates, and priests would especially find Peter Faber a gentle source of instruction and guidance leading to renewal. <br><br> Between 1544 and 1546, Peter Faber tirelessly continued his work in Portugal and Spain. Throughout all of his mission years in Germany, Spain, and Portugal, Faber traveled on foot. His final journey in 1546 was to Rome where, exhausted from his labors, he died in St. Ignatiusâs arms at the age of 40. <br><br> Pope Francis announced the canonization of Peter Faber on December 17, 2013. <br><br> <a target="_SEJ" rel="noreferrer" href="https://www.ignatianspirituality.com/ignatian-voices/16th-and-17th-century-ignatian-voices/blessed-peter-faber-sj/">https://www.ignatianspirituality.com/ignatian-voices/16th-and-17th-century-ignatian-voices/blessed-peter-faber-sj/</a>'},{id:"FransiskusXaverius",name:"Fransiskus Xaverius",sort_no:3,image:f,profile:`
1St. Francis Xavier, one of <a target="_SEJ" rel="noreferrer" href="https://www.xavier.edu/mission-identity/xaviers-mission/who-was-st-ignatius-loyola">St. Ignatius Loyola's</a> closest friends and an original founding companion of the Society of Jesus, is most honored by the Catholic Church, other Christian churches, and the Jesuit order for his missionary accomplishments particularly in India, Southeast Asia and Japan. He was born in 1506 in the family castle in the Basque region of northern Spain, the fifth and youngest child of noble, wealthy, and pious parents. <br><br> At the age of nineteen years, and after completing preliminary course of studies, he left home permanently, bound for the University of Paris. By thirty years of age, he had earned a Master of Arts degree in philosophy, taught the subject for four years and then studied <a target="_SEJ" rel="noreferrer" href="https://www.xavier.edu/jesuitresource/jesuit-a-z/terms-t/index#Theology">theology</a> for two years. <br><br> While studying at the University, Ignatius Loyola, who was a fellow student, became an increasingly important influence on Xavier. So much so that, despite early reluctance, Xavier eventually made <a target="_SEJ" rel="noreferrer" href="https://www.xavier.edu/jesuitresource/jesuit-a-z/terms-s/index#The_Spiritual_Exercises">the Spiritual Exercises</a> under his direction. In August of 1534, he joined Ignatius and five other companions in pronouncing vows. Together, Xavier and Ignatius were ordained priests in 1537. In the following year, Xavier went to Rome to share in the discussions that led to the formal founding of the <a target="_SEJ" rel="noreferrer" href="https://www.xavier.edu/jesuitresource/jesuit-a-z/terms-s/index#The_Society_of_Jesus">Society of Jesus</a>. Upon approval, Xavier served as the secretary of the Society until leaving for India in 1541. <br><br> His missionary travels took him to many places around the world. In fact, Xavier was the only original companion to leave Europe. He traveled from Rome to Lisbon, Portugal and then to India. Along the way, he assisted in many previously established missions; including those in Mozambique and Melindi (Kenya) Africa, Socotra (an island off the coast of Somalia), and <a target="_SEJ" rel="noreferrer" href="https://www.xavier.edu/jesuitresource/jesuit-a-z/terms-g/index#Goa">Goa</a> (a district on the west coast of India, and the main Portuguese center) and other communities in the southern coastal areas. <br><br> In 1549, Xavier began the first Christian mission in Japan where he served in the country for over two years. In 1552, he set sail to begin the first Christian mission in China. When he arrived, however, he was not allowed to disembark on the Mainland. For three months, he waited on an island off of Canton while trying to gain entry into the country. He died on the island of an acute illness at the age of forty-six. Xavier was canonized by Gregory XV on March 12, 1622, at the same time as Ignatius Loyola. <br><br> St. Xavier ranks among the greatest missionaries in Christian history. Historians place the number of baptisms at roughly 30,000 people; lore cites numbers up to 100,000. Today, such missionary accomplishments may be challenging to appreciate in light of present day plurality, cultural relativism, and global engagement, yet a great deal can be learned from Xavier in the way he conducted his life and work with meaning and purpose. Three qualities of Xavier are highlighted which are noteworthy in today's modern world. <br><br> <a target="_SEJ" rel="noreferrer" href="https://www.xavier.edu/mission-identity/xaviers-mission/who-is-francis-xavier"> https://www.xavier.edu/mission-identity/xaviers-mission/who-is-francis-xavier</a>`},{id:"PetrusKanisius",name:"Petrus Kanisius",sort_no:4,image:m,profile:`Peter Canisius (Peter Kanis; 1521-1597) is honored as a <b>Doctor of the Church</b> for his heroic defense of Catholicism through teaching, preaching and writing catechisms. He was also one of the giants of the young Society of Jesus, serving as the first provincial of Germany, a post he held for 14 years. A man of great energy, he founded 18 colleges and authored 37 books; his catechisms went through 200 printings in his lifetime alone. <br><br> Born in Nijmegen, Netherlands, he studied at the University of Cologne where he earned a master's degree in May 1540. He changed his original plan to remain at the university and study theology when he heard about a newly-founded religious order, the Society of Jesus. One of its founders was then at Mainz, so Canisius traveled there to meet Father Peter Faber. The Jesuit appreciated Canisius' potential and agreed to lead him through the 30-day retreat known as the Spiritual Exercises. During the second week of the retreat, Canisius made an election to join the Society and Faber accepted him as a novice on his 22nd birthday, May 8, 1543. <br><br>
1 Canisius returned to Cologne and finished his studies in theology and then was ordained in 1546. Even before he became a priest, he taught Scripture and published new editions of texts of Cyril of Alexandria and Leo the Great. Then he served as theological consultant to Cardinal Otto Truchess at the Council of Trent before going to Messina, Sicily, to teach in the very first school the Society founded. <br><br> In September 1549 Pope Paul III asked him to return to Germany to head an effort to defend the Church against the attacks of reformers. The young Jesuit received the almost impossible mission of halting the defections of Catholics and winning back those who had already left the Church. Canisius first went to Ingolstadt, Germany and established a pattern he would follow elsewhere. He began teaching at the university, but also devoted great efforts to preaching so that he could explain the fundamental truths of Catholic teaching from the pulpit. His work had an immediate impact on Catholics there. <br><br> Canisius subsequently taught and preached in Vienna, Prague and Fribourg. He also founded seminaries and colleges. During his time in Vienna Canisius first developed the catechism for which he is most known. Written in Latin, Summary of Christian Doctrine, was published in April 1555 and devoted most of its attention to the theological points of controversy between Catholics and Protestants. Aimed at college students, it was followed by shorter versions for secondary students and for children. <br><br> As the first provincial of Germany, Canisius made a huge contribution to Jesuit governance in the region that included Swabia, Bavaria, Austria and Hungary. He visited Jesuit houses, supervised expansion and made the Society of Jesus a leading force in the Counter Reformation. He also took part in ecumenical gatherings such as the one in Regensburg (1556-1557) and returned to the Council of Trent in May 1562. <br><br> Canisius lived a full life and died peacefully at age 76 in Fribourg, Switzerland. <br><br> <a target="_SEJ" rel="noreferrer" href="https://www.jesuits.global/saint-blessed/saint-peter-canisius/">https://www.jesuits.global/saint-blessed/saint-peter-canisius/</a>`},{id:"AloysiusGonzaga",name:"Aloysius Gonzaga",sort_no:5,image:p,profile:`Aloysius Gonzaga (Luigi Gonzaga, 1568-1591) gave up a privileged life and a princely inheritance to live the vows of religious life even to the point of contacting the plague because of his selfless care for people already sick with it. He was the eldest son of the Marquis of Castiglione, and heir to the family title. The Gonzagas were known as patrons of Renaissance artists, and they ruled what amounted to a kingdom. <br><br> As a young man Gonzaga wore a suit of armour and walked at his father's side when he reviewed troops. His life began to change after he contacted malaria and suffered frequent bouts of fever. As early as age seven, he became attracted to prayer and turned away from the courtly life around him. When he was nine, he and his brother were sent to Florence to learn the customs of princes at the court of their father's friend the Grand Duke Francesco de' Medici. The Medici court was one of the grandest, most opulent in Europe, but also one full of intrigue, deceit, sex and violence. The young Gonzaga withdrew from this world and became firm in his desire to never offend God by sinning. In November 1579 he moved to Mantua to stay with the duke, a relative; in that residence he discovered a book with brief lives of the saints. He also began to pray the Psalms daily and later started meditating after he discovered a prayer book written by the Jesuit Peter Canisius. His piety included daily Mass, weekly communion and fasting three days a week. <br><br> The young heir traveled with Maria of Austria, the daughter of Charles V, on her way to Madrid in 1582. He became a page attending the duke of Asturias, the heir apparent, and was later made a knight of the Order of St. James. The higher he rose in royal society, however, the more his thoughts turned to becoming a Jesuit like his confessor in Madrid. On Aug. 15, 1583 he had an experience in prayer that c
1onfirmed his decision. When he told his confessor, that man said he would have to get his father's permission. <br><br> The marquis was enraged by the news that his heir wanted to renounce all that had been so carefully prepared for him. The whole family returned to Castiglione and then the marquis sent his two sons on a tour of the courts of Italy, hoping that the experience of such refined living would change his son's mind and relieve the tension that had developed between two strong-willed individuals. The son's determination proved to be stronger, and the father finally granted his assent. In November 1585 Aloysius renounced his inheritance in favor of his brother Rudolph and set out for Rome where he presented himself to the Superior General, Claudio Acquaviva, who admitted him to the novitiate of Sant'Andrea. <br><br> Although the new novice was not yet 18, his background made him mature beyond his years, and he found the novitiate less rigorous than the life he had been living by his own decision. He nevertheless obediently followed the novitiate rules and the guidance of his novice master. He enrolled in the Roman College to finish philosophy studies before taking first vows, and then went immediately into theology right after. He returned to Castiglione in 1589 to negotiate peace between his brother and the duke of Mantua, and then returned to Rome in May 1590. <br><br> Plague and famine struck Italy the following year and Gonzaga threw himself into caring for the victims of the plague. He begged alms for the sick and physically carried those he found in the streets to a hospital where he washed and fed them and prepared them for the sacraments. He told his spiritual director, Robert Bellarmine (who would later be recognized as a saint), that he had a premonition he would die soon. <br><br> So many young Jesuits were becoming sick that the superior forbade Gonzaga to return to the hospital. Gonzaga did get permission to work at Our Lady of Consolation hospital which did not treat anyone with contagious diseases. Gonzaga went there but contacted the plague when he cared for a man who had the plague. The young Jesuit put himself to bed on March 3, 1591; his condition worsened and then improved somewhat, but he could not recover full health. Fever and a cough set in and he slowly lingered on. He knew he was dying and asked to receive communion. Two Jesuits watched with him through the night and saw his face change as he held onto a cross and called the name of Jesus. He was only 23 when he died. His body is now kept in the church of St. Ignatius in Rome. <br><br> <a target="_SEJ" rel="noreferrer" href="https://www.jesuits.global/saint-blessed/saint-aloysius-gonzaga/">https://www.jesuits.global/saint-blessed/saint-aloysius-gonzaga/</a>`},{id:"AlphonsusRodriguez",name:"Alphonsus Rodriguez",sort_no:6,image:g,profile:'Alonso RodrÃguez - not to be confused with the <a target="_SEJ" rel="noreferrer" href="https://www.jesuits.global/saint-blessed/saint-alphonsus-rodriguez/">Brother Saint Alfonso RodrÃguez</a> de Palma de Mallorca - was born in Zamora, Spain, on 10 March 1598. He joined the Jesuits on 25 March 1614 and, in 1616, was sent to the missions of South America. After arriving in Buenos Aires, he and his companion <a target="_SEJ" rel="noreferrer" href="https://www.jesuits.global/saint-blessed/saint-juan-del-castillo/">Juan del Castillo</a> went to Córdoba to study philosophy and theology. Ordained a priest in 1624, he was chosen for the missions in the reductions of the Rio del Plata. <br><br> He then had the opportunity to accompany Fr <a target="_SEJ" rel="noreferrer" href="https://www.jesuits.global/saint-blessed/saint-roque-gonzalez/">Roque González</a> on his last mission to the natives. Fr González was an experienced missionary who had lived with the South American Indians since 1609. Young Alonso knew he had a lot to learn from this veteran. He was happy to be associated with such a giant of the missions, but it would only last a fortnight before both were martyred. <br><br> Arriving on 1 November 1628 at the site of a new reduction that Fr Roque wanted to set up, the Mission of All Saints, they quickly made progress on the pastoral front, which displeased the witch doctor Nezú who saw his influence threatened. He decided that all the missionaries should be put to death. On 15 November, Fr RodrÃguez was working with young people from the community to erect a bell tower; Fr Roque González came out of the chapel where he had just celebrated mass. Fr Alonso in turn entered the chapel but soon heard unusual noises. He came out and, without even having time to see the body of his companion and mentor, Fr González, who had just been murdered, tw
1o of Nezúâs men attacked him and gave him a fatal blow to the head. <br><br> He was only 30 years old. This is how he came to be associated with his two fellow Jesuits, <a target="_SEJ" rel="noreferrer" href="https://www.jesuits.global/saint-blessed/saint-roque-gonzalez/">Roque González</a> and <a target="_SEJ" rel="noreferrer" href="https://www.jesuits.global/saint-blessed/saint-juan-del-castillo/">Juan del Castillo</a>, as âthe martyrs of Paraguayâ. They were beatified by Pope Pius XI in January 1934 and canonised by John Paul II on 16 May 1988. <br><br> <a target="_SEJ" rel="noreferrer" href="https://www.jesuits.global/saint-blessed/saint-alonso-rodriguez/">https://www.jesuits.global/saint-blessed/saint-alonso-rodriguez/</a>'},{id:"StanislausKostka",name:"Stanislaus Kostka",sort_no:7,image:w,profile:`Even though he was a Jesuit for less than a year when he died, Stanislaus Kostka (Stanislaw Kostka, 1550-1568) is known for his youthful holiness and iron determination to follow God's call despite family obstacles. He was a Polish noble by birth (his father being castellan of Zakroczym and a senator of the realm) and was destined for public life. In 1564 his parents sent Stanislaus and his older brother Paul to study at the newly opened Jesuit college in Vienna. Initially the two young nobles boarded in the Jesuit residence at the college, but moved to the house of Senator Kimberker after seven months. Kimberker was a staunch Lutheran who would not allow a priest to enter his home with the Blessed Eucharist. That became an issue when Stanislaus unexpectedly fell ill with an undiagnosed sickness in mid-December 1565. Stanislaus kept asking for Viaticum, but his brother put him off. Stanislaus prayed to the patron of the sodality to which he belonged, St. Barbara, to intercede with God so he could receive Viaticum before he died. He had a mystical experience of Mary visiting him and placing the Christ Child in Stanislaus' arms, which he interpreted as meaning that he was to enter the Society of Jesus. <br><br> After this extraordinary experience, the young nobleman recovered and then approached the Jesuit provincial in Vienna to ask entrance into the Society. The provincial was favorable but said that he could not accept Stanislaus without his parents' approval, which Stanislaus knew they would not give. The determined student talked to another Jesuit who suggested he go to Augsburg, Germany to ask the provincial there, Father Peter Canisius, to accept him. Stanislaus decided to follow the suggestion and slipped out of Vienna on the morning of Aug. 10, 1567. He left behind his fine clothes and donned coarse pilgrim's robes, which hid him from his angry brother who had followed him on the road but did not recognize him dressed so poorly. <br><br> Stanislaus trudged 450 miles to Augusburg and then another day to Dillingen where Fr. Canisius had gone. He explained his desire and offered a letter of introduction from a Jesuit in Vienna. Canisius recognized his sincerity and spiritual qualities and decided to accept him. He also arranged for him to accompany two young Jesuits about to travel to Rome which was further from Poland than Germany, far enough to prevent the family from stopping Stanislaus. Kostka and the two Jesuits left Germany in late September and arrived in Rome on Oct. 25, making their way to the residence of the superior general, Father Francis Borgia. <br><br> Stanislaus gave Canisius' letter of recommendation to Borgia, who had the young man remain at the Gesú for three months before going briefly to the Roman College and then to the novitiate of Sant'Andrea. Stanislaus's novitiate would only last 10 months. In early August 1568 he had a premonition he would soon die. He became sick with a fever. Since he did not seem to be gravely ill, the brother infirmarian discounted his premonition. On Aug. 14 Stanislaus told the infirmarian he would die the next day but the remark was not taken seriously. Later that afternoon he took a turn for the worse and lost all strength. He received viaticum and prayed with the novices and other Jesuits who were with him. About three in the morning of the feast of our Lady's Assumption on August 15, he announced that Mary w
1as approaching with angels to take him to heaven and soon died. <br><br> <a target="_SEJ" rel="noreferrer" href="https://www.jesuits.global/saint-blessed/saint-stanislaus-kostka/">https://www.jesuits.global/saint-blessed/saint-stanislaus-kostka/</a>`},{id:"EdmundCampion",name:"Edmund Campion",sort_no:8,image:b,profile:`The most famous of the English martyrs, Edmund Campion (1540-1581) gave up a promising career at Oxford and an invitation to enter Queen Elizabeth's service in order to become a Catholic priest and minister to the abandoned Catholics who greatly desired the sacraments. <br><br> Campion was born in London of Catholic parents who later became Protestant. He attended St. John's College, Oxford, where he gained renown as a lecturer and a following of students who called themselves "Campionites." When he was 26 years old, he gave a speech of welcome in Latin to Queen Elizabeth on her visit to Oxford; he made such an impression on the queen that she and Lords Cecil and Leicester tried to recruit him for her service. He probably took the Oath of Supremacy, and was ordained a deacon for the Established Church. The more he studied to be a priest, the more convinced he became that the Catholic Church had the true faith. He moved to Dublin in 1569 in an effort to find a place to live as a Catholic, but the Irish capital showed an anti-Catholic feeling that drove him back to London. In June 1571 he left England for Douai, Belgium where the recently founded English College trained seminarians for England. <br><br> Campion finished his degree in 1573 and set out soon after for Rome with the intention of becoming a Jesuit. Within a month of his arrival in Rome, he was accepted into the Society. At that time there was neither an English province nor an English mission, so he was assigned to the Austrian province and went to Prague and Brno to make his novitiate. He remained in Prague after he took vows and was ordained there, expecting to spend the rest of his life teaching in that city. He wrote and directed plays for his students and won renown as an orator. <br><br> The English Jesuit's life changed course suddenly when the Superior General in Rome decided to open a mission in England. Father Campion was one of the first to be assigned to it. He stopped in Rome on his way back to England and joined Father Rober Persons and Brother Ralph Emerson. They turned north and joined other recruits for the new mission at Saint Omer in Flanders. English spies in Flanders learned of their impending departure and informed the English ports of entry, who awaited their arrival. Campion and Emerson left the Continent on the evening of June 24. Campion disguised himself as a "Mr. Edmonds," a jewelry merchant. Port authorities were suspicious, but Campion answered their questions adequately and they let the merchant enter. <br><br> It had been eight years since Campion had left England. He briefly remained in London where he wrote a manifesto of the mission which has become known as "Campion's Brag." Its point was that the mission was religious, not political; so well-written and powerful was it, that copies were made and widely distributed to confirm Catholics in their faith. Campion himself moved on to Berkshire, Oxfordshire, Lancashire and Yorkshire. He would stay at a Catholic house for one or two nights or visit households where Catholics were employed. His pattern was to arrive during the day, preach and hear confessions during the evening, and then celebrate Mass in the morning before moving on to the next location. He continued to write and composed a book addressed to the academic world; entitled Rationes decem ("Ten Reasons"), the book gave arguments to prove the truth of Catholicism and the falsity of Protestantism. It was printed by the end of June 1581. Many of the 400 copies printed were left on the benches of Oxford's University Church of St. Mary. Campion was still well-enough known that the book was eagerly read. <br><br> Campion's freedom to minister to Catholics soon ended. In July he left London and stopped at the Yate family in Berkshire. The family's Catholic neighbors learned that the Jesuit priest had been there and pressed the Yates to invite him back. Mrs. Yate sent word to Campion who returned, unfortunately at a time when a professional priest-hunter was in the congregation pretending to be Catholic. After Mass the hunter slipped away to notify the authorities who quickly returned to the house but could not find any priests. The guards remained on the grounds, listening for sounds of unusual activity. They alertly heard a group of people leaving a meeting that Campion had addressed. The guards searched the house again, this time finding Campion and two other priests. <br><br> The three were taken to the Tower of London on July 22, where Campion was put in a cell so small he could neither stand upright nor lie down. After three days there he was brought to Leicester house, where he met Queen Elizabeth for a second time. She offered him the opportunity to renounce his Catholic faith and become a Protestant minister, with the offer of great advancement. He refused and was returned to his cell; five days later he was tortured on the rack. He had four conferences with Anglican divines, something he himself had requested in the book rationes decem, but the disputations were inconclusive, partly because the first one was held shortly after he had been tortured. The government determined that he should be executed, but they needed a
1stronger charge than the fact that he was a Catholic priest. On Nov. 14, the priests were led to Westminster Hall where charges were raised against them that they had formed a conspiracy against the life of the queen, had exhorted foreigners to invade the country and had entered England with the intent of fomenting rebellion to support the invaders. At his trial six days later, Campion was asked to raise his right hand and take an oath; he was unable to do so because of recent torture, so another one of the priests had to lift his arm for him. Campion attempted to defend all the priests by pointing out their motives were religious, not political; but they were found guilty of high treason and condemned to be hanged, drawn and quartered. The priests joined in singing the Te Deum when they heard the verdict. <br><br> Campion remained in chains for another 11 days, and then was dragged through the muddy streets of London to Tyburn. With him were Briant, and Father Ralph Sherwin, a diocesan priest. As Campion forgave those who had condemned him, the cart he was standing on was driven from under him and he was left hanging. The executioner then cut him down and tore out his heart and intestines before cutting his body into pieces. Briant had been tried a day after Campion, but was executed soon after the other Jesuit. He was cut down while still alive after being hung so that he could be disemboweled and his body cut into quarters. He was only 25 years old. <br><br> <a target="_SEJ" rel="noreferrer" href="https://www.jesuits.global/saint-blessed/saint-edmund-campion/">https://www.jesuits.global/saint-blessed/saint-edmund-campion/</a>`},{id:"MatteoRicci",name:"Matteo Ricci",sort_no:9,image:y,profile:`<b>Matteo Ricci</b> was an Italian Jesuit who went to China as a missionary and introduced the Chinese to Western mathematics. After being educated at home by his parents, <b>Matteo Ricci</b> entered the Jesuit School in Macerata in 1561. He went to Rome in 1568 to study law but he was attracted to the Jesuit religious order which he joined in 1571. He then continued his studies in Rome, studying mathematics and astronomy under <a target="_SEJ" rel="noreferrer" href="https://mathshistory.st-andrews.ac.uk/Biographies/Clavius/">Clavius</a>. <br><br> Ricci set out on his sea voyages in 1577. He arrived first in Portugal where he studied at the University of Coimbra for a while. Then, in 1578, he sailed to the Portuguese city of Goa on the west coast of India. In Goa Ricci studied for the priesthood, and he was ordained in 1580. Two years later he sailed to China. <br><br> Ricci arrived at Macau on the east coast of China in 1582. He settled in Chao-ch'ing, Kwangtung Province and began his study of Chinese. He also worked at acquiring understanding of Chinese culture. While there Ricci produced the first edition of his map of the world <i>Great Map of Ten Thousand Countries</i> which is a remarkable achievement showing China's geographical position in the world. <br><br> In 1589 Ricci moved to Shao-chou and began to teach Chinese scholars the mathematical ideas that he had learnt from his teacher <a target="_SEJ" rel="noreferrer" href="https://mathshistory.st-andrews.ac.uk/Biographies/Clavius/">Clavius</a>. This is perhaps the first time that European mathematics and Chinese mathematics had interacted and it must be seen as an important event. Ricci attempted to visit Peking in 1595 but found the city closed to foreigners. He went instead to Nanking where he lived from 1599, working on mathematics, astronomy and geography. <br><br> Ricci was well received in Nanking and this encouraged him to try again to visit Peking which he did in 1601. This time he was allowed to live in the city and he made this his home from that time until his death nine years later. <br><br> There was at that time a problem with the European's understanding of whether the country which Marco Polo had visited by an overland route, and called Cathay, was the same country as China which had been visited by sea. Marco Polo, also an Italian, had travelled from Europe through Asia beginning his
1journey in 1271 and living in Cathay for 17 years before returning to Italy. Ricci was convinced that these countries were the same but, until another overland journey was made, this could not be confirmed. Ricci's hypothesis was proved by another Jesuit by the name of De Goes, who set out from India in 1602, and although he died in 1607 before reaching Peking, he had by that time made contact by letter with Ricci and proved that Marco Polo's Cathay was China. <br><br> By the time he was living in Peking, Ricci's skill at Chinese was sufficient to allow him to publish several books in Chinese. He wrote <i>The Secure Treatise on God</i> (1603), <i>The Twenty-five Words</i> (1605), <i>The First Six Books of <a target="_SEJ" rel="noreferrer" href="https://mathshistory.st-andrews.ac.uk/Biographies/Euclid/">Euclid</a></i> (1607), and <i>The Ten Paradoxes</i> (1608). <i>The First Six Books of Euclid</i> was based on <a target="_SEJ" rel="noreferrer" href="https://mathshistory.st-andrews.ac.uk/Biographies/Clavius/">Clavius</a>'s Latin version of <a target="_SEJ" rel="noreferrer" href="https://mathshistory.st-andrews.ac.uk/Biographies/Euclid/">Euclid</a>'s <i>Elements</i> which Ricci had studied under <a target="_SEJ" rel="noreferrer" href="https://mathshistory.st-andrews.ac.uk/Biographies/Clavius/">Clavius</a>'s guidance while in Rome. The Chinese reaction to Ricci's book, which showed them the logical construction in <a target="_SEJ" rel="noreferrer" href="https://mathshistory.st-andrews.ac.uk/Biographies/Euclid/">Euclid</a>'s <i>Elements</i> for the first time, is discussed in [<u>10</u>]. Certainly the style of <a target="_SEJ" rel="noreferrer" href="https://mathshistory.st-andrews.ac.uk/Biographies/Euclid/">Euclid</a> was far from the style of Chinese mathematics and this mixing of mathematical cultures must have been a cultural shock to both sides. <br><br> Ricci of course had to dress in the style of a Chinese scholar and be known under a Chinese name, he used 'Li Matou', to become accepted by the Chinese. However he became famous in China for more than his mathematical skills, becoming known for his extraordinary memory and for his knowledge of astronomy. He even became known as a painter and a painting of a landscape around Peking has recently been attributed to him. <br><br> <a target="_SEJ" rel="noreferrer" href="https://mathshistory.st-andrews.ac.uk/Biographies/Ricci_Matteo/">https://mathshistory.st-andrews.ac.uk/Biographies/Ricci_Matteo/</a>`},{id:"JoseAnchieta",name:"Jose Anchieta",sort_no:10,image:v,profile:'The canonization of Blessed José de Anchieta on this date, April 3, is an event that the Church in Brazil has greatly desired for a long time. He was proclaimed Apostle of Brazil, a title for which he is known to this day, by the Archbishop of Rio de Janeiro in the city of Reritiba in the same Church of the College where his funeral was celebrated in 1597. <br><br> The Society must not refuse this invitation offered to present anew this versatile figure who is inspiring and extremely relevant to this day. What does the Lord want to say to us in giving us the gift, in less than a year, of Church recognition of the evangelical value of the lives of our two companions, Peter Faber and José de Anchieta? These are two men who accomplished missions so different and yet so similar in the Jesuit spirit that should animate our mission. Both, with the passion of their lives, invite us to discover that the ârestoration,â more than being a mere historical event for us, ought to manifest the ever present âmode of beingâ of an apostolic body in continuous re-creation. <br><br> José de Anchieta, âof medium height, lean, with a strong and decisive spirit, bronzed features, bluish eyes, ample forehead, large nose, thin beard, and with a happy and friendly face,â spent 44 years of his life traversing a good part of the geography of Brazil and carrying the good news of the Gospel to the native peoples. <br><br> The third of ten children in the family of López de Anchieta and DÃaz de Clavijo, José de Anchieta was born in Tenerife (Spain) in 1534. On his paternal side he was a relative of the Loyola family, and through his veins flowed as an inheritance from his paternal grandparents the blood of converted Jews. Early in life he was sent to study at the University of Coimbra (Portugal) during the golden triennial of the then recently founded College of Arts. His vocation to religious life was born in a climate of ideas and moral liberties that did not favour it, perhaps stimulated by the example of some Jesuit companions who were influential in the university. In fact, the letters of Francis Xavier influenced the young university students all over Europe.
1<br><br> Admitted to the novitiate of the Society in the province of Portugal on May 1, 1551, he contracted soon after a serious articular bone tuberculosis, which at the age of 17 caused a visible curvature of his back. His anguish at being considered useless for the apostolate was much alleviated upon hearing the consoling words of Fr. Simón Rodrigues, founder of the Portuguese Province: âDo not be sad about that deformation. God loves you that way.â And there was hope in the air: letters of Fr. Manuel de Nóbrega began to arrive from Brazil that proclaimed the health benefits of the climate of those lands for any type of illness. And so Anchieta right after pronouncing his first vows headed there on March 8, 1553, at the age of 19 in the third Jesuit expedition that set sail for Brazil. <br><br> Here we come upon the first of the paradoxes of this young Jesuit: the strong contrast between his physical fragility and the intense apostolic vitality that he manifested uninterruptedly for 44 years traversing numerous regions of Brazil until his death at the age of 63. The life of José de Anchieta was apostolic and radically evangelical. âIt is not enough to leave Coimbra â he said to his sick brothers who remained there â with a fervour that soon withers before even crossing the line (of the equator) or that soon grows cold, and desiring to return to Portugal. It is necessary to have the saddlebags full to last till the end of the day.â <br><br> The challenges of our mission today increasingly demand âthe revitalization of the apostolic bodyâ of the Society. The spring from which Anchieta drew apostolic vitality was his profound spiritual experience. The solidity of his reputation as a saint and miracle-worker rests on his love, prayer, humility and service. <br><br> One of the critiques made about him before the Visitor was that âhe had too much charity.â In the eyes of his critics his excessive goodness was the cause of a government that tended to be too lenient. Fr. Gouveia, however, did not share the same opinion. He finds him to be âa man faithful, prudent, and humble in Christ, very well liked by all, about whom no one has had a complaint, nor is it possible for me to find a word or action in which he has done something wrong.â A sincere friend of all, he knew how to combine kindness with rigour and firmness, as St. Ignatius desired in every good superior. In spite of his very visible illnesses, Anchietaâs time as provincial could be considered one of the most dynamic and fruitful of his day. <br><br> Of the 44 years that he lived in Brazil, at least 40 can be characterized by constant travelling, beginning in the region of São Vicente and Piratininga, between 1554 and 1564 when the founding and first years of the city of São Paolo took place. It was a mobility which did not hinder him from dedicating himself to Latin classes and the most profound study of the Tupi language, which at the same time allowed him great missionary and catechetical activity. Named provincial in 1577, and later as superior, he visited houses and communities: father of the poor, healer of the sick and those who suffered, counselor for governors, but above all, friend and defender of the Indians in their villages. Only in 1595 did obedience free him from the responsibilities of government. There remained for him only two brief years of life. In them he still found time to take part in the defense of the leadership of EspÃrito Santo against the incursions of the Goytacaze Indians. His last assignment was the village of Reritiba. There he began to write a âHistory of the Society of Jesus in Brazil,â an excellent work that was lost, of which there remain only fragments. <br><br> Certainly he was not moved to carry out this itinerant life by any spirit of adventure but rather by a spirit of availability for the mission, of spiritual freedom and of promptness to search and find in each moment the will of the Lord. A true apostolic fire accompanied him to the very end. âSince I do not deserve to be a martyr by any other way â he himself writes â may death at least find me abandoned in one of these mountains and there to die for my brothers. My physical condition is weak, but the strength of grace is enough for me, which on Godâs part will never fail.â <br><br> Should not itinerancy â with all that it implies of spiritual freedom, of availability and capacity to discern and make choices â be one of the indispensable characteristics of our apostolic body? The constant travels of Anchieta, almost a way of life, could in our day inspire and animate our search for apostolic mobility in order to respond to the challenges that new frontiers set before us. <br><br> An attribute of great relevance in the human, spiritual and apostolic character of José de Anchieta is seen in his capacity to organize the mission in a well structured way, integrating the distinct apostolic aspects and the different dimensions into a single diversified and complex project, one and unique. And in the centre, giving sense to it all, is the love for the Indians: âI feel for the Indians â he himself writes from his last refuge in the village of Reritiba â who are closer than the Portuguese, because it is for them that I came searching in Brazil and n
1ot to these.â <br><br> With Fr. Nóbrega, he took part in the first founding of Rio de Janeiro. The second and definitive founding did not take place until two years later with the help of a team from Portugal led by the governor himself, Mem de Sá. On this occasion Anchieta wrote his first work in Latin: De gestis Mendi de Saa. To this period also belongs the âsacramental autoâ (religious drama) entitled âPregação universalâ (Universal preaching), inspired by the indigenous reception ceremony for illustrious personages, and with which he introduced into the Tupi language the technique of verse and stanza typical of the Portuguese theatre. He always knew how to place at the service of the mission his extraordinary gifts of the perfect humanist: his mastery of grammar, his taste for the Latin classics, and his skill in the art of oration. With great fruitfulness he composed in Tupi the âDialogues of the faithâ (a major catechism for the instruction of the Indians in Christian doctrine), adapted short writings as a preparation for baptism and confession, and completed the grammar of the language most used along the coast of Brazil, Tupi. <br><br> Always an agent of reconciliation, he became profoundly involved in the dialogue with the Tamoyo Indians up to the point of being taken as a hostage and of living among them as a prisoner for five months. When peace was established with the Tamoyos and he was given his freedom, he still had courage enough to return to São Vicente and write the poem to the Virgin Of the Blessed Virgin Mother of God Mary. His lack of paper did not bother him. Couplet after couplet he wrote on the sand and then memorized those more than 5,800 beautiful verses. <br><br> Popular folklore, adapted as religious music, aided him for the presentations of âautosâ in Portuguese and in Tupi. His activity in enriching the pastoral and catechetical ministry among the Indians with festive theatrical presentations was incessant. He considered getting close to the indigenous psychology to be indispensable. We have many reasons for being grateful to Pope Francis for placing José de Anchieta before the world as a new and outstanding example of sanctity. For the Society of Jesus it is an occasion to renew with intensity the search for those horizons which he pursued and which are always new: sensitivity in the face of ethnic diversity and religious, cultural, and social pluralism; the untiring development of a fresh creative freedom and a responsible capacity for improvisation; the constant search for inculturated expressions of the Christian and evangelizing experience. <br><br> May this new intercessor help us to search for the will of God each time with more determination, and to fulfill it tirelessly <br><br> Fraternally yours in the Lord, <br><br> <i>Adolfo Nicolás, S.I.</i> Superior General <br><br> <i>Rome, April 3, 2014"</i> <br><br> <a target="_SEJ" rel="noreferrer" href="https://www.jesuits.global/saint-blessed/saint-jose-de-anchieta/">https://www.jesuits.global/saint-blessed/saint-jose-de-anchieta/</a>'},{id:"RobertusBellarminus",name:"Robertus Bellarminus",sort_no:11,image:k,profile:`Robert Bellarmine (Roberto Bellarmino, 1542-1621) was a scholar, theologian and intrepid defender of the Faith during the controversies of the Reformation. As a cardinal he served three popes who counted on his wisdom and scholarly advice. He was born in central Italy, in the small hill city of Montepulciano, and was the nephew, on his mother's side, of Pope Marcellus II. His father initially opposed Bellarmine's desire to become a Jesuit and requested that he wait a year to test his vocation. Father General James LaÃnez decided to count that year as the young man's novitiate and accepted his vows as soon as he arrived in Rome. After studying philosophy at the Roman College, he studied theology first at the University of Padua and then at Louvain. He was ordained in 1570 in the same year that the Jesuits opened their own theologate in Louvain where he was appointed the first Jesuit professor of theology. During his seven years there he became familiar with the writings of the Reformers, especially Martin Luther and John Calvin, whose objections against the Roman Church he answered in his courses. <br><br> The Jesuit theologian returned to the Roman College in 1576 to take the chair of "controversial theology" which meant specializing in those theological disputes that divided the Christian Church. The success of his lectures during his 11 years there led the pope to name him to papal commissions on revising the Vulgate (Latin) Bible and preparing a new edition of the Septuagint (Greek) Bible. In 1586 he published the first of three volumes of his Controversies, his most important work. In 1598 he published his Catechism, which became widely used and was translated into 62 languages. As he devoted himself to writing, Father Bellarmine stopped teaching but continued spiritual direction of Jesuit students, including the young nobleman, Aloysius Gonzaga. In 1592 he was appointed rector of the college, with responsibility for 220 Jesuits; then in 1594 he was appointed provincial of the Naples province. <br><br> Bellarmine was only provincial for two years before Pope Clement VIII asked him to become his theological adviser. Despite the Jesuit's own desires, the pope named him a cardinal on March 3, 1599. Being a cardinal meant that he had to be surrounded by servants and gentlemen-in-waiting, but he continued to live simply and distribute to the poor money he did not spend on himself. To Cardinal Bellarmine's surprise, in 1602 the Holy Father named him Archbishop of Capua, a diocese north of Naples. When Paul V was elected on May 16, 1605, the new pope asked Cardinal Bellarmine to remain in Rome, where he was named to several
1Vatican congregations. <br><br> Cardinal Bellarmine always maintained a Jesuit spiritual life, and used the annual retreat, which he extended to 30-days per year, as an opportunity to write books on spirituality. As he progressed into his 70s, he asked the Holy Father for permission to retire and return to live in the Jesuit novitiate of Sant'Andrea in Rome. Both Paul V and his successor, Gregory XV, refused to allow Bellarmine to leave their service because they so valued his presence. Eventually Pope Gregory relented, and the Jesuit cardinal moved into the novitiate only days before contracting a fever from which he never recovered. The simple funeral he had requested became, by order of the pope, something much more elaborate as testimony to someone whose service to the Church had been outstanding. His body was transferred in 1923 to the church of St. Ignatius. <br><br> <a target="_SEJ" rel="noreferrer" href="https://www.jesuits.global/saint-blessed/saint-robert-bellarmine/">https://www.jesuits.global/saint-blessed/saint-robert-bellarmine/</a>`},{id:"FrancescoDeGeronimo",name:"Francesco de Geronimo",sort_no:12,image:S,profile:`<b>Francesco de Geronimo</b>, also <b>Francis Jerome</b> (17 December 1642 - 11 May 1716) was an <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Italian_people">Italian</a><a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Roman_Catholic_Church"> Roman Catholic </a><a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Priest">priest</a> and a professed member of the <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Society_of_Jesus">Jesuits</a>.<a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Francis_de_Geronimo#cite_note-SQPN-1"></a> He was an energetic pastor who dedicated himself to missions across <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Naples">Naples</a> either in large locations or in rural areas where he was known for succinct and concise preaching that resonated with all people regardless of their social status. But from his love for the missions came a desire to be in the Far East for missions; he was pained when he was not allowed to join the Jesuit mission in <a target="_SEJ" rel="noreferrer" href"https://en.wikipedia.org/wiki/Japan">Japan</a> or <a target="_SEJ" rel="noreferrer" href"https://en.wikipedia.org/wiki/India">India</a> but continued to dedicate himself to preaching and teaching students.<a target="_SEJ" rel="noreferrer" href=https://en.wikipedia.org/wiki/Francis_de_Geronimo#cite_note-EWTN-2""></a><a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Francis_de_Geronimo#cite_note-NA-3"></a> He is known to have written the "<a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Dio_vi_Salvi_Regina">Diu vi Salvi Regina</a>" which later was adopted as the national anthem of an independent <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Corsica">Corsica</a> in 1735. <br><br> Francesco de Geronimo was born in <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Grottaglie">Grottaglie</a> on 17 December 1642 as the eldest of eleven children to Giovanni Leonardo di Geronimo and Gentilesca Gravina.<a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Francis_de_Geronimo#cite_note-EWTN-2"></a> He led a pious childhood and at age twelve held the position of a <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Sacristan">sacristan</a> and <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Catechist">catechist</a> at a house of the <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Theatines">Theatines</a> near his home. <br><br> The reception of his <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/First_Communion">First Communion</a> made him hunger ever more for the frequent reception of the <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Eucharist">Eucharist</a>.<a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Francis_de_Geronimo#cite_note-EWTN-2"></a> In 1658 he entered the college at <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Taranto">Taranto</a> which was under the care of the <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Society_of_Jesus">Jesuits</a> after his parents decided to send him there after noticing his talents. He underwent his humanities and philosophical studies there and was so successful to the point that his local bishop sent him to <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Naples">Naples</a> to attend lectures in both <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Theology">theological</a> <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Theology">studies</a> and <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Canon_law">canon law</a> at the college of Gesù Vecchio.<a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Francis_de_Geronimo#cite_note-SQPN-1"></a><a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Francis_de_Geronimo#cite_note-NA-3"></a> <br><br> He received his <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Ordination">ordination</a> to the <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Priesthood">priesthood</a> in <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Naples">Naples</a> on 18 March 1666 from the <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Bishop_of_Pozzuoli">Bishop of Pozzuoli</a> Benito Sánchez de Herrera. He had to receive dimissorial letters from his archbishop (regarding studies) and a papal dispensation from <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Pope_Alexander_VII">Pope Alexander VII</a> in order to be ordained under the age required. Until 1670 he was placed in charge of the pupils of the college of nobles in Naples where the students nicknamed him as "il santo prefetto". But he soon felt a strong inclination to join the Jesuits despite his father's opposition. His father sent him a long and vehement letter but his son answered it with great affection to induce his father to acquiesce to the will of <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/God">God</a>. He entered the Jesuit <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/God">novitiate</a> on 1 July 1670 and in 1671 after his probation was sent with an experienced missioner to get his first lessons in the art of preaching in the neighborhood of <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Otranto">Otranto</a>. <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Francis_de_Geronimo#cite_note-SQPN-1"></a><a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Francis_de_Geronimo#cite_note-EWTN-2"></a>
1 From 1671 until 1674 he was labouring in towns and villages but was granted permission to complete his theological studies before being sent to reside at Gesù Nuovo in 1675. He would have preferred to serve in the missions of the Far East but his superiors told him to abandon the idea and to concentrate on his work there in Naples where he remained for the remainder of his life. He had wanted to go either to <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Japan">Japan</a> or <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/India">India</a> but was refused this request.<a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Francis_de_Geronimo#cite_note-NA-3"></a> <br><br> He first devoted himself to stirring up the religious enthusiasm of a congregation of workmen called the "Oratio della Missione" which had established at the <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Professed_house">professed house</a> of the Jesuits in Naples. The main object of this association was to provide the mission priests with helpers. It was at the Oratorio that he succeeded in establishing a <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Mont_de_pi%C3%A9t%C3%A9">mont de piété</a>; the capital was increased with the gifts of the associates. He was an energetic preacher and went visiting all the environs of Naples; his voice was loud and sonorous and could be heard at a great distance due to its distinctness.<a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Francis_de_Geronimo#cite_note-SQPN-1"></a> <br><br> Whatever time was unoccupied with his missions he devoted to giving rural missions. He tried to establish an association of <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Francis_Xavier">Francis Xavier</a> (whom he made his patron and model); or else a congregation dedicated to the <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Blessed_Virgin_Mary">Blessed Virgin</a>. For just over two decades he preached her praises once a week in the Neapolitan church known as Santa Maria di Constantinoppli.<a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Francis_de_Geronimo#cite_note-SQPN-1"></a> He was often seen walking through the streets of Naples with an <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Ecstasy_(religion)">ecstatic</a> look on his face and tears streaming. He had a reputation for being a miracle-worker with those who testified during the process of canonization attributing to him numerous wonders and cures of all kinds.<a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Francis_de_Geronimo#cite_note-NA-3"></a> <br><br> In March 1715 - the start of <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Lent">Lent</a> - he was giving a retreat to some students when he suddenly felt a racking fever so strong that he had to be carried out of the room to his bed. This ailment subdued over the course of the week and he resumed his usual duties despite his weakness which declined towards December. <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Francis_de_Geronimo#cite_note-EWTN-2"></a> It was before <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Christmas">Christmas</a> that he felt so frail that his anxious superior sent him to Puzzuoli to recuperate. In March 1716 he was well enough to return to Naples where he stayed in the hospital wing. In mid-1716, he died from <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Pleurisy">pleurisy</a> after a fortnight of great pain.<a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Francis_de_Geronimo#cite_note-SQPN-1"></a> His remains were buried in a leaden coffin but when they were exhumed on 3 July 1736 it was discovered that they had turned to dust. The dust was collected and deposited into a coffin of wood lined with brass. Cardinal Orsini - the future <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Pope_Benedict_XIII">Pope Benedict XIII</a> - dedicated an entire sermon to him in the <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Benevento_Cathedral">Benevento Cathedral</a>. <br><br> There is a chapel dedicated to him at <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Ges%C3%B9_Nuovo">Gesù Nuovo</a> in Naples, and in 1934 <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Francesco_Jerace">Francesco Jerace</a> sculpted the statue that honors him. <br><br> <a target="_SEJ" rel="noreferrer" href="https://en.wikipedia.org/wiki/Francis_de_Geronimo">https://en.wikipedia.org/wiki/Francis_de_Geronimo</a>`},{id:"BernardinoRealino",name:"Bernardino Realino",sort_no:13,image:_,profile:`<b>Bernardino Realino (1530-1616)</b> spent most of his Jesuit life as a humble parish priest after renouncing a successful c
1areer as a lawyer. Born near Modena, Italy, on Dec. 1, 1530, he began university studies in philosophy and medicine but switched course midway through because he thought a legal career would bring greater advancement and wealth. Family connections helped him become mayor of Felizzano at age 26. The position included responsibility as a judge. People found him honest and asked that he be reappointed at the end of his first term. Other administrative positions followed until the marquis of Pescara took him into his employ, making him mayor of Castelleone. <br><br> Despite his success, Realino found that worldly honors less interesting than he had expected and began giving his money to the poor. In 1564 the marquis named him superintendent of his estates in the Kingdom of Naples. In August of that year he encountered two Jesuit novices and learned that the Society of Jesus had only recently arrived in Naples. A sermon by a Jesuit preacher moved him deeply and led him to ask the Jesuit to hear his confession. The priest recognized Realino's religious inclinations and asked him to make an eight-day retreat. Realino experienced great peace and had a vision of our Lady commanding him to enter the Jesuits. The lawyer promptly presented himself to the provincial who accepted his entrance into the novitiate on Oct. 13, 1564. <br><br> Realino initially asked to be a brother but superiors told him he should be ordained. Only seven months after taking first vows he was ordained on May 24, 1567. Soon afterwards Father General Francis Borgia appointed him master of novices in Naples, even though he was still studying theology. His prudence and sound judgment made up for lack of formal training. He also began the pastoral work that would occupy the rest of his years. He preached and taught catechism, visited slaves on the galleys in the Naples harbor, and heard confessions. <br><br> In 1574 he was sent to Lecce in Apulia, to investigate the possibility of establishing a Jesuit house and college. People responded enthusiastically, and Realino began pastoral work in Lecce that would continue for 42 years: preaching, hearing confessions, counseling clergy, visiting the sick and those in prison and giving conferences in convents and monasteries. Several times the Jesuit received orders to move to Naples or Rome, but every time he was about to leave the city, he was prevented by some mysterious happening, be it a sudden fever that required rest or intemperate weather. Eventually superiors decided to quit trying to move him. <br><br> Through the years Realino dedicated himself to pastoral care of people. In 1583 he began a sodality for diocesan priests to foster their own priestly virtues and to improve their moral theology so they could be better confessors. People of the town returned their affection, especially when the holy Jesuit fell into a final illness in June 1616. Magistrates came to him twice asking that he become Lecce's heavenly patron, but he could no longer speak and his sign was interpreted as agreement for the continued care of people of the city. <br><br> <i>Originally Collected and edited by: Tom Rochford, SJ</i> <br><br> <a target="_SEJ" rel="noreferrer" href="https://www.jesuits.global/saint-blessed/saint-bernardino-realino/">https://www.jesuits.global/saint-blessed/saint-bernardino-realino/</a>`},{id:"PedroArrupe",name:"Pedro Arrupe",sort_no:14,image:C,profile:'Pedro Arrupe, SJ, was the 28th Superior General of the Society of Jesus, leading the Society in the realities of serving the Church and people in the post-Vatican II world. Arrupe was a man of great spiritual depth who was committed to justice. <br><br> Early Years <br><br> Arrupe was born in the Basque region of Spain in 1907. After some years of medical training, Arrupe entered the Jesuits in 1927. In 1932, the Republican government in Spain expelled the Jesuits from the country. Arrupe continued his studies in Belgium, Holland, and the United States. After being ordained, Fr. Arrupe was sent to Japan in 1938. He hoped to work there as a missionary for the rest of his life. <br><br> Arrest and Imprisonment <br><br> After the December 7, 1941, bombing of Pearl Harbor, the Japanese security forces arrested Arrupe on suspicion of espionage. He was kept in solitary confinement. Arrupe described the privation and uncertainty he suffered as he waited for the disposition of his case. He missed celebrating the Eucharist most of all. In the midst of his suffering, Arrupe experienced a special moment of grace. On Christmas night, 1941, Arrupe heard a group of people gathering outside his cell door. He could not see them and wondered if the time of his execution had come. <br><br> Suddenly, above the murmur that was reaching me, there arose a soft, sweet, consoling Christmas carol, one of the songs which I had myself taught to my Christians. I was unable to contain myself. I burst into tears. They were my Christians who, heedless of the danger of being themselves imprisoned, had come to console me. (<i>Pedro Arrupe: Essential Writings</i>
1, Kevin Burke, Maryknoll, NY: Orbis Books 2004, p. 57) <br><br> After the few minutes of song, Arrupe reflected in the presence of Jesus, who would soon descend onto the altar during the Christmas celebration: âI felt that he also descended into my heart, and that night I made the best spiritual communion of all my life.â (Ibid. p. 58) <br><br> When the security forces came after 33 days to release him from captivity, Arrupe was convinced that they were coming to execute him. The experience of captivity filled him with a deep inner calm founded on a radical trust in God. <br><br> Hiroshima, August 6, 1945 <br><br> Arrupe moved to Nagatsuka, on the outskirts of Hiroshima, where he resumed his duties as the master of novices for the Japanese mission. On August 6, 1945, he heard the sirens wail as a single American B-29 bomber flew over the city. He did not think much of it and expected to hear the all-clear siren soon. Instead he heard an enormous explosion and felt the concussion that blew in the doors and windows of his residence. <br><br> Moving outside Arrupe and his colleagues saw the first of the 200,000 casualties of the atomic bomb. Walking up the hill they saw the city of Hiroshima turning into a lake of fire <br><br> Ministering to the Wounded <br><br> Arrupe decided to use his medical training to help whomever he could. He and his colleagues were able to give aide to 150 victims. Knowing nothing of the dangers of atomic radiation, they were perplexed and distressed at the many deaths of people who seemed to have no external injuries. Arrupe and his fellow Jesuits had only the most basic food and medical supplies and had to care for people without anesthetics or modern drugs. Nevertheless, of the 150 people whom they were able to take in, only one boy died from the effects of his injuries. <br><br>Discovering the Heart of the Poor <br><br> When visiting a Jesuit province in Latin America, Pedro Arrupe celebrated the Mass in a suburban slum, the poorest in the region. Arrupe was moved by the attentiveness and respect with which the people celebrated the Mass. His hands trembled as he distributed communion and watched the tears fall from the faces of the communicants. <br><br> Afterwards, one especially large man invited Arrupe to his home. The manâs home was a half-falling shack. The man seated him in a rickety chair and invited Fr. Arrupe to observe the setting sun with him. After the sun went down, the man explained that he was so grateful for what Arrupe had brought to the community. The man wanted to share the only gift he had, the opportunity to share in the beautiful setting sun. <br><br> Arrupe reflected, âHe gave me his hand. As I was leaving, I thought: âI have met very few hearts that are so kind.ââ <br><br> Superior General of the Jesuits <br><br> Pedro Arrupe was serving as the Superior of the Jesuitsâ Japanese Province when he was elected Superior General of the Society of Jesus in 1965. He held the position until 1983. <br><br> As the 28th Superior, or âFather General,â it was Arrupeâs task to guide the community through the changes following Vatican II. He was most concerned that the Jesuits make a commitment to addressing the needs of the poor. His work resulted in the decree from the 32nd General Congregation, <i>Our Mission Today: The Service of Faith and the Promotion of Justice</i>, passed in 1975. This led the Jesuits, especially in Latin America, to work in practical ways with the poor. In spite of threats against their livesâthreats that led to the murder of six priests in El Salvador in 1989âthe Jesuits continued their justice work with the poor, with Arrupeâs support. <br><br> Arrupeâs belief in justice informed his understanding of the goal of Jesuit education. He said: <br><br> Today our prime educational objective must be to form men-and-women-for-others; men and women who will live not for themselves but for God and his Christâfor the God-human who lived and died for all the world; men and women who cannot even conceive of love of God which does not include love for the least of their neighbors; men and women completely convinced that love of God which does not issue in justice for others is a farce. (<i>Pedro Arrupe: Essential Writings</i>
1, Kevin Burke, Maryknoll, NY: Orbis Books 2004, p. 173) <br><br> Stroke and Resignation <br><br> In 1981 Arrupe suffered a debilitating stroke. An appointee named by Pope John Paul II served as interim superior until 1983, when Arrupe was forced to resign. He was wheeled in to the opening session of the 33rd General Congregation, and Arrupeâs final prayer was read to the community. <br><br> More than ever I find myself in the hands of God. This is what I have wanted all my life from my youth. But now there is a difference; the initiative is entirely with God. It is indeed a profound spiritual experience to know and feel myself so totally in Godâs hands. <br><br> Fr. Pedro Arrupe died February 5, 1991. <br><br> <a target="_SEJ" rel="noreferrer" href="https://www.ignatianspirituality.com/ignatian-voices/20th-century-ignatian-voices/pedro-arrupe-sj/">https://www.ignatianspirituality.com/ignatian-voices/20th-century-ignatian-voices/pedro-arrupe-sj/</a>'}]);return{defaultImg:j,Saints1:u,Saints2:f,Saints3:m,Saints4:p,Saints5:g,Saints6:w,Saints7:b,Saints8:y,Saints9:v,Saints10:k,Saints11:S,Saints12:_,Saints13:J,Saints14:C,router:a,route:i,scrollIndex:n,handleScroll:s,showDetail:r,showMore:l,jesuitSaints:t}}}),N={id:"v3Patrons1",class:"v3-section v3-section-first"},q={class:"v3-dark-container v3-generalPage-container"},O={class:"v3-generalPage-content"},D={class:"general-container"},V={class:"general-content",style:{padding:"20px 0 80px 0"}},W=e("div",{class:"main-title main-title-saint"}," Jesuit Saints and Patrons ",-1),X=["id"],K={class:"saints-container"},U={class:"saints-bio"},Q={class:"saints-bio-image"},Y=["src","alt"],$={class:"saints-bio-name"},Z=["innerHTML"],ee={class:"saints-profile"},te=["innerHTML"],ie={class:"saint-profile-show"},ae=["onClick"];function oe(a,i,n,s,r,l){return h(),d("section",N,[e("div",q,[e("div",O,[e("div",D,[e("div",V,[W,(h(!0),d(P,null,T(a.jesuitSaints,t=>(h(),d("section",{key:t.sort_no,id:t.id,class:"saints-section"},[e("div",K,[e("div",U,[e("div",Q,[e("img",{src:t.image,alt:t.name},null,8,Y)]),e("div",$,[e("p",{innerHTML:t.name,style:{width:"100%","text-align":"center"}},null,8,Z)])]),e("div",ee,[e("div",{class:M(["saints-profile-desc",{"saints-profile-desc-long":a.showDetail[t.id]}]),innerHTML:t.profile},null,10,te),e("div",ie,[e("div",{class:"saint-profile-button",onClick:o=>a.showMore(t.id)},z(a.showDetail[t.id]?"Show Less":"Show More"),9,ae)])])])],8,X))),128))])])])])])}const se=I(L,[["render",oe]]);export{se as default};
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