Saint Celestine V, Pope

Feast date: May 19

Celestine is a saint who will always be remembered for the unique manner in which he was elected Pope, for his spectacular incompetence in that office, and for the distinction of being the first pontiff ever to have resigned.

Pietro di Murrone was born in born 1215 in the Neapolitan province of Moline to a poor family. He became a Benedictine monk at the age of seventeen and was eventually ordained priest at Rome. His love of solitude led him first into the wilderness of Monte Morone in the Abruzzi, whence his surname, and later into the wilder recesses of Mt. Majella. He was strongly influenced by the life of John the Baptist, and took him as his model in his religious life. His hair-cloth was roughened with knots, he wore a chain of iron encompassing his emaciated frame, and he fasted every day except for on Sunday. Each year he kept four Lents, passing three of them on bread and water only, and he consecrated the entire day and a great part of the night to prayer and labour.

As generally happens in the case of saintly anchorites, Peter’s great desire for solitude was not destined to be gratified. Many kindred spirits gathered about him eager to imitate his rule of life, and before his death there were thirty- six monasteries, numbering 600 religious, and bearing his papal name, Celestini.

The order that developed amongst those that gathered around him was approved as a branch of the Benedictines by Urban IV in 1264. This congregation of Benedictine Celestines must not be confused with other Celestines, Franciscans, who are extreme Spirituals that Pope Celestine permitted to live as hermits according to the Rule of St. Francis in 1294, but were pendent of the Franciscan superiors. In their gratitude they named themselves after the pope (Pauperes eremitæ Domini Celestine), but were dissolved and dispersed (1302) by Boniface VIII, whose legitimacy the Spirituals contested.

In 1284, Pietro, weary of the cares of government, appointed a certain Robert as his vicar and plunged again into the depths of the wilderness. It would be well if some Catholic scholar would devote some time to a thorough investigation of his relations to the extreme spiritual party of that age, for though it is certain that the pious hermit did not approve of the heretical tenets held by the leaders, it is equally true that the fanatics, during his life and after his death, made copious use of his name.

In July 1294, his pious exercises were suddenly interrupted by a scene unparalleled in ecclesiastical history. Three eminent dignitaries, accompanied by an immense multitude of monks and laymen, ascended the mountain, and announced that Pietro had been chosen as the new Pope by a unanimous vote of the Sacred College and humbly begged him to accept the honor.

Two years and three months had elapsed since the death of Nicholas IV on April 4, 1292 without much prospect that the conclave at Perugia would unite upon a candidate. Of the twelve Cardinals who composed the Sacred College six were Romans, four Italians and two French. The factious spirit of Guelph and Ghibelline, which was then epidemic in Italy, divided the conclave, as well as the city of Rome, into two hostile parties of the Orsini and the Colonna, neither of which could outvote the other.

During a personal visit to Perugia in the spring of 1294, Charles II of Naples, who needed the papal authority in order to regain Sicily, only exasperated the situation. Hostile words were exchanged between the Angevin monarch and Cardinal Gaetani, who was at that time the intellectual leader of the Colonna, and later, Pope Boniface VIII, their bitter enemy. When the situation seemed hopeless, Cardinal Latino Orsini admonished the fathers that God had revealed to a saintly hermit that if the cardinals did not perform their duty within four months, He would visit the Church with severe chastisement. All knew that he was referring to Pietro di Murrone.

The proposition was seized upon by the exhausted conclave and the election was made unanimous. Pietro received the news of his elevation with tears, but after a brief prayer, obeyed what seemed the clear voice of God, commanding him to sacrifice his personal inclination on the altar of the public welfare. Flight was impossible, even if he had contemplated it, for no sooner did the news of this extraordinary event spread abroad than multitudes (numbered at 200,000) flocked about him. His elevation was particularly welcome to the Spirituals, who saw in it the realization of current prophecies that the reign of the Holy Spirit ruling through the monks was at hand, and they proclaimed him the first legitimate Pope since Constantine’s donation of wealth and worldly power to “the first rich father” (Inferno, Canto XIX).

King Charles of Naples, upon hearing of the election of his subject, hastened with his son Charles Martel, titular King of Hungary, to present his homage to the new Pope, but, in reality, to take the simple old man into honourable custody. Had Charles known how to preserve moderation in exploiting his good luck, this windfall might have brought him incalculable benefits. As it was, he ruined everything by his excessive greed.

In reply to the request of the cardinals, that he should come to Perugia to be crowned, Pietro, at the instigation of Charles, summoned the Sacred College to meet him at Aquila, a frontier town of the Kingdom of Naples. Reluctantly they came, and one by one, Gaetani being the last to appear. Seated humbly on a simple donkey, the rope held by two monarchs, the new pontiff proceeded to Aquila, and although only three of the cardinals had arrived, the king ordered him to be crowned, and the ceremony had to be repeated in traditional form some days later, instancing the only double papal coronation.

Cardinal Latino was so grief- stricken at the course which affairs were evidently taking that he fell sick and died shortly after the coronation. Pietro took the name of Celestine V. As one of his first acts of Pope, being urged by the cardinals to cross over into the States of the Church, Celestine, at the behest of the king, ordered the entire Curia to repair to Naples.

It is wonderful how many serious mistakes the simple old man crowded into five short months. We have no full register of them, because his official acts were annulled by his successor. On September 18, he created twelve new cardinals, seven of whom were French, and the rest, with one possible exception, Neapolitans, thus paving the road to Avignon and the Great Schism. Ten days later he embittered the cardinals by renewing the rigorous law of Gregory X, regulating the conclave which Adrian V had suspended.

He is said to have appointed a young son of Charles to the important See of Lyons, but no trace of such appointment appears in Gams or Eubel. At Monte Cassino on his way to Naples, he strove to force the Celestine hermit-rule on the monks, which they humoured him with while he was with them. At Benevento he created the bishop of the city a cardinal, without observing any of the traditional forms. Meanwhile he scattered privileges and offices with a lavish hand. Refusing no one, he was found to have granted the same place or benefice to three or four rival suitors. He also granted favours without a second thought.

In consequence, the affairs of the Curia fell into extreme disorder. Upon his arrival in Naples, he took up his abode in a single apartment of the Castel Nuovo, and on the approach of Advent had a little cell built on the model of his beloved hut in the Abruzzi. But he was ill at ease. Affairs of State took up time that ought to be devoted to exercises of piety, and he feared that his soul was in danger. The thought of abdication seems to have occurred simultaneously to the pope and to his discontented cardinals, whom he rarely consulted.

That the idea originated with Cardinal Gaetani, the latter vigorously denied, and maintained that he originally opposed it. But a serious canonical doubt arose: Can a pope resign? As he has no superior on earth, who is authorized to accept his resignation? The solution of the question was reserved to the trained canonist, Cardinal Gaetani, who, basing his conclusion on common sense and the Church’s right to self-preservation, decided affirmatively.

It is interesting to notice how curtly, when he became Boniface VIII, he dispatched the delicate subject on which the validity of his claim to the papacy depended. In the “Liber Sextus” I, vii, 1, he issued the following decree: “Whereas some curious persons, arguing on things of no great expediency, and rashly seeking, against the teaching of the Apostle, to know more than it is meet to know, have seemed, with little forethought, to raise an anxious doubt, whether the Roman Pontiff, especially when he recognizes himself incapable of ruling the Universal Church and of bearing the burden of the Supreme Pontificate, can validly renounce the papacy, and its burden and honour: Pope Celestine V, Our predecessor, whilst still presiding over the government of the aforesaid Church, wishing to cut off all the matter for hesitation on the subject, having deliberated with his brethren, the Cardinals of the Roman Church, of whom We were one, with the concordant counsel and assent of Us and of them all, by Apostolic authority established and decreed, that the Roman Pontiff may freely resign. We, therefore, lest it should happen that in course of time this enactment should fall into oblivion, and the aforesaid doubt should revive the discussion, have placed it among other constitutions ad perpetuam rei memoriam by the advice of our brethren.”

When the report spread that Celestine contemplated resigning, the excitement in Naples was intense. King Charles, whose arbitrary course had brought things to this crisis, organized a determined opposition. A huge procession of the clergy and monks surrounded the castle, and with tears and prayers implored the Pope to continue his rule. Celestine, whose mind was not yet clear on the subject, returned an evasive answer, whereupon the multitude chanted the Te Deum and withdrew. A week later, on December13, Celestine’s resolution was irrevocably fixed.

Summoning the cardinals on that day, he read the constitution mentioned by Boniface in the “Liber Sextus”, announced his resignation, and proclaimed the cardinals free to proceed to a new election. After the lapse of the nine days enjoined by the legislation of Gregory X, the cardinals entered the conclave, and the next day Benedetto Gaetani was proclaimed Pope as Boniface VIII. After revoking many of the provisions made by Celestine, Boniface brought his predecessor, now in the dress of a humble hermit, with him on the road to Rome. He was forced to retain him in custody, lest an inimical use should be made of the simple old man.

Celestine yearned for his cell in the Abruzzi, and managed to escape at San Germano, and to the great joy of his monks reappeared among them at Majella. Boniface ordered his arrest, but Celestine evaded his pursuers for several months by wandering through the woods and mountains. Finally, he attempted to cross the Adriatic to Greece but, driven back by a tempest, and captured at the foot of Mt. Gargano, he was delivered into the hands of Boniface, who confined him closely in a narrow room in the tower of the castle of Fumone near Anagni (Analecta Bollandiana, 1897, XVI, 429-30).

Here, after nine months passed in fasting and prayer, closely watched and attended by two of his own religious, though rudely treated by the guards, he ended his extraordinary career in his ninety-first year. That Boniface treated him harshly, and finally cruelly murdered him, is a calumny. Some years after his canonization by Clement V in 1313, his remains were transferred from Ferentino to the church of his order at Aquila, where they are still the object of great veneration. His feast is celebrated on May 19.

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St. John I, Pope

Feast date: May 18

On May 18, the Catholic Church honors the first “Pope John” in its history. Saint John I was a martyr for the faith, imprisoned and starved to death by a heretical Germanic king during the sixth century.

He was a friend of the renowned Christian philosopher Boethius, who died in a similar manner.

Eastern Catholics and Eastern Orthodox Christians also honor Pope St. John I, on the same date as the Roman Catholic Church.

The future Pope John I was born in Tuscany, and served as an archdeacon in the Church for several years. He was chosen to become the Bishop of Rome in 523, succeeding Pope St. Hormisdas.

During his papal reign Italy was ruled by the Ostrogothic King Theodoric. Like many of his fellow tribesmen, the king adhered to the Arian heresy, holding that Christ was a created being rather than the Second Person of the Holy Trinity.

Arianism had originated in the Eastern half of the Roman Empire during the fourth century, and subsequently spread among the Western Goths. By the sixth century the heresy was weak in the East, but not dead.

In 523, the Byzantine Emperor Justin I ordered Arian clergy to surrender their churches into orthodox Catholic hands. In the West, meanwhile, Theodoric was angered by the emperor’s move, and responded by trying to use the Pope’s authority for his own ends.

Pope John was thus placed in an extremely awkward position. Despite the Pope’s own solid orthodoxy, the Arian king seems to have expected him to intercede with the Eastern emperor on behalf of the heretics. John’s refusal to satisfy King Theodoric would eventually lead to his martyrdom.

John did travel to Constantinople, where he was honored as St. Peter’s successor by the people, the Byzantine Emperor, and the Church’s legitimate Eastern patriarchs. (The Church of Alexandria had already separated by this point.) The Pope crowned the emperor, and celebrated the Easter liturgy at the Hagia Sophia Church in April of 526.

But while John could urge Justin to treat the Arians somewhat more mercifully, he could not make the kind of demands on their behalf that Theodoric expected.

The gothic king, who had recently killed John’s intellectually accomplished friend Boethius (honored by the Church as St. Severinus Boethius, on Oct. 23), was furious with the Pope when he learned of his refusal to support the Arians in Constantinople.

Already exhausted by his travels, the Pope was imprisoned in Ravenna and deprived of food. The death of St. John I came on or around May 18, which became his feast day in the Byzantine Catholic tradition and in the Ordinary Form of the Roman Rite.

In the Extraordinary Form of the Roman Rite, he is celebrated on May 27, the date on which his exhumed body was returned to Rome for veneration in St. Peter’s Basilica.

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St. Pascal Baylon

Feast date: May 17

Pascal was born at Torre-Hermosa, in the Kingdom of Aragon, on May 24, 1540. He was born on the Feast of Pentecost, which in Spain is called “the Pasch of the Holy Ghost”, which is why he received the name Pascal. He died at Villa Reale, May 15, 1592, on Whitsunday.

His parents, Martin Baylon and Elizabeth Jubera, were virtuous peasants. The child began very early to display signs of that surpassing devotion towards the Holy Eucharist, which forms the salient feature of his character.

From his seventh to his twenty-fourth year, he led the life of a shepherd, and during the whole of that period exercised a salutary influence upon his companions. He was then received as a lay brother amongst the Franciscan friars of the Alcantarine Reform. In the cloister, Paschal’s life of contemplation and self-sacrifice fulfilled the promise of his early years.

His charity to the poor and afflicted, and his unfailing courtesy were remarkable. On one occasion, in the course of a journey through France, he triumphantly defended the dogma of the Real Presence against the blasphemies of a Calvinist preacher, and in consequence, narrowly escaped death at the hands of a Huguenot mob. Although poorly educated, his counsel was sought for by people of every station in life, and he was on terms of closest friendship with personages of eminent sanctity. Pascal was beatified in 1618, and canonized in 1690.

His cultus has flourished particularly in his native land and in Southern Italy, and it was widely diffused in Southern and Central America, through the Spanish Conquests.

In his Apostolic letter, Providentissimus Deus, Leo XIII declared St. Pascal the especial heavenly protector of all Eucharistic Congresses and Associations. His feast is kept on 17 May. The saint is usually depicted in adoration before a vision of the Host.

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Blessed Antonia Mesina

Feast date: May 17

Antonia Mesina was born into a poor family in a small town in Sardinia, Italy, in 1919. She was the second of 10 children and she had to leave school after only four years to help her bed-ridden mother who suffered from a heart condition tend to the house and the other children.

Despite her heavy responsibilities at home, Antonia became a very active member of Catholic Action, an Italian Catholic organization for the laity, at the age of 10. When she was 16, she was attacked while out gathering wood after mass. He friend ran away, trying to find help. Antonia was beaten and murdered by a would-be rapist, fighting him off to her last breath. She suffered 74 strikes with a stone before she died. On 5 October 1935 the Catholic Action member Venerable Armida Barelli – who had met Antonia once – met with Pope Pius XI and informed him of Antonia’s activism and her murder. Antonia was beatified by Pope John Paul II in 1987 as a martyr of purity. She is a patron of rape victims.

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St. Andrew Bobola

Feast date: May 16

Andrew Bobola is a Polish-born martyr. He was born in Sandormir, Poland, in 1591 to a noble family. He was ordained a Jesuit in 1622 and three years later became a parish priest in Vilna, Lithuania, the town in which he had studied. He also served as superior of the Jesuit community for a time. He worked extensively with the sick and made and even stronger efforts to help them during a plague outbreak, but he is best known as a successful missionary to the Orthodox. He did this for almost 20 years, preaching along the roads and converting whole villages to Catholicism.

However, he was captured after Mass on May 10, 1657 by the Cossacks and brutally tortured. Six days later, he died a martyr, refusing to denounce his Catholic faith.

His tomb was opened in 1719 and his body was found incorrupt. He is now entombed in a Jesuit church in Krakow, Poland.

He was canonized by Pope Pius XI in 1938.

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St. Simon Stock

Feast date: May 16

On May 16, the Catholic Church remembers Saint Simon Stock, a twelfth- and thirteenth-century Carmelite monk whose vision of the Virgin Mary is the source of the Brown Scapular devotion.

Simon was born during 1165 in the English county of Kent. He is said to have been strongly devoted to God from his youth, to the point that he left home at age 12 to live in the forest as a hermit. Following the customs of the earliest monks, he lived on fruit and water and spent his time in prayer and meditation.

After two decades of solitary life in the wilderness, he returned to society to acquire an education in theology and become a priest. Afterwards, he returned to his hermitage until the year 1212, when his calling to join the Carmelite Order – which had only recently entered England – was revealed to him.

During the early 13th century, a group of monks in the Holy Land sought formal recognition as a religious order. Their origins were mysterious, and by some accounts extended back to the time before Christ, originating in the ministry of the Biblical Prophet Elijah.

The Carmelites’ ascetic, contemplative lifestyle was combined with ardent devotion to the Blessed Virgin Mary. It is she who is said to have appeared to Simon Stock, telling him to leave his hermitage and join the order that would soon be arriving with the return of two English Crusaders.

Impressed by the Carmelites’ rigorous monasticism, Simon joined in 1212 and was sent to complete a course of studies at Oxford. Not long after his return to the order, he was appointed its vicar general in 1215. He defended the Carmelites in a dispute over their legitimacy, later resolved by the Popes.

In 1237, Simon took part in a general chapter of the Carmelites in the Holy Land. Facing persecution from Muslims, a majority of the monks there decided to make their home in Europe – including Simon’s native England, where the order would go on to prosper for several centuries

After becoming the general superior of the Carmelites in 1247, Simon worked to establish the order in many of Europe’s centers of learning, including Cambridge, Oxford, and Paris.

Late in his life, Simon Stock reportedly received a private revelation about the Brown Scapular, a monastic garment worn by Carmelites.

“To him,” an early chronicle states, “appeared the Blessed Virgin with a multitude of angels, holding the Scapular of the Order in her blessed hands, and saying: ‘This will be a privilege for you and for all Carmelites, that he who dies in this will not suffer eternal fire.’”

This vision was the source of the Brown Scapular devotion – a tradition which involves the wearing of an adapted version of the garment, along with certain spiritual commitments, by lay Catholics as well as priests and religious.

St. Simon Stock died in France in 1265, 100 years after his birth. He has been publicly venerated since the 15th century.

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St. Isidore

Feast date: May 15

Isidore was born in 1070 in Madrid, Spain. His family was poor, and he labored as a farmer on the land owned by a rich man named John de Vergas. He was very pious and such a good worker that de Vergas allowed him to worship daily in the chapel on his property, and because of thes he was often accused by his fellow workers of neglecting his duties because he made prayer a higher priority.

Isidore eventually married a woman named Mary, and together they had a son. However their son died while still very young, and through this they realized that it was the will of God for them not have children, so they lived together chastely the rest of their lives, doing good works.

Although he remained poor, he gave whatever he could spare to the poor. One tale says that as he walked to the mill one day, he stopped and gave half of the corn in his sack to the hungry birds. By the time he got to the mill, his sack had miraculously filled up again. He died in 1130 of natural causes.

Many miracles and cures have been reported at his grave, in which his body remains incorruptible. His wife, too, was canonized—Saint Mary de la Cabeza.

He is the patron saint of agricultural workers and the United States National Rural Life Conference.

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Saint Hunna, known as “The Holy Washerwoman”, was born into aristocracy in Alsace, the daughter of a duke. She married Huno of Hunnaweyer, a nobleman, settling in the Strasbourg diocese. They had one son, Saint Deodatus, who later chose monastic life.

Despite her noble status, Saint Hunna sought a more fulfilling path through service to others, stirred by her deep faith and prayer. Recognizing the harsh conditions of the local peasants, she decided to help by doing their laundry, which marked the beginning of her life’s work and earned her her enduring nickname.

Her commitment grew to include a range of services—from cooking and childcare to teaching hygiene and providing new clothes when the old ones were beyond repair. Saint Hunna’s most compassionate service involved bathing those who could not do so themselves.

She was canonized in 1520 by Pope Leo X and her feast is April 15.

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Saint Lydwine, born in Schiedam, Holland, emerged as the patroness of sickness following a life marked by profound suffering and mystical experiences. One of nine children in a working-class family, her life took a tragic turn following a severe injury in 1396. While ice skating, a collision led to a rib fracture that never healed, triggering a cascade of debilitating illnesses.

These afflictions included continuous headaches, fever, and severe muscular spasms, among others. Notably, Lydwine also experienced the stigmata and was plagued by bedsores, toothaches, and eventual blindness. Despite her constant pain, she believed her suffering was divinely ordained, viewing her myriad illnesses as a means to atone for humanity’s sins.

Her spiritual endurance attracted the attention of Thomas a Kempis, who documented her life and experiences. Acknowledging her sanctity, Pope Leo XIII canonized her in 1890. Lydwine’s feast day is celebrated on April 14.

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On Palm Sunday, also known as the Sunday of the Lord’s Passion, the Christian world steps into Holy Week, marking the commencement of a period steeped in profound religious significance. This day memorializes Christ’s majestic entry into Jerusalem, an event that saw the city’s inhabitants lay their garments on the streets, heralding him as their sovereign with shouts of “Hosanna to the Son of David; Blessed is he who comes in the name of the Lord!”

In the Western Church tradition, the observance of Palm Sunday begins with the blessing of palms. These palms, destined for the subsequent procession, are sanctified, setting the stage for the retelling of Jesus’ entry into Jerusalem. Should logistical constraints prevent an outdoor procession, a solemn entrance within the church suffices, maintaining the ceremonial essence.

The day’s hymns and psalms echo Christ’s kingly dignity, while Palm Sunday’s alternative moniker, Fig Sunday, hearkens back to the cursing of the fig tree by Christ, integrating a tradition of consuming figs. Across England, the day has borne various names like Olive or Branch Sunday and Sunday of the Willow Boughs, each reflecting local botanical substitutes for palms.

Customs around Palm Sunday have evolved distinctly across regions. In Slavic nations, for instance, the blessed palms traverse homes, fields, and outbuildings in a ritual seeking divine safeguarding and blessings on the land and its yield.

Historical accounts, such as that of the pilgrim Egeria, confirm the practice of Palm Sunday processions as far back as the 4th century in Jerusalem, indicating the deep-rooted tradition of commemorating this event. By the 8th century, texts like the Gallican Bobbio Missal already documented the palm blessing, symbolizing Christ’s triumph.

While the grandeur of the Middle Ages has given way to more subdued observances in the Western Church, the essence of Palm Sunday — reflective of Christ’s victory and anticipation of the Passion — remains unchanged. Notably, the ashes used on Ash Wednesday originate from the palms of the previous year’s Palm Sunday, linking the cycle of penitence and renewal to this significant day.

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