DOCSLIB.ORG

Martin of Tours

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Martin of Tours Martin of Tours This article is about the French saint. For the Caribbean minority faith. island, see Saint Martin. For other uses, see Saint Martin As the son of a veteran officer, Martin at fifteen was re- (disambiguation). quired to join a cavalry ala. Around 334, he was sta- tioned at Ambianensium civitas or Samarobriva in Gaul Martin of Tours (Latin: Sanctus Martinus Turonensis; (now Amiens, France).[2] It is likely that he joined the 316 – 8 November 397) was Bishop of Tours, whose Equites catafractarii Ambianenses, a heavy cavalry unit shrine in France became a famous stopping-point for listed in the Notitia Dignitatum. His unit was mostly cer- pilgrims on the road to Santiago de Compostela in Spain. emonial and did not face much combat.[3] Around his name much legendary material accrued, and he has become one of the most familiar and recognis- able Christian saints. As he was born in what is now Szombathely, Hungary, spent much of his childhood in Pavia, Italy, and lived most of his adult life in France, he is considered a spiritual bridge across Europe.[1] His life was recorded by a contemporary, the hagiographer Sulpicius Severus. Some of the ac- counts of his travels may have been interpolated into his vita to validate early sites of his cult. He is best known for the account of his using his military sword to cut his cloak in two, to give half to a beggar clad only in rags in the depth of winter. Conscripted as a soldier into the Roman army, he found the duty incompatible with the Christian faith he had adopted and became an early conscientious objector. 1 Life 1.1 Soldier St Martin leaves the life of chivalry and renounces the army Martin was born in 316 AD in Savaria in the Diocese of (fresco by Simone Martini) Pannonia (now Szombathely, Hungary). His father was a senior officer (tribune) in the Imperial Horse Guard, a According to his biographer, Sulpicius Severus, he served unit of the Roman army, later stationed at Ticinum (now [2] in the military for only another two years, though many Pavia), in northern Italy, where Martin grew up. scholars believe that these two years, “are in fact not At the age of ten he attended the Christian church against nearly enough to bring the account to the time when he the wishes of his parents, and became a catechumen. would leave, that is, during his encounter with Caesar Ju- Christianity had been made a legal religion (in 313) in the lian (the one who has gone down in history as Julian the Roman Empire. It had many more adherents in the East- Apostate). Jacques Fontaine thinks that the biographer ern Empire, whence it had sprung, and was concentrated was somewhat embarrassed about referring to [Martin’s] in cities, brought along the trade routes by converted Jews long stint in the army, [because of the perennially tenuous and Greeks (the term 'pagan' literally means 'country- relation between the Christian conscience and war].”[4] dweller'). Christianity was far from accepted amongst the Such scholars hold that Martin would have remained in higher echelons of society; among members of the army the army for the entirety of his prescribed twenty-five the worship of Mithras would have been stronger. Al- year term, and that, in their opinion, such service need not though the conversion of the Emperor Constantine, and have obliged him to violate his Christian conscience by the subsequent programme of church-building, gave a shedding blood on the battlefield. Regardless of whether greater impetus to the spread of the religion, it was still a or not he remained in the army, academic opinion holds 1 2 1 LIFE that just before a battle with the Gauls at Borbetomagus Roman classical culture in the area: (now Worms, Germany), Martin determined that his faith prohibited him from fighting, saying, “I am a soldier of "[W]hen in a certain village he had demol- Christ. I cannot fight.” He was charged with cowardice ished a very ancient temple, and had set about and jailed, but in response to the charge, he volunteered cutting down a pine-tree, which stood close to to go unarmed to the front of the troops. His superiors the temple, the chief priest of that place, and a planned to take him up on the offer, but before they could, crowd of other heathens began to oppose him; the invaders sued for peace, the battle never occurred, and and these people, though, under the influence Martin was released from military service.[5] of the Lord, they had been quiet while the tem- ple was being overthrown, could not patiently Martin declared his vocation, and made his way to the city allow the tree to be cut down”.[9] of Caesarodunum (now Tours), where he became a disci- ple of Hilary of Poitiers, a chief proponent of Trinitarian Sulpicius affirms that Martin withdrew from the city to Christianity.[6] He opposed the Arianism of the Impe- live in Marmoutier (Majus Monasterium), the monastery rial Court. When Hilary was forced into exile from Pic- he founded, which faces Tours from the opposite shore tavium (now Poitiers), Martin returned to Italy. Accord- of the Loire. Here Martin and some of the monks who ing to Sulpicius Severus, he converted an Alpine brigand followed him built cells of wood; others lived in caves on the way, and confronted the Devil himself. Having dug out of the rock. Martin introduced a rudimentary heard in a dream a summons to revisit his home, Martin parish system. Once a year the bishop visited each of his crossed the Alps, and from Milan went over to Pannonia. parishes, traveling on foot, or by donkey or boat. He con- There he converted his mother and some other persons; tinued to set up monastic communities, and extended the his father he could not win. While in Illyricum he took bounds of his episcopate from Touraine to such distant sides against the Arians with so much zeal that he was points as Chartres, Paris, Autun, and Vienne. At Vienne, publicly scourged and forced to leave.[6] Returning from according to his biographer, he cured Paulinus of Nola of Illyria, he was confronted by the Arian archbishop of Mi- a disease of the eyes.[6] lan Auxentius, who expelled him from the city. Accord- ing to the early sources, Martin decided to seek shelter In one instance, the pagans agreed to fell their sacred fir on the island then called Gallinaria, now Isola d'Albenga, tree, if Martin would stand directly in its path. He did so, in the Ligurian Sea, where he lived the solitary life of a and it miraculously missed him. Sulpicius, a classically hermit. educated aristocrat, related this anecdote with dramatic details, as a set piece. Sulpicius could not have failed to know the incident the Roman poet Horace recalls in sev- 1.2 Bishop eral Odes, of his narrow escape from a falling tree.[10] Martin was so dedicated to the freeing of prisoners that With the return of Hilary to his see in 361, Martin joined when authorities, even emperors, heard he was coming, him and established a monastery nearby. This site was they refused to see him because they knew he would re- developed into the Benedictine Ligugé Abbey, the oldest quest mercy for someone and they would be unable to monastery known in Europe.[7] It became a centre for the refuse. evangelisation of the country districts. He travelled and preached through western Gaul: “The memory of these apostolic journeyings survives to our day in the numer- 1.3 On behalf of the Priscillianists ous local legends of which Martin is the hero and which indicate roughly the routes that he followed.”[2] The churches of other parts of Gaul and in Spain were being disturbed by the Priscillianists, an ascetic sect, In 371 Martin was acclaimed bishop of Tours, where he named after its leader, Priscillian, bishop of Avila.[6] The impressed the city with his demeanour. He had been First Council of Saragossa had condemned Priscillian and drawn to Tours by a ruse — he was urged to come to min- his supporters as heretics. Priscillian and his supporters ister to someone sick — and was brought to the church, had fled, and some bishops of Hispania, led by Bishop where he reluctantly allowed himself to be consecrated [8] Ithacius, brought charges before Emperor Magnus Max- bishop. According to one version, he was so unwilling imus. Although greatly opposed to the Priscillianists, to be made bishop that he hid in a barn full of geese, but Martin hurried to the Imperial court of Trier to remove their cackling at his intrusion gave him away to the crowd; them from the secular jurisdiction of the emperor. Along that may account for complaints by a few that his appear- with St. Ambrose (December 7), Martin rejected Bishop ance was too disheveled to be commensurate with a bish- Ithacius’s principle of putting heretics to death—as well opric, but the critics were hugely outnumbered. as the intrusion of the emperor into such matters. He As bishop, Martin set to enthusiastically ordering the de- prevailed upon the emperor to spare the life of the heretic struction of pagan temples, altars and sculptures. Schol- Priscillian. At first, Maximus acceded to his entreaty, but, ars suggest the following account may indicate the depth when Martin had departed, yielded to Ithacius and or- of the Druidic folk religion in relation to the veneer of dered Priscillian and his followers to be beheaded (385).
Load more

Recommended publications
  • Edition of Henri-Xavier Arquillière, L'augustinisme Politique: Essai
    1 Translation by Catherine J. Bright and Courtney M. Booker, of Henri-Xavier Arquillière, L’Augustinisme politique: Essai sur la formation des théories politiques du Moyen-Age, second ed. (Paris: Vrin, 1955), 19–50. PREFACE TO THE FIRST EDITION The study that I present in these pages is by no means a general statement of Saint Augustine’s political doctrine. That has been done many times.1 The goal of my research is more limited. All medievalists have been struck by the profound intermingling of the Church and the State, which forms one of the characteristic traits of medieval civilization. How did this intimate relationship operate? How was the old Roman idea of the State absorbed by the increasing influence of the Christian idea, to the point that it led to the theory of the two swords in the twelfth century? That is the question. I have named this progressive, irregular movement political Augustinism, for want of a better term.2 I endeavored to define its formation and to mark some of its stages with precision. If by doing so I was able to open some avenues of research, in which I have directed several of my students, then I will have fully achieved my goal. I sought to observe the lives of certain ideas—to catch, in a way, their distortion in the minds of those that were simpler than the protagonists who inspired them, and to establish how these ideas came to transform major institutions, such as the monarchy. 1 See in particular the recent work of Gustave Combès, La doctrine politique de saint Augustin, Paris, 1927 (482 p.).
    [Show full text]
  • 11-11 Martin of Tours
    In the 11th hour of the 11th day of the 11th month, an armistice brought an end to the major hostilities of World War I in 1918. This Veterans Day we honor all American veterans—living or dead. We give thanks to our veterans who served this country honorably during war or peace. In addition to Veterans Day, 11 November is also the Memorial of Martin of Tours, the patron saint of soldiers. Martin left his family at the age of 15 to serve as a Roman soldier. On duty one day, he encountered a man who was freezing for lack of adequate clothing. Other soldiers in the unit payed no attention to the man. However, Martin stopped to render aid. He cut his own cloak in half with his sword and offered it to the beggar. That night, Jesus came to Martin in a dream wearing his cloak. “For I was hungry and you gave me food, I was thirsty and you gave me drink, a stranger and you welcomed me, naked and you clothed me” (Mt 25:35-36). Martin had a generous heart and gave much of his pay away to help the poor, but this one incident was life changing. Martin had studied the faith for eight years since he was 10 but he had never been baptized. “Martin knew that the time for him to join the Church had arrived. He remained in the army for two years after his baptism, but desired to give his life to God more fully.”i He asked for an honorable discharge, but was met with skepticism and accused of cowardice for timing his decision when the Germans were on the offensive.
    [Show full text]
  • Priscillian of Avila: Heretic Or Early Reformer? by Brian Wagner
    Priscillian of Avila: Heretic or Early Reformer? by Brian Wagner Introduction The Lord Jesus Christ said, “For by your words you will be justified, and by your words you will be condemned” (Matthew 12:37).1 Though He was speaking of the last judgment, the principle of letting someone be judged, even in this life, by his own testimony is a sound one. The Bible also speaks of establishing one’s testimony in the mouth of two or three witnesses (1 Timothy 5:19), which is to be a safeguard against a false witness damaging someone’s reputation. History is a study of testimony. The primary source material written by an individual is often the best evidence by which to judge what that person believed and taught. Other contemporaries to that individual could also be used to evaluate whether he was presenting a consistent and coherent message at all times and whether his actions matched his words. As with all historical judgment of this kind, the testimony by friends or foes must be weighed with at least some suspicion of bias. Priscillian of Avila, from the fourth century, has been designated by most of history as a Christian heretic. This conclusion, made by many of his contemporary foes, led to his beheading by the civil authorities. After his death in A.D. 365, his writings were searched out for destruction, along with anyone promoting his teaching. Copies of some of his writings still survive. Very early ones, judged as possibly made within just a century of Priscillian’s martyrdom, were recovered at the University of Würzburg by Georg Schepss in 1885.
    [Show full text]
  • Rubenianum Fund Field Trip to Princely Rome, October 2017
    2017 The Rubenianum Quarterly 3 Peter Paul Rubens: The Power of Transformation Drawn to drawings: a new collaborative project Mythological dramas and biblical miracles, intimate portraits and vast landscapes – Although the Rubenianum seldom seeks the Peter Paul Rubens’s creative power knew no limits. His ingenuity seems inexhaustible, public spotlight for its scholarship, specialists and his imagination boundless. The special exhibition ‘Kraft der Verwandlung’ institutions in the field know very well where to turn (Kunsthistorisches Museum, Vienna, 17 October 2017–21 January 2018) sets out to to for broad, grounded and reliable art-historical explore this spirit of innovation, taking an in-depth look at the sources on which the expertise. Earlier this year, the Flemish Government Flemish master drew and how he made them his own. approached us with a view to a possible assignment Rubens had an unrivalled ability to apply his examples freely and creatively. concerning 17th-century drawings. Given that Ignoring the boundaries of genre, he studied the small-scale art of printmaking as well another of the Rubenianum’s unmistakable as monumental oil paintings. The artist’s extensive library provided a further source trademarks is its open and generous attitude to of inspiration, as did antique coins. He took three-dimensional sculptures – bronze statuettes, casts from nature and marble statues – and brought them to life in his collaboration, this task was indeed assigned to paintings. us thanks to a thoroughly prepared partnership Rubens drew, copied and interpreted as he saw fit throughout his life. Existing with the Royal Library of Belgium. We are proud, sources were transformed by his hand into something entirely new.
    [Show full text]
  • Curriculum Vitae
    CURRICULUM VITAE ALBERTO FERREIRO (October 2009) Address: Seattle Pacific University Department of History Seattle, WA 98119-1997 [email protected] (e-mail) 1-206-281-2939 (phone) 1-206-281-2771 (fax) Birthdate: 19 April, 1952, Mexico City, D.F. Education: Ph.D. 1986 University of California-Santa Barbara M. A. 1979 University of Texas-Arlington B. A. 1977 University of Texas-Arlington Languages: Fluent Spanish. Reading ability in Italian, French, Portuguese, German, Catalán, and Latin. Research Interests: Late Antique Gaul; Visigothic-Sueve Iberia; Medieval Monasticism; Christian Apocrypha; Cult of St. James; Priscillianism; and Early Christian-Medieval Heresy. Teaching Fields: Seattle Pacific University (Full Professor) At SPU since Autumn 1986 Fuller Theological Seminary , Seattle (Adjunct) 1991-1998 University of Sacramento, (Adjunct) 2006- University of Salamanca, (Visiting Professor/Lecturer) 2007- History of Christianity (Apostolic to Modern) Late Antiquity/Medieval History Medieval Monasticism - Spirituality Renaissance/Reformation Iberian Peninsula European Intellectual History 1 Publications: Books: Later Priscillianist Writings. Critical edition with historical commentary. Marco Conti and Alberto Ferreiro. Oxford University Press. (in preparation) The Visigoths in Gaul and Iberia (Update): A Supplemental Bibliography, 2007-2009. Medieval and Early Modern Iberian World. Alberto Ferreiro. E. J. Brill. (in preparation) 2008 The Visigoths in Gaul and Iberia (Update): A Supplemental Bibliography, 2004-2006. Medieval and Early Modern Iberian World, 35. Alberto Ferreiro. E. J. Brill, 2008. xxviii + 308 p. 2006 The Visigoths in Gaul and Iberia: (A Supplemental Bibliography, 1984- 2003). [Medieval and Early Modern Iberian World, 28]. Alberto Ferreiro. E. J. Brill: 2006. liv + 890 p. 2005 Simon Magus in Patristic, Medieval, and Early Modern Traditions.
    [Show full text]
  • Vigiliae Christianae
    Vigiliae Christianae The Origin of Zealous Intolerance: Paulus Orosius and Violent Religious Conflict in the Early Fifth Century --Manuscript Draft-- Manuscript Number: Full Title: The Origin of Zealous Intolerance: Paulus Orosius and Violent Religious Conflict in the Early Fifth Century Short Title: Article Type: Full Length Article Corresponding Author: Victoria Leonard, PhD Cardiff University Cardiff, UNITED KINGDOM First Author: Victoria Leonard, PhD Order of Authors: Victoria Leonard, PhD Abstract: This article explores the origins of religious intolerance in two episodes from the early fifth century AD: the forcible conversion of 540 Jews in Minorca by Bishop Severus, and the failed attempt by the monk Fronto to uncover heterodox belief in Tarragona, north-east Hispania. This article argues that, with the newly-discovered relics of St Stephen, Paulus Orosius brought a peculiarly vehement and absolute intolerance of non-orthodox Christianity to Minorca. Intolerance was facilitated and communicated through a trans-Mediterranean network of Christians connected through letter-writing and the exchange of visitors, of which Orosius was a particularly mobile and dynamic participant. In contrast to previous criticism, this article identifies Orosius as a point of intersection within the controversies, and, in the dissemination of his ideology of intolerance, as a catalyst for conflict. Keywords: Orosius; Jews; letters; St Stephen; heterodoxy; Severus of Minorca; networks; Consentius Funding Information: Powered by Editorial Manager® and ProduXion Manager® from Aries Systems Corporation Title Page The Origin of Zealous Intolerance: Paulus Orosius and Violent Religious Conflict in the Early Fifth Century Victoria Leonard Cardiff University [email protected] Abstract This article explores the origins of religious intolerance in two episodes from the early fifth century AD: the forcible conversion of 540 Jews in Minorca by Bishop Severus, and the failed attempt by the monk Fronto to uncover heterodox belief in Tarragona, north-east Hispania.
    [Show full text]
  • Abbots Between Community and Empire. the Cases of Martin of Tours and Benedict of Aniane Rutger Kramer, Veronika Wieser
    You Only Die Twice? Abbots between Community and Empire. The Cases of Martin of Tours and Benedict of Aniane Rutger Kramer, Veronika Wieser UDC: 929:27-36(37)"05/09" R. Kramer 27-788(37) V. Wieser Original scientific paper Institut für Mittelalterforschung, ÖAW Manuscript received: 01. 03. 2017. Hollandstrasse 11-13, A-1020 Wien, Austria Revised manuscript accepted: 04. 03. 2017. [email protected] DOI: 10.1484/J.HAM.5.113745 [email protected] is article1 compares the deaths of two abbots as told by contemporary observers, and shows how the relationship between these saints and their ascetic communities on the one hand and secular imperial authorities on the other hand would be consolidated in the way people were shown to react to their demise. First, the life and death Saint Martin of Tours (c. 316-397) are analysed through the Vita Martini and the letters by Sulpicius Severus. Against the backdrop of a strenuous relation between Roman imperial interests and a burgeoning Christendom, the author uses Martin’s post-mortem reputation to appropriate the authority of his erstwhile rival, the emperor Maximus. In doing so, an attempt is made to resolve the conundrum of how to be Christian under Roman authority. en, two dierent descriptions of the death of Benedict of Aniane (c. 750-821) are presented, one by his hagiographer Ardo, the other a supposed eye-witness account by the monks of Inda. By contrasting these two accounts, it will be shown how dierent observers dealt with the tensions between personal salvation, imperial reform eorts and monastic idealism that emerged when secular and religious authority converged in the Carolingian era.
    [Show full text]
  • Raeme Corps History and Ethos
    RAEME CORPS HISTORY AND ETHOS ASLO CE-L-1.1.0 Corps History Overview Page 1 of 38 Version 1.0 of 6 Nov 06 Reviewed annually by 30 Sep ©Commonwealth of Australia Uncontrolled when printed VERSION CONTROL DATA Title: Corps History Overview Author: S2C RAEME CELL Approver: Senior Instructor Version number: 1.0 Date of Approval: 6 Nov 06 Summary of last modification: Modified by: Next review date: 30 Sep 07 ASLO CE-L-1.1.0 Corps History Overview Page 2 of 38 Version 1.0 of 6 Nov 06 Reviewed annually by 30 Sep ©Commonwealth of Australia Uncontrolled when printed THE HISTORY OF THE ROYAL AUSTRALIAN ELECTRICAL AND MECHANICAL ENGINEERS ASLO CE-L-1.1.4 History of RAEME Page 3 of 38 Version 1.0 of 6 Nov 06 Reviewed annually by 30 Sep © Commonwealth of Australia Uncontrolled when printed THE HISTORY OF THE ROYAL AUSTRALIAN ELECTRICAL AND MECHANICAL ENGINEERS Table of Contents Introduction 5 Early history 5 Control of Ordnance - Federation to 1923 6 Decline of the Army from 1919 6 World War II 7 Middle East Campaigns 12 Operations in the South-West Pacific 13 Demobilisation 1945/46 15 British Commonwealth Occupational Force (BCOF) 15 Change in Title 16 Introduction of National Service 16 Korea 16 Malaya/Borneo 17 Vietnam 17 ANZUK Force Singapore 17 The Hassett Committee 18 The Prince Philip Banner 18 ASLO CE-L-1.1.4 History of RAEME Page 4 of 38 Version 1.0 of 6 Nov 06 Reviewed annually by 30 Sep © Commonwealth of Australia Uncontrolled when printed Introduction 1.
    [Show full text]
  • The Fathers of the Church ; V
    THE FATHERS OF THE CHURCH A NEW TRANSLATION VOLUME 99 THE FATHERS OF THE CHURCH A NEW TRANSLATION EDITORIAL BOARD Thomas P. Halton The Catholic University of America Editorial Director Elizabeth Clark Robert D. Sider Duke University Dickinson College Joseph T. Lienhard, S.J. Michael Slusser Fordham University Duquesne University Frank A.C. Mantello Cynthia White The Catholic University of America The University of Arizona Kathleen McVey Robin Darling Young Princeton Theological Seminary The Catholic University of America David J. McGonagle Director The Catholic University of America Press FORMER EDITORIAL DIRECTORS Ludwig Schopp, Roy J. Deferrari, Bernard M. Peebles, Hermigild Dressler, O.F.M. Cornelia Horn Staff Editor IBERIAN FATHERS volume 3 PACIAN OF BARCELONA OROSIUS OF BRAGA Translated by CRAIG L. HANSON Muskingum College New Concord, Ohio THE CATHOLIC UNIVERSITY OF AMERICA PRESS Washington, D.C. Copyright © 1999 THE CATHOLIC UNIVERSITY OF AMERICA PRESS All rights reserved Printed in the United States of America The paper used in this publication meets the minimum requirements of the American National Standards for Information Science— Permanence of Paper for Printed Library Materials, ansi z39.48–1984. ∞ library of congress cataloging-in-publication data Iberian fathers : Pacian of Barcelona and Orosius of Braga : [writings] / translated by Craig L. Hanson. p. cm. — (The fathers of the church ; v. 99) Includes bibliographical references and Indexes. ISBN 0-8132- 0099-7 (alk. paper) 1. Theology—Early works to 1800. 2. Apologetics—Early
    [Show full text]
  • Sulpicius Severus and Martin of Tours: Defending a Mentor, Securing a Saint Matthew Yar N Reed Louisiana State University and Agricultural and Mechanical College
    Louisiana State University LSU Digital Commons LSU Master's Theses Graduate School 2009 Sulpicius Severus and Martin of Tours: defending a mentor, securing a saint Matthew yaR n Reed Louisiana State University and Agricultural and Mechanical College Follow this and additional works at: https://digitalcommons.lsu.edu/gradschool_theses Part of the History Commons Recommended Citation Reed, Matthew Ryan, "Sulpicius Severus and Martin of Tours: defending a mentor, securing a saint" (2009). LSU Master's Theses. 3232. https://digitalcommons.lsu.edu/gradschool_theses/3232 This Thesis is brought to you for free and open access by the Graduate School at LSU Digital Commons. It has been accepted for inclusion in LSU Master's Theses by an authorized graduate school editor of LSU Digital Commons. For more information, please contact [email protected]. SULPICIUS SEVERUS AND MARTIN OF TOURS: DEFENDING A MENTOR, SECURING A SAINT A Thesis Submitted to the Graduate Faculty of the Louisiana State University and Agricultural and Mechanical College in partial fulfillment of the requirements for the degree of Master of Arts in The Department of History by Matthew R. Reed B.A., University of Louisiana at Lafayette, 2006 May, 2009 TABLE OF CONTENTS ABSTRACT ................................................................................................................................... iii CHAPTER 1. NOW FOR THE DEFENSE: SULPICIUS SEVERUS ......................................................1 2. A SOLDIER AND SIMPLETON ......................................................................................16
    [Show full text]
  • Welcome to St. Martin of Tours Catholic Church Inside
    WELCOME TO ST. MARTIN OF TOURS CATHOLIC CHURCH The LORD gives sight to the blind; the LORD raises up those who were bowed down. The LORD loves the just; the LORD protects strangers. -Responsorial Psalm 146 PARISH SMT SCHOOL INSIDE SATURDAY VIGIL OFFICE 11955 S UNSET B LVD Pastor’s Message….p. 2 5:30 PM 11967 SUNSET BLVD LOS ANGELES, CA CANTORS, PIANISTIANIST 11967 S B Choir seeking singers….p. 2 LOS ANGELES, CA 90049 90049 RCIA….p. 4 90049 SUNDAY MASSES PASTOR: PRINCIPAL: Committee for the Poor...p. 4 7:30 AM NO MUSIC REV. BEN LE D EBBIE MARGULIS Virtus Training….p. 5 D 9:30 AM FAMILY MASS ININ RESIDENCE: 310.472.7419 Social Justice Corner...p. 6 11:30 AM SMT CHOIR REV. DONAL KEOHANE Knights of Columbus….p. 6 5:30 PM CONTEMPORARY 310.476.7403 SMTSCHOOL.NET Celebration of Cultures Mass….p. 7 saintmartinoftours.com I hope you had a good summer, enjoying time with your family and a break from your labor. We had many visitors from other states and countries attend Sunday Mass at our parish. It was wonderful to welcome them and chat after Mass. As we resume our regular schedules, this Sunday’s Gospel The SMT Choir is getting ready to start. gives us an important lesson that we can focus on and practice in this coming year. We are looking for additional singers. No experience necessary. A Native Cherokee American was visiting a friend who lived in New York City. As they were walking in Please contact Rick at downtown New York, the Native American suddenly [email protected] or at 213-220-7350.
    [Show full text]
  • Fr. Matt Settle ……… Cell: (715) 891-1560 ………
    St. Anthony’s Catholic Church Saturday, November 24th th 1432 River St., Niagara, WI 54141 & Sunday, November 25 Phone: (715) 251-3879 website: www.stanthonyniagara.org Fax: (715) 251-3642 email: [email protected] Office Hours: Mon-Thu: 8:30a -12:30p Mass Schedule: Fri: 8:30a -12:00p Tues ……. 6:00 pm Appointments can be Wed ……. 6:45 pm made for any time of the Thurs ….. 9 am (Maryhill) day. In case of an Sat …….. 4:00 pm emergency, please call Sun …….10:30 am Fr Matt at 715-891-1560 Pastor: Fr. Matt Settle ……… cell: (715) 891-1560 ……….. email: [email protected] Secretary: Sandra Powalka Deacon: Jerry Nardi Religious Education Coordinator: Grades PreK – 12………..Yvonne Voss…….email: [email protected] Pastoral Council: chair - Glenn Lantagne Daily Finance Council: chair - Readings Faith Formation Committee: chair - Dawn Johnson Mon, November 26th Buildings and Grounds: chair - Rose Bousley & Terry Sweig Rv 14:1-3,4-5 Worship Committee: chair - Michele Eskritt Lk 21:1-4 th Tue, November 27 Karen’s Food Pantry: pick-up hours: Mondays 12- 3 pm, contact person: Teresa DePas Rv 14:14-19 Lk 21:5-11 St. Anthony Council of Catholic Women (SACCW): president: Rose Bousley 251-3249 th rd Wed, November 28 Meeting: Next meeting is December 3 . Rv 15:1-4 St. Vincent de Paul Niagara Conference: phone: 715-251-1574, president: Sharon Lk 21:12-19 Miland Meeting: 1st & 3rd Monday of each month in Parish Center from 6:30-7:30pm Thu, November 29th Knights of Columbus Council #2847: Grand Knight: Bruce Darne 251-4191 Rv 18:1-2,21-23; Meeting: 2nd Monday of each month at St Anthony Church 19:1-3,9 Lk 21:20-28 SACRAMENTAL PREPARATION AND CELEBRATION: Fri, November 30th Rom 10:9-18 Baptism: Please call the office to make arrangements (incl.
    [Show full text]