It has been bitter cold outside this past week and with plenty of snow on the ground. However, despite the weather everyone around the parish seems to be in good spirits. Even the school children seemed to be full of energy at last Friday's Jordan School Mass.
I would like to remind everyone about the upcoming pilgrimage to Portugal, Spain, and Lourdes in France in October. There seems to be quite a bit of interest from parishioners after my little bit in the bulletin this past weekend. Please pray about it and consider joining us. There is a website with all the details available at: http://www.pilgrimages.com/frzorjan/
Yesterday I began team preparations for TEC 272 coming up in March. However, before we get to March, I would like to invite any girls (16-20 years old) interested in considering going on TEC 270 this coming weekend January 16-18, 2010. But if you cannot make it this weekend, plan on coming March 6-8, 2010 on the next girls weekend for TEC. Guys TEC weekends coming up are TEC 271, February 13-15, and then also TEC 273, April 17-19. Please consider joining us for any of these weekends. More information and registration is available online at: www.northwest-tec.com
Otherwise than that there is nothing new to report at this time. With Christmas season coming to an end and lent being one month away, I think we are all just easing into Ordinary Time on the Church calendar and back into routines to start the New Year.
Last week, I felt compelled to talk about Pantheism and the film "Avatar" and so I did on my blog. However, last week we also celebrated the feast of Saint Elizabeth Ann Seton as a Church. She is the first US Native born American Saint in Church History. She was quite a remarkable woman and someone that everyone can learn so much from. She was raised Episcopalian, was married, had 5 children, lived in a wealthy home, then on a trip to Italy her husband died, leaving her to be a single mother. She then felt called to convert to Catholicism, to start a religious order, and to give up all of her money and become poor. She also buried 3 of her children before she passed away. If you do not know her story down below the dotted line is a biography about her life for your reading.
Till next week.
In Christ,
Father Peter Zorjan
Assistant Pastor at Saint Pius X
--------------------------------------------------------------------------------------------------------------------------
"The Life of Saint Elizabeth Ann Seton"
As a seminarian, I spent a year working at the Shrine of Saint Elizabeth Ann Seton in Emmitsburg as a tour guide. I fell in love with the great example Saint Elizabeth Ann Seton set for all. She was a remarkable and strong woman of faith. I had the privilage of being able to pray at her tomb many, many times as a seminarian and everytime I go back to Emmitsburg to visit, I have to stop in and say hello to this great American saint. Here is now a brief biography about her life that comes from the website of the National Shrine of Saint Elizabeth Ann Seton in Emmitsburg, Maryland:
A convert to Roman Catholicism, Saint
rnElizabeth Ann Seton was foundress of the American Sisters of Charity,
rnwhich was the first sisterhood native to the United States. She was the
rnfirst person born in the United States to become a canonized saint on
rnSeptember 14, 1975. During her lifetime she was a wife, mother, widow, sole parent,
rnfoundress, educator, social minister, and spiritual leader. Elizabeth
rnBayley Seton, of British and French ancestry, was born into a prominent
rnAnglican family on August 28, 1774 in New York City and was the second
rndaughter of Dr. Richard Bayley (1744-1801) and Catherine Charlton
rn(d.1777). She died in Emmitsburg, Maryland on January 4, 1821.
rn
rn
The Bayley and Charlton families were among the earliest colonial
rnsettlers of the New York area. Elizabeth's paternal grandparents were
rnWilliam Bayley (c.1708-c.1758) and Susannah LeConte (LeCompte, b.1727),
rndistinguished French Huguenots of New Rochelle. Her maternal
rngrandparents, Mary Bayeux and Dr. Richard Charlton (d.1777), lived on
rnStaten Island, where Dr. Charlton, was pastor at Saint Andrew's
rnEpiscopal Church. After the death of his first wife, Dr. Bayley married (1778)
rnCharlotte Amelia Barclay (c.1759-1805), of the Jacobus James Roosevelt
rnlineage of New York. However, the marriage ended in separation as a
rnresult of marital conflict. The couple had seven children, three
rndaughters and four sons. Among them was Guy Carleton Bayley
rn(1786-1859), whose son, James Roosevelt Bayley (1814-1877), converted
rnto Roman Catholicism and became the first bishop of Newark (1853-1872)
rnand eighth archbishop of Baltimore (1872-1877).
rn
Elizabeth and her sister were rejected by their stepmother. On
rnaccount of her father's travel abroad for medical studies, the girls
rnlived temporarily in New Rochelle, New York, with their paternal uncle,
rnWilliam Bayley (1745-1811), and his wife, Sarah Pell Bayley. When her
rnstepmother and father separated, Elizabeth experienced a period of
rndarkness. She reflected about this period of depression in later years
rnin her journal entitled Dear Remembrances and expressed her
rnrelief at not taking the drug laudanum, a opium derivative: "This
rnwretched reasoning-laudanum-the praise and thanks of excessive joy not
rnto have done the 'horrid deed'- thoughts and promise of eternal
rngratitude." Elizabeth had a natural bent toward contemplation; she
rnloved nature, poetry, and music, especially the piano. She was given to
rnintrospection and frequently made entries in her journal expressing her
rnsentiments, religious aspirations, and favorite passages from her
rnreading.
rn
Elizabeth wed William Magee Seton (1768-1803), a son of William
rnSeton, Sr., (1746-1798) and Rebecca Curson Seton (c.1746-c.1775),
rnJanuary 25, 1794, in the Manhattan home of Mary Bayley Post. Samuel
rnProvoost (1742-1815), the first Episcopal bishop of New York, witnessed
rnthe wedding vows of the couple.
rnSetons of Parbroath, was the oldest of thirteen children of his
rnfather's two marriages. The elder Seton married (1767) Rebecca Curson
rn(c.1746-1775). A year following her death, he married (1776) his
rnsister-in-law, Anna Maria Curson (d.1792). Educated in England William
rnMagee Seton, his father, and brother James, became founding partners in
rnthe import-export mercantile firm, the William Seton Company, and which
rnlater became the Seton, Maitland and Company in 1793. He had visited
rnimportant counting houses in Europe in 1788 and eventually became a
rnfriend of Filippo Filicchi (1763-1816), a renowned merchant of Livorno,
rnItaly.
Socially prominent in New York, the Setons
rnbelonged to the fashionable Trinity Episcopal Church. Elizabeth was a
rndevout communicant there under the influence of Rev. John Henry Hobart
rn(1775-1830, later bishop), who was her spiritual director. Elizabeth,
rnalong with her sister-in-law Rebecca Mary Seton (1780-1804), her
rnsoul-friend and dearest confidant, nursed the sick and dying among
rnfamily, friends, and needy neighbors. Elizabeth was among the founders
rnand charter members of The Society for the Relief of Poor Widows with
rnSmall Children (1797), and where she also served as treasurer for the
rnorganization.
rn
Elizabeth and William Magee Seton were blessed with five children:
rnAnna Maria (1795-1812), William (1796-1868), Richard Bayley
rn(1798-1823), Catherine Charlton (1800-1891), and Rebecca Mary
rn(1802-1816).
rn
Anna Maria, who had accompanied her parents to Italy in 1803, became
rnafflicted with tuberculosis as an adolescent and made her vows as a
rnSister of Charity on her deathbed. Rebecca fell on ice sometime before
rn1812, causing a hip injury which resulted in lameness and early death
rnfrom tuberculosis. Both Anna Maria and Rebecca are buried in the
rnoriginal cemetery of the Sisters of Charity at Emmitsburg, Maryland.
rnWhen sailing with the United States Navy as a civil servant, Richard
rndied prematurely (1823), off the coast of Liberia on board the ship Oswego.
rn
Catherine Charlton (also called Josephine), was beautiful and witty.
rnShe distinguished herself by her linguistic and musical talents,
rndeveloped at Saint Joseph's Academy, Emmitsburg. She was the only Seton
rnpresent at her mother's death. Catherine later lived with her brother
rnWilliam and his family and traveled to Europe with them several times
rnbefore entering the Sisters of Mercy in New York City (1846). As Mother
rnMary Catherine, she devoted herself for more than forty years to prison
rnministry in New York.
rn
William received a commission as lieutenant in the United States
rnNavy in February 1826 and married (1832) Emily Prime (1804-1854). Seven
rnof their nine children lived to adulthood, including Archbishop Robert
rnSeton (1839-1927) and Helen (1844-1906), another New York Sister of
rnMercy (Sister Mary Catherine, 1879-1906).
After the death (1798) of William Seton,
rnSr., her father-in-law, responsibility was thrust on Elizabeth's
rnhusband for both the Seton, Maitland and Company and the welfare of his
rnyounger half-siblings. About six months pregnant with her third child
rnat the time, Elizabeth managed the care of both families in the Seton
rnhousehold. There she enjoyed her initial teaching experience with her
rnfirst students, Charlotte (1786-1853), Henrietta (Harriet) (1787-1809),
rnand Cecilia (1791-1810), her youngest sisters-in-law.
rn
During their monetary crisis Elizabeth tried to assist her husband
rnat night by doing the account books of his firm, but the Company went
rnbankrupt (1801), and the Setons lost their possessions and the family
rnhome in lower Manhattan. William Magee Seton began to show evidence of
rntuberculosis as their financial problems escalated.
In 1803 Elizabeth, William Magee Seton,
rnand their oldest daughter Anna Maria sailed to the warm climate of
rnItaly, in a desperate effort to restore her William's health. Italian
rnauthorities at the port of Livorno feared yellow fever then prevalent
rnin New York. As a result, the Setons were quarantined in a cold, stone
rnSan Jacopo lazaretto. The Filicchi family did all they could to
rnadvocate for them and to provide some relief during their month of
rnisolation. Two weeks after his discharge, William Magee Seton died in
rnPisa on December 27, and was buried in the English cemetery in Livorno,
rnleaving Elizabeth a widow at age twenty-nine with five young children.
rn
The
rnexperiences in Italy transformed the lives of Elizabeth and her
rndaughter (now named Annina). Antonio Filicchi (1764-1847) and his wife,
rnAmabilia Baragazzi Filicchi (1773-1853) provided gracious hospitality
rnto the widow and child until the Setons returned to the United States
rnthe next spring. Filippo and his wife, the former Mary Cowper
rn(1760-1821) of Boston, along with Antonio and Amabilia Filicchi,
rnintroduced Elizabeth to Roman Catholicism. Elizabeth came upon the text
rnof the Memorare. Her lack of knowledge about the religion and
rninquisitive nature led her to inquire about the Catholic practices. She
rnasked about the Sacred Liturgy, the Real Presence in the Eucharist, and
rnthe Church's direct unbroken link with Christ and the apostles. The Italian Journal,
rnher long memoir written for her sister-in-law Rebecca Seton, reveals
rnthe intimate details of Elizabeth's heart-rending personal journey of
rninner conflict and conversion (cf. Collected Writings, 1:243). Antonio,
rnwho had business interests in America, accompanied the Setons back to
rnAmerica, and instructed Elizabeth about the faith and offered wise
rncounsel during her indecision. Elizabeth felt deeply for Antonio, who
rnprovided not only emotional support but also substantial financial
rnresources to her.
rn
Although Elizabeth left the
rnUnited States a firm Protestant, she returned to New York in June 1804
rnwith the heart of a Roman Catholic. Immediately, opposition and
rninsecurity threatened her resolve. Elizabeth's religious inclinations
rnincurred the ire of both family and friends. Their hostility, coupled
rnwith the death of her beloved Rebecca, her sister-in-law and most
rnintimate confidant, caused Elizabeth deep anguish. She was also
rntroubled by her strained financial situation. Her five children were
rnall less than eight years of age. As their sole parent Elizabeth faced
rnmany challenges and frequently had to relocate into less expensive
rnhousing.
rn
While Elizabeth was discerning God's will
rnfor her future, the Virgin Mary became her prism of faith. In her
rndiscernment she relied on several advisors among the clergy, Rev. John
rnCheverus (1768-1836) and the first bishop of Boston, and his associate
rnRev. Francis Matignon (1753-1818). Struggling with doubts and fears in
rnher search for truth, Elizabeth resolved her inner conflict regarding
rnreligious conversion and embraced Roman Catholicism.
On March 14, 1805 Reverend Matthew O'Brien
rn(1758-1815) received Elizabeth's profession of the Catholic faith at
rnSaint Peter's Church, Barclay Street in lower Manhattan. Elizabeth
rnreceived her First Communion two weeks later on March 25. Bishop John
rnCarroll (1735-1815, later archbishop), whom she considered her
rnspiritual father, confirmed her the next year on Pentecost Sunday. For
rnher Confirmation name Elizabeth added the name of Mary to her own and
rnthereafter frequently signed herself "MEAS," which was her abbreviation
rnfor Mary Elizabeth Ann Seton. Accordingly the three names, Mary, Ann,
rnand Elizabeth, signified the moments of the mysteries of Salvation for
rnher.
rn
Elizabeth's initial years as a Catholic
rn(1805-1808) in New York were marked by disappointments and failures.
rnRampant anti-Catholic prejudice prevented her from beginning a school.
rnShe eventually secured a teaching position at the school of a
rnProtestant couple, Mr. and Mrs. Patrick White, but they failed
rnfinancially within a short time. Elizabeth's next venture was a
rnboarding house for boys who attended a school directed by Rev. William
rnHarris of Saint Mark's Episcopal Church, but disgruntled parents
rnwithdrew their sons. Seton family members also distrusted Elizabeth's
rninfluence on younger family members. Their fears were realized when
rnCecilia converted to Catholicism (1806), and followed by Harriet’s
rnprofession of faith (1809). During Cecilia's struggles as a new
rnconvert, Elizabeth wrote an instructive Spiritual Journal (1807) for her, offering her wise counsel.
rn
Although
rnElizabeth was frustrated in establishing herself to provide for the
rnwelfare of her children, she remained faith-filled. She was convinced
rnthat God would show her the way according to the Divine Plan. In
rnconsidering her future and examining alternatives, Elizabeth remained a
rnmother first and foremost. She regarded her five "darlings" as her
rnprimary obligation over every other commitment.
Rev. Louis William Dubourg, S.S.,
rn(1766-1833), was visiting New York when Elizabeth met him quite
rnprovidentially about 1806. Dubourg had long desired a congregation of
rnreligious women since 1797 to teach girls in Baltimore, Maryland. He,
rnwith the concurrence of Bishop John Carroll, invited Elizabeth to
rnBaltimore. The French priests of the Society of Saint Sulpice
rn(Sulpicians) and who were émigrés in Maryland assisted her in forming a
rnplan of life which would be in the best interests of her children. The
rnSulpicians wished to form a small school for religious education of
rnchildren.
After her arrival in Maryland, June 16,
rn1808, Elizabeth spent one year as a school mistress in Baltimore. The
rnSulpicians envisioned the development of a sisterhood modeled on the
rnDaughters of Charity of Paris (founded 1633), and they actively
rnrecruited candidates for the germinal community. Cecilia Maria O'Conway
rn(1788-1865) of Philadelphia was the first to arrive on December 7,
rn1808. She was followed in 1809 by Mary Ann Butler (1784-1821) of
rnPhiladelphia, Susanna Clossey (1785-1823) of New York, Catharine Mullen
rn(1783-1815) of Baltimore, Anna Maria Murphy Burke (c.1787-1812) of
rnPhiladelphia, and Rosetta (Rose) Landry White (1784-1841), a widow of
rnBaltimore. Only Elizabeth pronounced vows of chastity and obedience to
rnJohn Carroll for one year in the lower chapel at Saint Mary's Seminary
rnon Paca Street, March 25, 1809. The Archbishop gave her the title,
rn"Mother Seton." On June 16, 1809, the group of sisters appeared for the
rnfirst time dressed alike in a black dress, cape and bonnet patterned
rnafter the widows weeds of women in Italy whom Elizabeth had encountered
rnthere.
rn
Samuel Sutherland Cooper, (1769-1843), a wealthy seminarian and
rnconvert, purchased 269 acres of land for an establishment for the
rnsisterhood near Emmitsburg in the countryside of Frederick County,
rnMaryland. Cooper wished to establish an institution for female
rneducation and character formation rooted in Christian values and the
rnCatholic faith, as well as services to the elderly, job skill
rndevelopment, and a small manufactory, which would be beneficial to
rnpeople oppressed by poverty. Cooper had Elizabeth in mind to direct the
rneducational program.
rnoccupancy when Elizabeth and the sisters arrived in Emmitsburg, in June
rn1809. Reverend John Dubois, S.S., (1764-1842), founder of Mount Saint
rnMary's College and Seminary (1808), offered his cabin on Saint Mary's
rnMountain for the women to use until they would be able to move to their
rnproperty in the nearby valley some six weeks later. According to
rntradition, Elizabeth named the area Saint Joseph's Valley. There the
rnSisters of Charity of Saint Joseph's began July 31, 1809 in the Stone
rnHouse, the former Fleming farmhouse (c.1750). In mid-February, 1810,
rnElizabeth and her companions moved into Saint Joseph's House (now The
rnWhite House). Elizabeth opened Saint Joseph's Free School in February
rn22, 1810 to needy girls of the area and thus the first free Catholic
rnschool for girls staffed by sisters in the country. Saint Joseph's
rnAcademy began May 14, 1810, with the addition of boarding students who
rnpaid tuition which enabled the Sisters of Charity to subsidize their
rncharitable mission. Saint Joseph's Academy and Free School formed the
rncradle of Catholic education in the United States.
Divine Providence guided Elizabeth and her
rnlittle community through the poverty and unsettling first years.
rnNumerous women joined the Sisters of Charity. During the period
rn1809-1820, of the ninety-eight candidates who arrived in Elizabeth's
rnlifetime, eighty-six of them actually joined the new community; seventy
rnpercent remained Sisters of Charity for life. Illness, sorrow, and
rnearly death were omnipresent in Elizabeth's life. She buried eighteen
rnsisters at Emmitsburg, in addition to her two daughters Annina and
rnRebecca, and her sisters-in-law Harriet and Cecilia Seton.
rn
The Sulpicians assisted Elizabeth in adapting the seventeenth-century French Common Rules of the Daughters of Charity
rn(1672) for the Sisters of Charity of Saint Joseph's in accord with the
rnneeds of the Catholic Church in America. Elizabeth formed her sisters
rnin the Vincentian spirit according to the tradition of Louise de
rnMarillac (1591-1660) and Vincent de Paul (1581-1660). Eighteen Sisters
rnof Charity, including Elizabeth, made private, annual vows of poverty,
rnchastity, obedience, and service of the poor for the first time, July
rn19, 1813; thereafter they made vows annually on March 25, the feast of
rnthe Annunciation.
rn
Elected by the members of the community to be the first Mother of
rnthe Sisters of Charity, Elizabeth was reelected successively and
rnremained at its head until her death. The Sulpicians, who had conceived
rnand founded the community, filled the office of superior general
rnthrough 1849. Elizabeth worked successively with three Sulpicians in
rnthis capacity: Rev. Louis William Dubourg, S.S., Rev. Jean-Baptiste
rnDavid, S.S., (1761-1841) and Rev. John Dubois, S.S. (1764-1842).
rn
The Sisters of Charity intertwined social ministry with education in
rnthe faith and religious values in all they undertook in their mission.
rnElizabeth dispatched sisters to Philadelphia to manage Saint Joseph's
rnAsylum, the first Catholic orphanage in the United States in 1814. The
rnnext year she opened a mission at Mount Saint Mary's to oversee the
rninfirmary and domestic services for the college and seminary near
rnEmmitsburg. In 1817 sisters from Saint Joseph's Valley went to New York
rnto begin the Roman Catholic Orphan Asylum.
Today, the work of education and charity
rnlives on in Elizabeth's spiritual daughters around the world. James
rnGibbons (1834-1921, later cardinal), archbishop of Baltimore, initiated
rnher cause for canonization in 1882. Officially introduced at the
rnVatican in 1940, it made steady progress. Blessed John XXIII declared
rnElizabeth venerable December 18, 1959, and also beatified her March 17,
rn1963. Pope Paul VI canonized Saint Elizabeth Ann Seton September 14
rnduring the Holy Year of 1975 and the International Year of the Woman.
rnThe Holy See accepted three miracles through her intercession. These
rnincluded the cures of Sister Gertrude Korzendorfer, D.C., (1872-1942),
rnof Saint Louis, of cancer; a young child, Ann Theresa O'Neill,
rn(b.1948), of Baltimore, from acute, lymphatic leukemia; and the
rnmiraculous recovery of Carl Kalin, (1902-1976), of New York, from a
rnrare form of encephalitis.
rn
The extraordinary manner in which Elizabeth lived an ordinary life
rnflowed from the centrality of the Word of God and the Eucharist in her
rnlife. These strengthened her enabling her to be a loving person toward
rnGod, her family, her neighbor, and all of creation. She undertook works
rnof mercy and justice. Not only did she and her Sisters of Charity care
rnfor orphans, widows, and poor families, but they also addressed unmet
rnneeds among persons oppressed by multiple forms of poverty. Elizabeth
rnhad a special concern for children who lacked educational
rnopportunities, especially for religious instruction in the faith.
rn
Her life-long response to God's will throughout her life led her to
rnsanctity. Her holiness developed from her early religious formation as
rnan Episcopalian. Her longing for Eternity began at a young age.
rnThroughout her earthly journey of forty-six years, Elizabeth viewed
rnherself as a pilgrim on the road of life. She faced each day with eyes
rnof faith, looking forward to eternity.
rn
Dominant themes in her life and writings include her pursuit of the
rnDivine Will, nourishment from the Eucharist and the Bible, confidence
rnin Divine Providence, and charitable service to Jesus Christ in poor
rnpersons. From her deathbed in Emmitsburg, she expressed her wish that
rnthose gathered about her "Be children of the Church, be children of the
rnChurch."
rn
She prayed her way through life's joys and struggles using sacred
rnscripture. This enabled her to live serenely. Psalm 23, which she
rnlearned as a child, remained her favorite treasury of consolation
rnthroughout her life of suffering and loss. Elizabeth's pathway to inner
rnpeace and sanctity flowed from her way of living the Paschal Mystery in
rnher own life.
rnSource of the Biography: http://www.setonshrine.org/bio/bio.htm
