Bienheureux Étienne
Bellesini, prêtre
Originaire de Trente, il
entra chez les Religieux Augustins de Bologne qui l'envoyèrent faire ses études
à Rome. A cause des troubles de la Révolution française, il rentra dans son
pays, devenant civil puisque les congrégations étaient dissoutes et il fut même
nommé inspecteur gouvernemental pour les écoles. A la première occasion, il
reprit la vie religieuse et reçut la charge de maître des novices de son Ordre.
Il mourut en soignant les victimes du choléra de 1840.
Bienheureux Etienne
Bellesini
Prêtre de l’Ordre de
Saint-Augustin (+ 1840)
Originaire de Trente, il
entra chez les Religieux Augustins de Bologne qui l'envoyèrent faire ses études
à Rome. A cause des troubles de la Révolution française, il rentra dans son
pays, devenant civil puisque les congrégations étaient dissoutes et il fut même
nommé inspecteur gouvernemental pour les écoles. A la première occasion, il
reprit la vie religieuse et reçut la charge de maître des novices de son Ordre.
Il mourut en soignant les victimes du choléra de 1840. Il a été béatifié en
1904.
À Gennazzano dans le
Latium, en 1840, le bienheureux Étienne Bellesini, prêtre de l’Ordre de
Saint-Augustin. En des temps calamiteux, il resta fidèle à son Ordre supprimé
par décret impérial, et se dévoua à l’éducation des enfants, à la prédication
et au ministère pastoral.
Martyrologe romain
Stefano (Étienne)
Bellesini naquit à Trente au sein d’une famille nantie, le 25 novembre
1774.
Après sa scolarité, à
l’âge de 18 ans, il prit l’habit des augustiniens dans le couvent de
Saint-Marc. Plus tard il dut quitter Trente et aller à Bologne, pour son
noviciat, avant d'aller à Rome et de revenir une fois encore à Bologne, où il
suivit les cours de philosophie et de théologie.
Forcé par les troupes
napoléoniennes il quitta l’État pontifical et revînt à Trente, où en 1797 il
fut ordonné prêtre. Il vécut dans le couvent de Saint-Marc jusqu’en 1809, année
de sa suppression.
Rentré au sein de sa
famille, il se consacra à l’enseignement des garçons, ouvrant chez lui une
école gratuite. Il poursuivit cette activité jusqu’à l’arrivée des autrichiens,
lesquels, étant donné la notoriété dont Stefano jouissait alors auprès des
gens, le nommèrent Inspecteur Général des Écoles de Trente.
Mais le Père Stefano n’a
qu’un seul but: rester fidèle à sa profession religieuse.
Persuadé qu’il lui était
impossible de mener à bien son idéal religieux dans sa ville natale, et étant
donné que le gouvernement n’acceptait pas la réouverture du couvent Saint-Marc,
il abandonna, en 1817, la carrière scolaire et, en cachette, il se réfugia à
Bologne, dans l’État pontifical, où, entretemps, sa congrégation avait été
rétablie. À l’autorité civile de Trente qui, de nouveau, fît appel à lui, il
répondit résolument que les liens qui le tenaient uni à Dieu à travers les vœux
religieux et « à sa bien-aimée Mère, qu’est la Religion » étaient
bien plus grands que n’importe quels autres.
Appelé à Rome par le
Général de son Ordre, il y resta quelques années comme maître des novices.
En 1826 il fut envoyé à
Genazzano, dans le sanctuaire de la Madonna du Bon Conseil. Là, il consacra les
dernières années de sa vie au ministère paroissial, se donnant tout entier et
avec une grande sollicitude à l’enseignement des pauvres et des enfants.
Le 2 février 1840, frappé
par l’épidémie de peste qui sévissait alors, il rendit sa belle âme à Dieu. Ses
restes mortels sont conservés et vénérés dans le sanctuaire de la Madone du Bon
Conseil, à Genazzano, à l’intérieur d’une très belle chasse.
Il fut proclamé
bienheureux par le Pape saint Pie X en 1904, devenant ainsi le premier curé
élevé aux honneurs des autels.
Sa mémoire liturgique fut
fixée au jour de sa naissance au ciel, c’est-à-dire le 2 février.
SOURCE : http://nouvl.evangelisation.free.fr/stefano_bellesini.htm
Reliquary
in Genazzano
Also
known as
Aloysius Bellesini
Stefano Bellesini
Profile
Born to the Italian nobility.
Became Augustinian in 1790 at
age 16 at the monastery of
Saint Mark in Venice, Italy,
taking the name Stephen; he made his profession on 31 May 1794. Studied in Rome and Bologna in Italy.
During the French
Revolution troops shut
down religious houses in the region, and dissolved the Augustinians;
this ended Stephen’s studies,
and left him without his religious community.
He devoted himself
to preaching and
religious education for children.
He organized a free school for poor children at
Trentino. It was called La Scola per gnent (The School for Nothing),
and had nearly 500 students and
several lay teachers.
His work impressed the governors of Trent, Italy,
and they appointed him inspector of the province’s schools.
When the Augustinians were
restored, Stephen return to religious
life. Novice
master at Rome and Citta
delle Pieve, Italy. Parish priest in 1831 at Genazzano, Italy,
site of the shrine of Our
Lady of Good Counsel. Devoted to his parishioners, Stephen made
endless sick calls,
working with victims of a cholera epidemic
in 1840 until
contracting the disease himself.
Born
25
November 1774 at Trent, Italy as Aloysius
Bellesini
2
February 1840 of cholera and
an infection that developed from a cut on his leg received by an accidental
fall while visiting the sick at Genazzano, Italy
27
December 1904 by Pope Pius
X
Additional
Information
Saintly
Chararacters Presented for Canonization, by Father William
Hayes Neligan
Saints
of the Day, by Katherine Rabenstein
The
Holiness of the Church in the 19th Century
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Our Sunday Visitor’s Encyclopedia of Saints
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Associazione Storico-Pulturale
MLA
Citation
“Blessed Stephen
Bellesini“. CatholicSaints.Info. 1 August 2022. Web. 9 March 2023. <https://catholicsaints.info/blessed-stephen-bellesini/>
SOURCE : https://catholicsaints.info/blessed-stephen-bellesini/
Blessed Stephen Bellesini
February 3
Blessed Stephen Bellesini
(1774-1840) was an Augustinian friar, teacher, minister and mentor to youth,
and parish priest.
Luigi Giuseppe Bellesini
was born November 25, 1774, in Trent, Italy. He entered the Augustinian Order,
taking the religious name Stephen. He professed vows as an Augustinian in 1794.
During the difficult
times in which Stephen lived, the government disbanded many religious houses,
forcing the friars out of their communities. The Augustinians were not immune
to these governmental actions, and Stephen found himself expelled from his
monastery.
He went to live with his
brother and became a teacher, hoping to be a Christian influence on the youth
of his day. Stephen founded in his own home a free school for the poor children
of the city, who otherwise would not have access to education. He gave food and
clothing to the poorest of his students, and offered encouragement and
friendship to all of them.
Even the materialistic
local authorities came to respect his work. Eventually he was named Inspector
of Schools in Trent.
When he had the chance to
return to community life, though, Stephen resigned his important post in Trent
and went to join the Augustinian community in Bologna.
Political leaders in
Trent begged Stephen to return to his work in the schools there, offering to
increase his pay. But Stephen refused, writing to them, "You would surely
not ask me (to return to Trent) if you realized the unbreakable bond between a
friar and his God, who is the King of Kings. Before his altar, I have solemnly
promised to be faithful to those vows."
Stephen spent several
years as Director of Novices, mentoring and teaching young Augustinians the
principles of community life in the Order.
In his later years,
Stephen served as parish priest in Genazzano. There his ministry included a
special emphasis on the needs of the poor and of children. In January, 1840,
while answering a call to care for a sick parishioner, he tripped and fell. A
cut on his leg became infected, and he developed a high fever.
He tried to remain active
for the next two days, but the fever never went away. He died February 2, 1840
in Genazzano. His remains are at the Shrine of Our Mother of Good Counsel in
Genazzano.
SOURCE : https://www.midwestaugustinians.org/bl-stephen-bellesini
Saints
of the Day – Stephen Bellesini, O.S.A.
Article
Born at Trent, Italy, in
1774; died 1840; beatified in 1904. Stephen joined the Augustinian hermits at
Bologna, Italy, and completed his studies in Rome. After the outbreak of the
French Revolution and the dispersement of his community, he retired to his home
in the Trentino, where devoted himself to the instruction of children. For a
time, he held the post of government inspector of schools. As soon as the
disturbances died down, he returned to his community at Bologna. Shortly
thereafter he was appointed novice master in Rome and later parish priest at
the shrine of our Lady of Good Counsel at Genazzano. Here he died as a result
of his devoted ministrations to the victims of a cholera epidemic (Attwater2,
Benedictines).
MLA
Citation
Katherine I
Rabenstein. Saints of the Day, 1998. CatholicSaints.Info.
17 January 2022. Web. 10 March 2023.
<https://catholicsaints.info/saints-of-the-day-stephen-bellesini-o-s-a/>
SOURCE : https://catholicsaints.info/saints-of-the-day-stephen-bellesini-o-s-a/
The
Holiness of the Church in the Nineteenth Century – Blessed Stephen Bellesini
The Blessed Stephen Bellesini of the Order of Hermits
of Saint Augustine was also an Austrian by birth. The
Bellesini family was established at Trent, but traced its descent to one of the
Doges of Venice. The mother of Stephen bore a German name, Mary Ursula
Meinchembeck. The Bellesini, we are told, were always distinguished for their
loyal devotion to the Church; and for a predilection toward the religious
state. In Stephen, who was born 25 November 1774, this pious tendency showed
itself at an early age. On account of his precocity and his love of prayer, the
parish priest allowed him to receive his first communion at the age of seven.
In his parents’ house and in the schools of Trent, Stephen was a model of the
exemplary and morally good boy. At sixteen, first overcoming some objection on
the part of his father, he applied for admission to the Augustinian convent of
San Marco in Trent. He made his novitiate at Bologna and his philosophical
studies at Rome. While he was studying theology in Bologna, the army of the
revolution entered the city and Stephen, an Austrian, was obliged to return to
his country. Toward the end of 1797 he was ordained priest. For a while he
could live undisturbed in the convent of San Marco at Trent until the sad
events of the time brought with them the downfall of the Augustinian
monasteries. Many of the monks wept when they bade farewell to one another and
had to take leave of the life to which they had bound themselves by solemn
vows.
Father Bellesini returned
into the bosom of his family. His mother was overjoyed to have her son with her
again. But the latter, along with his cousin, who had also belonged to San
Marco, observed at home the rule of his Order in everything. And he gained
immortal profit for the well-being of his native town by carrying on a
relentless and successful warfare against the unbelieving spirit of the age.
The power of his word and example encouraged the good and steadied the
wavering. A so-called normal school had been opened in Trent; that is, a school
in which the young were to hear nothing of God and religion – to smooth the way
to unbelief. Forthwith, and at his private expense, Bellesini began a school of
his own. His personality exercised a great influence upon the young and soon
attracted a large attendance. The opposition was disarmed and petitioned the
government to close Bellesini’s school. The matter was referred to the
magistracy of Trent and they decided in favor of Bellesini. This meant the
extinction of the normal school and for many years thereafter the direction of
all school affairs in Trent lay in the hands of our Blessed Stephen.
With a change in State
politics the Augustinians were re-established. Foreseeing that the people of
Trent would be unwilling to let him go, Stephen, in 1817, went secretly to the
superior-general of his Order at Rome. Letter after letter followed from
friends in both lay and ecclesiastical authority urging his return. But in
vain. Then the city council threatened to banish him forever if he did not
return at once. And they did in fact succeed in having the Austrian government
exile him forever from Austria and in having his birthright and all his honors
and offices declared forfeit. Such was their gratitude for the wonderful amount
of self-sacrificing labor which he had performed in their behalf.
But Bellesini was content
to live in his beloved little cloister. His superiors entrusted him with the
important office of novice-master. His brethren held him in the highest esteem
for his saintly humility. While superior he was the servant of all. He was
especially distinguished by his spirit of faith and his love of prayer. To act
according to the principles of faith had become habitual in him. When no other
duty called him, he devoted hours to prayer. Yet his was by no means a reserved
character and he was universally known for his great and cheerful affability.
Since 1826, the novitiate
had been at Gennazzano, the famous sanctuary of the Mother of Good Counsel.
During the last ten years of his life, Bellesini had charge of the church and
the parish which belonged to it. Here, too, he became all things to all and won
the noble title of “Father of the Poor.” Like the Good Shepherd, he gave his
life for his sheep. About the beginning of 1840 there broke out a contagious
sickness in Gennazzano. The zealous pastor hastened to every hovel where he
could bring help or consolation. Heedless of an open wound he had, he caught
the contagion. The announcement of impending death is wont to depress and
frighten men and it startles one to read of what heartfelt and open joy the
news brought to Bellesini. He predicted the day and hour of his death, the
evening of Candlemas day, 1840. If before he had been regarded by the people as
a saint, it was now more than ever, for he had fallen a victim of his vocation.
Pius X declared him Blessed toward the end of 1904.
– this text is taken
from The Holiness of the Church in the Nineteenth
Century: Saintly Men and Women of Our Own Times, by Father
Constantine Kempf, SJ; translated from the German by Father Francis Breymann,
SJ; Impimatur by + Cardinal John Farley, Archbishop of New York, 25 September
1916
The
Venerable Stephen Bellesini, by Father William Hayes Neligan
On the 15th of January,
1852, Pius IX signed the commission for introducing the cause of Stephen
Bellesini before the Congregation of Rites, though not quite twelve years had
elapsed since he died at Genazzano, a victim to the zeal which he displayed on behalf
of his parishioners, who were nearly decimated by an epidemic.
The introduction of a
cause for beatification depends on the nine following conditions:
1. Ten years must have
elapsed since presenting to the Congregation of Rites the inquiry made by the
ordinary, and the proofs respecting the virtues of the servant of God, unless
the pope grants a dispensation.
2. The decrees of Urban
VIII require that the cause be proposed in a general assembly of the
congregation held in the presence of the pope; and a dispensation is also
required before it can be brought before an ordinary congregation, where the
consultors are not present.
3. The writings of the
servant of God, if he have left any, must be examined.
4. Kings, princes, or
other persons placed in public authority, must ask for the beatification.
5. The process which has
been made by the ordinary must also be presented to the Congregation.
6. All these processes
must be made in conformity with the rules established respecting them.
7. They must prove fully
the virtues and the miracles.
8. There must be no
obstacle to the introduction.
9. After the expiration
of the ten years, the bishop must give further testimony respecting the
increase of the public fame of the servant of God.
Shortly after the death
of father Stephen Bellesini, the reputation which he had left after him, and
the miracles which were performed through his intercession, caused it to be
generally desired that he should be canonized. Three judicial inquiries were
made in the city of Trent, where he was born, and where he passed the first
years of his life, until 1817. Two cardinals, amongst other persons of
distinction, appeared as witnesses. Those processes were presented to the
Congregation in 1845 – though ten years had not elapsed. The holy father
permitted the cause to be brought before an ordinary meeting in the year 1852.
Forty-four cardinals, bishops, and generals of religious orders, supplicated to
allow the introduction of the cause. Pius IX, who, as bishop of Imola, had made
the request in 1846, signed the permission as pope, in 1852.
There are three periods
in the life of the Venerable Stephen Bellesini. The first embraces his early
years, until 1817. The second refers to the time he spent at Rome, as master of
novices, and the zealous advocate of religious discipline. The third, the years
he passed at Genazzano, practising the common life in his convent, and
fulfilling his duties as parish priest.
The zeal which he showed
in the Tyrol during the dispersion of the religious orders, is very remarkable,
Bellesini was in the convent at Trent when the decree was issued for the
suppression of the monasteries. The enemies of religion complained that
education made but little progress when it was under the bishops. They
therefore withdrew it from them, and placed it under the civil power. They
organized normal schools. The masters of these propagated impiety, and wicked
doctrines. Father Stephen Bellesini saw the evil consequences that would
follow, and that Catholic schools would be the only means whereby faith could
be kept alive in the country. These he opened, in opposition to the government
schools, making no charge for attendance. The government took offence at this,
and dismissed Bellesini from his school. He immediately opened another, in the
house of his brother, and also gave encouragement to some mistresses, who
followed his example. When the occupation of a foreign power terminated, in
1812, the Bavarian government rewarded Bellesini, by making him director of all
the elementary schools in the principality of Trent.
First years of Bellesini
– He enters the Augustinian Order – Catholic Schools
Stephen Bellesini was
born at Trent, November 25th, 1774, and was baptized in the church of Saint
Mary, which is rendered so illustrious by the sessions of the Council of Trent
being held there. His father was a notary. His mother, who was a pious woman, brought
up her children in the fear of God. At her death, she was attended bv her son,
who was then both a priest and a member of a religions order. She asked of God
the grace to be permitted to die on Christmas night. Her wish was granted, for
she died at midnight. So great were the advantages which the child obtained
from the lessons of his mother, that the parish priest had no difficulty in
permitting him to make his first communion when he was seven years old. At the
age of ten he was confirmed, by Peter, count of Thunn, bishop of Trent.
Bellesini made all his studies at the college of his native city, living at
home until he was sixteen or seventeen years old, when he entered the
Augustinian order. His father at first was opposed to this, but he soon yielded
to his entreaties. In 1790 he was sent to the novitiate at Bologna, and at the
expiration of a year he made his vows. His piety and his talents caused him to
be an object of special interest, and he was sent to Rome, to make his studies
in philosophy and theology. He was particularly distinguished in his classes,
and obtained the honors of pro-defendant, which is not given in the Augustinian
order but to the most remarkable men. In 1797, Bellesini returned to Bologna,
for the higher courses of theology; but he was obliged to leave when the armies
of the French republic entered Italy, for one of the first orders issued by the
military authorities was the expulsion of the religions bodies from the Roman
states. It was with a deep feeling of regret that Bellesini quitted his home at
Bologna, and went to take refuge in Trent, with the Augustinians of Saint
Marks, who received him with kindness.
Though he was only in
deacon’s orders, his superiors employed him in preaching. His sermons were
attended with good results. When he was old enough, he was ordained priest by
the bishop of Trent. He was obliged to be carried to the cathedral in a litter,
for he had just recovered from a long and dangerous illness. The judicial
inquiry attests the zeal which he showed in preaching, and in hearing
confessions, and the holy example which he gave all, by his piety and penitent
life.
The change of government
opened a new field of labor to the servant of God. In 1809, an imperial order
having suppressed the religions bodies in the Tyrol, the Augustinians at Saint
Marks were obliged to quit their house, except four, who obtained permission to
remain. Bellesini was one of these, and he consoled himself by pursuing more
steadfastly the work of the ministry. But even this he was soon obliged to give
up, for the new government prescribed an oath, to be taken by all priests who
exercised their public functions. This he refused to do, and was compelled to
preach no more. At this time he conceived the design of establishing his schools,
in opposition to the government. “These,” states the process, “were a
counterbalance to the schools established by the politicians; and when the
servant of God was forbidden by the government to preach, he resolved to bring
up the young children in the true principles of religion, and thus preserve
them from the dangers of perversion.” Their good order excited general
admiration. So many boys, and young girls, attended them, that the house could
not hold them all, and he was obliged to find another. He trained masters and
mistresses, to teach in accordance with the method he had established. He
caused the acts of faith, hope, and charity, to be printed, that the children
might say them before they went to school; and he provided a large supply of
pictures and small books, to present to them, to encourage them to attend and
to follow their studies. He also gave them some bread, every morning, during
this period of great distress. He was very careful in his selection of
mistresses, and having found out that one of them only desired to gain the
salary, and that she was not sufficiently instructed to discharge her duties,
he thanked her, and told her he did not require her services. These schools
were altogether gratuitous, and they cost Bellesini, some years, ten thousand
florins.
Amongst the children,
there were some so badly clad that the masters did not like to keep them. These
he took and formed into a separate school, which he taught himself. Whilst he
was thus engaged, insults and scoffs were not wanting; for the politicians,
jealous of the success which attended his schools, whilst their own were
deserted, asked the government to suppress them. He was in the habit of
visiting the parents, to ask them to send their children. He fixed regular days
for their going to confession. They were prepared for this, by being taught to
make acts of the theological virtues, and of contrition, and to examine their
consciences. He brought them to the church, one class after another, and a
master or a mistress attended on each. Towards the end of the year, he usually
made a distribution of prizes, to which he invited the public. Some persons in
good circumstances, who used to send their children to his schools, made, on
these occasions, presents, which he always sent back.
His charity was not less
remarkable. His niece states, “that on one occasion several poor persons came
to borrow some money from him, and brought with them baskets, which seemed to
be full, and which the servant of God retained as pledges. These he usually gave
to my mother to take care of; and on opening them, they were found to contain
only old clothes, which were of no value. He made no complaint respecting the
frauds which had been practised on him. “When my mother desired him to be more
careful for the future, he replied that he did not believe that those who came
to him were to be blamed for deceiving him. I remember being told how he often
gave away the clothes he had on him, and how he came back to the house without
a shirt. My mother said he should be more sparing of his shirts, he had so few
of them. He replied, that, having no money to give a poor man, he parted with
these. Speaking of the expense of the schools, she added, that but for the
special dispensation of Providence, they must have been reduced to beggary –
the schools cost them so much – and they were obliged at the same time to
maintain not only the officers, but also several of the soldiers. Although my
father was sorry when my uncle left us, yet he thought it was time he should
go, or he would have spent all our patrimony. His life was that of a penitent.
He ate very little, and often brought to a poor family the portion of his food
he had not touched. When there were any needy persons ill whom he knew, he not
only went to see them, but also gave them relief, and stayed beside the dying
during their last moments.”
After days thus spent in
works of charity,” he passed most of the nights in prayer. “I know not,” states
one of the witnesses, “what rest he took, but I have heard from my mother, that
when, at night, he retires into his room to pray, he spends a long time in
meditation. Father Orsola told me, that his room being next that of the servant
of God, he was often awakened during the night by his sighs and his groans.” He
was in the habit of going to bed very late, and of rising very early. He
usually said his mass at an early hour, and some person was ready to open the
door for him. Sometimes, however, he did not leave his room, and when we went
to see if any thing was the matter with him, we found him on his knees in
prayer, or with a book in his hands. In all probability he had fallen asleep in
this position, and did not stir during the entire night. He often remained
immovable in his devotions for a long time; and he heard with difficulty those
who called him. He kept the constitutions of his order as faithfully as he
could, under the circumstances. All the city respected him as a saint. He
usually made a short journey during the vacation, not so much for recreation as
to preach and encourage others to establish schools like those he had founded.
In 1812, Bavaria took
possession of the Tyrol. One of the first acts of the government was to name
Father Bellesini as director-general of schools. In this position he endeavored
to do away with every vestige of those of the former government. He abolished
all their rules and regulations, and established in their place those
calculated to advance piety and religion. The government approved of these,
and, as length of time has continued to show their excellence, the Austrians
have continued them to the present day. He filled the office of inspector of
schools until 1817. Anxious to retain him in his present post, he was offered a
canonry in the cathedral of Trent, by his superior, which he refused, as his
vows obliged him to go elsewhere.
Father Bellesini leaves
Trent, and enters again the Augustinian order – He is made Master of Novices
Father Bellesini
constantly regretted being obliged to leave his convent, and asked of God grace
to be permitted to go back to it. The restoration of the religious orders, by
Pius VII, in 1814, gave him an opportunity of fulfilling his desires. He
therefore turned his attention towards the pontifical states; and seeing that
the inhabitants of Trent would not willingly consent to his leaving them, he
resolved to go away quietly, without entrusting his secret to any person, or
getting a passport. The letter which he wrote from Ferrara, announcing his
future intentions and resigning his post in connection with the schools, caused
the greatest consternation. The government, hoping to bring him back by some
means, threatened him with banishment and confiscation of his property, if he
did not return. He gladly left them a portion of his salary which remained
unpaid, and went into voluntary exile.
Two circumstances seemed
to hinder his departure. The Austrian government refused to give passports to
members of religious communities, and a law had been made expressly forbidding
those who were expelled from their convents leaving the country to enter the
religious orders elsewhere. Father Bellesini gives the following account of his
departure from Tyrol. The convents being suppressed in that country, he had no
hopes of entering one again, as there was but little prospect of their
re-establishment. He determined, therefore, to risk all dangers which going
away privately might bring on him, as soon as he knew that the convents were
open in the states of the Church. It was not possible for him to obtain a
passport to go outside the Austrian dominions; so he got one for the Venetian
states. It was vacation time, and it was supposed he was only going to spend
his holidays in the country. His relations believed he was making a short tour,
and would come back again. He took a carriage to proceed on his journey, and
when he arrived at the place where the police officers asked for his passport,
he showed them the one he had, and said he was going into a neighboring
country, which he was about to pass through. Arrived at the frontiers, he sent
on the carriage, and walked behind, with his breviary in his hand, commending
himself to God. The guards paid no attention to him. This danger passed,
another presented itself, in his having to cross the Po. The carriage was
already embarked, and the passports of the other passengers had been examined.
Father Bellesini found himself in the greatest difficulty, not knowing what to
do, when he was desired to make haste to go on board, and not to delay the
boat. In the hurry they did not ask him to show his passport. When he arrived
at Ferrara, he made himself known to Cardinal Spina, the legate, and told him
the motives which had induced him to leave his country. The cardinal gave him a
passport for Rome, so that he was enabled, without any difficulty, to reach the
Augustinian convent in that city. Whilst at Ferrara, he lodged at the convent
of the Franciscans, and wrote to his brother, who lived in Trent, to inform him
that he had arrived at a place of safety, and that he need not take any trouble
about him, as he was going to enter once more the religious order to which he
belonged.
Father Rotelli, the
general of the Augustinians, entrusted to Bellesini the mastership of the
novices. This office he filled four years at Rome, and five years at
Citta-di-Pieve, where the novitiate was transferred, with great satisfaction to
all. The virtues which he practised during those nine years, were the
admiration of all who knew him. His charity was manifested by the zeal, with
which he discharged his ministry towards all, without any respect of persons.
Full of solicitude in his reprimands, paternal in his corrections, discreet in
his commands, and making allowances for the weaknesses of all, he fulfilled his
duties with care and diligence. He kept all the rules of the order with an
angelical purity, and a constant hatred of himself, which showed his contempt
for the things of the world, in order that he might win the joys of heaven.
The novices loved him
much, in consequence of the humility and tenderness with which he treated them.
When any were ill, he was to be found day and night beside their bed,
administering to them all that they stood in need of. The Citta-di-Pieve is
situated in rather a cold climate. Father Bellesini was in the habit of awaking
all who were in the house, though it was the duty of the novices to do this in
their turn. He lighted the fire, boiled the water, and carried it into the
cells. He was careful in correcting the least faults, and the penances which he
usually inflicted for the transgressing the rules, were the kissing the earth,
which he called their mother, or depriving them of some portion of their
dinner. Sometimes he kept those who acted wrong, from the chapel of the
novitiate for two or three days. He led all the spiritual exercises; and used
often to visit them during the night, in order to see if they were all asleep.;
for it was forbidden to sit up without permission, even for the sake of study.
A person whose duty often brought him to his room, states it to be his belief
that he never went to his bed; for he attached pins to the covering, and
finding them in the same place every day, he saw that the bed had not been
stirred. He was often found sleeping on the ground, and never but once on his
bed, when he was suffering from a severe disease. All must venerate a man thus
constantly occupied in prayer. His actions were quite natural, there was
nothing forced or constrained in them.
His Life in the Community
– The Venerable Servant of God asks to he transferred to Genazzano
Father Bellesini
earnestly desired the reestablishment of the perfect community life in all the
convents of the order. He prayed constantly tp God to grant this grace, and
engaged the novices in the same holy work. He did all that was in his power, to
inspire them with the love of religious poverty. He told them often that they
should be rich in spirit but poor in earthly goods; that they must lay aside
every attachment they may have formed for worldly ease and comfort, and imitate
in this point the poverty of Saint Augustine. It is well known, from many
facts, that he was a supporter of perfect community life. He loved it much, and
was desirous that others should follow it. He said that, after the grace of
baptism and religious vocation, he looked upon it as the especial grace of God
to be able to live in perfect poverty; and often stated that every religious
who had the opportunity was bound to embrace it, as a means of obtaining
perfection. He often quoted in support of this maxim both Saint Thomas and
Saint Augustine.
His most ardent wishes,
so holy and so conformable to religious perfection, were granted, when Leo XII,
in 1826, established the perfect community life, in the convent of Genazzano.
Father Bellesini asked permission to go there. This was granted him, when his
time, as master of novices, was completed. There he practised the rule of
poverty during four years, until, the parish being vacant by the death of the
curate, he was chosen to replace him.
He performed the duty of
curate during nine years of his life. The holy man, already broken down by
mortification and sickness, did not misspend any time. He was indefatigable in
promoting the worship of God, in administering the sacraments, in giving
spiritual instruction to his flock, in taking care of the poor, in reforming
the manners of his people, and in observing ecclesiastical rules. He applied
himself to the discharge of his parochial duties, and never spent a moment in
indulging; himself. Broken down by years and by disease, he was ready, at all
hours of the day, to preach, to hear confessions, to visit the sick, even in
the most distant parts of his parish. He never showed the least weariness or
the least impatience. Nothing could ever stop him or hinder him. The cold of
winter and the heat of summer only seemed to add to his zeal.
During all his life he
was a model of a perfect pastor. He not only preached on every Sunday, and on
every day of obligation, but also on every day during Lent. Teaching the
catechism was his greatest delight; he was engaged in doing this almost every
morning and every evening during the year. He did much to sanctify the Sunday,
and to put an end to scandals in his parish. He established the Sisters of
Charity at Genazzano, in concert with the venerable Gaspar de Buffalo. He never
feared to run in debt when his poor people needed any filing. It was beside the
bed of the sick and the dying that his charity showed itself most. There he
brought nourishment and support of every description. He spent his entire time
in ministering to them. None of his parishioners died during the period he was
at Genazzano without receiving the last sacraments.
His life in private was
the same that it was at Trent, and in the novitiate at Rome, and in
Citta-di-Pieve. Constant mortification, continual prayer and self-denial, were
his daily rule of life. During the epidemic which visited his parish, this
servant of God, aged 65, might be seen running, day and night, through the
streets, to attend the rich and the poor, to hear their confessions, to
administer the sacraments to them, or to comfort them in their last moments.
The faithful parish priest died when it was raging with its greatest violence,
on the 2d of February, 1840.
Before giving an account
of the virtues which the venerable servant of God practised during his
lifetime, it may be interesting to state the evidence of some of the witnesses
who were examined before the judicial inquiry respecting his pastoral zeal.
“When,” says one, “I entered the convent of Genazzaiio, he was already curate
of the church of the Good Council; and, as far as I was able to see or know, he
fulfilled his duties with zeal and charity. I remarked that he showed the
greatest desire to procure the glory of God, by the works of piety – and
devotion which he established amongst the people. He was constantly engaged in
preaching and in teaching the Christian doctrine and the catechism. He sought
after souls, to form them in the fear and love of God, and to make them at
peace with him. He was ever watchful to preserve the good morals of his flock,
and to keep them faithful to the commandments of God. He took care both of
their temporal and spiritual wants. Persons of all ages and conditions found in
him their support and their consolation. I remember that when the typhus fever
appeared at Genazzano, in 1839, he was always engaged in affording temporal and
spiritual relief to his parishioners. Notwithstanding a fall which he received
in 1840, he continued his holy work, never enjoying any repose. A few days
after this he caught the fever, which carried him to his grave.”
“He explained,” adds
another witness, “the gospel on every Sunday and holiday, and also on days of
devotion. He always, on the appointed days, applied the mass for the people. He
was especially careful in observing the laws of the diocese, and all the
pastoral letters that were issued by the bishop. He was always ready to go on
sick calls. The dying he prepared for confession, and administered to them the
sacraments. When he brought back the Blessed Sacrament to the church, he
returned to the sick person, and spoke to him on spiritual things. He was
careful to enter the deaths in a book he kept for that purpose, in order that
he might say the office and celebrate mass for them. No matter whether the
family was rich or poor, he always treated them in the same manner. He
generally rose early in the, morning, and went to the choir, where he made his
meditation, and then said mass. He then heard another, and assisted at the
rosary, always on his knees. He remained in the choir, praying, until he was
called to the confessional, or obliged to visit some sick person, or attend to
the duties of the parish. He said tierce with the community, and was present at
the high mass, and afterwards recited sext and none. During dinner he was very
attentive to the spiritual reading. He visited the Blessed Sacrament with the
community, and retired to his room, where he was ready to listen to all the
calls of his people. He joined with the religions in saying vespers and
compline, and staid in the choir, depriving himself of all recreation, unless
when he went to visit the sick. Before the Ave, he said the litany with the
people. After this he joined in mental prayer with the religious, and when this
was concluded, he was ready to hear confessions or instruct any who needed it.
After supper he went to the choir with the others, and when all retired to bed,
he remained there, and did not leave until it was very late. Often he was found
in the morning in the choir, in the same place where he had been on the night
before. Such was the life which he led every day. Such was his perseverance in
prayer, in good works, and in piety, notwithstanding his continual sufferings.
These show in the servant of God a power of mind really heroic and
supernatural.”
Virtues of Father
Bellesini – His Theological Virtues
Virtues, which are the
habits of the soul, can only be known by external acts. Profession of the faith
is the first act of virtue. Father Bellesini not only recited every clay the
Apostles’ creed, and the acts of faith, hope, and charity, but also thanked God
for having been born in the bosom of the Catholic church. He praised the
grandeur of the gift of faith, which is given to Catholics, but not to
infidels. He often said, that if it were necessary, he would shed his blood for
the Catholic faith. He prayed for the conversion of infidels, and was heard to
express a desire to suffer martyrdom for their sake. Pie often endeavored to
excite in others a resolution to shed their blood in defense of the faith. He
was careful in causing those children who were under his care at Trent, and the
novices, to make acts of faith. This also made him anxious about the Christian
instruction of his parishioners.
Constant prayer springs
from faith, and is a certain sign of it. The holy practice of continual prayer,
in which the servant of God indulged, has been already recorded. From his
earliest age, it was one of his greatest delights, and when he entered the
cloister he ceased not to pray, night and day. ‘No one ever went into bis room
without finding him on his knees in the attitude of prayer; and he passed the
greater part of the night in this manner. He never interrupted these, even in
the midst of his greatest sufferings. On the last day of bis life, he did not
fail to recite the rosary, and his other devotions. When those around him urged
him to desist from doing so, he said, “How can I appear before the Blessed
Virgin, if I have not said her rosary?”
His perfect submission to
God, his self-denial, and his patience in adversity, are also marks of this
virtue. Father Bellesini had a very exalted idea of God, and a very humble one
of himself. He was wont to say, we are useless servants. He added, that we
should always hope in God, and think nothing of our own powers. He received
every one with kindness, even those who had caused him to suffer. He rejoiced
in every adversity which happened to him, especially if it were a temporal one;
and he endured insults and affronts with joy depicted on his countenance, for
he had hopes in none but in God. He was contented and resigned in his sickness,
and desired to suffer, that he might in some respect imitate our divine master.
He asked our Lord to grant him patience and pardon. This was his only request.
Another sign of faith is
submission, respect and love for the Church, for the Pope, and for the
religious orders. As often as a new novice entered the novitiate, he brought
him to Saint Peter’s, and to the Holy Father. He delighted in this opportunity
of throwing himself at the feet of the Pope, and kissing them as an expression
of his profound respect for the visible head of the Church. In walking with the
novices on the Porta Pia, in Rome, he used frequently to meet with Pius
VII, when he always performed the same act of homage. He respected him much,
and was grieved to find what he suffered when he was carried off by the French
Government. He manifested the greatest joy when he returned. Whenever he
mentioned the Pope’s name, he always bowed his head.
His faith showed itself
in his great devotion for all the mysteries of religion. The majesty of God,
and the wonders of the adorable Trinity, were the constant object of his
meditation, and of his prayers. Amongst the mysteries of the Word made flesh,
he propagated especially the devotion of the most Precious Blood, instituted by
Buffalo. The Blessed Sacrament was the chief object of his adoration. He
delighted in passing entire nights before the tabernacle. The piety with which
he celebrated the holy sacrifice, surpassed everything. One would imagine he
saw Christ present on the altar. From the moment of the consecration to the
consumption of the elements, he fixed his eyes with tenderness upon the host.
With a countenance smiling, and filled with the fire of charity, he conversed
with our Lord in the Blessed Sacrament, until he seemed quite filled with the
love of God, and bowed down in reverence, in sorrow, and in humility. He never
omitted saying mass, until his last illness. A preparation of half an hour always
preceded it; and the thanksgiving was of the same length.
His devotion for the
Blessed Virgin showed itself from his infancy, and increased with his years.
Every day he recited a number of prayers in her honor. He made the novices and
his parishioners join in these exercises. Before every feast of the Blessed
Virgin he made pious novenas. The Blessed Virgin of Good Council, which was the
spiritual treasure of the parish, was the especial object of his veneration. He
often desired to die there, in order that his body might rest near the
venerable sanctuary. The judicial inquiry attests the affection which he had
for Saint Michael, and for the guardian angels. Devotion to the saints is a
great proof of the spirit of faith. “He believes in God,” says Saint Laurence
Justinian, “who believes in his saints, through whom God speaks.” What will be
related respecting the other theological virtues, also serves as a proof of his
faith – for each of these virtues makes the other more perfect.
Hope is the sister of Faith.
“The one,” says Saint Bernard, “believes that those things will come to pass;
the other begins to hope they will come to pass.” Perfect faith assists us, and
enables us to have hope in God as our last end, and the object we should seek
to obtain; and also to look for all the help and all the means that will make
us gain this end. It will also establish our trust in God in all our wants and
in all our necessities. It will support us with patience in all adversity, and
make us with constancy and joy bear every evil – knowing that the life eternal
will more than compensate us for all these. The venerable Stephen Bellesini had
all the marks which show what the nature of his life was. God was all for him.
He looked upon every thing in the world as nothing, when compared with the
knowledge of our Lord. Having given up every thing to embrace a life of
religious mortification, he renewed his sacrifice when he left his schools in
Trent, his relations, his country, and the honors which surrounded him, to find
a perfect abnegation of self, in the long martyrdom of the religious state. He
placed no confidence in all the good works which he did, but trusted himself
altogether to the mercy of God, through the merits of Christ, and the
protection of the Blessed Virgin. Besides the acts of hope, which he made the
novices recite every day, he had a prayer, which he used constantly, and in
which he asked God to make us sure of our eternal salvation by his grace. Each
morning he formed the intention of doing every thing in union with the pure
intention which Jesus and Mary had, during their lifetime, and with that of the
saints, and all the just who are in the world. He desired to obtain that grace
which would keep him from committing mortal sin during his lifetime. He also instructed
the novices to make an act of penance, in which they asked God for pardon of
their sins, and prayed him to accept of their sorrow, through the merits of our
Saviour, and to bless their good resolutions. He inspired the same confidence
in his parishioners, and converted many sinners by means of this. In temporal
matters he placed his trust in God without having the least doubt as to the
result. His hope also showed itself by the patience with which he bore adverse
circumstances; particularly when his enemies were persecuting him in
consequence of the schools. He always preserved the same peace of mind, and the
same joy on his countenance. His words were, “Let the will of God be done.”
Another mark of his hope may be seen in the frequent prayers which he offered
up to enable him to have his eyes fixed, amidst all his toils and all his
trials, on God himself, who was his recompense and his reward. Hence, also,
sprung his desire to advance in the way of perfection, drawing back before
nothing, being assured that one day all will come right, and that God will make
him eternally happy. He often expressed his hope respecting death. He looked
upon it as an object to be loved, and especially dear to him. The desire of the
apostle, “to be with Christ,” was always his. He would lift his eyes to heaven,
and with a sweet smile, would say, he was waiting until his change came. So
great was his tranquility of mind, and the joy with which he was filled, that
he always said he saw death approaching, with delight, and that he could only
explain this by the firm hope which he had, united with the fear of God, of
possessing the eternal happiness of paradise.
It may now be interesting
to say something in connection with his charity. Father Bellesini esteemed God
above every thing, and only desired to know him, to love him, and to serve him.
From this came his untiring zeal for the education of the children and of the
novices; for the sanctification of his parishioners, for divine worship, and
for the sanctity of the church. Any offence against God caused him much pain.
In his preaching, and in his hearing confessions, he inculcated a deep hatred
against sin. He endeavored to produce amongst all a desire for the glory of
God. In his sermons against blasphemy, he showed the great sin all committed
who were guilty of it, and he taught them to invoke the name of God with honor,
and with respect. His anxiety was to make them praise our Lord. He was not
satisfied with loving God himself, he desired all others to love him.
If we consider the union
of the soul with God as a mark of charity, it appears that this was manifested,
in an especial manner, by Father Bellesini. His love for prayer, in which he
was engaged both day and night, is a proof of this. He was always occupied
about God, or about matters connected with him. This is another proof of his
charity – for love makes us think about the objects of our affection. Another
mark of this, was the fervor with which he celebrated the holy sacrifice, and
the delight which he ever had in speaking of God, and of his majesty, and of
his attributes. So great was the sorrow which he had for the sufferings of our
Lord, that the crime of the Jews was an object of especial detestation to him;
and although he prayed much for the conversion of the nation, he refused to
hold any intercourse with them. At the sound of the bell, on every Friday, he
made the pious exercise in honor of the agony of our Lord. His life and his
actions proved his charity for God, whom he followed as his great and only good;
it was for him he endured all the sufferings which he underwent. He looked upon
him as the beginning and end of all things, and he gave him an account of all
his thoughts, words, and actions, and exhorted all others to do the same. His
supernatural gifts are undoubted proofs of his perfect charity.
The privations which he
imposed upon himself, so as to be able to assist the poor, are further
evidences of this. To strip himself even of the necessaries of life, formed his
greatest joy. At Genazzano he might be seen asking for alms at the door of
almost every house; and, in winter time, carrying wood on his shoulders to all
who were in want of it. His deep interest in persons confined to their beds
through illness, exceeds even his anxiety for those who were in want. He
ministered to their necessities, and healed their souls. When one of the
novices was unwell for two or three days, he gladly rendered him all the
services he needed. When a young novice had a pain in his chest, and was
confined to his bed for nearly three months, the servant of God assisted him
day and night, and slept on the ground beside his bed, or on the chairs, and
never omitted any of the duties of the novitiate. He waited on him, and
performed the most menial occupations. He always attended the sick,
notwithstanding his own infirmities.
During the epidemic which
raged in his parish in 1839, he went through all parts of it many times during
the day, and passed entire nights beside the sick and the dying. He earned for
himself the palm of martyrdom in his work of charity, and died a victim to the
typhus fever, caught in the discharge of his duty.
Amongst the many works of
charity which Father Bellesini continually practised, the brotherly correction
of sinners must not be forgotten. This virtue, so much recommended by the
gospel and by the doctors of the Church, the servant of God followed, at Trent
in the schools, and at Rome, and at Citta-di-Pieve in the novitiate – nor did
he forget it in his parish at Genazzano. Injuries, offences, and taunts, did
not do away with his charity. He took particular care to reconcile those who
were at enmity with one another. All the works of zeal which he performed in
the exercise of his holy ministry are proofs of the charity which animated him.
He was a perfect model of a pastor, and of a priest after God’s heart.
Moral Virtues – Prudence
– Justice – Temperance
Father Bellesini showed
his prudence in his own conduct, as well as in that which concerns others. His
faithfulness in the service of God, his thoughts always fixed on matters
belonging to his eternal salvation, the dislike which he had for the things of
the world, and the care which he took in avoiding evil, idleness, and
vainglory, show his prudence in matters connected with himself. Another evidence
of this was his attachment to a religious life. All doctors look upon the
adoption of this as an act of the greatest prudence, and as the most
efficacious means of obtaining the end for which we were created. Father
Bellesini, in order that he might enter again into the cloister, gave up all
the advantages which belonged to him as the director-general of schools. He was
always desirous to cause others to enter the religious state. He showed the
novices the great advantage of observing the evangelical councils, and the
rules of religion. He made them reflect on the means of sanctification which
they had in this state, if they wished to profit by it. He also endeavored to
induce them to become models of piety – knowing that a perfect community life
ordinarily produces the renunciation of a person’s own will, of his own
interest, and of every worldly thought. Thus they were enabled to live after
the pattern of the ancient fathers, and of the apostles, possessing all things
and yet having nothing. He let no opportunity pass in order to make them taste
of perfect poverty. All the members spoke in his praise, and he regulated the
community at Genazzano by his observance of the rule. It is a part of Christian
prudence to give brotherly advice without causing irritation or disgust;
whenever he thought it was likely to produce those effects, he did not offer
it. He waited till reason once more gained the ascendency, and then, with a
smile or with a pleasant word, he won the confidence of the person who had gone
astray, and produced in him a horror of vice and a love of virtue. The
gentleness of his manners and his observations obtained easily from others
promises of amendment. Wherever he discovered the least disorders, he always
took means to apply the most suitable remedy.
He made use of the same
prudence in the management of his parish, and changed its condition, by
banishing the scandals and the bad practices which had taken root in it. His
prudence was especially manifested at the time of the revolution which took place
in the Tyrol. Although watched by wicked men, on account of the good which he
did, he never compromised himself with them. He endeavored to appease their
anger, and caused them to see the prudence with which he directed the schools.
To the wisdom of the serpent he joined the simplicity of the dove. Sincere in
all his actions, he never gave cause to suspect dissimulation, or that he acted
from any mere worldly motive.
The virtue of justice
embraces two objects – both God and our neighbor. He seemed desirous of
rendering God all the justice that was his due; for he made him supreme in
every thing, and never ceased to thank him for all the benefits he had received
at his hands. Each day he invited all creation, and especially the Blessed
Virgin and his holy patrons, to unite with him in thanking God. He made the
novices practise this exercise every morning. He recognized God, with all the
powers of his soul, as his Creator, his Redeemer, his supreme benefactor, and
as his preserver. His devotion, also, to the second person of the Trinity was
very great. Often, during the day, he repeated these words: “My Redeemer, have
pity on me!” He thanked God for all the benefits, both general and special,
which he bestowed on him.
In connection with the
other object of justice, it has already been seen how Father Bellesini
discharged this with respect to the novices, his parishioners, and all those
with whom he came in contact. The witnesses on the judicial inquiry entered
into minute details respecting these, and especially the desire which he had
not to wound the reputation of any person; for it is necessary, in the process
of canonization, to prove that all the Christian virtues have been fulfilled.
He was careful in all connected with modesty and chastity; nor was his
obedience less perfect, for the eagerness with which he entered the convent
once more, in 1817, proves this. He practised this virtue all his life, without
listening to his inclinations or to his repugnances. His desire was to lead a
retired life, engaged in the delights of contemplation. He accepted the charge
of master of novices only through love of obedience. Notwithstanding his
antipathy to the world and to the affairs connected with it, he took charge of
a parish when obedience imposed it on him. He told the novices to be like
children in the hands of those who governed the community, and never to follow
their own will or judgment in any matter, but in all these things to submit
themselves to the will of the superior. He told them they should be like
leaves, which the wind turns to one side or to the other.
Much that has been
already said will show how great was his love for poverty. At the beginning of
his religious life he renounced the pension which he had received from his
family, and during the suppression of the order, he observed it very
faithfully, for he never kept the money which he received from the government
as having been a member of a religious body, but gave it to the support of the
schools, or to the relief of the poor. From his returning to the cloister until
the time he joined the perfect community life at Genazzano, he made use of
his peculium, or the portion that was allotted to him, only in obedience
to the will of his superiors. He had nothing in his room but what was
absolutely necessary, and it was furnished like those of the novices. He wore
the coarsest habit that the rule allowed, and said that a religious should show
himself in public by good and holy works. His shirt was made of wool such as
the hermits used to wear in former times. His soutan was like that of others,
to avoid all appearance of singularity.
The virtue of
perseverance was also seen in the life of the venerable Father Bellesini. He
never yielded to repose or to sleep, and followed a most austere life. His
ministerial labors, in his parish and with the novices, show how steadfastly he
followed this virtue. Besides enduring many disagreeable things, and observing
all the rules of his order, he bore with the greatest fortitude his continual
sufferings. Joy was always depicted on his countenance. Once, when at table
with the novices, he seemed to suffer a great deal, and when told that he
might, if he pleased, retire, and seek for some means of alleviating his pain,
he refused to do so, and stayed, though he could not conceal the amount of
torture which he endured. When the surgeons were about to perform an operation
on him, the only words which he spoke, were, “The will of the Lord be done.”
He never had any worldly
desires. His temper was rather warm, but this he brought down, by continual
efforts, to the most angelic sweetness. He had learned to restrain his eyes and
his tongue, for he never fixed the former even on his relations, and never
spoke, but for the glory of God and the salvation of souls. All the true servants
of the cross endeavor to govern their passions, but few succeed in this, and
those who do are persons of heroic virtue.
Abstinence and sobriety
are connected with temperance. Father Bellesini never took any wine, except as
much as prevented him from appearing to be singular when at table. He seldom
ate more than once during the day, and never except at the usual meals, no
matter how much he suffered from fatigue or from weariness in the discharge of
his duties. He observed not only the fasts of the Church and of his order, but
also the eve of the feasts of the Blessed Virgin; on all Fridays in March, and
on the three days before Easter, he lived on a little pottage or on bread and
water, and this was his only repast. He did not even take the rest he needed.
When in the world as well as in the cloister, he passed the night in prayer, or
slept on the ground, or on planks. He deprived himself of all enjoyment, and of
all repose. He was never seen to leave the convent unless when duty obliged
him. He omitted none of those macerations of the body, of which the saints have
given so many examples.
All these virtues of
Father Bellesini were based on humility. His talents and his piety ought
naturally to have surrounded him with honor and with praise. He avoided these
with as much ardor as the most ambitious man would seek after them. He
concealed his good abilities, and was always ready to give up his own opinions
and to follow those of another. He judged himself to be a useless servant, and
the most unworthy of all – always taking the last place – and speaking well of
the talents and virtues of others. He desired to be guided by them, though he
was himself able to direct and rule, so great were his experience and his
virtues. In his spiritual doubts, and in the affairs of his parish, he always
asked counsel of his confessor, or of the wisest of his brethren. He looked
upon himself as a poor sinner, who had need of the advice and direction of
others. In his last illness he asked all those who visited him to suggest some
pious sentiment, and something which would urge him to implore the mercy of God
in his last moments. He looked upon himself as a great sinner, and unworthy of
the graces of God. In his letters he often stated that if we desired to
resemble the Immaculate Lamb, we should consider ourselves as the lowest and
the most imperfect of all, and respect every one, and that our spiritual
nourishment must be, to obey him whose duty it was to direct and rule our
conduct; and when we had acted thus, we could say we were doing the will of
God. He often told others they should suffer every thing with patience, and
without complaining respecting it. He also said that it is our duty, to make
known our most secret thoughts to our spiritual director, to rejoice at humiliations,
and to thank those who found fault with, us or corrected us; to look upon
ourselves as the most unworthy of all, and to feel pleasure in filling the most
menial offices; to love poverty and simplicity; to humble ourselves in all our
faults and shortcomings before God; and their to go on our way with our courage
renewed, our fervor unabated, and with full confidence in the goodness of God.
The above is but a brief
outline of the virtues of the eminent servant of God. In the original process
there is a more detailed account of the heroic disposition which inspired
virtues so perfect, and united with such constancy and purity.
Miracles – Reputation for
Sanctity – Death
Saint Laurence Justinian
tells us, “that the true friends of God are filled with abundant graces, and
are also endowed with the most eminent gifts.” These celestial graces are given
to adorn the servant of our Lord, and to make others know that he is a saint,
and is united to God by the closest bonds of charity.
The gift of prophecy was
very remarkable in the Venerable Bellesini. Two years before his departure for
Trent, he knew, by a heavenly vision, that his order would be restored; and he
related this to a priest in Trent, who was connected with him in conducting the
schools. He foretold the restoration of the perfect community life a long time
before it had taken place, and also the cessation of an epidemic. When his
niece stated her intention to enter a convent during: the autumn, he desired
her to do so during the summer, for certain obstacles would arise which might
prevent her. These actually took place. He told a great many persons the day,
the hour, and the moment when he should die. He often told the novices their
future success in the order, and in their studies. He mentioned to them, also,
the accidents which they were likely to meet with. The judicial inquiry
presents many instances of his having the gift of counsel, and the many
conversions, which he wrought by his conversations, are evidences of this. He
had frequent ecstasies, and possessed the gift of contemplation. His letters,
when opened, emitted a most beautiful perfume, unlike any thing natural. When
travelling, once, in an open carriage, the snow, which fell in abundance, did
not come near the place which he occupied, much to the astonishment of the
driver. He also performed many miraculous cures.
The reputation for
sanctity which he enjoyed during his lifetime, was the result of his merits,
and of his virtues. From his earliest years, even before he entered the
convent, he was considered as another Saint Aloysius. The curate admitted him
to his first communion when he was seven years old. At the novitiate, and at
the convents where he made his studies, his fervor and his virtues caused all
to see in him one, whom God would lead in the footsteps of the saints. When the
revolution obliged him to return to Trent, his preaching gained him the esteem
of all; and the schools which he had opened, and the works of charity in which
he was engaged, caused him to be looked upon as a saint. At Trent, a number of
illustrious persons were wont to come, and consult with him respecting
different matters. When he returned to Rome, in 1817, his reputation had
preceded him, and he was held in high esteem by all who knew him. When he lived
in Citta-di-Pieve, as master of novices, the bishop and vicar-general selected
him as their confessor. When he went to Genazzano, to embrace the perfect
community life, all remembered him with delight. At Genazzano his reputation
for sanctity increased amongst the clergy and people; it extended to Rome,
where he was held in the highest veneration, both by prelates and cardinals,
especially by Cardinal Pedicini, bishop of Palestrina, and by Cardinal
Polidori, the commendatory abbot of Subiaco. Not one voice was ever raised
against the persuasion which all had of his sanctity.
It remains, now, to give
an account of his death, and of the signs which followed it. A violent typhus
fever, as has been already stated, raged at Genazzano; and the venerable
servant of God seemed to surpass himself, by the zeal he displayed on this
occasion. A wound, which he received in his leg, and which he considered as of
no consequence, soon became worse. He continued hearing confessions and
visiting the sick, as if nothing were the matter with him. He was attacked with
the fever; and this, together with his lameness, soon brought him to the close
of his mortal career. He had foretold the day and the hour of his death; and
had prepared himself by a general confession of his faults, but still he
desired to have the benefit of it once more. The last sacraments were then
administered to him. Before he received the viaticum he thanked God for all the
gifts and graces he had been partaker of in the course of his life, for his
vocation to a state of religion, and especially for being permitted to lead a
perfect community life, and also for being allowed to die near the pious
sanctuary, where Our Lady of Good Council was pleased to grant her favors. He
hoped that under her protection he would be admitted to glory. He then received
extreme unction, with the greatest devotion, following the form of the
administration of the sacrament in Italian, after the priest. This he repeated
so as to make those who were standing around him shed tears. After the
reception of the sacraments he awaited the coming of his Lord. After the
example of Saint Augustine, he recited the seven penitential psalms every day,
bearing his sufferings with patience. He spoke of his approaching deliverance
with delight and joy. To a person who visited him, he said, smiling, “You
remember what I said to you two years ago, when I prayed to the Blessed Virgin
that I should not die of this suffering, because I could no longer go to her
with tranquility in my prayers. The grace was obtained, for I am about to die
of another disease. I have asked her for another favor, that I might depart on
the approaching festival of the purification.” He passed his last night in
prayer, and in meditating on the passion of our Lord. He held in his hand a
blessed candle. In the morning he asked the priest who was going to say the
first mass to commend his soul to the prayers of the congregation. At the hour
of high mass he joined, in spirit, at the offering of the holy sacrifice. At
noon he recited the rosary with his brethren. He was anxious to begin the
psalms for vespers, but his sufferings interrupted him. Holding in his hands
the crucifix, with his eyes fixed on a statue of the Blessed Virgin, he yielded
up his soul when the feast of the purification was drawing to a close. Thus,
after eight days’ illness, died this servant of God. He was indeed a man of
eminent piety, the restorer of the perfect community life, the father of the
poor, the consoler of the afflicted, and was filled with charity.
A heavenly peace reigned
on his countenance. When the doors of the church were open, crowds rushed in to
attend the funeral. Some embraced his hands or his habit; others bewailed their
benefactor; all shed tears for the loss of the saint. Every precaution had been
taken to prevent any public veneration being paid to him. Nevertheless, a great
part of his vestments were cut off and distributed by the crowd amongst
themselves. None were satisfied unless they had some part. The people assembled
again when Cardinal Pedicini proceeded to translate his body to a more secure
place. The visits of the faithful are continued to his sepulchre, even at the
present time. All these are evidences of the high opinion which was entertained
of his sanctity. Nor have signs and prodigies been wanting. Besides his body
remaining flexible, miraculous cures have been wrought through the intercession
of the saint. Well has Saint Gregory observed, “that as the movement of the
body shows that life yet exists, so miracles attest the life of the soul when
it has left the body.”
Twelve years after the
death of the good man the cause was brought before the congregation of rites.
Since the signing of the commission for its introduction, the several decrees,
which have been passed, show the favor with which it has been received.
Regulations of the
Schools
The article relating to
religious instruction is the only one that will be recorded, as it is
calculated to afford useful information. The following was found among the
manuscripts left by the pious Father Bellesini: “The master should endeavor to
reach the hearts of the children, and to persuade them to love what will make
them good and happy. The following seems the best method to instruct young
persons in religion: The master should first begin by small things before
attempting great. He should endeavor to implant an idea of the moral sentiments
by making them understand the great delight there is in doing well, and the
shame and sorrow there is in acting badly. He will teach them how they should
love their relations and every one who has done them any good; how they should
obey them, and pay them all the respect due to them; and how, above all things,
they should love and serve their Supreme Benefactor, who sends His blessings on
all. After this he will try to make them regard only those things which will
give them everlasting happiness, and those laws which speak to their heart, and
merit on our part a perfect obedience. The instructor will tell them to have a
profound respect for God, even when they mention His name; a deep sorrow for
their sins, and a dutiful submission to His will. These results he will
endeavor to produce, not by long reasoning, but by short sentences, which bear
on the point. Some quotations from Scripture, or some fact from history, will
be a good means of inculcating the same truth.
The master must be very
careful respecting what he praises or what he finds fault with in the presence
of the children. He will not weary them with long prayers. When he sees that
the conscience begins to develop itself, and that they have the full use of
reason, he will seek to confirm the idea which they have of God by bidding them
consider the things which are around them in the world. From the benefits which
they receive from their relations, he will raise their minds to God, who is the
Author of all good. He will be able to give them an idea of the attributes of
God, by considering the order, the harmony, and the beauty of creation. To this
he will join a knowledge of the immortality of the soul, of futurity, and
eternal rewards and punishments. These he will propose to them as infallible
truths, which they are bound to believe.
The master can have some
book, which will give him instructions in these matters, and enable him to
teach the maxims of religion with order and with precision. His lessons should
be always preceded by prayer; and he should be severe on those whom he does not
see attentive, for children attach great importance to this. He will also
select a short passage from the catechism, which he should explain in a manner
adapted to children, and after this he should propose questions, which must be
short and clear, in a serious and decorous manner. He must address himself
sometimes to one, and at another time to the entire class, and endeavor to find
what impressions his explanations have made. He should be careful in proposing
simple questions, so that the answer may be either yes or no. With those who
are more advanced, he will adopt a different method; if they do not understand
what he has explained, he will make it clear by comparisons and by examples
familiar to the children. He will be careful in not allowing them to learn
anything which does not influence their heart, and all his questions must be in
proportion to their understanding and to their religious and moral training.
Let the teacher ask them a single point of the catechism each time. He can
multiply the questions until he finds they understand it perfectly. Let him put
warmth in his instructions, and always show himself agreeable and kind. Let him
not correct their mistakes by the rod, as this will excite in them a dislike
for religion.
The children should
commit nothing to memory which has not been carefully explained; and after the
instruction, he should apply it to the children, and omit all scholastic
questions and distinctions. Every thing he says to them should be calculated to
make them more virtuous and better suited for their calling. In pointing out to
them their duties towards God, their neighbor, and themselves, he should tell
them that they are bound to practise these, not merely under pain of eternal
punishment, but they should follow them as a light and easy yoke, and dislike
all that savors of evil or injustice. He should endeavor to plant in their hearts
the maxims that virtue consists in the love of what is good, and in a constant
aversion to whatever is bad. The instructor should also warn them from mixing
with those who lead bad lives or believe in erroneous doctrine. He should plant
in their minds a piety true and sound, and a charity active and lively toward
their neighbor. He should teach them prayers for the night and morning, and for
before and after their meals. He should be careful to make them understand the
obligations all are under with respect to prayer, and what it consists in. If
he perceives they are distracted and do not attend, he should recapitulate in a
few words all he has said, and then pass to another subject. He should make use
of every opportunity to inspire them with pious sentiments. Religion, in short,
should be the centre around which all his instruction turns.
MLA
Citation
Rev. William H Neligan,
LL.D., M.A.. “The Venerable Stephen Bellesini”. Saintly
Chararacters Presented for Canonization, 1859. Saints.SQPN.com.
2 August 2022. Web. 10 March 2023.
<https://catholicsaints.info/the-venerable-stephen-bellesini-by-father-william-hayes-neligan/>
SOURCE : https://catholicsaints.info/the-venerable-stephen-bellesini-by-father-william-hayes-neligan/
Iquitos
Cathedral Stained Glass Esteban Bellesini
Beato Stefano
Bellesini Sacerdote agostiniano
Trento, 25 novembre 1774
- Genazzano, Roma, 2 febbraio 1840
Nacque a Trento da
famiglia benestante il 25 novembre 1774. Il 31 maggio 1794 emise i voti
religiosi nell'Ordine agostiniano. Visse in tempi molto difficili. Dopo la
soppressione delle case religiose operata dal governo nella sua regione, si
dedicò intensamente all'attività scolastica per poter curare 1a formazione
culturale e cristiana dei fanciulli in un ambiente avverso alla religione,
meritandosi la fiducia e la stima dell'autorità civile di Trento.Per restare
fedele alla vita comune, della quale fu convinto e impegnato promotore, appena
poté, fuggì a Bologna rinunziando all'ufficio di Ispettore delle scuole
elementari nel distretto di Trento. Fu eccellente maestro dei novizi.Consacrò
gli ultimi anni della sua vita al ministero parrocchiale a Genazzano, ove morì
il 2 febbraio 1840.
Martirologio
Romano: A Genazzano nel Lazio, beato Stefano Bellesini, sacerdote
dell’Ordine di Sant’Agostino, che in un’epoca di sconvolgimenti rimase fedele
all’Ordine in difficoltà, dedicandosi all’educazione dei fanciulli, alla
predicazione e alla cura pastorale.
Nasce a Trento, da una famiglia benestante il 25 novembre 1774. A 18 anni veste l'abito agostiniano nel convento di S. Marco. Passa poi a Bologna per il noviziato, in seguito a Roma e di nuovo a Bologna per lo studio della filosofia e della teologia. Costretto dalle truppe napoleoniche ad abbandonare lo Stato pontificio ritorna a Trento, dove nel 1797 viene ordinato. Vive nel convento di S. Marco fino al 1809, anno della sua soppressione.
Rientrato in famiglia, si dedica all'assistenza dei ragazzi, aprendo nella propria casa una scuola gratuita. Continua questa attività al ritorno del governo austriaco, acquistandosi in breve tempo la stima e la fiducia della gente e della stessa autorità civile che lo nomina Ispettore Generale delle scuole del Trentino.
Padre Stefano vuole però rimanere fedele alla sua professione religiosa. Vista l'impossibilità di realizzare questo desiderio nella sua città, poiché il governo non permette di riaprire il convento di S. Marco, nel 1817 abbandona la carriera scolastica e, di nascosto, si rifugia a Bologna, nello Stato Pontificio, dove nel frattempo è stata ristabilita la vita religiosa. All'autorità civile di Trento, che pressantemente lo invita a ritornare, risponde risoluto che il legame, che lo tiene unito a Dio attraverso i voti religiosi e "all'amatissima mia Madre, che è la Religione" è di gran lunga più vincolante di qualunque altro.
Chiamato dal Generale dell'Ordine a Roma, per alcuni anni svolge il compito di maestro dei novizi. Nel 1826 viene mandato a Genazzano, nel santuario della Madonna del Buon Consiglio. Qui dedica gli ultimi anni della vita al ministero parrocchiale, attendendo con sollecitudine ai poveri e ai fanciulli. Muore il 2 febbraio del 1840 colpito dalla peste che aveva contratto assistendo i suoi parrocchiani.
I suoi resti riposano nel Santuario del Buon Consiglio a Genazzano.
Fu proclamato beato da S. Pio X nel 1904. E’ il primo Parroco elevato agli
onori degli altari.
La sua memoria liturgica ricorre il 3 febbraio.
Autore: P. Bruno Silvestrini O.S.A.
SOURCE : https://www.santiebeati.it/Detailed/90181.html
Beato STEFANO BELLESINI
(1774 - 1840)
Nasce a Trento, in una famiglia benestante. A
18 anni veste l'abito agostiniano nel convento di S. Marco. Passa poi a Bologna
per il noviziato, in seguito a Roma e di nuovo a Bologna per lo studio della
filosofia e della teologia. Costretto dalle truppe napoleoniche ad abbandonare
lo Stato pontificio ritorna a Trento, dove viene ordinato sacerdote. E' l'anno
1797.
Vive nel convento di S.
Marco fino al 1809, anno della sua soppressione. Rientrato in famiglia si
dedica all'assistenza dei ragazzi, aprendo nella propria casa una scuola
gratuita. Continua questa attività al ritorno del governo austriaco,
acquistandosi in breve tempo la stima e la fiducia della gente e della stessa
autorità civile che lo nomina ispettore generale delle scuole del Trentino. Se
all'inizio i suoi alunni non arrivavano al centinaio, ora sono migliaia. P.
Stefano desidera però rimanere fedele alla sua professione religiosa. Vista
l'impossibilità di realizzare questo desiderio nella sua città, poiché il governo
non permette di riaprire il convento di S. Marco, nel 1817 abbandona la
carriera scolastica e, di nascosto, si rifugia a Bologna, nello Stato
Pontificio, dove nel frattempo era stata ristabilita la vita religiosa.
All'autorità civile di
Trento, che pressantemente lo invita a ritornare, risponde risoluto che il
legame che lo tiene unito a Dio attraverso i voti religiosi e
"all'amatissima mia Madre, che è la Religione da me professata
solennemente" è di gran lunga più vincolante di qualunque altro. Chiamato
dal Generale dell'Ordine a Roma, per alcuni anni svolge il compito di maestro
dei novizi. Nel 1826 viene mandato a Genazzano, nel santuario della Madonna del
Buon Consiglio. Qui dedica gli ultimi anni della vita al ministero
parrocchiale, attendendo con sollecitudine ai poveri e ai fanciulli, suo ormai
vecchio ma ancora grande amore. Il culto della Madonna del Buon Consiglio
risale al 1467, quando, in maniera, straordinaria venne rinvenuto l'affresco
raffigurante la Vergine, che era stranamente ricoperto di calce.
La devozione si diffuse
rapidamente a Genazzano ben presto divenne meta di pellegrinaggi. In questo
famoso santuario venne trasferito nel 1826 fra Stefano Bellesini, fondatore
della scuola primaria gratuita a Trento, proveniente da Città del Pieve, dove aveva
svolto l'impegnativo e delicato compito di maestro dei novizi agostiniani. ai
quali aveva insegnato soprattutto ad obbedire "libenter, simpliciter,
velociter et indesinenter". Nominato parroco nel 1831, accettò il nuovo
incarico con entusiasmo dedicandosi serenamente al servizio dei suoi
parrocchiani; servizio che divenne assistenza umana e spirituale quando nel
1839 l'intero paese fu colpito dalla peste, che non risparmiò neppure l'umile
ed intraprendente figlio di Sant'Agostino. Solo chi ha letto la descrizione
della peste di Firenze del Boccaccio o di Milano del Manzoni, può farsi un'idea
degli orrori che cagiona questo inumano flagello. Tra tanta desolazione si
aggirava il frate agostiniano con il suo saio nero proprio come il Cappuccino
manzoniano . Si aggirava per le strade di un paese agonizzante, senza mai
fermarsi. senza alcun timore di essere contagiato. nonostante fosse affranto
dalle fatiche ed afflitto dalla vecchiaia.
Con il cuore traboccante
di carità tipicamente agostiniana, di giorno e di notte percorreva le vie
strette e scoscese di Genazzano; entrava nelle case dei più abbandonati, saliva
per le scale dirupate con la celerità di un giovane e l'eroismo di un martire.
Si soffermava al capezzale degli ammalati confortando, incoraggiando, asciugando
lacrime e sudori, pulendo e riscaldando letti, dando bevande e medicinali,
amministrando i sacramenti. Ovunque portava il proverbiale saluto agostiniano
"pace e gioia". Ma dove trovava tanta forza morale e fisica ? Nel
carisma agostiniano. La regola di S. Agostino, infatti, è fondata sull'umiltà e
si sviluppa nella carità. Infine contagiato nel corpo, ma rafforzato nella
fede, trascorse gli ultimi suoi giorni pregando con i salmi penitenziali o di
Davide. come il suo Santo Padre Agostino.
A 66 anni, dopo una vita
vissuta per gli altri prima come educatore della mente e del cuore nella scuola
gratuita. poi come maestro dei novizi agostiniani ed, infine, come soccorritore
del corpo e dello spirito durante la peste alle ore 22 di domenica 21 febbraio
del 1840 mori a Genazzano, deve riposa ancora. Nel 1904, la sua eroica
esistenza fu riconosciuta pubblicamente ed ufficialmente da Papa Pio X che lo
proclamò Beato, prima del più noto curato d'Ars francese. L'apostolo della
carità fu il primo parroco elevato agli onori dell'Altare ed il primo beato
della terra di Trento, dove era nato il 25 novembre del 1774. Tra la folla che
assistette alla cerimonia "c'erano moltissimi suoi scolari, ormai vecchi
signori la cui vita era trascorsa serena grazie alloro buon maestro. E i
genazzanesi erano quelli stessi che, da ragazzi, gli tiravano la tonaca o gli
facevano lo sgambetto".
Sacra Rituum
Congregatione. Romana seu Praenestina et Tridentina beatificationis et
canonizationis Ven. Servi Dei Stephani B. Positio super virtutibus, Romae 1888;
RICCARDI D., Un santo fra i poveri e ragazzi. Vita del B. S. B., Milano 1970;
Epistolario. Ed. a cura di Carlos Alonso, Roma 1974; GOTTARDI G.- VIVALDELLI,
C., Trento fra siori e pezotéri. S. B. e il risveglio sociale nel Trentino
(1796-1817), Trento 1974; ORCASITAS M. A., OSA., Nel 1500 anniversario della
morte del B. S. B., in AOSA. 38 (1991) 65-67; GALDEANO J. LUIS, OSA. El Beato
Esteban B., agustino (1774-1840). Un educador para el pueblo, un pastor para
los pobres, Madrid 1994.
SOURCE : http://www.cassiciaco.it/navigazione/monachesimo/agiografia/beati/bellesini.html
Stephan Bellesini
italienischer Name:
Stefano
Gedenktag katholisch: 2. Februar
gebotener Gedenktag im Orden der Augustiner-Eremiten: 3. Februar
Name bedeutet: die Krone (griech.)
Mönch, Priester
* 25. November 1774 in Trient in Italien
† 2. Februar 1840 in Genazzano in
Italien
Stephan Bellesini wurde 1793 Augustiner-Eremit im Kloster in Trient und Priester, er war besonders in der
Erziehung der Jugend tätig, ab 1806 im Schuldienst eingesetzt. Als
1809 im Zuge der Säkularisierung sein Kloster aufgelöst wurde, wirkte er als
Generaldirektor der Volksschulen im Fürstbistum Trient,
dabei vorbildlich sowohl caritativ als auch pädagogisch. Nachdem die Klöster
im Kirchenstaat wieder
eröffnet werden konnten, ging er 1817 nach Rom und wurde dort dann
Novizenmeister im Kloster an Sant'Agostino und
1826 im Kloster am Sanktuarium
della Madonna del Buon Consiglio - dem Sanktuarium Unsere
Liebe Frau vom Guten Rat - in Genazzano, wo er ab 1832 auch als
Pfarrer in der Gemeinde wirkte. Er starb während einer Cholera-Epidemie, weil
er sich bei der
Eine Reliquie von Stephan Bellesini wird in der Kirche Santa Maria Maggiore in Trient bewahrt.
Kanonisation: Stephan Bellesini wurde am 27.
Dezember
1904 durch Papst Pius X. seliggesprochen.
Suchen bei amazon: Bücher über Stephan Bellesini
Wikipedia: Artikel über Stephan Bellesini
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Quellen:
• Vera Schauber, Hanns Michael Schindler: Heilige und Patrone im Jahreslauf. Pattloch, München 2001
• Lexikon für Theologie und Kirche, begr. von Michael Buchberger. Hrsg. von Walter Kasper, 3., völlig neu bearb. Aufl., Bd. 9. Herder, Freiburg im Breisgau 2000
• https://it.wikipedia.org/wiki/Stefano_Bellesini - abgerufen am 26.05.2022
korrekt zitieren: Joachim Schäfer: Artikel Stephan Bellesini, aus dem Ökumenischen Heiligenlexikon - https://www.heiligenlexikon.de/BiographienS/Stephan_Bellesini.html, abgerufen am 10. 3. 2023
Die Deutsche Nationalbibliothek verzeichnet das Ökumenische
Heiligenlexikon in der Deutschen Nationalbibliografie; detaillierte
bibliografische Daten sind im Internet über http://d-nb.info/1175439177 und http://d-nb.info/969828497 abrufbar.
SOURCE : https://www.heiligenlexikon.de/BiographienS/Stephan_Bellesini.html
