Presentation on theme: "Didjaredit? 1.Catherine was from what country? 2.What did Catherine do to disappoint her mother when her mother tried to find her a husband? 3.Catherine."— Presentation transcript:
Didjaredit? 1.Catherine was from what country? 2.What did Catherine do to disappoint her mother when her mother tried to find her a husband? 3.Catherine became a tertiary, or a member of the Third Order ______________________. 4.During the Great Western Schism, in defense of Pope Urban VI, Catherine rebuked ______________ who were supporting the anti- pope. 5.How did Catherine ease the fear of the man who was about to be executed? 6.Why did Catherine get so much blood splattered upon her? 7.What is the name of Catherine’s spiritual testament? 8.Catherine wrote that her nature is _______________ in her poem. 9.Catherine called God, “O mad _______________.” 10.Catherine says God acts as if he is ___________ with love. Extra Credit: Catherine said "You are rewarded not according to your work or your time, but according to the measure of your _________.”
St. Catherine of Siena Saint Catherine of Siena (25 March 1347 in Siena – 29 April 1380 in Rome), was a tertiary of the Dominican Order and a Scholastic philosopher and theologian. She also worked to bring the papacy of Gregory XI back to Rome from its displacement in France and to establish peace among the Italian city-states. Since 18 June 1866, she is one of the two patron saints of Italy, together with St. Francis of Assisi. On 3 October 1970, she was proclaimed a Doctor of the Church by Pope Paul VI, and, on 1 October 1999, Pope John Paul II named her as a one of the six patron saints of Europe, together with Benedict of Nursia, Saints Cyril and Methodius, Bridget of Sweden and Edith Stein. https://www.youtube.com/watch?v=IQGmFo5epi8
Writings We have four hundred letters: Many of these were dictated, although she herself learned to write in 1377. The Dialogues 26 prayers ABOUT Catherine: There are various sources about the life of Catherine, the most reliable are those of Raymond of Capua, who was Catherine's spiritual director and close friend from 1374 until her death. He, himself became Master General of the Order in 1380. Raymond began writing what is known as the Legenda Major, his Life of Catherine, in 1384, and completed it in 1395. From 1411 onwards, Caffarini also co-ordinated the compiling of the Processus of Venice, the set of documents submitted as part of the process of canonization of Catherine, which provides testimony from nearly all of Catherine's disciples.
The “Dialogues” The Dialogues of Catherine of Siena is a practical and compelling work of Christian mysticism. St. Catherine of Siena wrote it "during a state of ecstasy while in dialogue with God the Father." The book contains a dialog between the "Eternal Father" (God the Father) and "a human soul" (St. Catherine). In it, the Eternal Father describes, through many different analogies, allegories, and metaphors, the spiritual life of humankind. In his description, the Eternal Father emphasizes the importance of cultivating virtue, continually praying, and the need for obedience. Written at a time of spiritual and political upheaval, the Dialog of Catherine of Siena remains relevant even to the present day, and any reader will profit from the sound advice throughout this dialogue.
At times loathsome forms and enticing figures would present themselves to her imagination, and the most degrading temptations assailed her. When Jesus visited her after this time, she asked Him: "Where were thou, my divine Spouse, while I lay in such an abandoned, frightful condition?" She heard a voice saying, "Daughter, I was in your heart, strengthening you by grace." In 1366, she experienced what she called a ‘mystical marriage’ to Jesus. When Catherine was praying in her room, a vision of Christ appeared, accompanied by His mother and the heavenly host. Taking the girl's hand, Our Lady held it up to Christ, who placed a ring upon it and espoused her to Himself, saying she was now armed with a faith that could overcome all temptations. To Catherine the ring was always visible, though invisible to others. Also St. Catherine of Siena was given a visible stigmata but through humility she asked that they might be made invisible, and her prayer was heard.
The Mystical Marriage In the Old and the New Testament, the love of God for man, and, in particular His relations with His chosen people (whether of the Synagogue or of the Church), are frequently typified under the form of the relations between bridegroom and bride. Christian virginity been considered from the earliest centuries as a special offering made by the soul to its spouse, Christ. The term mystical marriage designates that mystical union with God which is the most exalted condition attainable by the soul in this life. It is also called a "transforming union", "consummate union“ and "deification“ by some saints who were mystics throughout the ages. In many of the lives of the saints, the mystical marriage consists in a vision in which Christ tells a soul that He takes it for His bride, presenting it with the customary ring, and the apparition is accompanied by a ceremony; the Blessed Virgin, saints, and angels are present. This festivity is but the accompaniment and symbol of a purely spiritual grace.
The Dominican church of San Domenico in Siena The long, three-storey building to the lower right of the church is the sanctuary built around the original house of Catherine of Siena.
Another view of San Domenico showing the ancient priory in the foreground and the duomo (cathedral) on the hill in the background
. The modern “casa-santuario” built around the original 14 th century home of Catherine of Siena.
Inside the sanctuary, the floor of the original kitchen in the family home is demarcated in the center of the room. The original hearth is under the altar. Not picture d: A chapel has been built where the family garden once was; the large crucifix before which Catherine received the invisible stigmata is above the altar.
St. Catherine’s “cell” (the word connotes a monastic cell) under the staircase in her family home. She spent three years here.
San Domenico is the first church to be named after St. Dominic de Guzman, founder of the Dominican order (Order of Preachers). It is plain and unadorned, typical of the early mendicant churches.
The caterinian basilica of San Domenico in Siena The interior of the basilica. At the rear of the church (not seen) is the chapel of the Mantellate where Catherine and the other Dominican penitent women would pray. In another side chapel is “la sacra testa”— the relic of the saint’s head. (Go back to home and click on “La sacra testa” under “True likenesses of Catherine of Siena).
The ancient castle of Belcaro, located about a mile from Siena. Catherine established a monastery of Dominican nuns here. The community went out of existence a few years after her death.
Ancient baths of Bagno Vignoni, about 26 miles (42 kms) southeast of Siena, where Catherine’s mother brought her as a teenager in a failed attempt to make her more attentive to her appearance.
The tomb of Catherine of Siena is under the high altar in the basilica of Santa Maria sopra Minerva, Rome.
The interior of Santa Maria sopra Minerva. The church was built over an ancient temple to the goddess Minerva circa 1280 by the Dominicans.
Bones of Catherine at Santa Maria Sopra Manerva in Rome where she actually died.)
And here is where Catherine actually died in 1380, now converted into a chapel (La Cappella del Transito) at Piazza di Santa Chiara 14, very near the Minerva. It is open to the public on April 29, feast of St. Catherine of Siena