Saint André Avellin naquit au royaume de Naples. Après des études brillantes, pendant lesquelles il eut le bonheur de conserver son innocence et sa piété au milieu des dangers sans nombre auxquels est exposée la jeunesse des écoles, il reçut les Ordres sacrés, et sa science du droit, en même temps que son talent pour la parole, le poussèrent dans la carrière d'avocat. Un léger mensonge lui étant un jour échappé dans l'exercice de ses fonctions, Dieu lui en inspira une si vive horreur, qu'il brisa soudain sa carrière pour se consacrer au ministère des âmes.
Quelques temps après il entra dans l'Ordre des Théatins, où il voulut recevoir le nom d'André, à cause de son amour pour la Croix. Il fut dès lors un apôtre, et Dieu récompensa son zèle par des prodiges. Une nuit que, par une grande tempête, il revenait de confesser un malade, la violence de la pluie et du vent éteignit le flambeau qui servait à l'éclairer. Non seulement ni lui, ni ses compagnons, ne reçurent aucune goutte d'eau, au milieu des torrents de pluie qui tombaient, mais André, grâce à une vive splendeur qui jaillissait miraculeusement de son corps, servit de guide, au sein des plus profondes ténèbres, à ceux qui étaient avec lui. Un jour qu'il récitait le saint Office, les Anges vinrent chanter avec lui les louanges de Dieu.
La grâce l'accompagnait particulièrement dans l'administration du sacrement de Pénitence et dans la direction des âmes; il y brillait par une piété et une prudence admirables. Dieu lui révélait souvent les secrets des coeurs, les choses éloignées et les choses futures. Il établit plusieurs maisons de son Ordre, travailla à la sanctification du clergé, fonda des oeuvres de zèle: Dieu bénit toutes ses entreprises.
Il avait quatre-vingt-huit ans quand il fut frappé d'apoplexie, au moment où il commençait la Messe et répétait pour la troisième fois ces mots: Introibo ad altare Dei. Privé de l'usage de la parole, il manifesta par signes le désir d'être porté devant le maître-autel, et put recevoir la Sainte Eucharistie. Dieu permit qu'il eut un rude combat à soutenir avant de mourir. Le démon lui apparut sous une forme horrible, menaçant de l'entraîner en enfer; mais la Sainte Vierge, qu'André invoqua de toute son âme, lui donna un prompt secours, et son Ange gardien chassa le monstre. André redevint calme et expira en paix en regardant amoureusement l'image de Marie. On l'invoque avec succès contre la mort subite et imprévue, et pour obtenir une mort douce et chrétienne.
Abbé L. Jaud, Vie des Saints pour tous les jours de l'année, Tours, Mame, 1950
André Avellin, appelé d’abord Lancelot, naquit à Castel-Nuovo en Lucanie. Il prit à Naples ses grades de jurisprudence, fût ordonné prêtre et commença de défendre des causes mais seulement au for ecclésiastique. Ayant un jour laissé échapper un léger mensonge dans une plaidoirie, et étant tombé sur ces mots de l’Écriture : La bouche menteuse tue l’âme, le regret de sa faute lui fit quitter le barreau. C’est alors qu’il supplia qu’on l’admît chez les Clercs Réguliers. Son vœu ayant été exaucé, il demanda encore, mû par son grand amour de la Croix, qu’on lui donnât le nom d’André. Il fut un modèle d’abstinence, de patience, de haine et de mépris de soi-même. Il répandit merveilleusement l’Ordre des Clercs Réguliers. Il aimait et vénérait beaucoup la Très Sainte Vierge. Après avoir donné des exemples héroïques de vertu, brisé par les années et les travaux, il fut frappé d’apoplexie au moment où, commençant de célébrer la Messe, il venait de répéter pour la troisième fois : « Introïbo ad altare Dei, j’irai à l’autel de Dieu ». Muni aussitôt des sacrements, il mourut paisiblement.
Un léger mensonge lui étant un jour échappé dans l’exercice de ses fonctions, Dieu lui en inspira une si vive horreur, qu’il brisa soudain sa carrière pour se consacrer au ministère des âmes. Quelque temps après il entra dans l’Ordre des Théatins, où il voulut recevoir le nom d’André, à cause de son amour pour la Croix. Il fut dès lors un apôtre, et Dieu récompensa son zèle par des prodiges. Une nuit que, par une grande tempête, le saint religieux revenait de confesser un malade, la violence de la pluie et du vent éteignit le flambeau qui servait à l’éclairer. Non seulement ni lui ni ses compagnons ne reçurent aucune goutte d’eau, au milieu des torrents de pluie qui tombaient, mais encore il arriva que saint André, grâce à une vive splendeur qui jaillissait miraculeusement de son corps, servit de guide, au sein des plus profondes ténèbres, à ceux qui étaient avec lui.
Un jour qu’il récitait le saint Office, les Anges vinrent chanter avec lui les louanges de Dieu. La grâce l’accompagnait particulièrement dans l’administration du sacrement de Pénitence et dans la direction des âmes ; il s’y faisait remarquer par une piété et une prudence admirables. Dieu lui révélait souvent les secrets des cœurs, les choses éloignées et les choses futures.
Il établit plusieurs maisons de son Ordre, travailla à la sanctification du clergé, fonda des œuvres de zèle : Dieu bénit toutes ses entreprises.
Il avait quatre-vingt-huit ans, quand il fut frappé d’apoplexie au moment où il commençait la Messe et répétait pour la troisième fois ces mots : Introibo ad altare Dei. Privé de l’usage de la parole, il manifesta par signes le désir d’être porté devant le maître-autel et put recevoir la sainte Eucharistie. Dieu permit qu’il eût un rude combat à soutenir avant de mourir. Le démon lui apparut sous une forme horrible, menaçant de l’entraîner en enfer ; mais la sainte Vierge, que saint André invoqua de toute son âme, lui donna un prompt secours, et son Ange gardien chassa le monstre. Saint André redevint calme et expira bientôt en paix en regardant amoureusement l’image de Marie, le 10 novembre 1608, Paul V étant pape, Rodolphe II empereur romain germanique et Henri IV roi de France.
On l’invoque avec succès contre la mort subite et imprévue, et pour obtenir une mort douce et chrétienne.
Andrea Avellino fut Béatifié par le Pape Urbano VIII (Maffeo Barberini,
1623-1644) le 14 octobre 1624 et Canonisé le 22 mai 1712, par le Pape Clemente XI
(Giovanni Francesco Albani, 1700-1721).
Church of Sant'Antonio Abate church in Milan, Italy. Second chapel at the
right side (Saint Andrew Avellino): Ercole Procaccini il Vecchio (given
to), Apotheosis of Saint Andrew Avellino. Picture by Giovanni Dall'Orto, May 20 2007.
Saint André Avellin
Originaire de Castronuovo (sud de l’Italie), il est
d’abord Baptisé sous le prénom de Lorenzo.
Après quelques études en philosophie à Venise, il étudie le droit civil et le
droit canon à Naples et obtient un doctorat.
À 26 ans, il est ordonné Prêtre, puis il commence à
travailler comme avocat à la cour ecclésiastique de Naples.
Au cours d’un procès, il est amené à mentir pour défendre un de ses amis, ce
qui lui cause d’importants remords et le décide à quitter cette profession.
L’Archevêque lui confie la mission de réformer le
Couvent de Saint Archange de Baiano, qui souffre d’un important relâchement de
la discipline et des mœurs.
Son action énergique fait de nombreux mécontents qui n’hésitent pas à attenter
à sa vie, mais sans succès.
À la suite de cet épisode, il décide de rejoindre
les Clercs Théatins Réguliers sous le nom d’André, en hommage à l’apôtre
Crucifié.
Pendant plus de dix ans, il occupe la charge de maître des novices puis il est
nommé supérieur de l’Ordre.
À cette époque, il fait la connaissance de
Saint-Charles Borromée, avec qui il noue de solides liens d’amitié et qui
l’aide à développer son Ordre.
À partir de 1582, André se consacre davantage à la prédication et à la lutte
contre le Protestantisme.
Il décède subitement au pied de l’autel, alors
qu’il s’apprêtait à Célébrer une Messe à Naples. De nombreux miracles lui sont
attribués. (1521-1608)
Saint-André Avellin est le patron des victimes de crises d’apoplexie. Il est invoqué
pour ne pas être frappé de mort subite.
Leçons des Matines avant 1960
Quatrième leçon. André Avellin, auparavant nommé Lancelot, naquit dans un bourg de Lucanie appelé Castronuovo, et donna dès son enfance des marques non équivoques de sa future sainteté. Arrivé à l’adolescence, il-dut s’éloigner de la maison paternelle pour étudier les lettres ; mais il traversa cette phase dangereuse de la vie en s’appliquant, au milieu de ses études, à ne perdre jamais de vue « la crainte de Dieu qui est le commencement de la sagesse. » Joignant à une rare beauté un amour de la chasteté qui lui fit éviter les embûches de femmes impudiques, il les repoussa même quelquefois par la force ouverte. Enrôlé dans la milice cléricale, il se rendit à Naples pour étudier le droit, et y obtint le titre de docteur ; mais ayant été élevé à la dignité sacerdotale, il plaida seulement au for ecclésiastique et pour quelques particuliers, suivant les règles des saints canons. Mais un léger mensonge lui ayant un jour échappé dans sa plaidoirie, ouvrant ensuite comme par hasard la sainte Écriture, il y tomba sur ce passage : « La bouche menteuse tue l’âme, » et fut saisi d’une telle douleur de sa faute, d’un tel repentir, qu’il résolut aussitôt de quitter son genre de vie. Abandonnant donc le barreau, il se consacra entièrement au culte divin et au saint ministère. Ses éminents exemples de toutes les vertus ecclésiastiques portèrent l’Archevêque de Naples à lui confier la direction d’une maison de religieuses. Ayant éprouvé dans cet emploi la haine d’hommes pervers, il put échapper à un premier attentat contre sa vie ; mais, peu après, un assassin lui fit trois blessures au visage, sans que cette cruelle injure troublât son égalité d’âme. Le vif désir de mener une vie plus parfaite lui fit solliciter avec instance d’être admis parmi les Clercs réguliers, et, son vœu ayant été exaucé, il obtint, à cause du grand amour de la croix qui l’embrasait, qu’on lui imposât le nom d’André.
Cinquième leçon. Entré avec une joyeuse ardeur dans la carrière d’une vie plus austère, il s’appliqua surtout à des exercices de vertu, auxquels il s’astreignit même par des vœux très difficiles à garder, à savoir : l’un, de combattre constamment sa propre volonté, l’autre, d’avancer toujours plus avant dans le chemin de la perfection chrétienne. Fidèle observateur de la discipline religieuse, André eut très grand soin de la faire observer par les autres, quand il fut à leur tête. Tout le temps que lui laissaient la charge de son institut et l’accomplissement de sa règle, il le donnait à l’oraison et au salut des âmes. Dans l’audition des confessions, son admirable piété et sa prudence parurent avec éclat. Il parcourait fréquemment les villes et les villages des environs de Naples en ministre de l’Évangile, au grand profit des âmes. Le Seigneur se plut à illustrer, même par des prodiges, cette ardente charité du saint homme envers le prochain. Comme il revenait chez lui pendant une nuit d’orage, après avoir entendu la confession d’un malade, la pluie et la violence du vent éteignirent le flambeau qui éclairait sa marche ; or, non seulement ses compagnons et lui ne furent aucunement mouillés, malgré cette pluie torrentielle, mais son corps projeta miraculeusement une clarté extraordinaire, qui servit à guider ses compagnons au milieu des ténèbres les plus épaisses. André pratiqua l’abstinence, la patience, le mépris et la haine de soi avec le plus grand soin et excella dans l’exercice de ces vertus. Il supporta, sans qu’aucun trouble agitât son âme, le meurtre dont le fils de son frère fut victime, réprimant chez les siens tout désir de vengeance, allant même jusqu’à implorer pour les meurtriers la clémence et l’assistance des juges.
Sixième leçon. Il propagea dans beaucoup d’endroits l’Ordre des Clercs réguliers et leur fonda des maisons à Plaisance et à Milan. Deux Cardinaux, saint Charles Borromée et Paul d’Arezzo, Clerc régulier, qui l’avaient en très grande affection, recoururent à ses services dans les soins de la charge pastorale. André aimait et honorait singulièrement la Vierge, Mère de Dieu ; il mérita de jouir de la conversation des Anges, et attesta les avoir entendus chanter au ciel, pendant que lui-même célébrait les louanges divines. Enfin, après avoir donné d’héroïques exemples de vertus ; après s’être rendu célèbre par le don de prophétie, qui lui faisait voir clairement des faits éloignés ou futurs, comme par celui de pénétration des cœurs, déjà chargé d’années et épuisé par les fatigues, il fut frappé d’apoplexie, au moment où, après avoir répété pour la troisième fois le verset : « Je m’approcherai de l’autel de Dieu, » il allait monter à l’autel pour célébrer. Ayant été aussitôt muni des sacrements, André expira de la manière la plus douce, au milieu des siens. Son corps est vénéré jusqu’en ces temps-ci, dans l’église de Saint-Paul, à Naples, par un aussi grand concours de peuple qu’au moment où on l’inhuma. En raison des miracles éclatants opérés par lui durant sa vie et après sa mort, le souverain Pontife Clément XI l’inscrivit au catalogue des Saints avec les solennités accoutumées.
Dom Guéranger, l’Année Liturgique
On sait quelle moisson l’Esprit-Saint fit germer du sol de l’Église au XVIe siècle, en réponse au reproche d’épuisement formulé contre elle. André fut l’un des plus méritants coopérateurs de l’Esprit dans l’œuvre de sainte réformation, de renaissance surnaturelle, qui s’accomplit alors. L’éternelle Sagesse avait comme, toujours laissé l’enfer s’essayer le premier, mais pour sa honte, à se parer de ces grands noms de renaissance et de réforme.
Depuis neuf ans saint Gaétan avait quitté la terre, la laissant réconfortée déjà par ses œuvres, tout embaumée de ses vertus ; l’ancien évêque de Théate, son auxiliaire et compagnon dans la fondation des premiers Clercs réguliers, avait ceint la tiare et gouvernait l’Église sous le nom de Paul IV : c’était l’heure [1] où une nouvelle faveur du ciel donnait aux Théatins, dans la personne de notre bienheureux, un héritier des dons surnaturels et de l’héroïque sainteté qui avaient fait de Gaétan le zélateur du sanctuaire. Il fut l’ami et l’appui du grand évêque de Milan, Charles Borromée, qu’il rejoint aujourd’hui dans la gloire. Ses pieux écrits continuent de servir l’Église. Lui-même sut se former d’admirables disciples, comme ce Laurent Scupoli qui fut l’auteur du Combat spirituel, si grandement apprécié par l’Évêque de Genève [2].
Combien furent suaves et fortes à votre endroit les voies de l’éternelle Sagesse [3], ô bienheureux André, quand de la légère faute où vous étiez tombé par surprise en cette vallée des larmes, elle fit le point de départ de la sainteté qui resplendit en vous ! La bouche qui ment tue l’âme [4], disait-elle ; et comme elle ajoutait : Ne mettez pas votre zèle en cette vie par une erreur funeste à poursuivre la mort, n’employez pas vos œuvres à acquérir la perdition [5], elle fut pleinement comprise ; le but de la vie vous apparut tout autre, ainsi que le montrèrent les vœux qu’elle-même vous inspira pour sans cesse vous éloigner de vous-même, et sans cesse vous rapprocher du souverain Bien. Avec l’Église [6], nous glorifions le Seigneur qui disposa de si admirables ascensions dans votre âme [7]. Comme l’annonçait le Psaume, cette marche toujours progressive de vertu en vertu vous amène aujourd’hui dans Sion, où vous voyez le Dieu des dieux [8].
Votre cœur, votre chair, tressaillaient pour le Dieu vivant ; votre âme, absorbée dans l’amour des parvis sacrés, défaillait à leur pensée [9]. Quoi d’étonnant qu’une suprême défaillance au pied des autels du Seigneur des armées, vous donne entrée dans sa maison bienheureuse ? Avec quelle joie vos angéliques associés de ce monde en la divine louange vous accueillent dans les chœurs éternels [10] !
Ayez égard aux hommages de la terre. Daignez répondre à la confiance de Naples et de la Sicile, qui se recommandent de votre puissant patronage auprès du Seigneur. Unissez-vous, pour bénir la pieuse famille des Clercs réguliers Théatins, à saint Gaétan, son père et le vôtre. Pour nous tous, implorez une part dans les bénédictions qui vous furent si abondamment départies [11]. Puissent les vains plaisirs que Ton goûte sous les tentes des pécheurs ne nous séduire jamais, l’humilité de la maison de Dieu avoir nos préférences sur toute grandeur mondaine [12]. Si comme vous nous aimons la miséricorde et la vérité, le Seigneur nous donnera comme à vous la grâce et la gloire [13]. Au souvenir des circonstances où s’accomplit votre fin bienheureuse, le peuple chrétien honore en vous un protecteur contre la mort subite et imprévue : gardez-nous dans le dernier passage ; que l’innocence de notre vie ou la pénitence en préparent l’issue fortunée ; que notre soupir final s’exhale, pareil au vôtre, dans l’espérance et l’amour [14].
[1] 1556.
[2] « Il est clair et tout practiquable. Ouy, ma fille, le Combat spirituel est un grand livre, et mon cher livre, que je porte en ma poche il y a bien dix-huit ans et que je ne relis jamais sans proffit. » S. François de Sales, Lettres spirit. LXXI, LXXIX, LXXXI, édition Vives.
[3] Sap. VIII, I.
[4] Ibid. I, 11.
[5] Ibid. 12.
[6] Collecte du jour.
[7] Psalm. LXXXIII, 6.
[8] Psalm. LXXXIII, 8.
[9] Ibid. 2, 3.
[10] Ibid. 4, 5.
[11] Ibid. 8.
[12] Ibid. 11.
[13] Ibid. 12.
[14] Ibid. 13.
Pfarrkirche hl. Michael, Waldenstein, Niederösterreich
- Glasfenster: hl. Andreas Avellinus
Bhx Cardinal Schuster, Liber Sacramentorum
Ce célèbre missionnaire napolitain, gloire de la Congrégation des Clercs réguliers institués par saint Gaétan de Thienne, fait partie de ce groupe admirable de saints qui, comme [saint Charles Borromée-543], le bienheureux Paul d’Arezzo, saint Gaétan lui-même, provoquèrent le salutaire mouvement de réforme catholique dont le résultat est représenté par le Concile de Trente.
Saint André Avellin fut le directeur spirituel du séminaire épiscopal de Plaisance où on conserve toujours son souvenir. Il est invoqué par les fidèles comme céleste protecteur contre les attaques d’apoplexie et la mort subite ; car lui-même mourut d’une attaque d’apoplexie qui le surprit au pied de l’autel tandis qu’il répétait la parole du Psalmiste : Introibo ad altare Dei (+ 1608).
La messe est celle du Commun des Confesseurs : Os Iusti. Seule la première collecte est propre, et, conformément à l’usage moderne, elle fait l’historique des vertus du Saint, avec une application morale pour les fidèles.
Prière. — « Seigneur qui, au moyen du vœu difficile de progresser chaque jour dans la vertu, avez préparé dans le cœur du bienheureux André d’admirables élévations jusqu’à vous ; ah ! par ses mérites et son intercession, accordez-nous d’avoir part à cette grâce, en sorte que, poursuivant toujours ce qui est plus parfait, nous puissions arriver heureusement au faîte de votre gloire. »
Dans la vie présente, la sainteté ne saurait être envisagée comme quelque chose d’extérieur, comme un vêtement tout fait, qu’il suffit de prendre sans plus avoir à y penser. La grâce baptismale dépose en nous le Christ comme un germe, — quos iterum parturio, donec formetur Christus in vobis, — et il nous appartient de le faire mystiquement revivre. Ce Christ est le principe d’une vie intense et surabondante, qui croît et se développe jusqu’à cette mensura aetatis plenitudinis Christi établie par Dieu pour chacun de nous. Quand cette mesure ou cette conformité est atteinte, notre séjour ici-bas n’a plus de but, et au temps succède alors l’éternité. Nous sommes sur cette terre comme des statues dans l’atelier d’un sculpteur ; lorsque l’artiste a donné sa dernière retouche, le chef-d’œuvre est retiré de l’atelier et placé à l’endroit pour lequel il a été fait.
Dom Pius Parsch, le Guide dans l’année liturgique
« La bouche qui ment donne la mort à l’âme »
Saint André. — Jour de mort : 10 novembre 1608 (à l’âge de 87 ans). Tombeau : à Naples, dans l’église Saint Paul (des Théatins). Image : On le représente en moine théatin, tenant son bréviaire et accompagné d’un ange. Vie : Saint André fut d’abord, comme prêtre, avocat auprès du tribunal ecclésiastique. Comme un léger mensonge lui avait un jour échappé au cours d’une plaidoirie, le hasard voulut qu’aussitôt après il lût cette parole de la Sainte Écriture : « La bouche qui ment donne la mort à l’âme » (Sagesse, 1, II). Ce texte fit sur lui une si profonde impression qu’il renonça à ses fonctions pour se consacrer uniquement au service de Dieu et des âmes. En 1560, il entra dans l’ordre des Théatins et demanda à porter le nom d’André par amour pour la croix du Christ ; il se dévoua avec un grand zèle au bien des âmes. Il confessait les pécheurs avec une charité et une prudence de père. Il parcourut fréquemment toute la région de Naples, villes et villages, pour y annoncer la salutaire doctrine de l’Évangile. Dieu lui-même glorifia souvent par des miracles l’ardente charité de ce saint prêtre. Comme il revenait une fois d’administrer les derniers sacrements à un malade, la pluie et le vent éteignirent sa lanterne. Mais le Seigneur permit que ni lui ni ses compagnons ne fussent mouillés si peu que ce fût par la pluie qui tombait à torrents et même qu’une lumière rayonnant de son corps leur montrât le chemin à travers les épaisses ténèbres. 11 était très recherché comme directeur de conscience. Le nombre de ses lettres s’élève à plusieurs milliers. Épuisé par le travail et affaibli par l’âge, il fut frappé d’une attaque d’apoplexie au pied de l’autel au moment où il commençait la messe et répétait pour la troisième fois : « Je m’approcherai de l’autel de Dieu. » En raison de sa mort soudaine, il est invoqué comme protecteur contre la mort subite. — Pratique : La vie du saint est pour nous un enseignement ; ainsi devons-nous autant que possible recueillir à chaque fête de saint un trait ou deux pour en faire notre guide pendant la journée : Comment nous comportons-nous à l’égard de la vérité ? La parole de l’Écriture : « La bouche qui ment donne la mort à l’âme » devrait résonner à nos oreilles pendant toute la journée. — Où en est notre amour de la croix du Christ ? Serions-nous heureux de porter également le nom d’André par amour de la croix ? — Quelle belle mort que la mort au pied de l’autel ! Prions pour obtenir la grâce de ne pas mourir, au moins, sans avoir reçu les derniers sacrements. — La Messe est du commun des confesseurs (Os justi). L’Oraison propre loue son zèle pour la perfection et le demande pour nous.
SOURCE :
http://www.introibo.fr/10-11-St-Andre-Avellin-confesseur
SAINT ANDRÉ AVELLIN
Confesseur
(1521-1608)
Saint André Avellin naquit au royaume de Naples. Après des études brillantes,
pendant lesquelles il eut le bonheur de conserver son innocence et sa piété, il
reçut les Ordres sacrés, et sa science du droit, en même temps que son talent
pour la parole, le poussèrent dans la carrière d'avocat. Un léger mensonge lui
étant un jour échappé dans l'exercice de ses fonctions, Dieu lui en inspira une
si vive horreur, qu'il brisa soudain sa carrière pour se consacrer au ministère
des âmes.
Quelques temps après il entra dans l'Ordre des Théatins, où il voulut recevoir
le nom d'André, à cause de son amour pour la Croix. Il fut dès lors un apôtre,
et Dieu récompensa son zèle par des prodiges. Une nuit que, par une grande
tempête, il revenait de confesser un malade, la violence de la pluie et du vent
éteignit le flambeau qui servait à l'éclairer. Non seulement ni lui, ni ses
compagnons, ne reçurent aucune goutte d'eau, au milieu des torrents de pluie
qui tombaient, mais André, grâce à une vive splendeur qui jaillissait
miraculeusement de son corps, servit de guide, à ceux qui étaient avec lui.
Un jour qu'il récitait le saint Office, les anges vinrent chanter avec lui les
louanges de Dieu. La grâce l'accompagnait particulièrement dans
l'administration du sacrement de Pénitence et dans la direction des âmes ;
il y brillait par une piété et une prudence admirables. Dieu lui révélait
souvent les secrets des cœurs, les choses éloignées et les choses futures. Il
établit plusieurs maisons de son Ordre, travailla à la sanctification du
clergé, fonda des œuvres de zèle : Dieu bénit toutes ses entreprises.
Il avait quatre-vingt-huit ans quand il fut frappé d'apoplexie, au moment où il
commençait la messe et répétait pour la troisième fois ces mots : Introibo ad altare Dei. Privé de
l'usage de la parole, il manifesta par signes le désir d'être porté devant le
maître-autel, et put recevoir la Sainte Eucharistie. Dieu permit qu'il eût un
rude combat à soutenir avant de mourir. Le démon lui apparut sous une forme
horrible, menaçant de l'entraîner en enfer ; mais la Sainte Vierge,
qu'André invoqua de toute son âme, lui donna un prompt secours, et son ange
gardien chassa le monstre. André redevint calme et expira en paix en regardant
amoureusement l'image de Marie.
On l'invoque avec succès contre la mort subite et imprévue, et pour obtenir une
mort douce et chrétienne.
©Evangelizo.org
Pedro Alonso de los Ríos (1641–1702),
Statue of Saint Andrew Avellino, St. Emilian and St. Cajetan's
Church in Madrid, Spain
Also
known as
- Andrea
Avellino
- Lancelotto
- Lorenzo
Avellino
Memorial
Profile
Studied humanities and philosophy at Venice, Italy. Doctor of civil and ecclesiastical law. Ordained at age 26.
Lawyer at the ecclesiastical court at Naples, Italy. During a heated courtroom argument on behalf of a
friend, he supported his position with a lie; in that setting, he had
committed perjury. It shook him so badly, he gave up
the legal profession, and settled into a life of penance.
Commissioned by
his archbishop to reform the convent of Sant’ Arcangelo at Naples, a house of such lax discipline it had became a
topic of gossip in the city. Through good example, constant work, and the
backing of his bishop Lorenzo managed to restore celibate discipline to the house, but
was nearly killed for his efforts when he was attacked by people who had been
ordered off the premises.
The night of the attack,
he was taken to the house of the Theatine Clerks Regular. He was so impressed
with them that he joined the Theatines at age 35, taking the
name Andrew in reference to the crucified Apostle. Master of novices for ten years. Superior of
the Order. Founded Theatine houses in Milan, Italy and Piacenza, Italy and helped establish others. Eloquent preacher, and popular missioner and
spiritual director, bringing many back to the Church. Writer and extensive correspondent. Friend and
advisor of Saint Charles Borromeo.
Suffered a stroke while celebrating Mass, and died soon after. Legend says that his blood bubbled
and liquified after death, which led some to think that his stroke had left him catatonic, and that he
was buried alive; a papal investigator found no credibility to any of
this.
Born
Died
Beatified
Canonized
Patronage
Representation
Readings
One cannot separate the
most Holy Eucharist from the Passion of Jesus. – Saint Andrew Avellino
SOURCE : https://catholicsaints.info/saint-andrew-avellino/
St. Andrew Avellino
Born
1521 at Castronuovo, a small town in Sicily; died 10 November, 1608. His baptismal
name was Lancelotto, which out of love for the cross he changed into Andrew when he entered the Order of Theatines. From his early youth he was a great lover of chastity. After
receiving his elementary training in the school of Castronuovo, he was sent to Venice to pursue a course in the humanities
and in philosophy. Being a handsome youth, his chastitywas often
exposed to danger from female admirers, and to escape their
importunities he took ecclesiastical
tonsure. Hereupon he went to Naples to study canon and civil
law, obtained the degree of Doctor of Laws and wasordained priest at the age of twenty-six. For some
time he held the office of lawyer at the ecclesiastical
court ofNaples. One day, while pleading the cause of a friend, a lie escaped his lips in the heat of
argument. When, soon afterwards, his eyes fell upon the passage in the Bible, "The mouth that belieth killeth the soul" (Wisdom
1:11), he felt deep remorse, renounced his profession
as ecclesiastical lawyer and for some time devoted himself entirely to holy meditation and other spiritual exercises. The Archbishop of Naples now commissioned him to reform a convent at Naples, which by the laxity of its discipline had become a source of great scandal. By his own example and his untiring zeal he restored the religious discipline of the convent but not without many and great
difficulties. Certain wicked men who were accustomed to have
clandestine meetings with the nuns became exasperated at the saint's interference, and one night he was
assaulted and severely wounded. He was brought to the monastery of the Theatines to recuperate. Here, however, he
resolved to devote himself entirely to Godand he entered the Order of Theatines, which had but recently been founded by St.
Cajetan. On the vigil of theAssumption he was invested, being then
thirty-five years of age. After completing his novitiate, he obtained permission to visit the tombs of the Apostles and the Martyrs at Rome, and, upon his return was made master ofnovices. After holding this office ten years he was elected superior. His holy zeal for strict religious discipline, and for
the purity of the clergy, as well as his deep humility and sincere piety induced the General of his Order to entrust him with the foundation of two new Theatine houses, one at Milan, the other at Piacenza. By his efforts many more Theatine houses rose up in various diocese of Italy. As superior of some of these new foundations he was so
successful in converting sinners
and heretics by his prudence in the direction of souls and by his eloquent preaching, that
numerous disciples thronged around him, eager to be
under his spiritual guidance. One of the most noteworthy
of his disciples was Lorenzo Scupoli, the
author of that still popular book "The Spiritual Combat". St.
Charles Borromeo was an intimate friend of Avellino and sought his advice in the most
important affairs of the Church. Through indefatigable in preaching, hearing confessions, and visiting the sick, Avellino still had time to write some ascetical works. His letters were published in
1731, at Naples, in two volumes, and his other ascetical works, three years later in five
volumes. On 10 November, 1608, when beginning the Holy
Sacrifice of the Mass, he was stricken with apoplexy, and after
devoutly receiving the Holy
Viaticum, died the death of a saint at the age of eighty-eight. In 1624,
only sixteen years after his death, he was beatified by Urban
VIII, and in 1712 was canonized by Clement
XI. He is venerated as patron by Naples and Sicily and invokedespecially against a sudden death. His earthly remains lie buried in the Church of St. Paul at Naples.
BUTLER, Lives of the Saints, 10
Nov.; BARING-GOULD, Lives of the Saints (London, 1877); SCHMID
in Kirchenlex., STADLER, Heiligen-Lexikon (Augsburg,
1858), I, 193.
Ott, Michael. "St. Andrew Avellino." The
Catholic Encyclopedia. Vol. 1. New York: Robert Appleton Company, 1907. 10 Nov. 2015 <http://www.newadvent.org/cathen/01472b.htm>.
Transcription. This article was
transcribed for New Advent by Dennis McCarthy. Dedicated to the Memory
of Andrew Jarrett (1967-1993).
Ecclesiastical approbation. Nihil Obstat. March
1, 1907. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New
York.
Copyright
© 2020 by Kevin Knight. Dedicated to the Immaculate Heart of Mary.
Andrew Avellino,
Theatine (RM)
Born at Castronuovo (Naples), Italy, 1521; died in Naples, November 10, 1608;
beatified in 1624; canonized in 1712 by Clement XI. This saint was baptized
Lorenzo (and called Lancellotto by his mother). In his youth he determined he
would be a priest and, therefore, assiduously renounced sin. He studied civil
and canon law in Naples, received his doctorate, and was ordained.
His was a good
lawyer; in fact, too good. Too late he realized that legal arguments so filled
his heart and mind that it weakened his love of meditation and prayer. The
gravity of the situation struck home when he actually lied during the course of
a pleading. Filled with remorse, he resolved to give himself up entirely to the
penitential life.
After this period as
a canon lawyer, he was entrusted by his archbishop with the reform of
Sant'Arcangelo convent in Baiano and nearly killed by those opposing his
reforms, he turned to pastoral work. He left Baiano in 1556 and joined the
Theatine clerks regular in Naples, taking the name Andrew. He worked with great
success because he was an effective preacher and zealous missioner. He
eventually became superior of the Naples house and was known for his efforts to
improve the quality of priests.
In 1570, he was sent
to Lombardy at the request of Charles Borromeo founded houses at Milan and
Piacenza, and was most successful in reforming the area in spite of great
resistance. At the same time he became a personal friend and adviser to
Borromeo.
Saint Andrew was
much in demand as a confessor, keeping up an extensive religious
correspondence. Among his disciples was Lorenzo Scupoli, author of The
Spiritual Combat.
He returned to
Naples in 1582 and spent the rest of his life ministering to the spiritual
needs of his people, converting many and combatting Protestantism. He died at
Naples, in his 80th year, at the foot of the altar when beginning Mass. His
body was placed in the church of his monastery of Saint Paul in Naples.
SOURCE : http://www.saintpatrickdc.org/ss/1110.shtml
He is credited with
many miracles, and blood taken from his body after his death was reported to
bubble like that of Saint Januarius, also in Naples. An investigation of the
matter by Msgr. Pamphili (later Pope Innocent X) gave no credence to the report
(Attwater, Benedictines, Delaney, Encyclopedia, Husenbeth).
Anton Maria Garbi (16th-century). Saint Andrew of
Avellino. Santa Maria sopra Minerva, Assisi.
Photographie : © José Luiz
Bernardes Ribeiro
Article
Saint Andrew Avellino
was born at Castro Nuovo, in the kingdom of Naples. To fear God and to avoid
sin, were the maxims which his mother, from early childhood, implanted deep
into his heart, and which became the rule of his entire life. While he studied at
Senise, a lady sought to attract him by several presents which she sent him,
but the chaste youth accepted not her gifts, and sent her word saying that she
should trouble him no more, and might rest assured that he would rather die
than consent to any evil. On another occasion when he was enticed to sin, he
fled like the chaste Joseph. To escape similar temptations, he determined to
become a priest, and was ordained after he had finished his studies. For some
time he devoted himself to the practice of Canon Law in the ecclesiastical
courts; until one day, in the heat of his argument, a trivial lie escaped him.
Soon after, while reading the holy Scriptures, the words, “The mouth that lies,
kills the soul,” came under his eyes, and his repentance was such that, from
that moment, he renounced his profession in order to escape from the danger of
offending God, and gave himself entirely to the sacred ministry. By associating
frequently with the religious of the Theatine Order, he conceived the desire of
joining their number, which he did in 1556. It was on this occasion that he
took the name of Andrew, in honor of the holy Apostle of that name, after whose
example he desired to suffer much for the glory of God.
His eminent virtues
induced his superiors to make him Master of Novices, though he had been only
five years in the Order, and afterwards to charge him with the administration
of several houses. He attended to all his duties to the greatest benefit of
those under him. Besides the usual vows, he imposed upon himself two more. The
first of these was to work continually against his own inclinations; the
second, to make continual progress in perfection. The fervent love he bore to
God and men induced him to employ all his leisure moments in prayer and in
laboring for the salvation of souls. Before entering into religion, he had been
accustomed to give six hours daily to prayer, but as he could not, as a
religious, spare so much time during the day, he took a part of the night for
this sacred duty. He benefited mankind much by preaching and hearing
confessions. He reformed many a hardened sinner, restrained others from falling
again, reconciled embittered minds, and led numberless souls to heaven. God
manifested more than once, by miracles, how agreeable the endeavors of the
Saint were to Him One night as he returned home, with his companion, from the
house of a sick man whose confession he had heard, a violent storm extinguished
the light that was carried before them; but then such a brightness emanated
from the Saint’s body that the way was made clear through the darkness, whilst,
at the same time, neither he nor his companion was touched by the rain. Many
similar events, as also the frequent visions of Saints, the gifts of prophecy
and of reading the hearts of men, but above all the many examples of heroic
virtue which he gave to others, won for Saint Andrew the highest regard. Saint
Charles Borromeo, the holy Cardinal, esteemed him greatly, and made use of his
zeal on many occasions. Notwithstanding this, the holy man had so low an
opinion of himself, that he regarded as nothing his great and arduous labors to
further the honor of God and the salvation of souls; looked upon himself as a
great sinner, and frequently evinced great fear in regard to his salvation. “If
they,” said he, “must regard themselves as useless servants, who have done all
their duty, what must I do, who have done so small a part of what I ought to
have done?” Sometimes he would look up to heaven and sigh: “Will that
magnificent mansion of the blessed spirits allow the entrance of one so
miserable, despicable and sinful as I am? ”.From this fear, however, he was
afterwards freed by a comforting vision. Saint Augustine and Saint Thomas of
Aquin, both of whom he honored as patrons, appeared to him, consoled him, and
promised him their aid, especially in that hour on which eternity depends.
Andrew, taking heart, asked them whether he would enjoy eternal life? The
answer was as follows: “The time of thy salvation has not come yet. But as in
life everything is doubtful and uncertain, follow our advice: struggle, with
the greatest perseverance, on the battle-field of virtue, as you hast done till
now; and thus you wilt gather a treasure of merit, and God will not close to
thee the gates of heaven.” With these words the Saint consoled himself, and not
only continued his zeal in the practice of virtue, but increased it daily.
During the last 18 years of his life, he allowed himself neither meat, nor
eggs, nor fish; his nourishment consisted of beans only, of which he had always
enough cooked to last him three days. When advised to change his diet, on
account of his advanced age, he said: “Though at the age of 83 years, I am
excused from the law of fasting, I find when thinking of my sins and my
indolence in the service of the Most High, that I am obliged to fast and to
observe other austerities, in order to appease the wrath of God.” Thus spoke
he, who had ever preserved his first innocence. His bed was a sack of straw on
two boards. He daily scourged himself to blood. Not content with all this, he
daily begged the Almighty to send him something to suffer. The greatest wrongs
he bore with invincible meekness; in persecutions and trials, he evinced heroic
patience, and he met his enemies with truly Christian gentleness. This was
especially experienced by the man who had cruelly murdered the son of the
Saint’s brother. The holy man exhorted his brother neither to seek nor demand
vengeance. He knew the murderer, but revealed him not; and when the wretch was
at last discovered and arraigned before the judges, Andrew implored mercy and
pardon for him.
Our Saint’s devotion to
the passion and death of our Lord Jesus Christ, was the cause of his earnest
desire to suffer more and more. He was often heard to say: “Ah! what is all
that I do and suffer compared with what my Jesus did and suffered for my sake?
O, that I might, for His honor, be torn with scourges and pierced with nails,
and expire on the Cross for Him!” Not less deep was his devotion to the Blessed
Sacrament; and at the time of holy Mass, his whole countenance glowed with
divine love. To the very last day of his life, though he was almost entirely
exhausted, he insisted on saying Mass; but he had hardly begun the Psalm at the
foot of the Altar, when he was struck with paralysis. He was then carried to
his room, where the last Sacraments were administered to him. Having received
them, he blessed all those who were present, and peace and happiness shone from
his countenance. After this, he turned his eyes upon an image of the Blessed
Virgin, whom during all his life he had greatly loved and honored, and expired
in the 88th year of his life. His face beamed after his death With a truly
divine radiance, and God proclaimed the glory which the Saint enjoyed in
heaven, by many and great miracles.
Enea Salmeggia. Sant'Andrea Avellino, 1624, Chiesa del
Carmine, Bergamo, Italia
Practical Considerations
• A small, involuntary
lie was repented of by Saint Andrew, during his whole life; and in order not to
be tempted to sin thus again, he renounced a profession in which he believed
there was danger of repeating the offence. What do you say to this, you who
have made almost a habit of lying and are very little disturbed by it? It is
true that not every lie is a great sin; and the verse which frightened Saint
Andrew so much, is to be understood to refer specially to lies by which great
wrong is committed. But it is nevertheless a fact, that a lie is an offense
done to the Almighty. It is also true that those who have the habit of lying in
small things, easily transfer this habit to things of importance, and even
confirm their lie with an oath, which is surely a mortal sin. It is false to
say or imagine that it is no wrong to tell a lie in jest, or for the sake of
preventing a quarrel. We need, of course, not always tell what we know, and
must often express ourselves very guardedly; but to say what is not true is
always a sin, be it done in jest, to please others, to prevent a quarrel or
other damage, or, as the saying is, because we cannot help ourselves. Such lies
are called “white lies,” and we become guilty of venial sin, by becoming guilty
of them.
But by other lies, we
may commit great sin, because by them we seek to harm our neighbor, or do
actually harm him. We also commit great sin by lying in the confessional, when,
for instance, we voluntarily lessen the number of our mortal sins, or tell not
the truth in regard to what is essential to a perfect confession. Finally, a
lie is a great sin, as I have already mentioned above, when we confirm it with
an oath, fully conscious of what we are doing, although it may be a matter of
but little consequence, and of no harm to others. Examine your conscience,
whether you have not frequently committed wrong by lying; and endeavor
earnestly to reform.
• Saint Andrew sometimes
sighed while gazing up to heaven: “Will that beautiful abode of the Blessed
give admittance to so miserable, so contemptible, so sinful a man as I am?” So
holy a man, who had never been guilty of a mortal sin, and who had so zealously
labored in good and noble deeds, feared that heaven might be locked against
him! Oh! how much more reason have you to fear, knowing that you have spotted
your conscience with so many sins! Fear without disguise; for, you have reason.
But your fear must not be such as to make you despondent, but such as to incite
you to do all that is necessary to gain life everlasting, and to avoid all that
may close the gates of heaven against you. For the rest, take to heart the
advice given by Saint Augustine and Saint Thomas to Andrew: “Fight valiantly on
the battle-field of virtue. God will not close the entrance of salvation to
you.” “For the Almighty,” says Saint Augustine, “has created us for the eternal
joys of heaven, and not to precipitate us into the unquenchable fire.” Thomas a
Kempis writes: “Be watchful and diligent in the service of God, and think
often: why have I been created? If you are faithful and fervent in the
performance of your work, God will be faithful and generous in rewarding you.”
In conclusion, consider
well the two beautiful sayings of Saint Andrew, which are related above. The
first of these is what he answered when advised not to fast so strictly, on
account of his great age; the second is what he was frequently heard to say
when contemplating the bitter passion and death of our Lord.
The first will serve to
make you carefully observe the fasts; for you certainly have more reason to
appease the wrath of an indignant God, than Saint Andrew had. Consider the
second in hours of suffering; for you can say with more truth, that your cross
is nothing compared with that which your dear Saviour bore. This will animate
you to patience in your trials. “Who can refuse to suffer, when thinking that
his Lord suffered so infinitely more? The pain and suffering of the Master
decreases the pain and suffering of the servant. Christ crucified has left us
an example, that we may follow in His steps.” Thus
writes Saint Lawrence Justinian.
MLA Citation
- Father Francis Xavier
Weninger, DD, SJ. “Saint Andrew Avellino, Confessor”. Lives of the Saints, 1876. CatholicSaints.Info. 23 May 2018.
Web. 10 November 2020.
<https://catholicsaints.info/weningers-lives-of-the-saints-saint-andrew-avellino-confessor/>
SOURCE : https://catholicsaints.info/weningers-lives-of-the-saints-saint-andrew-avellino-confessor/
Sant'Antonio Abate in Milan, Italy, second chapel at the
right side (Saint Andrew Avellino).
Picture by Giovanni Dall'Orto, May 20 2007.
After a holy youth,
Lancelot Avellino was ordained priest at Naples. At the age of thirty-six, he
entered the Theatine Order, and took the name of Andrew, to show his love for
the cross. For fifty years he was afflicted with a most painful rupture; yet he
would never use a carriage. Once when he was carrying the Viaticum, and a storm
had extinguished the lamps, a heavenly light encircled him, guided his steps,
and sheltered him from the rain. But as a rule, his sufferings were unrelieved
by God or man. On the last day of his life, Saint Andrew rose to say Mass. He
was in his eighty-ninth year, and so weak that he could scarcely reach the
altar. He began the “Judica,” and fell forward in a fit of apoplexy. Laid on a
straw mattress, his whole frame was convulsed in agony, while the fiend in
visible form advanced to seize his soul. Then, as his brethren prayed and wept,
the voice of Mary was heard, bidding the Saint’s guardian angel send the
tempter back to hell. A calm and holy smile serried on the features of the
dying Saint, as, with a grateful salutation to the image of Mary, he breathed
forth his soul to God. His death happened on the 10th of November, 1608.
Reflection – Saint
Andrew, who suffered so terrible an agony, is the special patron against sudden
death. Ask him to be with you in your last hour, and to bring Jesus and Mary to
your aid.
SOURCE : https://catholicsaints.info/pictorial-lives-of-the-saints-saint-andrew-avellino/
Carlo Marcellini, Sant'Andrea Avellino, stucco, 1702,
Chiesa di San Gaetano, sagrestia
In the sixteenth
century, in reply to the reproach of exhaustion hurled against the Church, the
Holy Ghost raised from her soil an abundant harvest of sanctity. Andrew was one
of his most worthy co-operators in the work of holy reformation and
supernatural renaissance, which then took place. Eternal Wisdom had as usual
suffered Satan to go before, for his own greater shame, cloaking his evil works
under the grand names of renaissance and reform.
It was nme years since
Saint Gajetan bad departed this world, leaving it strengthened by his labours
and all embalmed with the fragrance of his virtues; the former Bishop of
Theate, his companion and collaborator in founding the first Regular Clerks,
was now governing the Church under the name of Paul IV; when in 1666 God
bestowed upon the Theatines, in the person of our Saint, an heir to the
supernatural gifts, the heroic sanctity, and the zeal for the sanctuary, that
had characterized their father. Andrew was the friend and support of the great
Bishop of Milan, Saint Charles Borromeo, whose glory in heaven he went to share
on this day. His pious writings are still used in the Church. He himself formed
some admirable disciples, such as Laurence Soupoli, author of the well-known
work so prized by the Bishop of Geneva, the Spiritual Combat.
Nothing need be added to
the following history of his life.
Andrew Avellino,
formerly called Lancelot, was born at Castro Nuovo in Lucania; and, while still
an infant, gave evident signs of future holiness. He left his father’s house to
study the liberal arts; in the pursuit of which he passed so blamelessly
through the slippery age of youth, as ever to keep before his eyes the fear of
the Lord, which is the beginning of wisdom. Of a comely appearance, he was so
great a lover of holy purity that he was able to escape snares laid for his
chastity by shameless women, and even to repel open attacks. After being made a
cleric, he went to Naples to study law, and there took his degree. Meanwhile he
was promoted to the priesthood; after which he began to plead, but only in the
ecclesiastical court and for private individuals, in accordance with the
prescriptions of Canon Law. Once, however, when pleading a cause, a slight untruth
escaped him; and happening soon after, in reading the Holy Scripture, to come
upon these words: The mouth that belieth killeth the soul, he conceived so
great a sorrow and repentance for his fault, that he determined at once to
abandon that kind of life. He therefore left the bar, and devoted himself
entirely to the divine service and the sacred ministry. As he was eminent in
priestly virtues, the Archbishop of Naples confided to him the direction of
certain nuns. In discharging this office he incurred the hatred of some evil
men, who attempted his life. He escaped their first assault; but soon
afterwards one of the assassins gave him three wounds in the face: an injury
which he bore unmoved. Desirous of a more perfect life, he humbly begged to be
admitted among the Regular Clerks; and on obtaining his request, he asked to be
called by the name of Andrew, on account of his ardent love of the Cross.
He earnestly devoted
himself to the stricter manner of life he had embraced, and to the practice of
the virtues, going so far as to bind himself thereto by two most difficult
vows, viz; never to do his own will, and ever to advance in Christian
perfection. He had the greatest respect for religious discipline, and zealously
promoted it when he was superior. Whatever time remained oyer after the
discharge of his duties and the prescriptions of the rule, he devoted to prayer
and the salvation of souls. He was noted for his piety and prudence in hearing
Confessions. He frequently visited the towns and villages near Naples,
exercising the apostolic ministry with profit to souls. Our Lord was pleased to
show by miracles how great was this holy man’s love of his neighbour. As he was
once returning home late at night from hearing a sick man’s confession, a
violent storm of wind and rain put out the light that was carried before him;
but neither he nor his companions were wet by the pouring rain; and moreover a
wonderful light shining from his body enabled them to find their way through
the darkness. His abstinence and patience were extraordinary, as also his
humility and hatred of self. He bore the assassination of his nephew with
unruffled tranquillity, withheld his family from seeking revenge, and even
implored the judges to grant mercy and protection to the murderers.
He propagated the Order
of the Regular Clerks in many places, and founded houses for them in Milan and
Piacenza. The Cardinals Charles Borromeo and Paul of Arezzo a Regular Clerk,
bore him great affection, and availed themselves of his assistance in the discharge
of their pastoral office. The Virgin Mother of God he honoured with a very
special love and worship. He was permitted to converse with, the Angels; and
affirmed that when saying the Divine Office, he heard them singing with him as
if in Choir. At length, after giving heroic examples of virtue, and becoming
illustrious for his gift of prophecy, whereby he knew the secrets of hearts,
and distant and future events, he was worn out with old age and broken down
with labours. As he was at the foot of the Altar about to say Mass, he thrice
repeated the words: I will go in to the altar of God, and fell down struck with
apoplexy. After being strengthened by the Sacraments of the Church, he
peacefully expired in the midst of his brethren. His bodv was buried at Naples
in the church of Saint Paul, and is honoured even to this day by as great a
concourse of people as attended the interment. Finally, as he had been
illustrious for miracles both in life and after death, he was solemnly enrolled
among the Saints by Pope Clement XI.
How sweet and yet how
strong were the ways of Eternal Wisdom in thy regard, blessed Andrew, when a
slight fault into which you were surprised became the starting-point of thy
splendid sanctity! The mouth that belieth, killeth the soul. Seek not death in
the error of your life, neither procure ye destruction by the works of your
hands. You read these words of divine Wisdom and fully understand them. The aim
of life then appeared to thee very different, in the light of the vows thou
wast inspired to make, ever to turn away from thyself and ever to draw nearer
to the Sovereign Good. With holy Church in her Collect, we glorify our Lord for
having disposed such admirable ascensions in thy heart. This daily progress led
thee on from virtue to virtue till thou dost now behold the God of gods in
Sion. Thy heart and thy flesh rejoiced in the living God; thy soul, absorbed in
the love of his hallowed courts, fainted at the thought thereof. No wonder it
was at the foot of God’s altar that thy life failed thee, and thou didst enter
on the passage to his blessed home. With what joy thou wast welcomed into the
eternal choirs, by those who had been on earth thy angelic associates in the
divine praise!
Be not unmindful of the
world’s homage. Deign to respond to the confidence of Naples and Sicily, which
commend themselves to thy powerful patronage. Bless the pious family of Regular
Clerks Theatines, in union with Saint Cajetan thy father and theirs. Obtain for
us all a share in the blessings so largely bestowed on thee. May the vain
pleasures found in the tabernacles of sinners never seduce us; but may we
prefer the humility of God’s house to all worldly pomp. If, like thee, we love
truth and mercy, our Lord will give to us, as he gave to thee, grace and glory.
Calling to mind the circumstances of thy blessed end, Christians honour thee as
a protector against sudden and unprovided death: be our guardian at that last
moment; let the innocence of our life, or at least our repentance, prepare for
us a happy exit; and may we, like thee, breathe out our last sigh in hope and
love.
– text taken from The Liturgal Year, volume
6, by Prosper Guéranger, 1903
SOURCE : https://catholicsaints.info/benedictine-liturgical-year-saint-andrew-avellino-confessor/
Le corps incorrompu de
Saint André Avellin est conservé dans
l'église Saint-Paul de Naples.
St. Andrew Avellino, Confessor
See his life, written five years after his death, by
F. John Baptist Castaldo, Pr. of his Order, printed at Naples, 1613. Also
Historia Clericorum Regularium, authore Jos. de’ Silos, 3 vols. fol. Romæ,
1658, et Historia della Religione de’ Padri Chierici Regolari dal P. Gio. Battista del Tuffo, 2 vols. in fol. Roma, 1609.
Likewise the bull of his canonization by Clement XI. published in the Bullar.
t. 10.
A.D. 1608.
ST. ANDREW AVELLINO was a native of
Castro Nuovo, a small town in the kingdom of Naples, and born in 1520. In his
infancy he gave early tokens of the most happy dispositions to virtue. At
school he had the fear of God always before his eyes, and dreaded the very
shadow of the least sin. A beautiful complexion exposed his chastity to several
snares and dangers; which he escaped by assiduous prayer, mortification,
watchfulness over himself, and care in shunning all dangerous company. To
pretend a desire to serve God, and resist the world and vice, without a
strenuous application to all the exercises of virtue, especially penance and
prayer, he called a vain and foolish illusion. In the straight passage which
leads to life we are sure to meet with many temptations and persecutions, which
the world and the devil will not fail to raise against us. And, as watermen,
who row against the wind and tide, exert their whole strength in plying their
oars, so must we strive with all our might to maintain and daily gain ground
against our malicious enemies, and the unruly sway of our passions. If any one
lets go his hold, his soul, like a boat driven with the tide, will speedily be
hurried into the gulf from which he may never be recovered. Andrew never looked
back, and never lost sight of the goal to which he strove happily to arrive.
After mature deliberation he took the ecclesiastical tonsure, and was sent to
Naples to study the civil and canon law. Being there promoted to the degree of
doctor in laws, and to the dignity of the priesthood, he began to plead such
causes in the ecclesiastical court, as the canons allow clergymen to undertake.
This employment, however, engrossed his thoughts, too much dissipated his mind,
and insensibly weakened his affection for holy meditation and prayer. A fault
into which he fell opened his eyes, and made him see the precipice which lay
before him. Once in pleading a cause, in a matter indeed which was of no
weight, a lie escaped him; for which, upon reading these words of holy
scripture, The mouth that lieth killeth the soul, he was struck
with so great remorse and deep compunction, that he resolved immediately to
renounce his profession, and to give himself up entirely to a penitential life,
and to the spiritual care of souls. This he did with so great ardour, that his
whole conduct was a model of perfect virtue.
The archbishop judging no one more
proper than Andrew to be the director of souls that were engaged by the
obligations of their state in the career of evangelical perfection, committed
to him the care of a certain nunnery in that city. The holy man’s zeal for
removing all obstacles to the recollection of those spouses of Christ, in which
consists the very essence of their state and virtue, stirred up the malice and
rage of certain wicked men in the city, whom he had forbid being ever admitted
to the grate to speak to any of the nuns. He once narrowly escaped death, with
which they threatened him, and another time received three wounds in his face.
These injuries he bore with invincible meekness, being ready with joy to lay
down his life for the spiritual interest of souls, and for the defence of
justice and virtue. Out of an earnest desire of more readily attaining to a
perfect disengagement of his heart from all earthly things, in 1556 he embraced
at Naples the rule of the Regular Clerks, called Theatins, in whom flourished
at that time, to the great edification of the whole city, the religious spirit
and fervour which they had inherited of St. Cajetan, who died there in the
convent of St. Paul, in 1547. Our saint, out of the love he bore to the cross,
on this occasion changed his name of Lancelot into that of Andrew. By the
humiliations and persecutions which he had met with even amongst his dearest
friends, (which trials are always the most severe to flesh and blood,) he
learned what incomparable sweetness and spiritual advantages are found in
suffering with patience and joy, and in studying in that state to conform
ourselves to the holy spirit and sentiments of Christ crucified for us. Nor can
it be conceived what improvement a soul makes by this means in experimental
perfect meekness, in patience, humility, and the crucifixion of self-love, and
all her passions, by which Christ (or his Spirit) begins to live in her, and to
establish the reign of his pure love in all her affections. Of this St. Andrew
was an example. To bind himself the more strictly to the most fervent pursuit
of perfect virtue in all his actions, he made two private vows which only an
extraordinary impulse of fervour could suggest, or, even according to the
necessary rules of Christian prudence, make allowable or lawful, for fear of
sacrilegious transgressions, or scrupulous and anxious fears. The first was,
perpetually to fight against his own will: the second, always to advance to the
utmost of his power in Christian perfection. Wonderful were his abstinence and
exterior mortifications, and the indifference with which he treated his body;
but much more his love of abjection and hatred of himself, that is, of his
flesh and his own will. He bore without the least disturbance of mind the barbarous
murder of his nephew; and not content to withdraw all his friends from
prosecuting the assassin, became himself an earnest supplicant to the judges
for his pardon. His exactitude in the observance of regular discipline in every
point, and his care to promote the same in others, especially whilst he was
superior in his Order, were equal to the ardour of his zeal for the divine
honour in all things. All the hours that were free from exterior employments of
duty or charity, were by him devoted to prayer and contemplation; and these
were the source of his interior eminent spirit of piety and charity, by which
his labours in the conversion and direction of innumerable souls were
miraculously successful. By the eminent sanctity of many of both religious and secular
persons who had the happiness to be his penitents, it appeared visible that
saints possess the art of forming saints. 1
Cardinal Paul Aresi, Bishop of
Tortona, the author of many works of piety and ecclesiastical learning, and the
Mecænas of his age, had a particular esteem for our saint, and often made use
of his advice and assistance in his most important affairs. St. Charies
Borromeo did the same, and obtained of him some religious men formed by his
hand, and animated with his spirit, for the foundation of a convent of his
Order, at Milan. That great saint had nothing so much at heart as such a
reformation of the clergy, that all amongst them might be replenished with the
spirit of the apostles. For this end so many Orders of regular canons and
clerks have been instituted, from St. Austin down to our time. Yet into their
houses, through the negligence of superiors, and the propensity of the human
heart to the gratification of its passions, the spirit of the world has too
often found admittance to the aggravation of the scandal. For the same purpose
have congregations of secular clergy, living in common without vows, been sometimes
erected: amongst which scarcely any was more famous than that of Windesheim,
established by Gerard the Great, or Groot, in Holland, who died in the odour of
sanctity in 1384, leaving his plan to be finished by his worthy successor, Dr.
Florentius: it was continued in the same spirit by John Cacabus or Kettle. 2 St. Charles Borromeo had a design
of engaging his canons to live in this manner in common without vows; but the
execution was prevented by his death. He had, soon after he was made
archbishop, pitched upon the Theatins, whom St. Andrew had formed to a perfect
ecclesiastic spirit, to set before the eyes of his clergy a model and living
example from which they might learn the apostolic spirit of the most perfect
disengagement from the world. Our saint founded new convents of his Order at
Placentia, and in some other places; and was honoured by God with the gifts of
prophecy and miracles. After having given the world an example of the most
heroic virtues, being broken with labours and old age, he was seized with an
apoplexy at the altar as he was beginning mass, at those words, Introibo
ad altare Dei; which he repeated thrice, and was not able to proceed. He
was prepared for his passage by the holy sacraments, and calmly resigned his
soul into the hands of his Creator, on the 10th of November, 1608. His body is
kept with honour in the church of his convent of St. Paul at Naples; and he was
canonized by Clement XI.
This saint was a fit instrument of
the Holy Ghost, in directing others in the paths of perfect virtue, because
dead to himself, and a man of prayer. He never spoke of himself, never thought
of his own actions except of his weaknesses, which he had always before his
eyes in the most profound sense of his own nothingness, baseness, total
insufficiency, and weakness. Those who talk often of themselves, discover that
they are deeply infected with the disease of the devil, which is pride, or with
the poison of vanity, its eldest daughter. They have no other reward to expect,
but what they now receive, the empty breath of sinners. Even this incense is
only affected hypocrisy. For men, by that base passion which they betray,
become justly contemptible and odious to those very persons whose vain applause
they seem to court. St. Teresa advises all persons to shun such directors, as
pernicious to souls, both by the contagion of self-conceit and vain-glory which
they spread, and by banishing the Holy Ghost with his light and blessing; for
nothing is more contrary to him than a spirit of vanity and pride. The most
perfect disinterestedness, contempt of the world, self-denial, obedience, and
charity, are no less essential ingredients of a Christian, and especially an
ecclesiastical spirit, than meekness and humility. The vows of Regular Canons,
and their strictest rules only point out what are the duties, and what ought
essentially to be the spirit of every clergyman by the obligation of his state,
without the tie of particular vows, as the example of Christ and his apostle
shows.
Note 1. Amongst his disciples, F. Laurence
Scupoli deserves to be mentioned. This holy man was a native of Otranto, and,
having gone through the course of his studies, lived with his parents till he
was forty years of age, when he addressed himself to St. Andrew Avellino, by
whom he was admitted to the religious habit in the convent of St. Paul’s at
Naples, on the 26th of January, in 1570. After some time spent in retirement
and holy meditation, by order of his superiors he displayed his extraordinary
talents in preaching and in the care of souls at Placentia, Milan, Genoa,
Venice, and Naples. This ministry he continued to the great profit and comfort
of many for a considerable time. But the trial of the just was yet wanting to
perfect his sanctification. God, therefore, permitted him to fall into violent
persecutions, through slanders and jealousies, by which he was removed from
serving the public. He bore all injuries and all calumnies, even against his
angelic purity, with silence, interior joy, and perfect tranquillity of mind,
and shutting himself up in his cell, lived rather in heaven than on earth, dead
to the world and to himself, and entirely absorbed in the contemplation of
divine things. His love of poverty and humility appeared in the meanness of his
habit, cell, and whatever he made use of; and, by the perfect crucifixion of
his affections, he was so disentangled from all earthly things as to seem
scarcely to live any longer in a mortal body. The fruit of his retirement was
the incomparable book entitled, The Spiritual Combat; wherein he lays down the
best remedies against all vices, and the most perfect maxims of an interior
life in a clear concise style, which, in the original Italian, breathes the
most affecting sincere simplicity, humility, and piety. A spiritual life he
shows to be founded in perfect self-denial, and the most sincere sentiments of
humility and distrust in ourselves on one side, and, on the other, in an entire
confidence in God, and profound sense of his goodness, love, and mercy. By reading
this golden little book St. Francis of Sales conceived the most ardent desire
of Christian perfection, carried it fifteen years in his pocket, and read
something in it every day, always with fresh profit, as he assures us: he
strongly recommends it to others in several of his letters. Scupoli concealed
his name in this work, but it was prefixed to it by his superiors after his
happy death, which happened in the convent of St. Paul on the 28th of November,
in the year 1610, the eightieth of his age. See Hist. de Cleres Reguliers, l.
6, part. 2.
The Spiritual Combat was first printed at Venice in 1589. It ran
through near fifty editions before the death of the author: in the first
edition it had only twenty-four chapters, but these the author had increased to
sixty in the edition of 1608, two years before his death. The first French
translations have only thirty-three chapters; but that printed at Paris in 1608
contains sixty chapters, and is dedicated to St. Francis of Sales, who died
only in 1622. F. Scupoli made still some additions, so that at his death it
contained sixty-six chapters. It is translated into Latin, French, English,
Spanish, Portuguese, German, Flemish, Greek, and Armenian. (See the dates of
these editions in the preface to the Latin edition given by F. Contini at
Verona in 1747.) We have three Latin translations: 1st, of F. Meazza, Theatin
of Milan: 2nd, of Lorichius, professor at Fribourg, afterwards a Carthusian
monk, 3rd, of F. Mazotti, Theatin of Verona. This father lived afterwards at
Paris, and there corrected the beautiful Italian edition of this work in folio,
at the royal press at the Louvre, in 1659. The best French translations were
those of Mazotti and du Bue, Theatins, and that of F. Brignon, Jesuit, which,
from the year 1688, in which it first appeared, to this day, has the
preference. F. Scupoli also wrote a little treatise, entitled, The Peace of the
Soul; or, the Path of Paradise, often translated with The Spiritual Combat.
Likewise three other treatises, which are still only extant in the original
Italian; 1. The Manner of assisting the Sick. 2. On the Manner of reciting the
Rosary. 3. A little addition to The Spiritual Combat, in thirty-eight short
chapters, never finished. The Meditations on the Passion, Thoughts on Death,
and Prayers, added in some editions, are not Scupoli’s; those on the Passion
were written by Verana, a pious Italian. [back]
Note 2. See the lives of these three holy men, written by Thomas-à-Kempis, that
great contemplative and pious canon regular in the convent of Mount St. Agnes,
near Zwoll in Overyssell, where he made his profession in 1400, and died in
1471, in the ninety-first year of his age. In his youth he studied in the
school of these secular clerks, who lived in community. Whether he composed or
only copied the incomparable book, Of the Imitation of Christ, is a question of
small importance, though it has produced so many prolix and elaborate
dissertations, and so many warm contests; of which an account is given by
Thuillier, in an express dissertation, prefixed to the posthumous works of
Mabillon and Ruinart. That the author was a monk, or at least a religious man,
consequently not the learned and pious John Gerson, the chancellor of Paris, as
Du-Pin and some others pretended, is clear from the author’s own words. Abbé
Valart, in a French dissertation inserted in his neat and correct edition of
the Imitation of Christ, published at Paris in 1758, enforces the proofs of the
Benedictins and their partisans, that the author was not Thomas-à-Kempis, that
he lived in the thirteenth century, and that he was a Benedictin abbot at
Vercelli, named John Gessen or Gersen. A Canon Regular of St. Genevieve,
published a neat and methodical reply under this title: “Dissertation sur le
Véritable Auteur du Livre de l’Imitation, &c., pour servir de réponse à
celle de M. l’Abbé Valart,” in which he demonstrates that no Benedictin abbot
or John Gersen was St. Antony of Padua’s master at Vercelli (as Sedulius and
Valart advance) but one Thomas, a canon regular of St. Victor’s at Paris, then
abbot of St. Andrew’s at Vercelli, and a famous professor in theology: he
questions the authority of those who say that Ludolf of Saxony translated The
Imitation of Christ into German about the year 1330. But his arguments to
disprove the claim which is made in favour of the unknown Abbot Gersen, are
more solid than those by which he endeavours to vindicate Kempis’s title to
this work. Kempis’s other works bear evident testimony to his extraordinary
sanctity, and spirit of prayer and contemplation; whether the style has any
affinity with that of The Imitation of Christ, let others judge. The Flandrican
idiotisms on which Sanders, Foppens, &c. lay great stress, seem not clearer
than several Italicisms. It is to conform to the opinion which has been most
common, and because no other’s claim is made out, that this book is quoted in
this work under the name of Kempis, who was at least a copier. The author was
doubtless a saint, and the more happy in his holy retirement and constant
conversation with heaven, as he found the art of living entirely concealed from
the world. It is the privilege of this book to make saints, and to be the
pocket companion of all devout persons; this book being the genuine effusion of
a perfect Christian spirit. It is, says Fontenelle, the most excellent book
that ever came from the hand of man, the holy scriptures being of divine
original. The Spiritual Combat may be called its key or introduction. [
back]
Rev. Alban Butler (1711–73). Volume
XI: November. The Lives of the Saints. 1866.
Sant' Andrea Avellino Sacerdote
10 novembre
Castronuovo, Potenza, 1521 - Napoli, 10 novembre
1608
Nacque a Castronuovo (Pz) nel 1521 e fu chiamato Lancellotto. Ordinato sacerdote nel 1545,
nell'ottobre 1547 si trasferì a Napoli per frequentare la facoltà di diritto di
quella Università. Ebbe come direttore spirituale il teatino, futuro beato,
padre Giovanni Marinonio. Nel 1556 vestì l'abito dei Teatini di San Paolo
Maggiore di Napoli, cambiando il suo nome di battesimo con quello dell'Apostolo
della croce. Dal 1560 al 1570 fu maestro dei novizi della casa di San Paolo
Maggiore. Preposto della stessa casa dal 1566 al 1569 vi istituì il primo
studio teologico dell'Ordine, che volle informato dal pensiero di San Tommaso.
Tra il 1570 e il 1582 operò tra Milano e Piacenza presso le case dei Teatini
nei due centri. Andrea fu poi a Napoli dove si fece conoscere per la sua
saggezza e il suo ruolo di mediatore nei conflitti che dividevano la città.
Morì nel 1608. (Avvenire)
Etimologia: Andrea
= virile, gagliardo, dal greco
Martirologio
Romano: A Napoli, sant’Andrea Avellino, sacerdote della Congregazione dei
Chierici regolari, che, insigne per la sua santità di vita e la sollecitudine
per la salvezza del prossimo, si impegnò in un arduo voto di perfezionamento
quotidiano nelle virtù e, ricco di meriti, morì santamente ai piedi
dell’altare.
Nacque da Giovanni
Avellino e da Margherita Apelli, e fu chiamato Lancellotto. Avviato agli studi
da uno zio arciprete, li compì nella vicina Senise, esercitandosi fin d'allora
nell'apostolato catechistico fra i giovani del luogo. Ordinato sacerdote nel
1545, nell'ottobre 1547 si trasferì a Napoli per frequentare la facoltà di
diritto di quella Università, dove si laureò in utroque iure. Avendo nel 1548
praticato gli esercizi spirituali sotto la direzione del gesuita p. Laínez, si
diede a una vita di più intensa spiritualità, nella quale fu saggiamente
diretto dal teatino, futuro beato p. Giovanni Marinonio (1490- 1562). Avvocato
ecclesiastico presso quella curia arcivescovile, abbandonò il foro in seguito a
una menzogna sfuggitagli durante una arringa, fatto questo che lo amareggiò
profondamente.
Nel 1551 gli fu affidata da mons. Scipione Rebiba, vicario
generale di Napoli, la riforma del tristemente noto monastero femminile di S.
Arcangelo di Baiano: egli intraprese tale missione con zelo e fermezza,
imponendovi severa clausura e tenendovi il quaresimale e le omelie negli anni
1553 e 1554. Essendo, però, mal sopportata la sua opera riformatrice da chi
aveva loschi interessi nel monastero, fu ripetutamente aggredito e, nel 1556,
gravemente ferito da un sicario. Guarito quasi miracolosamente, chiese e
ottenne, nel novembre di quello stesso anno, di vestire l'abito tra i Teatini
di S. Paolo Maggiore di Napoli, cambiando allora il suo nome di battesimo con
quello dell'Apostolo della croce. Maestro di noviziato fu lo stesso p.
Marinonio e suo compagno il futuro cardinale e beato Paolo Burali d'Arezzo.
Professò solennemente il 25 gennaio 1558, aggiungendo in seguito ai tre voti
della vita religiosa altri due, cioè, di contrariare sempre la propria volontà
e di progredire incessantemente, nella misura delle proprie forze, verso la
perfezione.
Nel 1559 fece un pio pellegrinaggio a Roma, dove fu ricevuto
da Paolo IV, fondatore, insieme con s. Gaetano Thiene, dei Chierici Regolari
(1524). Nel 1560 fu nominato maestro dei novizi della casa di S. Paolo
Maggiore, carica che tenne per dieci anni. Furono suoi discepoli spirituali
alcuni dei più illustri Teatini del suo tempo, fra i quali va ricordato il ven.
Lorenzo Scupoli, autore del trattato Il combattimento spirituale. Preposto
della stessa casa dal 1566 al 1569 vi istituì il primo studio teologico
dell'Ordine, che volle informato alle dottrine dell'Aquinate.
Nel 1570 fu eletto vicario della casa che i Teatini avevano
aperto a Milano, presso S. Calimero,dietro invito di s. Carlo Borromeo, il
quale, come ricorda il Martirologio di p. P. Bosco `(3 febb.), accolse
amorevolmente A., uscendogli incontro fuori Porta Romana. In breve egli divenne il
direttore spirituale preferito dalla migliore nobiltà milanese nel nuovo
assetto dato dal Borromeo alla Chiesa ambrosiana, secondo lo spirito del
Concilio Tridentino. Nel magg. 1571 fu trasferito a Piacenza come preposto
della nuova casa che in S. Vincenzo aveva fondato in quello stesso mese il
vescovo Paolo Burali d'Arezzo.
Essendosi incontrato a Genova con la mistica agostiniana suor
Battistina Vernazza, figlia di Ettore, l'ispiratore degli Ospedali degli
Incurabili, e avendole esposto il desiderio di ritirarsi dall'attività
apostolica, ne fu da lei dissuaso. Nell'apr. di quello stesso anno A. fu eletto
preposto di S. Antonio di Milano e nel 1581 ancora di S. Vincenzo di Piacenza.
Nel magg. 1582, dopo dieci anni di apostolato nella
Lombardia, egli ritornò a Napoli, dove visse fino alla morte. Qui riprese la
sua instancabile attività predicando, scrivendo e guidando quanti fiduciosi a
lui si rivolgevano.
Eletto nel 1584 e riconfermato nell'anno successivo, A. fu
preposto contemporaneamente delle due case che l'Ordine aveva allora in Napoli,
quella di S. Paolo Maggiore e quella dei SS. Apostoli. Nei tumulti avvenuti nel
magg. 1585, in cui fu trucidato G. V. Starace, « eletto della plebe », ritenuto
responsabile della carestia che affliggeva allora la città, A. fece opera di
pacificazione e mise anche a disposizione dei più bisognosi le risorse della
sua famiglia religiosa. Essendo stato nel 1593 assassinato suo nipote
Francesco, A. non solo perdonò l'uccisore, ma volle che altrettanto facessero i
suoi familiari.
Dotto nelle scienze ecclesiastiche, ricco di doni
straordinari e di celesti carismi, quali la profezia e i miracoli, che gli
conciliarono l'ammirazione e la devozione di nobili e di plebei, A. scrisse
circa tremila lettere spirituali, e numerosi trattatí e opuscoli di ascetica,
di esegesi biblica e di argomenti vari. Il 10 nov. 1608, mentre nella chiesa di
S. Paolo Maggiore si accingeva a celebrare la Messa, A. cadde colpito da un
attacco di apoplessia ai piedi dell'altare; moriva, rasserenato da una celeste
visione, la sera dello stesso giorno.
Iniziatisi i processi informativi nel dic. del 1614, fu
beatificato da Urbano VIII il 14 ott. 1624 e canonizzato da Clemente XI il 22
magg. 1712. Il suo corpo si venera nella chiesa di S. Paolo Maggiore. La festa
di A., invocato quale celeste protettore contro la morte improvvisa, si celebra
il 10 novembre.
SOURCE : http://www.santiebeati.it/dettaglio/35250
Voir aussi :
http://catholicharboroffaithandmorals.com/St.%20Andrew%20Avellino.html
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