saint zdislava of lemberk
4 January
SAINT ZEDISLAVA OF LEMBERK
Lay Dominican and Wife
Memoria
Saint Zedislava was born in Krizanov, in western Moravia (today the Czech Republic) around the year 1220. Havel of Jablonné, the Count of Lemberk who ruled northern Bohemia took her as his wife when she was aged 20. In her new homeland, Zdislava poured out her love and the customs of her native land, dedicating herself totally to the service of the poor, but never neglecting her duties as a wife and mother. To foster the evangelization of Bohemia, she promoted the spread of the Order of Preachers whose habit and mission she assumed, and begged her husband to construct priories at Jablonné and Turnov. She died in Jablonné in 1252.
Known as “the Lady of holy life”, from time immemorial in Bohemia, her cult had been approved by Pope Saint Pius X on 28 August, 1907; she was inscribed into the list of saints by Blessed John Paul II in 1995, at Olmmuoc in Moravia.
From the Common of Holy Women: for those who Performed Works of Mercy, except for what is proper.
THE OFFICE OF READINGS
The Second Reading
From the homily of Blessed John Paul II at the canonization of Saint Zdislava.
(L’Osservatore Romano, 24, May, 1995)
Example of conjugal fidelity, faithful to the spirituality of the home.
In due time this same gospel of truth and holiness reached our Slav lands--- it arrived in Bohemia and Moravia and was established here and in the neighbouring regions. Down the centrueiesd it has produced abundant fruits of grace and holiness.
The life of Saint Zedislava who was born in Moravia and lived in northern Bohemia in the XIII century is marked by an extraordinary capacity for self –giving. This is shown particularly by her family life in which she was the wife of Count Havel; of Lemberk she was –to use the words of my venerable predecessor Paul VI--- “an example of marital fidelity, a support of domestic spirituality and moral integrity”. It is also confirmed by her generous efforts in charitable and relief work, especially at the beside of the sick, for whom she showed such care and concern that even today she is remembered as “the healer”.
Saint Zedislava by intensely living the spirituality of a Dominican tertiary, was able to make a gift of herself, following the words of Jesus: It is more blessed to give than to receive. (Acts 20: 35) This is the secret of the great attraction which her figure always exercised during her life, as well as after her death, and still today. Her example seems remarkably timely, especially with regard to the value of the family, which, she teaches us, must be open to God, to the gift of life and the needs of the poor. Our saint is a marvelous witness to the “Gospel of the family” , and to the “Gospel of Life”, which the Church is more than ever committed to spreading.
Responsory 1 Jn 4:16; 7
R/: So we know and believe the love God has for us, *whoever abides in love abides in God and God abides in him.
V/: Let us love one another; for love is of God; *and God abides in him.
Or
Alternative Second Reading
From the Apostolic Letter «Mulieris Dignitatem» of Blessed John Paul II (1988, no. 18)
Marriage as a special gift of self, as an expression of spousal love
Motherhood is the fruit of the marriage union of a man and woman, of that biblical “knowledge” which corresponds to the “union of the two in one flesh” (cf. Gen 2:24). This brings about - on the woman's part - a special “gift of self”, as an expression of that spousal love whereby the two are united to each other so closely that they become “one flesh”. Biblical “knowledge” is achieved in accordance with the truth of the person only when the mutual self-giving is not distorted either by the desire of the man to become the “master” of his wife or by the woman remaining closed within her own instincts.
This mutual gift of the person in marriage opens to the gift of a new life, a new human being, who is also a person in the likeness of his parents. Motherhood implies from the beginning a special openness to the new person: and this is precisely the woman's “part”. In this openness, in conceiving and giving birth to a child, the woman “discovers herself through a sincere gift of self”. The gift of interior readiness to accept the child and bring it into the world is linked to the marriage union, which - as mentioned earlier - should constitute a special moment in the mutual self-giving both by the woman and the man. According to the Bible, the conception and birth of a new human being are accompanied by the following words of the woman: “I have brought a man into being with the help of the Lord” (Gen 4:1).This exclamation of Eve, the “mother of all the living” is repeated every time a new human being comes into the world. It expresses the woman's joy and awareness that she is sharing in the great mystery of eternal generation. The spouses share in the creative power of God!
The woman's motherhood in the period between the baby's conception and birth is a bio-physiological and psychological process which is better understood in our days than in the past, and is the subject of many detailed studies. Scientific analysis fully confirms that the very physical constitution of women is naturally disposed to motherhood - conception, pregnancy and giving birth - which is a consequence of the marriage union with the man. At the same time, this also corresponds to the psycho-physical structure of women. What the different branches of science have to say on this subject is important and useful, provided that it is not limited to an exclusively bio-physiological interpretation of women and of motherhood. Such a “restricted” picture would go hand in hand with a materialistic concept of the human being and of the world. In such a case, what is truly essential would unfortunately be lost. Motherhood as a human fact and phenomenon, is fully explained on the basis of the truth about the person. Motherhood is linked to the personal structure of the woman and to the personal dimension of the gift: “I have brought a man into being with the help of the Lord” (Gen 4:1). The Creator grants the parents the gift of a child. On the woman's part, this fact is linked in a special way to “a sincere gift of self”. Mary's words at the Annunciation - “Let it be to me according to your word” - signify the woman's readiness for the gift of self and her readiness to accept a new life.
The eternal mystery of generation, which is in God himself, the one and Triune God (cf. Eph 3:14-15), is reflected in the woman's motherhood and in the man's fatherhood. Human parenthood is something shared by both the man and the woman. Even if the woman, out of love for her husband, says: “I have given you a child”, her words also mean: “This is our child”. Although both of them together are parents of their child, the woman's motherhood constitutes a special “part” in this shared parenthood, and the most demanding part. Parenthood - even though it belongs to both - is realized much more fully in the woman, especially in the prenatal period. It is the woman who “pays” directly for this shared generation, which literally absorbs the energies of her body and soul. It is therefore necessary that the man be fully aware that in their shared parenthood he owes a special debt to the woman. No programme of “equal rights” between women and men is valid unless it takes this fact fully into account.
Motherhood involves a special communion with the mystery of life, as it develops in the woman's womb. The mother is filled with wonder at this mystery of life, and “understands” with unique intuition what is happening inside her. In the light of the “beginning”, the mother accepts and loves as a person the child she is carrying in her womb. This unique contact with the new human being developing within her gives rise to an attitude towards human beings - not only towards her own child, but every human being - which profoundly marks the woman's personality. It is commonly thought that women are more capable than men of paying attention to another person, and that motherhood develops this predisposition even more. The man - even with all his sharing in parenthood - always remains “outside” the process of pregnancy and the baby's birth; in many ways he has to learn his own “fatherhood” from the mother. One can say that this is part of the normal human dimension of parenthood, including the stages that follow the birth of the baby, especially the initial period. The child's upbringing, taken as a whole, should include the contribution of both parents: the maternal and paternal contribution. In any event, the mother's contribution is decisive in laying the foundation for a new human personality.
Responsory
R/: The grace of a wife will charm her husband;* a modest wide is a twofold boon.
V/: Like the sun rising over the mountains of the Lord is the beauty of a good wife in a well kept house; * a modest wife is a twofold boon.
Prayer, as in Morning Prayer.
MORNING PRAYER
Benedictus ant. Whoever does the will of God, is my brother, and sister and mother.
Concluding Prayer
Faithful God, by her married life and works of charity you taught Saint Zedislava to pursue the way of perfection. By her prayers may family life be strengthened and be a witness to Christian virtue. (We make our prayer) through Christ our Lord.
EVENING PRAYER
Magnificat ant. As you did it to one of the least of these brethren, you did it to me. Come, o blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.
Prayer, as in Morning Prayer.
SAINT ZEDISLAVA OF LEMBERK
Lay Dominican and Wife
Memoria
Saint Zedislava was born in Krizanov, in western Moravia (today the Czech Republic) around the year 1220. Havel of Jablonné, the Count of Lemberk who ruled northern Bohemia took her as his wife when she was aged 20. In her new homeland, Zdislava poured out her love and the customs of her native land, dedicating herself totally to the service of the poor, but never neglecting her duties as a wife and mother. To foster the evangelization of Bohemia, she promoted the spread of the Order of Preachers whose habit and mission she assumed, and begged her husband to construct priories at Jablonné and Turnov. She died in Jablonné in 1252.
Known as “the Lady of holy life”, from time immemorial in Bohemia, her cult had been approved by Pope Saint Pius X on 28 August, 1907; she was inscribed into the list of saints by Blessed John Paul II in 1995, at Olmmuoc in Moravia.
From the Common of Holy Women: for those who Performed Works of Mercy, except for what is proper.
THE OFFICE OF READINGS
The Second Reading
From the homily of Blessed John Paul II at the canonization of Saint Zdislava.
(L’Osservatore Romano, 24, May, 1995)
Example of conjugal fidelity, faithful to the spirituality of the home.
In due time this same gospel of truth and holiness reached our Slav lands--- it arrived in Bohemia and Moravia and was established here and in the neighbouring regions. Down the centrueiesd it has produced abundant fruits of grace and holiness.
The life of Saint Zedislava who was born in Moravia and lived in northern Bohemia in the XIII century is marked by an extraordinary capacity for self –giving. This is shown particularly by her family life in which she was the wife of Count Havel; of Lemberk she was –to use the words of my venerable predecessor Paul VI--- “an example of marital fidelity, a support of domestic spirituality and moral integrity”. It is also confirmed by her generous efforts in charitable and relief work, especially at the beside of the sick, for whom she showed such care and concern that even today she is remembered as “the healer”.
Saint Zedislava by intensely living the spirituality of a Dominican tertiary, was able to make a gift of herself, following the words of Jesus: It is more blessed to give than to receive. (Acts 20: 35) This is the secret of the great attraction which her figure always exercised during her life, as well as after her death, and still today. Her example seems remarkably timely, especially with regard to the value of the family, which, she teaches us, must be open to God, to the gift of life and the needs of the poor. Our saint is a marvelous witness to the “Gospel of the family” , and to the “Gospel of Life”, which the Church is more than ever committed to spreading.
Responsory 1 Jn 4:16; 7
R/: So we know and believe the love God has for us, *whoever abides in love abides in God and God abides in him.
V/: Let us love one another; for love is of God; *and God abides in him.
Or
Alternative Second Reading
From the Apostolic Letter «Mulieris Dignitatem» of Blessed John Paul II (1988, no. 18)
Marriage as a special gift of self, as an expression of spousal love
Motherhood is the fruit of the marriage union of a man and woman, of that biblical “knowledge” which corresponds to the “union of the two in one flesh” (cf. Gen 2:24). This brings about - on the woman's part - a special “gift of self”, as an expression of that spousal love whereby the two are united to each other so closely that they become “one flesh”. Biblical “knowledge” is achieved in accordance with the truth of the person only when the mutual self-giving is not distorted either by the desire of the man to become the “master” of his wife or by the woman remaining closed within her own instincts.
This mutual gift of the person in marriage opens to the gift of a new life, a new human being, who is also a person in the likeness of his parents. Motherhood implies from the beginning a special openness to the new person: and this is precisely the woman's “part”. In this openness, in conceiving and giving birth to a child, the woman “discovers herself through a sincere gift of self”. The gift of interior readiness to accept the child and bring it into the world is linked to the marriage union, which - as mentioned earlier - should constitute a special moment in the mutual self-giving both by the woman and the man. According to the Bible, the conception and birth of a new human being are accompanied by the following words of the woman: “I have brought a man into being with the help of the Lord” (Gen 4:1).This exclamation of Eve, the “mother of all the living” is repeated every time a new human being comes into the world. It expresses the woman's joy and awareness that she is sharing in the great mystery of eternal generation. The spouses share in the creative power of God!
The woman's motherhood in the period between the baby's conception and birth is a bio-physiological and psychological process which is better understood in our days than in the past, and is the subject of many detailed studies. Scientific analysis fully confirms that the very physical constitution of women is naturally disposed to motherhood - conception, pregnancy and giving birth - which is a consequence of the marriage union with the man. At the same time, this also corresponds to the psycho-physical structure of women. What the different branches of science have to say on this subject is important and useful, provided that it is not limited to an exclusively bio-physiological interpretation of women and of motherhood. Such a “restricted” picture would go hand in hand with a materialistic concept of the human being and of the world. In such a case, what is truly essential would unfortunately be lost. Motherhood as a human fact and phenomenon, is fully explained on the basis of the truth about the person. Motherhood is linked to the personal structure of the woman and to the personal dimension of the gift: “I have brought a man into being with the help of the Lord” (Gen 4:1). The Creator grants the parents the gift of a child. On the woman's part, this fact is linked in a special way to “a sincere gift of self”. Mary's words at the Annunciation - “Let it be to me according to your word” - signify the woman's readiness for the gift of self and her readiness to accept a new life.
The eternal mystery of generation, which is in God himself, the one and Triune God (cf. Eph 3:14-15), is reflected in the woman's motherhood and in the man's fatherhood. Human parenthood is something shared by both the man and the woman. Even if the woman, out of love for her husband, says: “I have given you a child”, her words also mean: “This is our child”. Although both of them together are parents of their child, the woman's motherhood constitutes a special “part” in this shared parenthood, and the most demanding part. Parenthood - even though it belongs to both - is realized much more fully in the woman, especially in the prenatal period. It is the woman who “pays” directly for this shared generation, which literally absorbs the energies of her body and soul. It is therefore necessary that the man be fully aware that in their shared parenthood he owes a special debt to the woman. No programme of “equal rights” between women and men is valid unless it takes this fact fully into account.
Motherhood involves a special communion with the mystery of life, as it develops in the woman's womb. The mother is filled with wonder at this mystery of life, and “understands” with unique intuition what is happening inside her. In the light of the “beginning”, the mother accepts and loves as a person the child she is carrying in her womb. This unique contact with the new human being developing within her gives rise to an attitude towards human beings - not only towards her own child, but every human being - which profoundly marks the woman's personality. It is commonly thought that women are more capable than men of paying attention to another person, and that motherhood develops this predisposition even more. The man - even with all his sharing in parenthood - always remains “outside” the process of pregnancy and the baby's birth; in many ways he has to learn his own “fatherhood” from the mother. One can say that this is part of the normal human dimension of parenthood, including the stages that follow the birth of the baby, especially the initial period. The child's upbringing, taken as a whole, should include the contribution of both parents: the maternal and paternal contribution. In any event, the mother's contribution is decisive in laying the foundation for a new human personality.
Responsory
R/: The grace of a wife will charm her husband;* a modest wide is a twofold boon.
V/: Like the sun rising over the mountains of the Lord is the beauty of a good wife in a well kept house; * a modest wife is a twofold boon.
Prayer, as in Morning Prayer.
MORNING PRAYER
Benedictus ant. Whoever does the will of God, is my brother, and sister and mother.
Concluding Prayer
Faithful God, by her married life and works of charity you taught Saint Zedislava to pursue the way of perfection. By her prayers may family life be strengthened and be a witness to Christian virtue. (We make our prayer) through Christ our Lord.
EVENING PRAYER
Magnificat ant. As you did it to one of the least of these brethren, you did it to me. Come, o blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.
Prayer, as in Morning Prayer.
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