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Born at Valencia, Spain, 1 Jan., 1526, his parents were Juan Bertrand and Juana Angela Exarch. Through his father he was related to the illustrious St. Vincent Ferrer, the great thaumaturgus of the Dominican Order. The boyhood of the saint was unattended by any of the prodigies that frequently forecast heroic sanctity. At an early age he conceived the idea of becoming a Friar Preacher, and despite the efforts of his father to dissuade him, was clothed with the Dominican habit in the Convent of St. Dominic, Valencia, 26 Aug., 1544. After the usual probation, in which he distinguished himself above all his associates in the qualities of an ideal religious, he pronounced the vows that irrevocably bound him to the life of perfection. The profound significance of his religious profession served as a stimulus to the increase of virtues that already gave evidence of being cast in heroic mould. In demeanor he was grave and apparently without any sense of humor, yet withal possessed of a gentle and sweet disposition that greatly endeared him to those with whom he came in contact. While he could lay no claim to the great intellectual gifts and ripe scholarship that have distinguished so many of the saints of the Dominican order, he applied himself assiduously to study, and stored his mind with the sacred truths expounded in the pages of the “Summa”. In 1547 he was advanced to the priesthood by the Archbishop of Valencia, St. Thomas of Villanova.

The extraordinary sanctity of the young Dominican’s life, and the remarkable influence he exercised on those about him, singled him out as one peculiarly fitted to lead others along the path of perfection. Consequently, he was appointed to the most responsible office of master of novices, in the convent at Valencia, the duties of which he discharged at different intervals for an aggregate of thirty years. The plague that decimated the inhabitants of Valencia and the vicinity in 1557, afforded the saint an excellent opportunity for the exercise of his charity and zeal. Tirelessly he ministered to the spiritual and physical needs of the afflicted. With the tenderness and devotion of a mother he nursed the sick. The dead he prepared for burial and interred with his own hands. When the plague had subsided, the zeal of the holy novice-master sought to extend the scope of his already large ministry into the apostolate of preaching. Though possessed of none of the natural qualities deemed essential for a successful career in the pulpit, he immediately attracted attention as a preacher of great force and far-reaching influence. The cathedral and most capacious churches were placed at his disposal, but proved wholly inadequate to accommodate the multitude that desired to hear him. Eventually it became necessary for him to resort to the public squares of the city. It was probably the fame of his preaching that brought him to the attention of St. Teresa, who at this time sought his counsel in the matter of reforming her order.

Unknown to his brethren, St. Louis had long cherished the desire to enter the mission fields of the New World. The hope that there he might find the coveted crown of martyrdom contributed not a little to sharpening the edge of his desire. Possessed of the necessary permission he sailed for America in 1562, and landed at Cartagena, where he immediately entered upon the career of a missionary. The work thus begun was certainly fruitful to an extraordinary degree, and bore unmistakably the stamp of Divine approbation. The process of his canonization bears convincing testimony to the wonderful conquest which the saint achieved in this new field of labor. The Bull of canonization asserts that, to facilitate the work of converting the natives to God, the apostle was miraculously endowed with the gift of tongues. From Cartagena, the scene of his first labors, St. Louis was sent to Panama, where in a comparatively short time he converted some 6,000 Indians. His next mission was at Tubera, situated near the sea-coast and midway between the city of Cartagena and the Magdalena River. The success of his efforts at this place is witnessed by the entries of the baptismal registers, in the saint’s own handwriting. These entries show that all the inhabitants of the place were received into the Church by St. Louis. Turon places the number of converts in Tubera at 10,000. What greatly enhances the merit of this wonderful achievement is that all had been adequately instructed in the teachings of the Church before receiving baptism, and continued steadfast in their faith.

From Tubera the Apostle bent his steps in the direction of Cipacoa and Paluato. His success at the former place, the exact location of which it is impossible to determine, was little inferior to that of Tubera. At Paluato the results of his zealous efforts were somewhat disheartening. From this unfruitful soil the saint withdrew to the province of St. Martha, where his former successes were repeated. This harvest yielded 15,000 souls. While laboring at St Martha, a tribe of 1500 Indians came to him from Paluato to implore the grace of baptism, which before they had rejected. The work at St. Martha finished, the tireless missionary undertook the work of converting the warlike Caribs, probably inhabitants of the Leeward Islands. His efforts among these fierce tribesmen seem not to have been attended with any great success. Nevertheless, the apostolate among the Caribs furnished the occasion again to make manifest the Divine protection which constantly overshadowed the ministry of St. Louis. A deadly draught was administered to him by one of the native priests. Through Divine interposition, the virulent poison failed to accomplish its purpose, thus fulfilling the words of St. Mark: “If they shall drink any deadly thing, it shall not hurt them” (xvi, 18). Teneriffe next became the field of the saint’s apostolic labors. Unfortunately, however, there are no records extant to indicate what was the result of his preaching. At Mompax, thirty-seven leagues south-east of Carthagena, we are told, rather indefinitely, that many thousands were converted to the Faith. Several of the West India islands, notably those of St. Vincent and St. Thomas, were visited by St. Louis in his indefatigable quest for souls.

After an apostolate the marvelous and enduring fruits of which have richly merited for him the title of Apostle of South America, he returned under obedience to his native Spain, which he had left just seven years before. During the eleven remaining years of his life many offices of honor and responsibility were imposed upon him. The numerous duties that attached to them were not permitted to interfere with the exacting regime of his holy life. The ever increasing fame of his sanctity and wisdom won the admiration and confidence of even the officials of the Government, who more than once consulted him in affairs of State. With the heroic patience that characterized his whole life he endured the ordeal of his last sickness.

WILBERFORCE, The Life of St. Louis Bertrand (London, 1882); TOURON, Histoire des Hommes Illustres de l’Ordre de Saint Dominique (Paris, 1747), IV 485-526; ROZE, Les Dominicains in Amérique (Paris, 1878), 290-310; BYRNE, Sketches of illustrious Dominicans (Boston, 1884), 1-95.

Born: January 1, 1526 at Valencia, Spain

Died: October 9, 1581 of natural causes at Valencia, Spain

Beatified: July 16, 1608 by Pope Paul V

Canonized: April 12, 1671 by Pope Clement X

Patronage: Columbia

Representation: surmounted by a serpent; extinguishing a fire; holding a chalice occupied by a serpent; holding a cross

John Francis Carreri was born in Mantua, in the late fourteenth century. He grew up a silent and prayerful child, a good student and a great reader. These qualities seemed to recommend him to the Preaching Friars, and at an early age, he presented himself at the convent in his home city and received the habit.

Matthews’s career as a preacher began soon after his ordination, when was sent to Lombardy to preach against the heretics. He succeeded admirably in his preaching and converted many to a spiritual way of life. Traveling from convent to convent he preached a revival of fervor and a deeper understanding of the spirit of St. Dominic, and many of the religious of Lombardy-both Dominicans and members of other Orders- were led by him to become more fervent.

At on time, when he was preaching in Vigevano, a troupe of jugglers came into town and set up their act. They were a particularly scandalous set of people, poking ridicule at the religious and the pope. Matthew sent them word to move on, which they ignored. So went after the with his walking-stick, and this proved more effective. They scattered and ran but soon came back , fortified with the presence of the Duke of Milan, who scolded Matthew for being so narrow-minded and humorless. Matthew patiently pointed out to him the bad spots in their humor, and, in spite of the duke’s natural aversion to friars, convinced him that he should keep the jugglers out of town.

At Lucina, there was a lady of noble birth and great talents who was wasting her time in frivolities. Never one to avoid an issue, Matthew aimed a powerful sermon in her direction, and she came to him afterwards in a torrent of tears and begged him to help her. He gave her the habit of the Third Order and outlined a stiff rule of life, which she afterwards faithfully followed. He also met and directed Blessed Stephanie Quinzan who proved to be an apt pupil.

Matthew was given the job of reforming the convents of the friars in Soncino, and in nearby towns, and he worked for many years in Milan. Going up and down the peninsula, he varied his approach but never his message: penance and love of God. So many were the conversions effected that a whole group of follow-up preachers had to be appointed to carry on, as he moved rapidly from place to place. Preaching his way, went through Tuscany, and took ship at Genoa.

The ship was soon captured by a Turkish corsair. The Mohammed captain called on the three Dominicans for an explanation of why they were there. Matthew spoke up so fearlessly and eloquently that the captain released all three of them. Just as they were being hustled off to a rescue boat, the wail of one of the woman passengers stopped them. The lady and her young daughter were not anxious to be taken to Algiers, and Matthew began pleading for them. The captain told him he had better let the affair alone and be satisfied that he has saved his own skin. Matthew thereupon volunteered to go to Algiers, in chains, if the captain would release the two women. Amazed at his courage as well as at his brashness, the captain released all of them and told them to get out of his ship quickly before he changed his mind.

Many miracles are credited to Matthew Carreri. One day, a young father who came to hear Matthew preach, had left his little son at home with the nurse. the baby fell into the fire and was badly burned. The distracted father brought the little one to Matthew, who cured him. the baby was well in a few days, and grew up to be a Franciscan friar. Matthew cured another man of hemorrhage, and worked many cures on the sick and possessed.

One day, , while meditating on the Passion, Matthew asked our Lord tp partake of His sufferings. He received the stigmata, in the form of an arrow that pierced his heart. For the remainder of his life, he suffered great pain from his wound.

Matthew Carreri died, in 1470, in a house composed entirely of religious he had rescued from a life a laxity. His cult was confirmed twelve years after his death, testifying to the great reputation for sanctity he enjoyed among the people of northern Italy.

Born: 1420 at Mantua, Italy

Died: October 5, 1470 of natural causes

Beatified: 1483 (cultus confirmed); December 2, 1625 by Pope Urban VIII (beatification)

The so called second founder of the Dominican Order. Born at Capua, Italy, in 1330, Raymond delle Vigne entered the Dominicans while attending the University of Bologna and subsequently held several posts, including prior of the Dominican house in Rome and lector in Florence and Siena. While at Siena, he made the acquaintance of St. Catherine of Siena, serving as her spiritual director from 1376 and becoming her closest advisor.

Through the years he was connected with most of Catherine’s important undertakings, including the call for a Crusade against the Turks, the negotiation of peace between the papacy and Florence, and the plea made to Pope Gregory XI to depart Avignon and return to Rome. Raymond also worked to bring aid and comfort to the victims of a plague which struck Siena, and when he fell sick with the disease, Catherine nursed him back to health. Upon the start of the Great Western Schism in 1378, both Raymond and Catherine gave their support to Pope Urban VI against antipope Clement Vll. Raymond traveled to France in an unsuccessful bid to win the support of that kingdom; during the sojourn he was nearly killed by overzealous partisans of Clement VII.

He continued to strive for a peaceful settlement of the crisis in the Church, even after Catherine’s death in 1380, and was elected master general of the Dominicans As head of the order until his death at Nuremberg, he brought reforms to its houses and demanded the strict adherence to the rules laid down by St. Dominic. He also wrote biographies of Catherine of Siena and St. Agnes of Montepulciano.

Born: 1330 at Capua, Italy as Raymond delle Vigne

Died: October 1399 at Nuremberg, Germany of natural causes

Beatified: 1899 by Pope Leo XIII

One of the outstanding characters in the Dominican reform of the late fourteenth century was Blessed Lawrence of Ripafratta, who was novice-master of several saints and blesseds of our Order.

Lawrence was born in the fortified city of Ripafratta, in 1359. His noble family had the duty of guarding the outer defenses of the city of Pisa against the depredations of its powerful neighbor cities. It was a warlike place and time to come into the world, but Lawrence gave early evidence of being a man of peace. At the age of twenty, after innocent and promising youth, he entered the convent of Saint Catherine, in Pisa. He made rapid progress, both in prayer and in study, and busied himself with the works of the Order for several years before being called upon to help in the reform movement that was headed by Blessed John Dominici.

In 1402, Lawrence was made novice-master in the novitiate of the reformed congregation of Tuscany, in Cortona. Here the novices were to be trained in the primitive rigor of the Order, in an attempt to by-pass the destructive elements of the past half century, which had reduced religious observance to an alarming state of indifference. Plague and schism had taken toll both in numbers and quality of the religious orders, and the remaining houses were living under a relaxed observance of the rule, in a struggle for survival. John Dominici, under the inspiration of Raymond of Capua, felt that the time had come to tighten up the observance once more and return to the first practices of penance and silence. His suggestions were not popular among those who lived in the relaxed convents. The only alternative was to begin again, with a new novitiate, and hope that the idea would take hold gradually and effect internal reform among the other houses.

Excellent novices soon made their appearances at Cortona: Saint Antoninus and Blessed Peter Capucci, and the artist brothers, Fra Angelico and Fra Benedetto. Several others who were to attain fame in the order came under Lawrence’s influence and were shaped by him and to saintly and useful members of the apostolate, not all in the same fashion- Saint Antoninus was to become Archbishop of Florence, Fra Angelico and his brother made San Marco world famous for its art. Blessed Lawrence is, indeed, an interesting study; a severe and exacting man when it came to keeping the rule, a man of broad vision and great resourcefulness in carrying out the work of preaching. He was obviously not at all afraid of talented people going astray if they were allowed to use their talents for God, and he displayed great insight into the development of each of his novices as individuals.

Eventually, Blessed Lawrence was appointed vicar-general of the reformed congregation and moved to the convent of St. Dominic of Pistoia. Here he preached almost continually, and had a reputation for compassion to the poor whom he tended, taught and visited, even in time of plague.

Lawrence of Ripafratta lived to be ninety-eight, and in his old age we have a touching picture of his novices-now men of distinction and authority- coming back to consult him about this or that detail of their work. He wrote often to St. Antoninus, perhaps feeling that being archbishop of Florence was a job with many worries.

Lawrence of Ripafratta died in 1457, and was beatified, after a long history of miracles at his tomb in 1851.

Born: in Ripafratta in 1359

Died: He died at Pistoia in his 98th year in 1457

Beatified: Pope Gregory XVI confirmed his cult in 1851

This Dominican Blessed, who was noted particularly for his observance of poverty, lived in the early years of the Order and helped to establish the high reputation of the Spanish religious.

Blessed Dalmatius was born in Aragon, in 1291, and we know nothing else about his life before he entered the Order. He was a member of the province of Aragon and gave a perfect example of strict observance of the rule and the spirit of religious detachment from things of earth. All that we know about him, are a few anecdotes, none of which can be fixed with certainty as to date or place.

We read that his spirit of poverty was so extreme that he never wore a habit or cappa that was not in tatters. He picked up his wardrobe from the cast-offs of his brethren, and, since the spirit of poverty was quite rigid in this providence, the cast-off clothes must have looked a sight. Dalmatius seemed to make a virtue of this, since all the records we have make mention of it. As to food, he never ate fish or eggs, and lived on a diet of hard bread and unseasoned vegetables, to which he added a few ashes during Lent. The beds in the house were hard enough for most people, but not for him. He slept on the bare earth when he could not get into the church to pray and take an occasional nap, his head rested on the altar step.

Dalamtius is credited with several miracles, which included healing and spiritual assistance. At one time, a novice was tempted to leave the Order. Dalmatius, going about it without being told, sought out the novice and solved his difficulties. At another time, a mother whose small child had a serious eye disease came looking for Dalmatius to heal her child. The friar refused, because, he said, this affliction would save her child from serious sin, and that God was waiting till some time in the future to heal him.

During the last forty years of his life, Dalmatius lived in the cave of Saint Mary Magdalene, in the south of France, where he had gone on a pilgrimage of devotion. Here he was favored with numerous ecstasies and great spiritual insight. One time, while he was in the cave, a group of friars from his own province where lost in the woods in a bad storm. They prayed to him to help them, and a young man came with a lantern and guided them home.

Dalmatius died in his own convent in the presence of all the friars and provincials who had gathered for a chapter. He was declared blessed in 1721.

Born: in 1291 near Gerona in Spain

Died: 1341

Beatified: Pope Innocent XIII confirmed his cult in 1721