Passionist Sisters’ School

Bagalnga,Flores,Catmon,Cebu

PROJECT IN C.L

Submitted To:
Miss. Mary Grace Frigillana

Submitted by:
Carl Lloyd D. Coloscos
St. William Of Aquitane
 St. William of Maleval is also known as William the Hermit and William the
Great. His date of birth is unknown, he died on February 10, 1157, beatified in
1202, and he is depicted as a Saint with armour lying beside him, a Saint holding
a cross, a Saint bearing a shield with four fleur-de-lys, and a Saint wearing a
monastic habit over armour. In art, William of Maleval is similar to William of
Aquitaine but with no ducal coronet.

His life of conversion is often confused with that of St. William of

Aquitaine. St. William the Hermit was thought to be a French nobleman whose
youth and adult life were mostly spent in the military, living freely and
licentiously, common of a soldier that time. After these carefree life, through the
grace of God, William came to understand the error of his ways, experienced a
conversion of heart, and becoming penitent, made a pilgrimage to the tombs of
the apostles at Rome. Here he begged Pope Eugenius III for pardon and to set
him on a course of penance for his sins.

Pope Eugenius enjoined him to make a pilgrimage to the Holy Land in

1145. William followed his counsel and spent eight years on the
journey. Returning to Italy a changed man, he embraced the eremitical life. In
1153, William became a hermit on the isle of Lupocavio (near Pisa) in Tuscany
for a time.

In Monte Bruno he organized the monks that surround him into an abbey,
but he was met by the same fate, failing for the second time. In September 1155,
he realized that this is not what God wants him to do; the heavenly Father must
have a different purpose for him. Again, he withdrew from governing and
embraced life as a hermit at Maleval (near Siena).

Many joined him and asked for his spiritual wisdom and guidance. He was
convinced until he was prevailed upon to undertake the leadership of these
pilgrims. But somehow he wasn't well suited to lead other men; he failed to
maintain discipline and austerity among his follower monks. Unable to bear the
tepidity and irregularity of his monks, he withdrew to Monte Bruno.

There, he lived in an underground cave until the lord of Buriano discovered

him some months later and built him a cell. He lived with the wild beasts, ate
nothing but herbs, and drank nothing but water. He slept in bare ground and a
stone for his pillow. He spent his waking time in prayers, penitence, manual
labor, and extreme penances, for the atonement of his sinful deeds. He
considered himself as the worst criminal and deserved the severest punishment
until the last of his breath.
 William had developed the gift of working miracles and of prophecy, for
which he was frequently sought. He accurately predicted his death, seeing his
end draw near, he received the sacraments from a priest of the neighboring town
of Chatillon, and died on the 10th of February, in 1157, on which day his feast is
celebrated.

William was buried by two disciples (Albert and Renauld) in his garden
and the duo studied to live according to William's maxims and example. Later
their number increased and they built a chapel over their founder's grave with a
little hermitage. This was the origin of the Gulielmites, or Hermits of Saint
William, which spread throughout Italy, France, Flanders, and Germany. They
went barefoot, and their fasts were almost continual. Pope Gregory IX,
mitigating their austerities, gave the Rule of Saint Benedict to the group
organized as the Order of Bare-Footed Friars, and eventually absorbed by the
Augustinian hermits.
 The epistles of Paul are the oldest extant Christian writings.
These mention Jesus' mother (without naming her), but do not
refer to his father. The Gospel of Mark, believed to be the first
gospel to be written and with a date about two decades after
Paul, also does not mention Jesus' father.
The first appearance of Joseph is in the gospels
of Matthew and Luke, from around 80–90 AD. Each contains
a genealogy of Jesus showing ancestry from King David, but
through different sons; Matthew follows the major royal line
from Solomon, while Luke traces another line back to Nathan,
another son of David and Bathsheba. Consequently, all the
names between David and Joseph are different.
Like the two differing genealogies, the infancy narratives appear
only in Matthew and Luke and take different approaches to
reconciling the requirement that the Messiah be born in
Bethlehem with the tradition that Jesus in fact came
from Nazareth. In Matthew, Joseph obeys the direction of an
angel to marry Mary. Following the birth of Jesus in Bethlehem,
Joseph is told by an angel in a dream to take the family to
Egypt to escape the massacre of the children of
Bethlehem planned by Herod, the ruler of the Roman province of
Judea. Once Herod has died, an angel tells Joseph to return, but
to avoid Herod's son he takes his wife and the child to Nazareth
in Galilee and settles there. Thus in Matthew, the infant Jesus,
like Moses, is in peril from a cruel king, like Moses he has a
(fore)father named Joseph who goes down to Egypt, like the Old
Testament Joseph this Joseph has a father named Jacob, and
both Josephs receive important dreams foretelling their future.
In the Gospel book of Luke, Joseph already lives in Nazareth,
and Jesus is born in Bethlehem because Joseph and Mary have
to travel there to be counted in a census. Subsequently, Jesus
was born there. Luke's account makes no mention of him being
visited by angels (Mary and various others instead receive similar
visitations), the Massacre of the Innocents, or of a visit to Egypt.
The last time Joseph appears in person in any Gospel book is in
the story of the Passover visit to the Temple in Jerusalem when
Jesus is 12 years old, found only in Luke. No mention is made of
him thereafter.The story emphasizes Jesus' awareness of his
coming mission: here Jesus speaks to his parents (both of them)
of "my father," meaning God, but they fail to understand (Luke
2:41–51).

Christian tradition represents Mary as a widow during the adult

ministry of her son. Joseph is not mentioned as being present at
the Wedding at Cana at the beginning of Jesus' mission, nor at
the Passion at the end. If he had been present at the Crucifixion,
he would under Jewish custom have been expected to take
charge of Jesus' body, but this role is instead performed
by Joseph of Arimathea. Nor would Jesus have entrusted his
mother to the care of John the Apostle if her husband had been
alive.

While none of the Gospels mentions Joseph as present at any

event during Jesus' adult ministry, the synoptic Gospels share a
scene in which the people of Nazareth, Jesus' hometown, doubt
Jesus' status as a prophet because they know his family.
In Mark 6:3, they call Jesus "Mary's son" instead of naming his
father. In Matthew, the townspeople call Jesus "the carpenter's
son," again without naming his father. (Matthew 13:53–55) In
Luke 3:23 NIV: "Now Jesus himself was about thirty years old
when he began his ministry. He was the son, so it was thought, of
Joseph, the son of Heli," (Luke 4:16–30); or alternatively
punctuated: "(ὡς ἐνομ. τοῦ Ἰωσὴφ) τοῦ Ἡλί, ‘the son (as
supposed of Joseph, but in reality) of Heli'". In Luke the tone of
the contemporary people is positive, whereas in Mark and
Matthew it is disparaging. This incident does not appear at all in
John, but in a parallel story the disbelieving neighbors refer to
"Jesus the son of Joseph, whose father and mother we know"
(John 6:41–51).