From
the Catholic Encyclopedia at New Advent
 |
| St. Josaphat |
Martyr, born in the
little town of Volodymyr in Lithuania (Volyn) in 1580 or —
according to some writers — 1584; died at Vitebsk, Russia, 12
November, 1623.
The saint's birth
occurred in a gloomy period for the Ruthenian Church. Even as early
as the beginning of the sixteenth century the Florentine Union had
become a dead-letter; in the case of the Ruthenian Church, complete
demoralization followed in the wake of its severance from Rome, and
the whole body of its clergy became notorious alike for their gross
ignorance and the viciousness of their lives. After the Union of
Berest’ in 1596 the Ruthenian Church was divided into two
contending parties — the Uniates and those who persevered in schism
— each with its own hierarchy. Among the leaders of the schismatic
party, who laboured to enkindle popular hatred against the Uniates,
Meletius Smotryckyj was conspicuous, and the most celebrated of his
victims was Josaphat.
Although of a noble
Ruthenian stock, Josaphat's father had devoted himself to commercial
pursuits, and held the office of town-councilor. Both parents
contributed to implant the seeds of piety in the heart of their
child. In the school at Volodymyr Josaphat — Johannes was the
saint's baptismal name — gave evidence of unusual talent; he
applied himself with the greatest zeal to the study of ecclesiastical
Slav, and learned almost the entire casoslov
(breviary), which from this period he began to read daily. From this
source he drew his early religious education, for the unlettered
clergy seldom preached or gave catechetical instruction. Owing to the
straitened circumstances of his parents, he was apprenticed to the
merchant Popovyc at Vilna. In this town, remarkable for the
corruption of its morals and the contentions of the various religious
sects, he seemed specially guarded by Providence, and became
acquainted with certain excellent men (e.g. Benjamin Rutski), under
whose direction he advanced in learning and in virtue.
At the age of
twenty-four (1604) he entered the Basilian monastery of the Trinity
at Vilna. The fame of his virtues rapidly spread, and distinguished
people began to visit him. After a notable life as a layman, Rutski
also joined the order, bringing with him a wide erudition. When
Josaphat reached the diaconate, regular services and labour for the
salvation of souls had been already begun; the number of novices
steadily increased, and under Rutski — who had meanwhile been
ordained priest — there began the regeneration of religious life
among the Ruthenians. In 1609, after private study under the Jesuit
Fabricius, Josaphat was ordained priest. He subsequently became
superior in several monasteries, and on 12 November, 1617, was
reluctantly consecrated Bishop of Vitebsk, with right of succession
to the Archbishopric of Polotsk. He became archbishop in 1618.
While each succeeding
year saw fresh evidence of his fruitful labours, it also witnessed
the steady growth of the hatred of the schismatic party. Finally on
12 November, 1623, an axe-stroke and a bullet brought Josaphat his
martyr's crown. After numerous miracles had occurred, a commission
was appointed by Urban VIII in 1628 to inquire into the cause of
Josaphat, and examined on oath 116 witnesses. Although five years had
elapsed since Josaphat's death, his body was still incorrupt. In 1637
a second commission investigated the life of the martyr, and in 1643
— twenty years after his death — Josaphat was beatified. His
canonization took place in 1867.
Great were the
virtues of the saint. As a boy he shunned the usual games of
childhood, prayed much, and lost no opportunity of assisting at the
Divine services. Children especially regarded him with the greatest
affection, and found in him a worthy model. As an apprentice, he
devoted every leisure hour to prayer and study. At first Popovyc
viewed this behaviour with displeasure, but Josaphat gradually won
such a position in his esteem, that Popovyc offered him his entire
fortune and his daughter's hand. But Josaphat's love for the
religious life never wavered. At first without a human guide along
the paths of virtue, he received all spiritual direction immediately
from the Holy Ghost.
His favourite pious
exercise was to make a poklony
(i.e. a reverence, in which the head touches the ground) with the
ejaculation: "Jesus Christ, Son of God, have mercy on me, a poor
sinner." Never eating meat, he fasted much, wore a hair-shirt
and an angular chain, slept on the bare floor, and chastised his body
until the blood flowed. The Jesuits frequently urged him to set some
bounds to his austerities.
From his zealous
study of the liturgical books he drew many proofs of Catholic truth,
using his knowledge in the composition of several works — "On
the Baptism of St. Volodymyr"; "On the Falsification of the
Slavic Books by the Enemies of the Metropolitan"; "On Monks
and their Vows". As deacon, priest, and bishop, he was
distinguished by his extraordinary zeal in the service of souls. Not
alone in the church did he preach and hear confessions, but likewise
in the fields, hospitals, prisons, and even on his journeys. Even
where his words of instruction might by themselves have failed, his
entreaties and tears ensured him success. This zeal, united with his
kindness and extraordinary love for the poor, won numbers to the
Catholic Faith. Among his converts were included many important
personages such as Ignatius, Patriarch of Moscow, and Emmanuel
Cantacuzenus, who belonged to the family of the Greek Emperor
Palæologus.
As archbishop he
restored the churches; issued a catechism to the clergy with
instructions that it should be learned by heart; composed rules for
the priestly life, entrusting to the deacons the task of
superintending their observance; assembled synods in various towns in
the dioceses, and firmly opposed the Imperial Chancellor Sapieha,
when he wished to make many concessions in favour of the schismatics.
Throughout all his strivings and all his occupations, he continued
his exemplary life as a religious, and never abated his zeal for
self-mortification and prayer.
He awaited death with
a certain yearning, refusing to avail himself of the opportunity of
flight afforded him. After his death his influence was still greater:
conversions were numerous, and veneration for him continued to
extend. His feast is kept on the first Sunday after 12 November,
according to the Julian Calendar. Note:
His feast is currently kept on November 12 on the Universal Calendar.
GUÉPIN,
Un Apòtre de l'Union des Eglises en XVIIe
siècle (2 vols., Paris, 1898); CONTIERI, Vita di S.
Giosafat Arcivescovo e Martire Ruteno dell' Ordine di S.Basilio il
Grande (Rome, 1867); SUSZA, Cursus vitæ et certamen
martyrii B. Josaphat Kuncewicz (Rome, 1665), ed. MARTINOV
(Paris, 1865); SUSZA, Saulus et Paulus Ruthenæ Unionis sanguine
B. Josaphat transformatus (Rome, 1666); GUÉPIN AND KALINKA,
Zywot S. Józafata Kuncewicza, meczennika, arcybiskupa polockiego
(Lemberg, 1885); KOZANEVYC, Zytje sv. Svjašcenomucenyka Josafata
Kuncevyca (Zovkva, 1902); URBAN, Swiety Józafat Kuncewicz,
biskup i meczennik (Krakow, 1906) — the two last-mentioned are
popular works.
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