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John Vianney
John Vianney
John Vianney
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John Vianney (born Jean-Marie Vianney [ʒɑ̃ maʁi vjanɛ] and later Jean-Marie-Baptiste Vianney;[2] 8 May 1786 – 4 August 1859) was a French Catholic priest and member of the Third Order of Mary, often referred to as the Curé d'Ars ("the parish priest of Ars"). He is known for his priestly and pastoral work in his parish in Ars, France, resulting in the radical spiritual transformation of the community and its surroundings.

Key Information

Catholics note his saintly life, mortification, persevering ministry in the sacrament of confession, and ardent devotion to the Blessed Virgin Mary. He was canonized in 1925 and his feast day is August 4. He is the patron saint of parish priests.

Early life

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Vianney was born on 8 May 1786, in the French town of Dardilly, France (near Lyon), and was baptized the same day. His parents, Matthieu Vianney and his wife Marie (Belize),[3] had six children, of whom John was the fourth. The Vianneys were devout Catholics who helped the poor. Vianney's paternal grandparents once hosted Benedict Joseph Labre, the patron saint of the homeless, who passed through Dardilly on his pilgrimage to Rome, in 1770.[4][5]

By 1790, the anticlerical terror phase of the French Revolution forced many loyal priests to hide from the regime in order to carry out the sacraments in their parish. Even though to do so had been declared illegal, the Vianneys travelled to distant farms to attend Masses celebrated on the run. Realizing that such priests risked their lives day by day, Vianney began to look upon them as heroes. He received his First Communion catechetical instruction in a private home from two nuns, whose communities had been dissolved during the Revolution. He made his first communion at the age of 13,[6] in a neighbour's kitchen;[7] during the Mass, the windows were covered so that the light of the candles could not be seen from outside.

The Catholic Church was re-established in France in 1802, by Napoleon Bonaparte, resulting in religious peace throughout the country, culminating in a Concordat. By this time, Vianney was concerned about his future vocation and longed for an education. He was 20 when his father allowed him to leave the farm to be taught at a "presbytery school", in the neighbouring village of Écully, conducted by the Abbé Balley.[6] The school taught arithmetic, history, geography and Latin. Vianney struggled with school, especially with Latin, since his past education had been interrupted by the French Revolution. Only because of Vianney's deepest desire to be a priest—and Balley's patience—did he persevere.[8]

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Vianney's studies were interrupted in 1809, when he was drafted into Napoleon's armies.[6] He would have been exempt, as an ecclesiastical student, but Napoleon had withdrawn the exemption in certain dioceses, because of his need for soldiers in his fight against Spain.[9] Two days after he had to report at Lyons, he became ill and was hospitalized, during which time his draft left without him. Once released from the hospital, on 5 January, he was sent to Roanne for another draft.[6] He went into a church to pray, and fell behind the group. He met a young man who volunteered to guide him back to his group, but instead led him deep into the Forez mountains, to the village of Les Noes, where deserters had gathered.[9] Vianney lived there for fourteen months,[10] hidden in the byre attached to a farmhouse, and under the care of Claudine Fayot, a widow with four children. He assumed the name Jerome Vincent, and under that name, he opened a school for village children. Since the harsh weather isolated the town during the winter, the deserters were safe from gendarmes. However, after the snow melted, gendarmes came to the town constantly, searching for deserters. During these searches, Vianney hid inside stacks of fermenting hay in Fayot's barn.[11]

An imperial proclamation in March 1810 granted amnesty to all deserters,[10] enabling Vianney to go back legally to Écully, where he resumed his studies. He was tonsured in 1811, and, in 1812, went to the minor seminary, at Verrières-en-Forez. In the autumn of 1813, he was sent to the major seminary at Lyons. Considered too slow, he was returned to Balley. However, Balley persuaded the vicar general that Vianney's piety was great enough to compensate for his ignorance, and the seminarian received minor orders, and the subdiaconate on 2 July 1814, was ordained a deacon, in June 1815, and was ordained a priest, on 12 August 1815, in the Couvent des Minimes de Grenoble. He said his first Mass the next day,[10] and was appointed the assistant to Balley in Écully.[citation needed]

Curé (priest) of Ars

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Saint Jean Vianney (the Curé of Ars)

In 1818, shortly after the death of Balley, Vianney was appointed parish priest of the parish of Ars, a town of 230 inhabitants.[10] When Vianney's bishop first assigned him to Ars, Vianney got lost trying to find the town. A young shepherd, Antoine Givre, tending flocks in the fields pointed him in the right direction.[12]

With Catherine Lassagne and Benedicta Lardet, he established La Providence, a home for girls.[13]

As parish priest, Vianney realized that the Revolution's aftermath had resulted in religious ignorance and indifference, due to the devastation wrought on the Catholic Church in France. At the time, Sundays in rural areas were spent working in the fields, or dancing and drinking in taverns. Vianney spent time in the confessional and gave homilies against blasphemy and profane dancing.[10] If his parishioners did not give up this dancing, he refused them absolution.[14] His stern sermons were later collected together in the famous "Sermons of the Curé of Ars," along with his moral Catechetical Instructions.

Later years

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A statue of Saint John Vianney was installed in the newly renovated sanctuary at St. Catherine of Siena Parish Church, Trumbull, Connecticut, on 24 March 2019.

Vianney came to be known internationally, and people from distant places began travelling to consult him as early as 1827.

"By 1855, the number of pilgrims had reached 20,000 a year. During the last ten years of his life, he spent 16 to 18 hours a day in the confessional. Even the bishop forbade him to attend the annual retreats of the diocesan clergy because of the souls awaiting him yonder".[9]

He spent at least 11 or 12 hours a day in the confessional during winter, and up to 16 in the summer.[15] In his article "How does the Church Respond to Suicide?" Shaun McAfee references an incident described in the book Cure of Ars:

"... a woman ... told ... Vianney that she was devastated because her husband had committed suicide. She wanted to approach the great priest but his line often lasted for hours and she could not reach him. She was ready to give up and in a moment of mystical insight that only a great saint can receive ... Vianney exclaimed through the crowd, "He is saved!” The woman was incredulous so the saint repeated, stressing each word, "I tell you he is saved. He is in Purgatory, and you must pray for him. Between the parapet of the bridge and the water he had time to make an act of contrition.[16]"

Vianney had a great devotion to Saint Philomena. He regarded her as his guardian and erected a chapel and shrine in honour of the saint. In May 1843, he felt so ill that he thought that his life was coming to an end. He attributed his cure to her intercession.

Vianney yearned for the contemplative life of a monk, and four times ran away from Ars, the last time in 1853.[15] He was a champion of the poor as a Franciscan tertiary and was a recipient of the coveted French Legion of Honour.[17]

Death and veneration

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The body of Saint John Mary Vianney, entombed above the main altar in the Basilica at Ars, France. The face is covered with a wax mask.

On 4 August 1859, Vianney died at the age of 73.[18] The bishop presided over his funeral with 300 priests and more than 6,000 people in attendance. Before he was entombed, Vianney's body was fitted with a wax mask.[19]

Statue of Jean-Marie Vianney in the church of a small village in France

On 3 October 1874 Pope Pius IX proclaimed him "venerable"; on 8 January 1905, Pope Pius X declared him Blessed and proposed him as a model to the parochial clergy. In 1925 John Mary Vianney was canonized by Pope Pius XI,[18] who in 1929 made him patron saint of parish priests.[20] In 1928 his feast day was inserted into the General Roman Calendar for celebration on 9 August. Pope John XXIII's 1960 revision, in which the Vigil of Saint Lawrence had a high rank, moved the feast to 8 August. Finally, the 1969 revision placed it on 4 August, the day of his death.[citation needed]

In 1959, to commemorate the centenary of John Vianney's death, Pope John XXIII issued the encyclical letter Sacerdotii nostri primordia. John Paul II visited Ars in person in 1986 in connection with the bicentenary of Vianney's birth and referred to him as a "rare example of a pastor acutely aware of his responsibilities ... and a sign of courage for those who today experience the grace of being called to the priesthood."[17]

In honour of the 150th anniversary of Vianney's death, Pope Benedict XVI declared 2009–2010 a Year for Priests, beginning on the Feast of the Sacred Heart.[21][22]

The Vatican Postal Service issued a set of stamps to commemorate the 150th Anniversary. With the following words on 16 June 2009, Benedict XVI officially marked the beginning of the year dedicated to priests, "On the forthcoming Solemnity of the Most Sacred Heart of Jesus, Friday 19 June 2009 – a day traditionally devoted to prayer for the sanctification of the clergy –, I have decided to inaugurate a ‘Year of the Priest’ in celebration of the 150th anniversary of the dies natalis of John Mary Vianney, the Patron Saint of parish priests worldwide".[23]

Pope Benedict XVI declared 19 June 2009 – 19 June 2010 a Year for Priests to encourage priests to strive for spiritual perfection.[24] In the Pope's words the Curé d'Ars is "a true example of a pastor at the service of Christ's flock."[25]

There are statues of Vianney in many French churches and in Catholic churches throughout the world. Also, many parishes founded in the twentieth and twenty-first centuries are named after him. Some relics are kept in the Church of Notre-Dame de la Salette in Paris.[citation needed]

John Vianney is remembered in the Anglican Communion with a commemoration on 4 August.[26][27][28]

"Heart of a Priest" relic tour

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A statue of St. John Vianney is visible on the left side of the photo
A statue of Saint John Vianney is visible on the left side of the photo.

In November 2018, Vianney's heart was transported to the United States for a 6-month nationwide tour.[29] As Joe Bollig explained in his article detailing the relic's unexpected stop in Kansas City, "The heart receives special veneration because in Scripture it is considered to be a person's hidden centre of emotional, intellectual and moral activity. Saint John Vianney is said to have lived his life according to the heart of Christ and united his heart to Christ's."[30] By the end of the tour, "the relic [had] travelled almost 36,000 miles [58,000 km]—almost one and a half times the circumference of the Earth—and was available for over 1,200 hours of public veneration."[31]

The tour of the incorrupt heart of John Vianney came to the Parish of St. Catherine of Siena in Trumbull, Connecticut, on April 29, 2019, with a liturgy celebrated by Daniel A. Cronin, Archbishop Emeritus of Hartford, and concelebrated by Joseph A. Marcello, pastor of St. Catherine of Siena.[32] (Photos of the event available here.)

Notable namesake institutions

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There are dozens of institutions, including schools, seminaries, and churches named after Vianney in countries including Belize, Brazil, Canada, Guatemala, Haiti, Ireland, India, Pakistan, Indonesia, Philippines, England, United States, Nigeria, South Africa, New Zealand and Australia. [citation needed]

See also

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References

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[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

John Vianney

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Saint John Vianney (8 May 1786 – 4 August 1859), also known as the Curé of Ars, was a French Roman Catholic celebrated for his humble and devoted ministry in the small village of , where he served as parish from 1818 until his death. Born to devout farming parents in Dardilly near during a period of anti-clerical persecution under the , Vianney overcame significant educational and personal challenges to pursue priesthood, including limited schooling and military evasion. Ordained on 13 August 1815 after persistent efforts aided by supportive , he initially served as a before being assigned to Ars, a rural parish of about 230 souls marked by spiritual apathy. Upon arriving in Ars, Vianney transformed the community through rigorous personal austerity, fervent preaching, and an extraordinary dedication to the sacrament of reconciliation, often spending up to 16 hours a day hearing confessions and attracting pilgrims from across and beyond, earning the village the "the great hospital of souls." He restored the dilapidated , established charitable institutions such as the La Providence for impoverished girls, and cared for the poor and sick, while reportedly performing healings and aiding in the conversion of hardened sinners through his insightful spiritual counsel. His reputation for holiness grew despite personal trials, including demonic harassment and health decline from extreme , leading to over 20,000 visitors annually by the . Following his death at age 73, Vianney's cause for advanced rapidly; he was beatified by on 8 January 1905 and canonized by on 31 May 1925. In 1929, Pius XI proclaimed him the of all priests worldwide, recognizing his model of priestly zeal and . As of recent years, his relics draw hundreds of thousands of pilgrims to Ars each year, and his feast day is observed on 4 in the Roman Catholic liturgical calendar.

Early Life and Formation

Birth and Family Background

Jean-Baptiste-Marie Vianney was born on 8 May 1786 in the small rural village of Dardilly, near in eastern . He was the fourth of six children born to Matthieu Vianney, a hardworking , and his wife Marie Beluse, both of whom were deeply devout Catholics committed to their faith amid the turbulent times of the late . The family lived a modest existence, relying on the land for sustenance, with Matthieu managing the farm while instilling in his children the values of hard work and religious observance. The Vianney household was marked by a strong emphasis on , where daily family prayers and acts of charity formed the core of their routine. Marie, in particular, played a pivotal role in nurturing her children's spiritual growth, teaching young Jean-Marie to memorize prayers and lessons from an early age. The siblings—three brothers and two sisters—shared in this environment of faith, often assisting with farm chores while participating in private devotions that reinforced their Catholic identity. An older brother, , exemplified the family's religious fervor by actively supporting clandestine Masses during the French Revolution's suppression of public worship, influencing Jean-Marie's early admiration for priests as spiritual heroes. John Vianney's childhood unfolded in the simplicity of rural , surrounded by the rhythms of agricultural life and local traditions that blended work with subtle expressions of devotion. From tending to joining family gatherings for recitations, he experienced faith as an integral part of everyday existence, shielded from the revolutionary upheavals that threatened overt religious practice. This foundational exposure to and community solidarity laid the groundwork for his lifelong , even as the family navigated in their to preserve their beliefs.

Education Amid Revolution

John Vianney's early education was severely hampered by the French Revolution's anti-clerical policies, which banned public religious instruction and disrupted formal schooling across rural . Born in 1786 to a peasant family, he received his initial religious formation at home from his devout mother, who taught him basic prayers amid the regime's suppression of Catholic practices. This informal start reflected the broader collapse of the , leaving Vianney functionally illiterate into his teenage years and highlighting the challenges faced by children from agrarian backgrounds during this period. Around age 10, Vianney began participating in secret catechetical sessions organized by local Catholics in hidden locations, such as barns or private homes, to evade authorities enforcing bans on religious teaching. These clandestine lessons were led by displaced religious figures, including two whose convents had been dissolved, providing the young boy with essential doctrinal knowledge forbidden in public settings. Such underground education was essential for preserving in a time when priests faced execution or exile for conducting services. A milestone in this perilous environment came in 1799, when Vianney, at age 13, received his during a covert ceremony in a neighbor's , where participants dimmed lights and covered windows to conceal the gathering from persecutors. This clandestine rite underscored the ongoing risks, as non-juring priests—those refusing oaths to the revolutionary government—administered sacraments in secrecy to faithful families. Throughout these formative years, Vianney's family's steadfast , which enabled such hidden practices, combined with the inspiring example of local who ministered at great personal peril, gradually fostered his discernment of a priestly despite the era's dangers and his limited schooling.

Military Interlude and Desertion

In 1809, at the age of 23, Jean-Marie Vianney was conscripted into the as part of Napoleon Bonaparte's forces amid the escalating , particularly the conflict with , which prompted the emperor to revoke exemptions previously granted to ecclesiastical students. Assigned to a unit in for training, Vianney quickly voiced strong pacifist and religious objections to , viewing warfare as incompatible with his deepening commitment to faith and his aspiration for the priesthood. After just two days in service, Vianney deserted, motivated by his moral opposition to bearing arms and participating in what he saw as an unjust conflict; he sought refuge in a church for , inadvertently missing his regiment's departure, and was then guided by a local to a remote area in the mountains near Les Noes. There, he hid for approximately 14 months among a community of deserters and sympathetic rural families, adopting the alias Jérôme Vincent to evade detection; locals aided him by concealing him in haystacks and barns during frequent searches by gendarmes, while he contributed by teaching basic literacy and to village children. In early 1810, Vianney was captured by authorities and briefly imprisoned in , where his fate hung in uncertainty amid ongoing military crackdowns. However, soon issued a general for deserters in 1810, and Vianney's younger brother volunteered to serve in his place, allowing Vianney to be pardoned without further military obligation and return to his studies. This period of evasion and hardship intensified Vianney's personal spiritual crisis, as isolation and peril tested his , ultimately reinforcing his determination to pursue as a path of service far removed from military obligations.

Path to Ordination

Following the granted to deserters in 1810, Jean-Baptiste-Marie Vianney, motivated by his longstanding , intensified his preparation despite his advanced age and rudimentary education. At 26, he entered the minor at Écully in 1812 under the guidance of Charles Balley, who had been him privately since 1806. Vianney's limited formal schooling, interrupted by family farm duties and the French Revolution's disruptions, left him struggling with foundational subjects like Latin and , yet his and determination impressed his mentors. In autumn 1813, Vianney transferred to the major at Lyons, affiliated with the Sulpician tradition, to pursue advanced theological studies. His academic challenges persisted, particularly with Latin proficiency required for seminary examinations and theological discourse; he often required remedial instruction and was temporarily sent back to Écully for additional tutoring under Balley. Despite failing an initial entrance exam, Vianney passed a re-examination after three months of focused preparation, demonstrating resilience amid perceptions of his intellectual limitations, which stemmed from a practical rather than theoretical mindset. Balley advocated persistently for his student's continuation, emphasizing Vianney's spiritual qualities over scholarly aptitude. Vianney received the in 1811, marking his clerical commitment, followed by as on 2 July 1814 and on 2 April 1815, both at the Lyons . His priestly occurred on 13 August 1815, administered by Bishop in the chapel of the former Couvent des Minimes in , a venue chosen due to wartime constraints on the . At age 29, Vianney celebrated his first the following day, concluding over a decade of arduous preparation marked by and reliance on rather than academic excellence. Immediately after , Vianney was appointed assistant at Écully, serving under Balley until the latter's in 1817. In this role, he embraced menial tasks with characteristic self-effacement, teaching to children and assisting in parish duties, which underscored his pastoral humility despite the intellectual hurdles that had nearly derailed his . This early ministry honed his devotion to the poor and uneducated, foreshadowing his later impact.

Ministry in Ars

Arrival and Parish Challenges

On February 9, 1818, at the age of 31, Jean-Marie Vianney was appointed parish priest (curé) of Ars, a small village in the of Belley, , by the vicar-general Courbon, following the death of the previous , Déplace. He arrived that evening on foot, accompanied by a carter carrying his few belongings, in a misty and desolate landscape, with no one to greet him except a young boy named Antoine Givre, whom he encountered and asked for directions to the village. Ars, with its approximately 230 inhabitants, was an obscure rural community north of , marked by post-Revolutionary that had left the parish spiritually indifferent and lax. Upon taking charge, Vianney quickly assessed the parish's dire state: the church was in disrepair, lacking a steeple destroyed during the Revolution, with peeling walls, an empty tabernacle, and an extinguished sanctuary lamp; religious ignorance prevailed, especially among those aged 25 to 35 who had grown up amid revolutionary upheavals, leading to widespread profanity, excessive dancing, Sunday work, and neglect of the sacraments, where only a handful—often just elderly women—attended daily Mass. Villagers boasted of scandalous behaviors, cafes bustled while the church remained empty, and sacramental participation was rare, reflecting a broader communal indifference to faith. His first Mass the following day drew almost no attendees, underscoring the immediate challenge of engaging a population steeped in worldly pleasures like drunkenness and swearing. Vianney adapted to a profoundly simple lifestyle in the modest rectory, sleeping on or planks, eating sparingly—often just boiled potatoes or dry bread—and practicing severe penances such as and to atone for his flock's sins, while distributing any gifts to the poor. He spent extended hours in before the , combining personal with efforts to understand local through home visits during mealtimes, where he engaged families in to build . Financial constraints plagued the , with limited income insufficient for repairs, yet Vianney persisted amid slander and opposition from residents resistant to change. His initial reforms focused on reinstating core practices: he introduced daily and classes to combat ignorance, preached boldly against dancing and Sunday from the , and established the of the Blessed Sacrament for religious instruction, though these efforts met with pushback from villagers accustomed to their lax habits. Despite the resistance, Vianney's unwavering commitment, rooted in his recent , laid the foundation for gradual spiritual awakening, as he visited homes repeatedly to introduce themes conversationally.

Spiritual Renewal of the Community

Upon his arrival in Ars in 1818, Vianney encountered a community marked by spiritual indifference, which he addressed through targeted campaigns against prevalent vices. He publicly admonished the villagers against blasphemy, a common practice rooted in post-Revolutionary irreverence, delivering sermons that highlighted its gravity as an offense against God and urging immediate cessation. Similarly, he condemned excessive dancing at local taverns, viewing it as a moral peril that led to impurity and desecration of the Sabbath; his firm preaching, including refusals of absolution to persistent participants, prompted voluntary closures of dance halls and a notable decline in such activities by the early 1820s. These efforts extended to prohibiting Sunday work and tavern excesses, fostering a broader moral reform that reduced profanity and obscenity within the village. Vianney enhanced the liturgical life of Ars by introducing daily Mass, celebrated with reverence to draw the faithful into regular , and organizing processions for major feasts to publicly affirm communal . He also oversaw the renovation of the , funding improvements such as a new , statuary, and ornate vestments through personal sacrifices and donations, transforming the modest structure into a focal point of devotion by the mid-1820s. These changes, combined with periodic missions led by visiting priests, elevated the overall sacred atmosphere and encouraged greater participation in the sacraments. To deepen community engagement, Vianney formed sodalities tailored to different groups, including the Confraternity of the for women and the revived Guild of the Blessed for men, while establishing youth groups to instill from an early age. He emphasized family prayer through home visits, promoting evening rosaries, daily examinations of conscience, and spiritual reading to strengthen domestic faith life. observance was reinforced as a holy rest, with Vianney's teachings and reported providential events like sudden rains halting fieldwork, leading to widespread adherence by the 1820s. By the mid-1820s, these initiatives had measurably transformed Ars from a spiritually lax village of about 230 souls into a model of devotion, with taverns shuttered, vices curtailed, and sacramental participation surging—evidenced by fuller churches and fervent processions that drew regional attention. The community's renewed piety not only sustained local moral reform but also set a benchmark for vitality, as Vianney's example inspired ongoing commitment to prayer and Eucharist-centered life.

Confessional Practices

John Vianney's ministry as a became the cornerstone of his pastoral work in Ars, where he dedicated extensive hours to hearing confessions, beginning in the as the gradually experienced spiritual renewal. Initially facing long periods of waiting with few penitents, by the mid-1830s, demand surged, leading him to spend 12 to 14 hours daily in the during winter and 16 to 18 hours in summer, a routine that persisted for over four decades until his death in 1859. In his later years, particularly from 1849 onward, these sessions often extended to 16 to 18 hours per day, during which he could hear up to 80 penitents, contributing to an estimated annual influx of tens of thousands seeking his guidance. Vianney approached with a blend of intuitive discernment and compassionate firmness, often demonstrating a reputed insight into penitents' consciences that allowed him to identify unconfessed sins without full disclosure from the individual. His counsel drew from simple, everyday imagery—such as comparisons to rural life—to convey profound spiritual truths, encouraging thorough self-examination, genuine , and firm resolutions to amend one's life, sometimes requiring practical steps like destroying sinful materials. This gentle yet direct method stemmed from his own rigorous personal penance, including fasts and vigils, which he believed enabled him to bear the spiritual burdens of those he absolved. The impact of Vianney's confessional practice was profound, fostering conversions among hardened from all walks of life, including , religious, and , who traveled from across and to Ars. By 1855, approximately 20,000 pilgrims visited annually, many attributing emotional and spiritual breakthroughs to his ministry; for instance, he converted a resistant boatman through persistent personal invitations and a skeptical hunter by a pointed remark about the beauty of the man's dog contrasting with his soul's neglect. Another notable case involved a Parisian woman whose predicted moral lapse and subsequent return to led to her , illustrating his role in guiding penitents toward lasting transformation. These prolonged sessions exacted a severe physical toll on Vianney, who often collapsed from exhaustion—once found lying in the snow after a day in the —yet he persisted, viewing this labor as the essence of his priestly despite chronic deprivation of sleep and food over 40 years. His bishop even exempted him from mandatory retreats by 1835 due to the overwhelming demand, underscoring how this commitment defined his identity as the Curé d'Ars.

Establishment of Charitable Initiatives

In 1824, John Vianney founded La Providence, a free and in Ars dedicated to providing shelter, education, and care for orphaned and impoverished girls who lacked familial support. This initiative addressed the acute social needs in the rural parish, where poverty and the aftermath of the had left many children vulnerable. Vianney collaborated closely with local women, including Catherine Lassagne, who co-founded the institution and served as a key volunteer in its daily operations, and Benedicta Lardet, who partnered in its establishment to ensure its sustainability. Insights gained from his extensive confessional work informed these priorities, revealing the specific hardships faced by families in the community. Funded primarily through personal donations and community contributions, La Providence operated without formal state support, relying on Vianney's appeals and the generosity of pilgrims and parishioners. Volunteers, including Lassagne and other devoted women from Ars, staffed the home, managing its household while Vianney himself contributed through catechetical instruction. The program emphasized practical and : residents received in , alongside skills in sewing and domestic arts to prepare them for self-sufficiency, all integrated with daily religious teachings to foster and . Beyond La Providence, Vianney extended charitable efforts to include a that provided meals to the impoverished, drawing on donated food supplies to alleviate in the village. He also offered targeted support for local widows, distributing clothing, provisions, and financial aid to help them maintain their households amid economic hardship. These initiatives were deeply woven into life, with charitable activities often coinciding with liturgical events and community gatherings to reinforce communal solidarity. By the 1830s, La Providence housed dozens of girls—reaching around 60 residents—and served as an influential model for Catholic , inspiring similar orphanages and educational programs across .

Later Life and Recognition

Rise to International Fame

By the mid-1820s, John Vianney's reputation for spiritual insight began attracting visitors to Ars from across , primarily seeking and guidance, with reports indicating visitors from distant places as early as 1827. This initial influx was fueled by his exceptional confessional practices, which served as the primary catalyst for his growing fame. Word-of-mouth accounts from converted pilgrims, including members of the and , spread tales of profound spiritual transformations, gradually drawing international attention from . As pilgrimages intensified, Ars underwent significant infrastructure expansions to accommodate the crowds, including the construction of a special train line connecting to and the development of additional lodging and facilities in the village. Vianney responded to the surging numbers with characteristic , often expressing discomfort at the attention and prioritizing his pastoral duties despite the overwhelming demands. By 1855, annual pilgrim numbers had reached approximately , transforming the small rural parish into a major spiritual destination. Key milestones in the 1830s marked ecclesiastical recognition of Vianney's influence, as local bishops acknowledged Ars as a pilgrimage center and endorsed his ministry amid the growing crowds. Notable visits included that of , the founder of the for the Propagation of the Faith, who traveled to Ars multiple times starting in the 1830s, seeking Vianney's counsel and later bringing relics associated with Saint Philomena in 1836. These encounters further amplified his renown through Jaricot's networks in Catholic circles.

Attempts to Resign from Ars

Throughout his ministry in Ars, the escalating fame of the as a destination, drawing thousands annually for and spiritual guidance, prompted John Vianney to seek release from his responsibilities on multiple occasions. Vianney's motivations stemmed from profound and a fervent desire for the contemplative life, where he could dedicate himself fully to and away from public scrutiny; he viewed himself as unworthy of the role thrust upon him by providence. He yearned for monastic , believing it better suited to his perceived spiritual limitations than the demanding public ministry that had transformed Ars into a center of conversion. Between and , he made four attempts to leave the , including both formal requests to his and physical departures from the village. The first notable effort came shortly after Ars was elevated to full parish status in 1823, when Vianney expressed a desire to resign, feeling unfit for the position of parish priest, though he submitted to obedience and remained. In 1840, he briefly fled the village but returned almost immediately upon reaching its outskirts, convinced of his duty. A second attempt followed in 1843, after a period of severe illness, when he traveled to his hometown of Dardilly but turned back after a few days, discerning God's will for him in Ars. The most poignant formal request occurred in 1851, when Vianney wrote to Bishop Guy-François de Vianney of Belley pleading to be relieved of his duties, signing the letter as "J.M.B. Vianney, the poor parish priest of Ars" and lamenting his inadequacy in passing "from the cure of souls to the tribunal of God." His final bid came in 1853, as he set out to join the Trappists in a monastery; however, his plans were discovered en route, and he was persuaded to return, resuming his labors without delay. Each attempt was ultimately denied or thwarted, with Bishop Devie—succeeded later by Bishop Chalandon—insisting on Vianney's indispensable role in the spiritual revival of the diocese and urging strict obedience to his ecclesiastical assignment. These rejections deepened Vianney's understanding of submission to divine will through Church authority, solidifying his resolve to persevere in Ars despite the personal toll, and serving as a testament to his heroic virtue of humility in service.

Declining Health and Daily Routine

In the 1840s, John Vianney's health began to show signs of serious deterioration due to decades of unrelenting labor and self-imposed austerities. Chronic plagued him, exacerbated by frequent illnesses such as a near-fatal bout of bronchial in May 1843, which left him hovering between life and death for nine days and required a prolonged . Digestive ailments and from earlier penances further weakened his constitution, rendering him increasingly frail and emaciated by the mid-1850s. These conditions were compounded by a persistent and burning fevers, which forced him to rise every fifteen minutes at night for relief, often dragging himself between chairs in exhaustion. Despite his declining physical state, Vianney adhered to an unyielding daily routine that prioritized his ministry above personal well-being. He typically rose at midnight for and confessions, spending 16 to 18 hours daily in the —often from 1 a.m. to 11 a.m. and resuming from 1 p.m. to 8 p.m.—with brief interruptions only for , the Divine , and catechism instruction at 11 a.m. Sleep was limited to one or two hours nightly on a hard board or thin , and meals were sparse, consisting mainly of boiled potatoes, unseasoned soup, or a small amount of milk, sometimes totaling just two to three ounces of nourishment per day. After confessions, he would visit the sick, bless religious objects, and engage in pious reading or cheerful conversation, rarely allowing more than fleeting moments of rest. Vianney's devotional habits intensified amid his sufferings, serving as both sustenance and further mortification. He maintained intense periods of , often kneeling for hours before the at daybreak or throughout the night, and held a profound devotion to Saint Philomena, whom he invoked as his "dear little saint" for intercession in healings and graces, attributing his 1843 recovery and numerous parish miracles to her. Self-imposed penances included wearing a spiked iron chain around his waist, iron bracelets on his arms, and a horsehair shirt that caused open sores, alongside frequent disciplines with iron instruments and prolonged fasts—sometimes entire Lents on less than two pounds of bread or days without food—to atone for sinners. Friends and superiors occasionally urged Vianney to take breaks for recovery, but he rarely complied, viewing such interruptions as contrary to his ; this pattern persisted until a severe in 1859, when intense heat and exhaustion caused him to faint repeatedly in church. His health strains also fueled repeated but unsuccessful attempts to resign his post at Ars, as he sought relief from the burdens overwhelming his body.

Death and Immediate Legacy

Final Illness and Passing

In the summer of 1859, following years of declining health marked by chronic exhaustion from his ascetic lifestyle and unrelenting pastoral duties, John Vianney suffered a severe collapse due to . On , after spending 16 hours in the confessional amid a fever and stifling heat in the crowded church, he sank into a , declaring, "I can do no more." He attributed his condition to divine will, refusing medical intervention as futile, stating on August 2, "It would be a waste of time; the doctor can’t do anything." From August 2, Vianney became bedridden in the rectory at Ars, yet he remained serene and conscious, continuing to receive visitors for final confessions and absolutions until his strength failed. Even in this weakened state, he heard penitents' confessions with unwavering devotion, offering spiritual guidance and the sacraments to those drawn to his bedside. His final personal confession to Abbé Beau was marked by profound piety and composure, underscoring his lifelong commitment to the sacrament of penance. Vianney passed away peacefully at 2 a.m. on August 4, 1859, at the age of 73, as prayers for the dying were recited around him. In his final reflections, he emphasized the priesthood as a profound, lifelong , likening it to the at the heart of and expressing willingness to prolong his earthly labors for the conversion of sinners rather than hasten to .

Funeral and Initial Mourning

John Vianney's funeral occurred on 6 August 1859, two days after his passing, and was presided over by the of Belley in the Church of Ars. The ceremony drew an extraordinary crowd of over 300 and approximately 6,000 lay faithful, many of whom had journeyed from surrounding regions to honor the beloved curé. A solemn bore Vianney's body from the presbytery through the streets of Ars to the church square, where emotional throngs gathered, weeping openly as the cortege passed. The paused for the bishop's , which praised Vianney as a "good and faithful servant," before continuing to the sanctuary. Vianney was initially buried in the chapel of within the , adjacent to his as per his wishes, despite competing claims from his birthplace in Dardilly. His remains were exhumed in 1904 ahead of proceedings, when the body was discovered intact and incorrupt, prompting its placement in a for public . The village of Ars entered a period of intense collective mourning, with parishioners testifying to Vianney's profound spiritual renewal of their community through his ministry of and charity. The lamented the event as a "severe " and "heavy loss" not only to the but to the universal Church, echoing the sentiments of locals who viewed him as a paternal figure whose absence left an irreplaceable void. Almost immediately, signs of emerging devotion appeared through the preservation of Vianney's personal effects as relics, including fragments of his and , which pilgrims had begun collecting even during his lifetime. Devotees pressed rosaries, medals, and other items against his corpse for , while his worn clothing—previously sold to fund the poor—became treasured mementos of his and sanctity.

Spiritual Teachings and Miracles

Key Writings and Sermons

John Vianney's literary legacy primarily comprises a substantial collection of 85 preserved sermons, alongside catechetical instructions and personal letters, all compiled posthumously in volumes such as The Sermons of the Curé of Ars. These works, drawn from his extensive pastoral ministry, reflect his dedication to spiritual guidance rather than academic . The catechetical instructions, numbering around 36 chapters and exhortations, cover foundational Christian doctrine in an accessible format designed for daily instruction. Letters, numbering in the dozens, offer intimate counsel to individuals seeking his advice on faith and repentance. Central themes in Vianney's writings revolve around practical , urging believers to combat through virtues like and temperance; devotion to the , portrayed as the soul's vital nourishment and Christ's real presence; and anti-materialism, decrying attachment to wealth and pleasures as barriers to heavenly reward. His style is marked by direct, folksy language—employing rural metaphors such as comparing the soul to a mirror tarnished by or to a wallowing in —to resonate with peasant audiences in Ars. This simplicity, infused with vivid imagery and earnest pleas, avoids abstract speculation, focusing instead on actionable faith. For instance, in discussing the , he declares, "There is nothing so great, my children, as the !" to emphasize its transformative power. Vianney composed no formal theological treatises; his output originated from oral delivery during sermons and sessions in Ars, where he preached to growing crowds, often transcribing notes minimally before assistants recorded and edited them for preservation. Insights from his ministry, where he discerned souls' struggles, subtly shaped the content, infusing sermons with urgent calls to . This extemporaneous approach stemmed from his profound life, allowing to guide his words despite his limited formal . Vianney's sermons exerted significant influence on 19th-century Catholic preaching, modeling a style that prioritized soul-winning through relatable exhortation over erudition, as praised in papal documents for their apostolic fervor. Modern editions, including translations by Catholic publishers like TAN Books, ensure their availability, sustaining their role in .

Attributed Miracles and Devotions

Throughout his ministry in Ars, John Vianney was credited with numerous supernatural healings, many of which occurred during or immediately following confessions, as pilgrims sought his spiritual guidance. Eyewitness testimonies from the canonization process document cases where penitents experienced physical restorations after Vianney's counsel, such as a paralyzed woman who was instantly cured upon his direction to invoke Saint Philomena's intercession, allowing her to walk without aid. These events, investigated during the beatification and canonization inquiries starting in 1874, included over 30 verified physical cures attributed to his prayers, often involving conditions like paralysis, blindness, and tumors that resolved abruptly after encounters in the confessional. Vianney also demonstrated prophetic insights, particularly through what was described as the "reading of souls" during confessions, where he revealed hidden sins and personal details unknown to him through ordinary means. For instance, penitents like Christine de Cibiens reported that Vianney's gaze pierced "the very depths of your ," disclosing specific failings and offering tailored advice that led to profound conversions, as corroborated in depositions from the Acts of . These insights were seen as divine gifts aiding spiritual healing, with pilgrims testifying that Vianney predicted outcomes like future conversions or warned of impending dangers, drawing thousands to Ars despite his reluctance to claim personal credit. A central aspect of Vianney's devotional life was his profound attachment to , whom he regarded as his spiritual advocate and to whose intercession he attributed many of the miracles in Ars. In 1838, he constructed a in the to house relics of the saint, donated by , which quickly became a site filled with ex-votos including crutches from those healed. Vianney promoted novenas and a to Philomena, encouraging devotees to seek her aid for physical and spiritual ailments, and eyewitness accounts from the 1840s onward describe the overflowing with experiencing cures, such as the restoration of speech to a mute child after there. Vianney reported personal visions that deepened his Eucharistic devotion, including apparitions reinforcing the Real Presence, which he shared in sermons to inspire adoration among the faithful. These experiences aligned with the broader 19th-century Catholic revival in France, a period of renewed emphasis on sacramental life and popular piety amid post-Revolutionary secularism, where Vianney's ministry exemplified miraculous interventions fostering communal faith renewal.

Influence on Priestly Vocation

John Vianney's life and ministry have profoundly shaped the Catholic understanding of the priesthood, serving as a perennial exemplar of self-sacrificial service. During his beatification on January 8, 1905, Pope Pius X declared Vianney Blessed and explicitly proposed him as a model for parochial clergy, emphasizing his humility and devotion amid the challenges of rural pastoral care. More recently, Pope Benedict XVI proclaimed the Year for Priests from June 19, 2009, to June 19, 2010, to mark the 150th anniversary of Vianney's death, presenting him as the ideal confessor and pastor whose tireless ministry in the sacrament of penance exemplified priestly holiness. In his letter inaugurating the year, Benedict XVI highlighted Vianney's ability to draw souls through compassionate listening and spiritual guidance, urging contemporary priests to emulate this zeal for reconciliation. In 2025, the centennial of Vianney's canonization was marked by special events at the Shrine of Ars, including lectures and papal messages reaffirming his role as patron of parish priests. Vianney's emphasis on humility, personal sacrifice, and pastoral zeal continues to inform formation programs worldwide, where his example encourages seminarians to prioritize spiritual depth over worldly ambition. In many diocesan and religious , formation curricula incorporate reflections on Vianney's life to foster virtues essential for effective ministry, such as endurance in and for the . His routine of extended hours in the —often up to 16 hours daily—illustrates a commitment to availability that resonates in training focused on building resilient, Christ-centered shepherds. This model promotes a holistic approach, integrating ascetic practices with compassionate to counteract modern clerical isolation. Scholarly discussions on Vianney often debate his perceived "anti-intellectual" stance, stemming from his academic struggles during , against the value of rigorous theological study. While some interpreters view his limited formal education as a critique of over-reliance on intellect at the expense of lived piety, others argue this misrepresents his deep appreciation for doctrine, as evidenced by his effective in Ars. Vianney's influence extends to the documents of the Second Vatican Council, particularly Presbyterorum Ordinis, which cites him in paragraph 6 as a model of priestly prayer and ministry, underscoring the need for priests to be men of amid active service. This endorsement bridges his intuitive with the Council's call for intellectually formed yet pastorally devoted . In the wake of the , Vianney played a pivotal role in the renewal of priestly vocation and Catholic practice, transforming the spiritually desolate of Ars into a center of fervent faith through his exemplary priesthood. Ordained in , he arrived in a region scarred by revolutionary and dechristianization, where he rebuilt community worship and moral life, inspiring a broader resurgence among post-revolutionary . His efforts addressed the crisis of priestly identity by demonstrating that holiness could restore credibility and evangelistic power to the Church. Vianney's own experiences of physical exhaustion and spiritual desolation have informed contemporary discussions on , highlighting the need for balance in sacrificial service to prevent burnout. Institutions like the Saint John Vianney Center, dedicated to behavioral health treatment for and religious, draw on his legacy to promote integrated care that honors his endurance while safeguarding well-being. Scholars and church leaders reference his struggles—such as persistent temptations and fatigue—as a cautionary yet inspirational framework for addressing modern issues like emotional resilience in ministry.

Veneration and Canonization

Beatification Process

Following John Vianney's death on August 4, 1859, initial posthumous investigations into his life, virtues, and reported miracles commenced in the 1860s within the Diocese of Belley, where Ars was located. These early inquiries gathered testimonies from parishioners, fellow clergy, and visitors who had witnessed his pastoral zeal, confessional ministry, and supernatural phenomena, laying the groundwork for formal ecclesiastical scrutiny. By 1873, the accumulated evidence of his heroic sanctity prompted to declare Vianney on October 3, recognizing his exercise of to an extraordinary degree. The cause advanced through rigorous apostolic processes, emphasizing proofs of Vianney's —such as his extreme penances, unceasing , and dedication to souls—and documented attributed to his . Church tribunals examined numerous cases, including healings of the sick that defied medical explanation, with at least one required for but many more investigated to affirm divine favor. A pivotal event occurred in when Vianney's remains were exhumed in Ars; officials found the body intact and incorrupt, a sign interpreted as corroboration of his holiness, though it had darkened and dried over time. His heart was extracted at that time and preserved as a first-class relic. These proceedings unfolded against the backdrop of France's intensifying secular policies during the Third Republic, where anticlerical measures restricted Church activities and complicated local investigations into religious figures. Delays arose from such legal constraints, including restrictions on ecclesiastical gatherings and documentation, but momentum built after the 1901 Associations Law curtailed religious orders. The process culminated swiftly relative to historical norms when, on January 8, 1905—just months before the full separation of church and state via the 1905 law—Pope Pius X issued the beatification decree in Rome, elevating Vianney to the status of Blessed and holding the ceremony there to evade French prohibitions on public religious displays.

Canonization and Feast Day

John Vianney was canonized on 31 May 1925 by during a solemn ceremony in in , where he was elevated alongside Blessed . This event marked the culmination of the sainthood process that had begun with his in 1905. The ceremony drew large crowds, including numerous French pilgrims who traveled to honor their compatriot, reflecting Vianney's widespread devotion in . The was supported by rigorous validation of additional attributed to Vianney's following his , including two specific approvals by Pius XI on 1 November 1924: the multiplication of bread and the preservation of wheat during a . In his during the , Pius XI emphasized Vianney's priestly holiness, describing his frail, ascetic appearance—marked by long white hair and a face hollowed by —as a living testament to innocence and sanctity that inspired salutary reflections among the faithful. This portrayal underscored Vianney's exemplary life as a model for . Vianney's feast day was established as 4 August, commemorating the anniversary of his death in 1859. Initially inserted into the General Roman Calendar in 1928 for observance on 9 , it was adjusted to 8 in the 1960 liturgical revision by and finally set universally on 4 with the 1969 calendar reform under . On 23 1929, Pius XI further declared Vianney the of parish priests worldwide, recognizing his profound influence on priestly and ministry.

Patronage and Modern Relics

Following his in 1925, declared St. John Vianney the universal of priests worldwide in 1929, recognizing his exemplary dedication to pastoral ministry and the sacrament of reconciliation. He is also invoked as patron of confessors, due to his renowned practice of hearing confessions for up to 16 hours daily. The incorrupt heart of Vianney, preserved as a first-class and extracted during the 1904 exhumation, was enshrined in a and has been venerated at the Basilica of Ars in . In 2018–2019, the Knights of Columbus organized a major U.S. of this relic, visiting numerous dioceses and parishes from November 2018 to June 2019, where it drew large crowds seeking spiritual renewal amid contemporary challenges in the priesthood. The tour emphasized themes of priestly holiness and , with events including Masses, , and confessions at sites like St. Mary's Church in New Haven, Connecticut, and the Cathedral of the Immaculate Heart in Las Cruces, New Mexico. Devotional practices honoring Vianney have continued robustly post-2020, with annual feast day observances on featuring special Masses, novenas, and prayers for priests in parishes worldwide, often highlighting his model of Eucharistic devotion and . In April 2024, inaugurated a "School of " initiative at Rome's St. John Maria Vianney Parish, engaging over 200 children in focused on as a path to encountering , aligning with the 2025 Jubilee Year of Hope and drawing on Vianney's legacy of simple, fervent . Addressing gaps in , digital resources for Vianney's writings—such as his sermons on , the , and Christian virtues—have proliferated online through archives like and eCatholic2000, offering free e-books and texts for global study. Similarly, global novenas to St. John Vianney, promoted via platforms like Pray More Novenas and diocesan websites, facilitate nine-day cycles for priestly vocations and personal conversion, with participants from diverse countries joining virtually for intentions like and moral renewal.

Cultural and Institutional Impact

Namesake Institutions Worldwide

Numerous seminaries around the world bear the name of St. John Vianney, dedicated to the formation of future priests in line with his model of pastoral devotion and . In the United States, St. John Vianney Theological in Denver, Colorado, established in 1999 on a with roots dating to 1908, serves the Archdiocese of Denver and beyond, emphasizing spiritual and intellectual preparation for the priesthood. Similarly, Saint John Vianney College in , , founded in 1959, is the largest college seminary in the U.S., drawing seminarians from 18 dioceses nationwide and focusing on evangelization and ministerial training. In South Africa, St. John Vianney in , established in 1948, provides education and formation for Catholic ministers across the region. In , the International of Ars, operated by the Société Jean-Marie Vianney and opened in 1986, trains priests from various countries in the spirit of Vianney's Ars ministry. Other examples include the St. John Vianney School of Theology in , , approved by the Vatican in 2023 for advanced theological studies. Catholic schools named after St. John Vianney emphasize , moral formation, and , reflecting his commitment to education and charity. St. John Vianney High School in Holmdel, , established in 1969 by the Diocese of Trenton, serves as a coeducational institution on a 38-acre campus, integrating faith-based learning with academic rigor. In , St. John Vianney High School in Kirkwood, founded in 1960, has educated generations of students with a focus on intellectual growth and service to those in need. Globally, such schools form a network that promotes Vianney's values, including programs in countries like and , though most are concentrated in the U.S. and . Hundreds of parishes worldwide are dedicated to St. John Vianney, serving as centers for worship, confession, and community outreach inspired by his pastoral example. The in , , constructed starting in 1862 on the site of the 12th-century church where Vianney served, was elevated to minor basilica status by papal decree on August 4, 1997, and attracts hundreds of thousands of pilgrims annually. In the U.S., St. John Vianney Catholic Church in , founded in 1984, exemplifies this legacy through its vibrant ministries and service to the local community. These parishes often host devotionals and formation programs echoing Vianney's emphasis on the sacrament of reconciliation. Charitable institutions inspired by Vianney's House of Providence, an orphanage he founded in 1824 for impoverished children, continue his work in supporting the vulnerable. Modern priestly formation houses, such as those affiliated with the in , incorporate elements of La Providence by providing holistic care and education for seminarians and the needy. In the U.S., organizations like the House of Providence in draw on Vianney's model to equip communities for child welfare and family support services.

Representations in Art and Media

John Vianney has been depicted in religious primarily through s and paintings that emphasize his role as a and priest. In , , a prominent in the main square portrays Vianney alongside two shepherds, referencing his early assignments and . Numerous wooden s of Vianney, hand-carved and painted in , depict him in clerical attire holding a book or , symbolizing his teachings and authority; these are distributed to churches worldwide, including examples from artisans. While 19th-century paintings often focus on confessional scenes to highlight his reputed ability to read souls—a motif inspired by attributed miracles—specific works by artists like those in French Romantic traditions underscore his ascetic life and spiritual combat. In , Vianney's life inspired early biographies that romanticized his zeal. Alfred Monnin's Life of the Curé of Ars (1859), translated by H.E. Manning, draws on eyewitness accounts to portray Vianney's ministry and personal sacrifices, establishing a template for subsequent hagiographies. These works, circulated widely in Catholic circles, emphasize his sermons on sin and , influencing devotional reading across . Visual media adaptations have brought Vianney's story to broader audiences through films and docudramas. The EWTN production The Cure of Ars (2025) dramatizes his struggles against spiritual darkness and dedication to parishioners, blending historical reenactments with commentary on his legacy. Similarly, Vianney Speaks (2021), available on Formed.org, recreates his sermons in a 19th-century setting to illustrate his intimate life and exhortations on faith. Modern media extends Vianney's influence through documentaries on relic tours and digital applications. Documentaries covering the 2019-2020 tour of his incorrupt heart relic, sponsored by the Knights of Columbus, explore its global impact on priestly vocations and devotion. Mobile apps, such as Saint John Vianney on (updated 2025), feature his prayers, intercessions, and selected sermons adapted for daily reflection, targeting youth with interactive elements on his life. Scholarly analyses note Vianney's underrepresentation in non-Catholic , where his remains confined to devotional contexts rather than broader cultural or ecumenical explorations. Emerging critiques from feminist perspectives examine his traditional views on roles, particularly in sermons advocating women's domestic , as reflective of 19th-century clerical norms that limited female agency in spiritual life.

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  65. https://library.oapen.org/bitstream/id/c4b9122a-3f53-463d-8779-24bd4d736c56/9781000461855.pdf
  66. https://liturgyscholar.ca/2017/08/
  67. https://www.ncregister.com/blog/the-cure-of-ars-ewtn-original-film
  68. https://watch.formed.org/videos/vianney-speaks
  69. https://videos.kofc.org/detail/video/U7San_s6EgI/incorrupt-heart-of-st.-jean-vianney
  70. https://play.google.com/store/apps/details?id=saint.john.vianney&hl=en_IN
  71. https://ejournals.bc.edu/index.php/integritas/article/download/10203/8896/18052
  72. https://contendingmodernities.nd.edu/theorizing-modernities/catholicism-and-feminism/
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