Christ crucified, painted by Giotto, circa 1310

The True Cross is the name for physical remnants which, by a Catholic Church tradition, are said to be from the cross upon which Jesus was crucified.^[1]

According to post-Nicene historians such as Socrates of Constantinople, the Empress St. Helena, mother of St. Constantine, the first Christian Emperor of Rome, travelled to the Holy Land in 326–28, founding churches and establishing relief agencies for the poor. Historians Gelasius of Caesarea and Rufinus claimed that she discovered the hiding place of three crosses that were believed to be used at the crucifixion of Jesus and of two thieves, St. Dismas and Gestas, executed with him, and that a miracle revealed which of the three was the True Cross.

Many churches possess fragmentary remains that are by tradition alleged to be those of the True Cross. Their authenticity is not accepted by all Christians. The reports surrounding the discovery of the True Cross are questioned by some Christians.^[2] The acceptance and belief of that part of the tradition that pertains to the early Christian Church is generally restricted to the Catholic Church, Eastern Orthodox Church, Oriental Orthodox Church, and the Church of the East. The medieval legends that developed concerning its provenance differ between Catholic and Orthodox tradition. These churches honour Helena as a saint, as does also the Anglican Communion.^{[not verified in body]}

Provenance of the True Cross[edit]

The Queen of Sheba venerates the wood from which the Cross will be made (fresco by Piero della Francescain San Francesco, Arezzo).

The Golden Legend[edit]

In the Latin-speaking traditions of Western Europe, the story of the pre-Christian origins of the True Cross was well established by the 13th century when, in 1260, it was recorded, by Jacopo de Voragine, Bishop of Genoa, in the Golden Legend.^[3]

The Golden Legend contains several versions of the origin of the True Cross. In The Life of Adam, Voragine writes that the True Cross came from three trees which grew from three seeds from the "Tree of Mercy" which Sethcollected and planted in the mouth of Adam's corpse.^[4] In another account contained in Of the invention of the Holy Cross, and first of this word invention, Voragine writes that the True Cross came from a tree that grew from part of the Tree of Knowledge of Good and Evil, or "the tree that Adam ate of", that Seth planted on Adam's grave where it "endured there unto the time of Solomon".^[5]

After many centuries, the tree was cut down and the wood used to build a bridge over which the Queen of Sheba passed, on her journey to meet King Solomon. So struck was she by the portent contained in the timber of the bridge that she fell on her knees and revered it. On her visit to Solomon, she told him that a piece of wood from the bridge would bring about the replacement of God's Covenant with the Jewish people, by a new order. Solomon, fearing the eventual destruction of his people, had the timber buried. But after fourteen generations, the wood taken from the bridge was fashioned into the Cross used to crucify Christ. Voragine then goes on to describe its finding by Helena, mother of the Emperor Constantine.^[6]

Acceptance of this tradition[edit]

In the late Middle Ages and Early Renaissance, there was a wide general acceptance of the origin of the True Cross and its history preceding the Crucifixion, as recorded by Voragine. This general acceptance is confirmed by the numerous artworks that depict this subject, culminating in one of the most famous fresco cycles of the Renaissance, the Legend of the True Cross by Piero della Francesca, painted on the walls of the chancel of the Church of San Francesco in Arezzo between 1452 and 1466, in which he reproduces faithfully the traditional episodes of the story as recorded in The Golden Legend.

Eastern Christianity[edit]

The Golden Legend and many of its sources developed after the East-West Schism of 1054,^{[citation needed]} and thus is unknown in the Greek- or Syriac-speaking worlds. The above pre-Crucifixion history, therefore, is not to be found in Eastern Christianity.^{[citation needed]}

According to the sacred tradition of the Eastern Orthodox Church the True Cross was made from three different types of wood: cedar, pine and cypress.^[7] This is an allusion to Isaiah 60:13: "The glory of Lebanon shall come unto thee, the fir tree, the pine tree, and the box [cypress] together to beautify the place of my sanctuary, and I will make the place of my feet glorious." The link between this verse and the Crucifixion lies in the words, "the place of my feet", which is interpreted as referring to the suppendaneum (foot rest) on which Jesus' feet were nailed (see Orthodox cross).

There is a tradition that the three trees from which the True Cross was constructed grew together in one spot. A traditional Orthodox icon depicts Lot, the nephew of Abraham, watering the trees.^[7] According to tradition, these trees were used to construct the Temple in Jerusalem ("to beautify the place of my sanctuary"). Later, during Herod's reconstruction of the Temple, the wood from these trees was removed from the Temple and discarded, eventually being used to construct the cross on which Jesus was crucified ("and I will make the place of my feet glorious").

Finding the True Cross[edit]

The Finding of the True Cross, Agnolo Gaddi, Florence, 1380

According to the Roman Catholic Marian Missal^[which?]: St. Helen, the first Christian Empress, went to Jerusalem to search for the True Cross and found it September 14, 320. In the eighth century, the feast of the Finding was transferred to May 3, and September 14th became the celebration of the "Exaltation of the Cross", the commemoration of a victory over the Persians by Heraclius, as a result of which the relic was returned to Jerusalem.

According to Eusebius[edit]

Eusebius of Caesarea, in his Life of Constantine,^[8] describes how the site of the Holy Sepulchre, once a site of veneration for the Christian church in Jerusalem, had been covered with earth and a temple of Venus had been built on top. Although Eusebius does not say as much, this would probably have been done as part of Hadrian's reconstruction of Jerusalem as Aelia Capitolina in 135, following the destruction during the Jewish Revolt of 70 and Bar Kokhba's revolt of 132–135. Following his conversion to Christianity, Emperor Constantine ordered in about 325–326 that the site be uncovered and instructed Saint Macarius, Bishop of Jerusalem, to build a church on the site. In his Life of Constantine, Eusebius does not mention the finding of the True Cross.

According to Socrates Scholasticus[edit]

Socrates Scholasticus (born c. 380), in his Ecclesiastical History, gives a full description of the discovery^[9] that was repeated later by Sozomen and by Theodoret. In it he describes how Saint Helena, Constantine's aged mother, had the pagan temple destroyed and the Sepulchre uncovered, whereupon three crosses and the titulus from Jesus's crucifixion were uncovered as well. In Socrates's version of the story, Macarius had the three crosses placed in turn on a deathly ill woman. This woman recovered at the touch of the third cross, which was taken as a sign that this was the cross of Christ, the new Christian symbol. Socrates also reports that, having also found the Holy Nails(the nails with which Christ had been fastened to the cross), Helena sent these to Constantinople, where they were incorporated into the emperor's helmet and the bridle of his horse.

According to Sozomen[edit]

Sozomen (died c. 450), in his Ecclesiastical History, gives essentially the same version as Socrates. He also adds that it was said (by whom he does not say) that the location of the Sepulchre was "disclosed by a Hebrew who dwelt in the East, and who derived his information from some documents which had come to him by paternal inheritance" (although Sozomen himself disputes this account) and that a dead person was also revived by the touch of the Cross. Later popular versions of this story state that the Jew who assisted Helena was named Jude or Judas, but later converted to Christianity and took the name Kyriakos.

According to Theodoret[edit]

The proving of the True Cross, Jean Colombe in the Très Riches Heures

Theodoret (died c. 457) in his Ecclesiastical History Chapter xvii gives what had become the standard version of the finding of the True Cross:

When the empress beheld the place where the Saviour suffered, she immediately ordered the idolatrous temple, which had been there erected, to be destroyed, and the very earth on which it stood to be removed. When the tomb, which had been so long concealed, was discovered, three crosses were seen buried near the Lord's sepulchre. All held it as certain that one of these crosses was that of our Lord Jesus Christ, and that the other two were those of the thieves who were crucified with Him. Yet they could not discern to which of the three the Body of the Lord had been brought nigh, and which had received the outpouring of His precious Blood. But the wise and holy Macarius, the president of the city, resolved this question in the following manner. He caused a lady of rank, who had been long suffering from disease, to be touched by each of the crosses, with earnest prayer, and thus discerned the virtue residing in that of the Saviour. For the instant this cross was brought near the lady, it expelled the sore disease, and made her whole.

With the Cross were also found the Holy Nails, which Helena took with her back to Constantinople. According to Theodoret, "She had part of the cross of our Saviour conveyed to the palace. The rest was enclosed in a covering of silver, and committed to the care of the bishop of the city, whom she exhorted to preserve it carefully, in order that it might be transmitted uninjured to posterity."

Syriac tradition[edit]

Another popular ancient version from the Syriac tradition replaced Helena with a fictitious first-century empress named Protonike.^{[citation needed]}

Scholarly opinion[edit]

Historians^[who?] consider these versions to be apocryphal in varying degrees. It is certain, however, that the Basilica of the Holy Sepulchre was completed by 335 and that alleged relics of the Cross were being venerated there by the 340s, as they are mentioned in the Catecheses of Cyril of Jerusalem (see below).

The relics of the Cross in Jerusalem[edit]

After Empress Helena[edit]

The silver reliquary that was left at the Basilica of the Holy Sepulchre in care of the bishop of Jerusalem was exhibited periodically to the faithful. In the 380s a nun named Egeria who was travelling on pilgrimage described the veneration of the True Cross at Jerusalem in a long letter, the Itinerario Egeriae that she sent back to her community of women:

Then a chair is placed for the bishop in Golgotha behind the [liturgical] Cross, which is now standing; the bishop duly takes his seat in the chair, and a table covered with a linen cloth is placed before him; the deacons stand round the table, and a silver-gilt casket is brought in which is the holy wood of the Cross. The casket is opened and [the wood] is taken out, and both the wood of the Cross and the title are placed upon the table. Now, when it has been put upon the table, the bishop, as he sits, holds the extremities of the sacred wood firmly in his hands, while the deacons who stand around guard it. It is guarded thus because the custom is that the people, both faithful and catechumens, come one by one and, bowing down at the table, kiss the sacred wood and pass through. And because, I know not when, some one is said to have bitten off and stolen a portion of the sacred wood, it is thus guarded by the deacons who stand around, lest any one approaching should venture to do so again. And as all the people pass by one by one, all bowing themselves, they touch the Cross and the title, first with their foreheads and then with their eyes; then they kiss the Cross and pass through, but none lays his hand upon it to touch it. When they have kissed the Cross and have passed through, a deacon stands holding the ring of Solomon and the horn from which the kings were anointed; they kiss the horn also and gaze at the ring...^[10]

Before long, but perhaps not until after the visit of Egeria, it was possible also to venerate the crown of thorns, the pillar at which Christ was scourged, and the lance that pierced his side.

During Persian-Byzantine war (614-630)[edit]

In 614 the Sassanid Emperor Khosrau II ("Chosroes") removed the part of the cross held in Jerusalem as a trophy, when he captured the city. Thirteen years later, in 628, the Byzantine Emperor Heraclius defeated Khosrau and regained the relic from Shahrbaraz. He placed the cross in Constantinople at first, and took it back to Jerusalem on 21 March 630.^[11] Some scholars disagree with this narrative, Professor Constantin Zuckerman going as far as to suggest that the True Cross was actually lost by the Persians, and that the wood contained in the allegedly still sealed reliquary brought to Jerusalem by Heraclius in 629 was a fake. In his analysis, the hoax was designed to serve the political purposes of both Heraclius and his former foe, recently turned ally and co-father-in-law, Persian general and soon-to-become king, Shahrbaraz.^[12]

Fatimids, crusaders and loss of the Cross[edit]

Around 1009, the year in which Fatimid caliph Al-Hakim bi-Amr Allah ordered the destruction of the Church of the Holy Sepulchre, Christians in Jerusalem hid part of the cross and it remained hidden until the city was taken by the European soldiers of the First Crusade. Arnulf Malecorne, the first Latin Patriarch of Jerusalem, had the Greek Orthodox priests who were in possession of the Cross tortured in order to reveal its position.^[13] The relic that Arnulf discovered was a small fragment of wood embedded in a golden cross, and it became the most sacred relic of the Latin Kingdom of Jerusalem, with none of the controversy that had followed their discovery of the Holy Lance in Antioch. It was housed in the Church of the Holy Sepulchre under the protection of the Latin Patriarch, who marched with it ahead of the army before every battle.

Reliquary of the True Cross at the Church of the Holy Sepulchre, Jerusalem

After King Baldwin I of Jerusalem presented King Sigurd I of Norway with a splinter of the True Cross following the Norwegian Crusade in 1110, the Cross was captured by Saladin during the Battle of Hattin in 1187, and while some Christian rulers, like Richard the Lionheart,^[14] Byzantine emperor Isaac II Angelos and Tamar, Queen of Georgia, sought to ransom it from Saladin,^[15] the cross was not returned and subsequently disappeared from historical records. The True Cross was last seen in the city of Damascus.^[16]

Current relic[edit]

Currently the Greek Orthodox present a small True Cross relic shown in the so-called Greek Treasury at the foot of Golgotha, within the Church of the Holy Sepulchre.^[17]

Dispersal of relics of the True Cross[edit]

An enamelled silver reliquary of the True Cross from Constantinople, c. 800

One of the largest purported fragments of the True Cross is at Santo Toribio de Liébana in Spain (photo by F. J. Díez Martín)

A "Kreuzpartikel" or fragment of True Cross in the Schatzkammer (Vienna)

An inscription of 359, found at Tixter, in the neighbourhood of Sétif in Mauretania, was said to mention, in an enumeration of relics, a fragment of the True Cross, according to an entry in Roman Miscellanies, X, 441.

Fragments of the Cross were broken up, and the pieces were widely distributed; in 348, in one of his Catecheses, Cyril of Jerusalem remarked that the "whole earth is full of the relics of the Cross of Christ,"^[18] and in another, "The holy wood of the Cross bears witness, seen among us to this day, and from this place now almost filling the whole world, by means of those who in faith take portions from it."^[19] Egeria's account testifies to how highly these relics of the crucifixion were prized. Saint John Chrysostom relates that fragments of the True Cross were kept in golden reliquaries, "which men reverently wear upon their persons." Even two Latin inscriptions around 350 from today's Algeria testify to the keeping and admiration of small particles of the cross.^[20] Around the year 455, Juvenal Patriarch of Jerusalem sent to Pope Leo I a fragment of the "precious wood", according to the Letters of Pope Leo. A portion of the cross was taken to Rome in the seventh century by Pope Sergius I, who was of Byzantine origin. "In the small part is power of the whole cross", so an inscription in the Felix Basilica of Nola, built by bishop Paulinus at the beginning of 5th century. The cross particle was inserted in the altar.^[21]

The Old English poem Dream of the Rood mentions the finding of the cross and the beginning of the tradition of the veneration of its relics. The Anglo-Saxon Chronicle also talks of King Alfred receiving a fragment of the cross from Pope Marinus (see: Annal Alfred the Great, year 883).^[22] Although it is possible, the poem need not be referring to this specific relic or have this incident as the reason for its composition. However, there is a later source that speaks of a bequest made to the 'Holy Cross' at Shaftesbury Abbey in Dorset; Shaftesbury abbey was founded by King Alfred, supported with a large portion of state funds and given to the charge of his own daughter when he was alive - it is conceivable that if Alfred really received this relic, that he may have given it to the care of the nuns at Shaftesbury ^[23]

Most of the very small relics of the True Cross in Europe came from Constantinople. The city was captured and sacked by the Fourth Crusade in 1204: "After the conquest of the city Constantinople inestimable wealth was found, incomparably precious jewels and also a part of the cross of the Lord, which Helena transferred from Jerusalem and was decorated with gold and precious jewels. There it attained highest admiration. It was carved up by the present bishops and was divided with other very precious relics among the knights; later, after their return to the homeland, it was donated to churches and monasteries."^[24][25][26] A knight Robert de Clari wrote: "Within this chapel were found many precious relics; for therein were found two pieces of the True Cross, as thick as a man's leg and a fathom in length."^[27]

By the end of the Middle Ages so many churches claimed to possess a piece of the True Cross, that John Calvin is famously said to have remarked that there was enough wood in them to fill a ship:

There is no abbey so poor as not to have a specimen. In some places there are large fragments, as at the Holy Chapel in Paris, at Poitiers, and at Rome, where a good-sized crucifix is said to have been made of it. In brief, if all the pieces that could be found were collected together, they would make a big ship-load. Yet the Gospel testifies that a single man was able to carry it.

— Calvin, Traité Des Reliques

Conflicting with this is the finding of Charles Rohault de Fleury, who, in his Mémoire sur les instruments de la Passion of 1870 made a study of the relics in reference to the criticisms of Calvin and Erasmus. He drew up a catalogue of all known relics of the True Cross showing that, in spite of what various authors have claimed, the fragments of the Cross brought together again would not reach one-third that of a cross which has been supposed to have been three or four metres (9.8 or 13.1 feet) in height, with transverse branch of two metres (6.6 feet) wide, proportions not at all abnormal. He calculated: supposing the Cross to have been of pine-wood (based on his microscopic analysis of the fragments) and giving it a weight of about seventy-five kilogrammes, we find the original volume of the cross to be 0.178 cubic metres (6.286 cubic feet). The total known volume of known relics of the True Cross, according to his catalogue, amounts to approximately 0.004 cubic metres (0.141 cubic feet) (more specifically 3,942,000 cubic millimetres), leaving a volume of 0.174 m³ (6.145 cu ft) lost, destroyed, or otherwise unaccounted for.^[28]

Four cross particles – of ten particles with surviving documentary provenances by Byzantine emperors – from European churches, i.e. Santa Croce in Rome, Notre Dame, Paris, Pisa Cathedral and Florence Cathedral, were microscopically examined. "The pieces came all together from olive."^[29] It is possible that many alleged pieces of the True Cross are forgeries, created by travelling merchants in the Middle Ages, during which period a thriving trade in manufactured relics existed.^{[citation needed]}

Gerasimos Smyrnakis^[30] notes that the largest surviving portion, of 870,760 cubic millimetres, is preserved in the Monastery of Koutloumousiou on Mount Athos, and also mentions the preserved relics in Rome (consisting of 537,587 cubic millimetres), in Brussels (516,090 cubic millimetres), in Venice (445,582 cubic millimetres), in Ghent (436,450 cubic millimetres) and in Paris (237,731 cubic millimetres). (For comparison, the collective volume of the largest of these sets of fragments would be equivalent to a cube of a little less than 4 inches per side, while the smallest of these would have an equivalent cubic dimension of about 2.5 inches per side. The volume figures given by Smyrnakis for these objects—six significant figures and to the cubic millimeter—are undoubtedly the result of multiplying slightly approximate numbers and should not be seen as implying scientific accuracy of the highest order in a book written over a century ago.)

Fragments of True Cross in Serbian Monastery of Visoki Dečani

Santo Toribio de Liébana in Spain is also said to hold the largest of these Pies and is one of the most visited Roman Catholic pilgrimage sites. Another portions of the True Cross are in the Monasterio de Tarlac at San Jose, Tarlac, Philippines and at the National Shrine of Padre Pio of Pietrelcina in San Pedro, Santo Tomas, Batangas, Philippines.^[31]

The Ethiopian Orthodox Tewahedo Church also claims to have the right wing of the true cross buried in the monastery of Gishen Mariam. The Ethiopian Orthodox Tewahedo Church has an annual religious holiday, called Meskel or Demera, commemorating the discovery of the True Cross by Queen Helena. Meskel occurs on 17 Meskerem in the Ethiopian calendar (September 27, Gregorian calendar, or September 28 in leap years). "Meskel" (or "Meskal" or "Mesqel", there are various ways to transliterate from Ge'ez to Latin script) is Ge'ez for "cross".^[32]

The festival is known as Feast of the exaltation of the holy cross in other Orthodox, Catholic or Protestant churches. The churches that follow the Gregorian calendar celebrate the feast on September 14.

Veneration of the Cross[edit]

Saint John Chrysostom wrote homilies on the three crosses:

Kings removing their diadems take up the cross, the symbol of their Saviour's death; on the purple, the cross; in their prayers, the cross; on their armour, the cross; on the holy table, the cross; throughout the universe, the cross. The cross shines brighter than the sun.

A relic of the True Cross being carried in procession through the Piazza San Marco, Venice. Gentile Bellini 15th century.

The Roman Catholic Church, the Eastern Orthodox Church, the Anglican Communion, and a number of Protestant denominations, celebrate the Feast of the Exaltation of the Cross on September 14, the anniversary of the dedication of the Church of the Holy Sepulchre. In later centuries, these celebrations also included commemoration of the rescue of the True Cross from the Persians in 628. In the Galician usage, beginning about the seventh century, the Feast of the Cross was celebrated on May 3. According to the Catholic Encyclopedia, when the Galician and Roman practices were combined, the September date, for which the Vatican adopted the official name "Triumph of the Cross" in 1963, was used to commemorate the rescue from the Persians and the May date was kept as the "Invention of the True Cross" to commemorate the finding.^[33] The September date is often referred to in the West as Holy Cross Day; the May date (See also Roodmas.) was dropped from the liturgical calendar of the Roman Catholic Church in 1970 as part of the liturgical reforms mandated by the Second Vatican Council (1962–1965). The Orthodox still commemorate both events on September 14, one of the Twelve Great Feasts of the liturgical year, and the Procession of the Venerable Wood of the Cross on 1 August, the day on which the relics of the True Cross would be carried through the streets of Constantinople to bless the city.^[34]

In addition to celebrations on fixed days, there are certain days of the variable cycle when the Cross is celebrated. The Roman Catholic Church has a formal 'Adoration of the Cross' (the term is inaccurate, but sanctioned by long use) during the services for Good Friday, while Eastern Orthodox churches everywhere, a replica of the cross is brought out in procession during Matins of Great and Holy Friday for the people to venerate. The Orthodox also celebrate an additional Veneration of the Cross on the third Sunday of Great Lent.

Pope Pius V

Pope Saint Pope Pius V
Bishop of Rome
Papacy began	7 January 1566
Papacy ended	1 May 1572
Predecessor	Pius IV
Successor	Gregory XIII
Orders
Ordination	1528
Consecration	14 September 1556 by Giovanni Michele Saraceni
Created Cardinal	15 March 1557 by Pope Paul IV
Personal details
Birth name	Antonio Ghislieri
Born	17 January 1504 Bosco, Duchy of Milan
Died	1 May 1572 (aged 68) Rome, Papal States
Previous post	Bishop of Sutri and Nepi (1556-1557) Cardinal-Priest of Santa Maria sopra Minerva (1557-1561) Cardinal-Priest of Santa Sabina(1561-1566) Bishop of Mondovi (1560-1566) Secretary of the Supreme Sacred Congregation of the Roman and Universal Inquisition (1564-1566)
Motto	Utinam dirigantur viæ meæ ad custodiendas justificationes tuas (O that my ways may be directed to keep thy justifications)[1]
Coat of arms
Sainthood
Feast day	30 April (General Roman Calendar) 5 May (1713–1969 Calendars)
Venerated in	Roman Catholic Church
Beatified	1 May 1672 by Pope Clement X
Canonized	22 May 1712 by Pope Clement XI
Attributes	Dominican habit Papal vestments Papal tiara Crucifix Book
Patronage	Valletta, Malta Bosco Marengo, Italy Pietrelcina, Italy Roccaforte Mondovi Diocese of Alessandria
Other popes named Pius

Pope Saint Pius V (17 January 1504 – 1 May 1572), born Antonio Ghislieri (from 1518 called Michele Ghislieri, O.P.), was Pope from 8 January 1566 to his death in 1572. He is venerated as a saint of the Roman Catholic Church.^[2] He is chiefly notable for his role in the Council of Trent, the Counter-Reformation, and the standardization of the Roman rite within the Latin Church. Pius V declared Thomas Aquinas a Doctor of the Church.^[3][4]

As a cardinal, Ghislieri gained a reputation for putting orthodoxy before personalities, prosecuting eight French bishops for heresy. He also stood firm against nepotism, rebuking his predecessor Pope Pius IV to his face when he wanted to make a 13-year-old member of his family a cardinal and subsidize a nephew from the papal treasury.^[5]

By means of the papal bull of 1570, Regnans in Excelsis, Pius V excommunicated Elizabeth I of England for heresy and persecution of English Catholics during her reign. He also arranged the formation of the Holy League, an alliance of Catholic states to combat the advancement of the Ottoman Empire in Eastern Europe. Although outnumbered, the Holy League famously defeated the Ottomans at the Battle of Lepanto in 1571. Pius V attributed the victory to the intercession of the Blessed Virgin Mary and instituted the feast of Our Lady of Victory.^[6] Biographers report that as the Battle of Lepanto ended, Pius rose and went over to a window, where he stood gazing toward the East. Then, turning around, he exclaimed "The Christian fleet is victorious!" and shed tears of thanksgiving.

Contents

  [hide] 

• 1Biography
  • 1.1Early life
  • 1.2Papal election
• 2Pontificate
  • 2.1Church discipline
  • 2.2Liturgy
  • 2.3Thomism
  • 2.4Holy League
  • 2.5The Reformation
    • 2.5.1Huguenots
    • 2.5.2Elizabeth I
  • 2.6Character and policy
  • 2.7Papal bulls
  • 2.8Papal garments
• 3Death and canonization
• 4See also
• 5References
• 6Further reading
• 7External links

Biography[edit]

Early life[edit]

Antonio Ghislieri was born 17 January 1504 in Bosco in the Duchy of Milan (now Bosco Marengo in the province of Alessandria,^[7] Piedmont), Italy. At the age of fourteen he entered the Dominican Order, taking the name Michele, passing from the monastery of Voghera to that of Vigevano, and thence to Bologna. Ordained priest at Genoa in 1528, he was sent by his order to Pavia, where he lectured for sixteen years. At Parma he advanced thirty propositions in support of the papal chair and against the Protestant Reformation.

He became master of novices and was on several occasions elected prior of more than one Dominican priory. During a time of great moral laxity, he insisted on discipline, and strove to develop the practice of the monastic virtues. He fasted, did penance, passed long hours of the night in meditation and prayer, traveled on foot without a cloak in deep silence, or only speaking to his companions of the things of God. As his reformist zeal provoked resentment, he was compelled to return to Rome in 1550, where, after having been employed in several inquisitorial missions, he was elected to the commissariat of the Holy Office.

In 1556 he was made Bishop of Sutri by Pope Paul IV and was selected as inquisitor of the faith in Milan and Lombardy. In 1557 he was made a cardinal and named inquisitor general for all Christendom.^[5] His defense of the Archbishop of Toledo, who had been suspected of heresy by the Spanish Inquisition earned him a rebuff from the Pope.^[8]

Under Pope Pius IV (1559–65) he became bishop of Mondovi in Piedmont. Frequently called to Rome, he displayed his unflinching zeal in all the affairs on which he was consulted. Thus he offered an insurmountable opposition to Pius IV when the latter wished to admit Ferdinand de' Medici, then only thirteen years old, into the Sacred College. His opposition to the pontiff procured his dismissal from the palace and the abridgment of his authority as inquisitor.^[9]

Papal election[edit]

Before Michele Ghislieri could return to his episcopate, Pope Pius IV died. On 8 January 1566, Ghislieri, with the influential backing Charles Borromeo, was elected to the papal throne, taking the name Pope Pius V.^[7] He was crowned ten days later, on his 62nd birthday by the protodeacon.

Pontificate[edit]

Papal styles of Pope Pius V
Reference style	His Holiness
Spoken style	Your Holiness
Religious style	Holy Father
Posthumous style	Saint

His pontificate saw him dealing with internal reform of the Church, the spread of Protestant doctrines in the West, and Turkish armies advancing from the East.

Church discipline[edit]

Aware of the necessity of restoring discipline and morality at Rome to ensure success without, he at once proceeded to reduce the cost of the papal court after the manner of the Dominican Order to which he belonged, compel residence among the clergy, regulate inns, and assert the importance of the ceremonial in general and the liturgy of the Mass in particular.

Three national synods were held during his pontificate at Naples under Alfonso Cardinal Caraffa (whose family had, after inquiry, been reinstated by Pius V), at Milan under Saint Charles Borromeo, and at Machim.^{[citation needed]}In his wider policy, which was characterised throughout by an effective stringency, the maintenance and increase of the efficacy of the Inquisition and the enforcement of the canons and decrees of the Council of Trent had precedence over other considerations.^[5]

Liturgy[edit]

Accordingly, in order to implement a decision of that council, he standardised the Holy Mass by promulgating the 1570 edition of the Roman Missal. Pius V made this Missal mandatory throughout the Latin rite of the Catholic Church, except where a Mass liturgy dating from before 1370 AD was in use.^[10][11] This form of the Mass remained essentially unchanged for 400 years until Pope Paul VI's revision of the Roman Missal in 1969–70, after which it has become widely known as the Tridentine Mass;^[12] use of the last pre-1969 edition of the Missal, that by Pope John XXIII in 1962, is permitted without limitation for private celebration of the Mass and, since July 2007, is allowed also for public use, as laid down in the motu proprio Summorum Pontificum of Pope Benedict XVI. Some continue to use even earlier editions, but without authorisation.

Thomism[edit]

Pius V, who had declared Thomas Aquinas the fifth Latin Doctor of the Church in 1567, commissioned the first edition of Aquinas' opera omnia, often called the editio Piana in honor of the Pope. This work was produced in 1570 at the studium generale of the Dominican Order at Santa Maria sopra Minerva, which would be transformed into the College of Saint Thomas in 1577, and again into the Pontifical University of Saint Thomas Aquinas, Angelicum in the 20th century.^[13]

Holy League[edit]

Saint Pius V arranged the forming of the Holy League against the Ottoman Empire, as the result of which the Battle of Lepanto (7 October 1571) was won by the combined fleet under Don John of Austria. It is attested in his canonisation that he miraculously knew when the battle was over, himself being in Rome at the time.^[14] Pius V also helped financially in the construction of Valletta, Malta's capital city, by sending his military engineer Francesco Laparelli to design the fortification walls. (A bronze bust of Pius V was installed at the Gate of Valletta in 1892.) To commemorate the victory, he instituted the Feast of Our Lady of Victory.

The Reformation[edit]

By the time Pius V ascended the throne, Protestantism had swept over all of England and Scotland, as well as half of Germany, the Netherlands, and parts of France; only Spain remained unswervingly Catholic. Pius V was thus determined to prevent its insurgency into Italy—which he believed would come via the Alps and Milan.

Huguenots[edit]

Pius V recognized attacks on papal supremacy in the Catholic Church and was desirous of limiting their advancement. In France, where his influence was stronger, he took several measures to oppose the Protestant Huguenots. He directed the dismissal of Cardinal Odet de Coligny^[15] and seven bishops, nullified the royal edict tolerating the extramural services of the Reformers, introduced the Roman catechism, restored papal discipline, and strenuously opposed all compromise with the Huguenot nobility.

Elizabeth I[edit]

His response to the Queen Elizabeth I of England assuming governance of the Church of England included support of the imprisoned Mary, Queen of Scots and her supporters in their attempts to take over England "ex turpissima muliebris libidinis servitute" "from a most sordid slavery to a woman's voracity". A brief English Catholic uprising, the Rising of the North, had just failed. Pius then issued a Papal bull, Regnans in Excelsis ("Reigning on High"), dated 27 April 1570, that declared Elizabeth I a heretic and released her subjects from their allegiance to her.^[16] It was the official decree of excommunication on her and it also declared an ipso facto excommunication on anyone who did not deny allegiance to her. In response, Elizabeth, who had thus far tolerated Catholic worship in private, now actively started persecuting them for treason.

Character and policy[edit]

Portrait by Scipione Pulzone, c. 1578

As a young man, Michele Ghislieri was eager to join the inquisition. Under Paul IV, whom popular historian John Julius Norwich calls the most hated pope of the 16th century,^[17] he rose to inquisitor general, and from there ascended to the papacy. As Pius V, he personally attended all sessions of the Roman inquisition. According to Norwich, Ghislieri often stayed to watch as supposed lawbreakers and heretics were tortured.^[18]

Upon assuming the papacy, Ghislieri immediately started to get rid of many of the extravagant luxuries then prevalent in the court. One of his first acts was to dismiss the papal court jester, and no pope after had one.^{[citation needed]} He forbade horse racing in St. Peter's Square. Severe sanctions were imposed against blasphemy, adultery, and sodomy. These laws quickly made Pius V the subject of Roman hatred; he was accused of trying to turn the city into a vast monastery. It should be noted, however, that he was not a hypocrite: in day-to-day life Pius V was highly ascetic. He wore a hair shirt beneath the simple habit of a Dominican friar and was often seen in bare feet.^[19]

In the time of a great famine in Rome he imported corn at his own expense from Sicily and France; a considerable part of which he distributed among the poor, gratis, and sold the rest to the public below cost.^{[citation needed]}

Papal bulls[edit]

Katherine Rinne writes in Waters of Rome^[20] that Pius V ordered the construction of public works to improve the water supply and sewer system of the city—a welcome step, particularly in low-lying areas, where typhoid and malaria were inevitable summer visitors.

In 1567 he issued Super prohibitione agitationis Taurorum & Ferarum prohibiting bull-fighting.^[21]

Besides "In Coena Domini" (1568) there are several others of note, including his prohibition of quaestuary (February 1567 and January 1570); condemnation of Michael Baius, the heretical Professor of Leuven (1567); reform of the Roman Breviary (July 1568); formal condemnation of homosexual behaviour by the clergy^[22] (August 1568)^{[citation needed]}; the banishment of the Jews from all ecclesiastical dominions except Rome and Ancona (1569);^[23] an injunction against use of the reformed missal (July 1570); the confirmation of the privileges of the Society of Crusaders for the protection of the Inquisition (October 1570); the suppression of the Fratres Humiliati (February 1571); the approbation of the new office of the Blessed Virgin (March 1571); and the enforcement of the daily recitation of the Canonical Hours (September 1571).

Papal garments[edit]

Pius V by Palma il Giovane

Pius V is often credited with the origin of the Pope's white garments, supposedly because after his election Pius continued to wear his white Dominican habit. However, many of his predecessors also wore white with a red mozzetta, as can be seen on many paintings where neither they nor Pius is wearing a cassock, but thin, wide, white garments.

An article by Agostino Paravicini Bagliani on L'Osservatore Romano of 31 August 2013 states that the earliest document that speaks explicitly of the Pope wearing white is the Ordo XIII, a book of ceremonies compiled in about 1274 under Pope Gregory X. From that date on, the books of ceremonies speak ever more explicitly of the Pope as wearing a red mantle, mozzetta, camauro and shoes, and a white cassock and stockings.^[24][25]

Death and canonization[edit]

The body of Pius V in his tombin Santa Maria Maggiore

Pius V died on 1 May 1572 of what is believed to be cancer. He was buried in the chapel of S. Andrea which was close to the tomb of Pope Pius III, in the Vatican. Although his will requested he be buried in Bosco, Pope Sixtus V built a monument in the chapel of SS. Sacramento in the Liberian basilica. His remains were transferred there on 9 January 1588.

In 1696, the process of Pius V's canonisation was started through the efforts of the Master of the Order of Preachers, Antonin Cloche. He also immediately commissioned a representative tomb from the sculptor Pierre Le Gros the Younger to be erected in the Sistine Chapel of the Basilica di Santa Maria Maggiore. The pope's body was placed in it in 1698. Pope Pius V was beatified by Pope Clement X in the year 1672,^[26] and was later canonized by Pope Clement XI (1700–21) on 22 May 1712.^[27][28]

In the following year, 1713, his feast day was inserted in the General Roman Calendar, for celebration on 5 May, with the rank of "Double", the equivalent of "Third-Class Feast" in the General Roman Calendar of 1960, and of its present rank of "Memorial".^[29] In 1969 the celebration was moved to 30 April, the day before the anniversary of his death (1 May).

Blessed Cardinal John Henry Newman declared that "St. Pius V was stern and severe, as far as a heart burning and melted with divine love could be so ... Yet such energy and vigour as his were necessary for the times. He was a soldier of Christ in a time of insurrection and rebellion, when in a spiritual sense, martial law was proclaimed."^[8]

Portrait of Pius V by Pierre Le Gros on the tomb

The front of his tomb has a lid of gilded bronze which shows a likeness of the dead pope. Most of the time this is left open to allow the veneration of the saint's remains.