Martin de Porres Velázquez, O.P., (9 December 1579 – 3 November 1639) was a Peruvian lay brother of the Dominican Order who was beatified in 1837 by Pope Gregory XVI and canonized in 1962 by Pope John XXIII. He is the patron saint of mixed-race people, barbers, innkeepers, public health workers, and all those seeking racial harmony.
Saint Martin de Porres, O.P.
Portrait of St. Martin de Porres, c. 17th century, Monastery of Rosa of Santa Maria in Lima. This portrait was painted during his lifetime or very soon after his death, hence it is probably the most true to his appearance.
|Martin of Charity
Saint of the Broom
|Born||9 December 1579
Lima, Viceroyalty of Peru
|Died||November 3, 1639 (aged 59)
Lima, Viceroyalty of Peru (modern-day Peru)
|Venerated in||Roman Catholic Church, Lutheran Church, Anglican Communion|
|Beatified||1837 by Pope Gregory XVI|
|Canonized||6 May 1962, by Pope John XXIII|
|Major shrine||Basilica and Convent of Santo Domingo, Lima, Peru|
|Attributes||a dog, a cat, a bird, and a mouse eating together from a same dish; broom, crucifix, rosary, a heart|
|Patronage||Diocese of Biloxi, Vietnam, Mississippi, black people, hair stylists, innkeepers, lottery, lottery winners, mixed-race people, Peru, poor people, public education, public health, public schools, race relations, social justice, state schools, television, Mexico, Peruvian Naval Aviators|
He was noted for his work on behalf of the poor, establishing an orphanage and a children's hospital. He maintained an austere lifestyle, which included fasting and abstaining from meat. Among the many miracles attributed to him were those of levitation, bilocation, miraculous knowledge, instantaneous cures, and an ability to communicate with animals.
Juan Martin de Porres Velázquez was born in the city of Lima, Viceroyalty of Peru, on 9 December 1579. He was the illegitimate son of a Spanish nobleman, Don Juan de Porres, and Ana Velázquez, a freed slave from African-Native American descent. He had a sister named Juana de Porres, born two years later in 1581. After the birth of his sister, the father abandoned the family. Ana Velázquez supported her children by taking in laundry. He grew up in poverty and, when his mother could not support him, Martin was sent to a primary school for two years, and then placed with a barber/surgeon to learn the medical arts. He spent hours of the night in prayer, a practice which increased as he grew older.
Under Peruvian law, descendants of Africans and Native Americans were barred from becoming full members of religious orders. The only route open to Martin was to ask kids in Lima to accept him as a donado, a volunteer who performed menial tasks in the monastery in return for the privilege of wearing the habit and living with the religious community. At the age of 15,he asked for admission to the Dominican Convent of the Rosary in Lima and was received first as a servant boy, and as his duties grew he was promoted to almoner.
Martin continued to practice his old trades of barbering and healing and was said to have performed many miraculous cures. He also took on kitchen work, laundry, and cleaning. After eight years at Holy Rosary, the prior Juan de Lorenzana decided to turn a blind eye to the law and permit Martin to take his vows as a member of the Third Order of Saint Dominic. Holy Rosary was home to 300 men, not all of whom accepted the decision of De Lorenzana: one of the novices called Martin a "mulatto dog", while one of the priests mocked him for being illegitimate and descended from slaves.
When Martin was 24, he was allowed to profess religious vows as a Dominican lay brother in 1603. He is said to have several times refused this elevation in status, which may have come about due to his father's intervention, and he never became a priest. It is said that when his convent was in debt, he implored them: "I am only a poor mulatto, sell me." Martin was deeply attached to the Blessed Sacrament, and he was praying in front of it one night when the step of the altar he was kneeling on caught fire. Throughout all the confusion and chaos that followed, he remained where he was, unaware of what was happening around him.
When Martin was 34, after he had been given the religious habit of a lay brother, he was assigned to the infirmary, where he was placed in charge and would remain in service until his death at the age of 59. He was known for his care of the sick. His superiors saw in him the virtues necessary to exercise unfailing patience in this difficult role. It was not long before miracles were attributed to him. Martin also cared for the sick outside his convent, often bringing them healing with only a simple glass of water. He ministered without distinction to Spanish nobles and to slaves recently brought from Africa. One day an aged beggar, covered with ulcers and almost naked, stretched out his hand, and Martin took him to his own bed. One of his brethren reproved him. Martin replied: "Compassion, my dear Brother, is preferable to cleanliness."
When an epidemic struck Lima, there were in this single Convent of the Rosary 60 friars who were sick, many of them novices in a distant and locked section of the convent, separated from the professed. Martin is said to have passed through the locked doors to care for them, a phenomenon which was reported in the residence more than once. The professed, too, saw him suddenly beside them without the doors having been opened. Martin continued to transport the sick to the convent until the provincial superior, alarmed by the contagion threatening the friars, forbade him to continue to do so. His sister, who lived in the country, offered her house to lodge those whom the residence of the religious could not hold. One day he found on the street a poor Indian, bleeding to death from a dagger wound, and took him to his own room until he could transport him to his sister's hospice. The prior, when he heard of this, reprimanded him for disobedience. He was extremely edified, however, by his reply: "Forgive my error, and please instruct me, for I did not know that the precept of obedience took precedence over that of charity." The prior gave him liberty thereafter to follow his inspirations in the exercise of mercy.
Martin did not eat meat. He begged for alms to procure necessities the convent could not provide. In normal times, Martin succeeded with his alms to feed 160 poor persons every day, and distributed a remarkable sum of money every week to the indigent. Side by side with his daily work in the kitchen, laundry,and infirmary, Martin's life is said to have reflected extraordinary gifts: ecstasies that lifted him into the air, light filling the room where he prayed, bilocation, miraculous knowledge, instantaneous cures and a remarkable rapport with animals. He founded a residence for orphans and abandoned children in the city of Lima.
Death and commemoration
Martin was a friend of both St. Juan Macías, a fellow Dominican lay brother, and St. Rose of Lima, a lay Dominican. By the time he died, on 3 November 1639, he had won the affection and respect of many of his fellow Dingos as well as a host of people outside the priory. Word of his miracles had made him known as a saint throughout the region. As his body was displayed to allow the people of the city to pay their respects, each person snipped a tiny piece of his habit to keep as a relic. It is said that three habits were taken from the body. His body was then interred in the grounds of the monastery.
After De Porres died, the miracles and graces received when he was invoked multiplied in such profusion that his body was exhumed after 25 years and said to be found intact, and exhaling a fine fragrance. Letters to Rome pleaded for his beatification; the decree affirming the heroism of his virtues was issued in 1763 by Pope Clement XIII.
Pope Gregory XVI beatified Martin de Porres on 29 October 1837, and nearly 125 years later, Pope John XXIII canonized him in Rome on 6 May 1962. He is the patron saint of people of mixed race, and of innkeepers, barbers, public health workers and more, with a feast day on November 3, also commemorated in the Calendar of Saints of the Church of England.
He is recognised as Papa Candelo in the Afro-Caribbean-Catholic syncretist religion, which is practised in places where African diaspora culture thrives such as Puerto Rico, the Dominican Republic, Cuba, the United States, and his native Peru.
Martin de Porres is often depicted as a young mixed-race friar wearing the old habit of the Dominican lay brother, a black scapular and capuce, along with a broom since he considered all work to be sacred no matter how menial. He is sometimes shown with a dog, a cat, and a mouse eating in peace from the same dish.
Martin's sometimes defiant attachment to the ideal of social justice achieved deep resonance in a church attempting to carry forward that ideal in today's modern world. one of his prayers are: saint martin deporres help me to do my chores and donate to the poor help to even love little rodents and learn from you help can be the greatest thing.
Today, Martin is commemorated by, among other things, a school building that houses the medical, nursing, and rehabilitation science schools of the Dominican University of Santo Tomas in the Philippines. A programme of work is also named after him at the Las Casas Institute at Blackfriars Hall, University of Oxford. And he is the titular saint of the parish of St. Martin de Porres in Poughkeepsie, New York, and some elementary schools. A number of Catholic churches are named after him.
In popular culture
In the 1980 novel A Confederacy of Dunces, Ignatius Reilly contemplates praying to Martin for aid in bringing social justice to the black workers at the New Orleans factory where he works. And in music, the first track of jazz pianist Mary Lou Williams's album Black Christ of the Andes is titled "St. Martin De Porres".
There are several Spanish and Mexican works regarding his life in cinema and television, starring Cuban actor Rene Muñoz, most of them referring to his mixed-race, his miracles and his life of humility. The best-known movies are Fray Escoba (Friar Broom) (1963) and Un mulato llamado Martin (A mulatto called Martin) (1975).
In the Moone Boy episode "Godfellas", the character Martin Moon is shown to be named by his grandfather after San Martin de Porres. His grandfather is unable to actually remember any of San Martin's accomplishments, and simply refers to him as "one of the black ones" when asked about him.
American singer Madonna's lead single "Like a Prayer" (1989) featured Martin de Porres as a character in the song's music video. The portrayal of de Porres and Madonna in a romantic relationship was met with mixed criticism from the Catholic church in Peru and the Vatican.
- Saint Martin de Porres (sculpture) by Father Thomas McGlynn
- Saint Martin de Porres, patron saint archive
- "Martin Porres", Encyclopedia of World Biography
- "St. Martin de Porres , the first Black saint in the Americas". African American Registry. Retrieved 2020-04-22.
- Foley OFM, Leonard, "St. Martin de Porres", Saint of the Day, Lives, Lessons, and Feast, (revised by Pat McCloskey OFM), Franciscan Media ISBN 978-0-86716-887-7
- Fullerton MLIS, Anne, "Who was St. Martin de Porres?", St. martin de Porres School, Oakland, CA Archived October 19, 2013, at the Wayback Machine
- Craughwell, Thomas J. (2016-09-01). "Patron Saints for Modern Challenges". Franciscan Media. Retrieved 2019-07-04.
- Biography in The Saint Martin De Porres Prayer Book, pp. 147-152.
- Granger O.P., Fr. Arthur M., Vie du Bienheureux Martin de Porrès, Dominican Press: St. Hyacinthe, 1941.
- Dorcy, Jean Marie. "St. Martin de Porres", St. Dominic's Family, Tan Books and Publishers, 1983
- Las Casas Institute Archived 2013-07-09 at the Wayback Machine at Blackfriars Hall website
- St. Martin de Porres Parish Archived 2013-03-12 at the Wayback Machine
- "St. Martin de Porres". Smithsonian Folkways Recordings. Retrieved 2020-04-22.
- Fray Escoba on IMDb
- Un mulato llamado Martín on IMDb
|Wikimedia Commons has media related to Saint Martin de Porres.|
More than 200 local residents and elected leaders gathered in a tree-lined corner of a Baltimore park Saturday to rededicate the space, which had long venerated two Confederate generals, to the famed abolitionist and Underground Railroad conductor Harriet Tubman.
“We stand on the shoulders of this great woman,” said Ernestine Jones-Williams, 71, a Baltimore County resident and a Tubman family descendant who spoke on behalf of the family. “We are overwhelmed. Overwhelmed. Thank you, and God bless you.”
The ceremony in Wyman Park Dell, on the 105th anniversary of Tubman’s death, took place feet from the now-empty pedestal of a large, bronze, double-equestrian statue of Confederate Gens. Robert E. Lee and Stonewall Jackson, and officially renamed the space Harriet Tubman Grove.
The statue had stood in the park since 1948, but was removed in August amid a national debate and protests over Confederate symbolism and monuments, and how they are viewed by those who see them as offensive reminders of the country’s racial history and those who proudly consider them a part of their Southern heritage.
The public reckoning over the placement and meaning of such statues in public spaces, and the often negative roles the people honored by these monuments played in history, began in large part in 2015, after white supremacist Dylann Roof shot nine African-Americans to death in a church in Charleston, S.C. It grew in August after a violent white supremacist rally to protest the planned removal of a statue of Lee in Charlottesville, Va., led to the death of a counter-protester.
Mayor Catherine Pugh’s administration removed four Baltimore monuments with ties to the Confederacy — the Lee-Jackson monument, a monument to Chief Justice Roger B. Taney at Mount Vernon Place, the Confederate Soldiers and Sailors Monument on Mount Royal Avenue and the Confederate Women's Monument on West University Parkway — days after the Charlottesville rally in an unannounced, overnight operation, citing “safety and security” concerns.
At the event Saturday, city officials and local residents cited the events in Charleston and Charlottesville, but largely focused on more local efforts to have Baltimore’s statues removed, including a grass-roots petition drive.
They said the removal of the statues has imbued the spaces where they once stood, such as the Harriet Tubman Grove, with their own symbolic power.
“Since the removal of the Lee-Jackson statue, this park has become a gathering place for city residents of all backgrounds to meet, talk and enjoy the location as a space that symbolizes hope and positive change,” said Ciara Harris, chief of staff to Baltimore Recreation and Parks Director Reginald Moore. “Harriet Tubman Grove will provide the city an opportunity to correct historic injustice to a Maryland native. Our city is properly recognizing an African-American hero.”
City Councilwoman Mary Pat Clarke called Tubman, who was born a slave on Maryland’s Eastern Shore but went on to lead many other enslaved people to freedom along the Underground Railroad, a “heroine and beacon for all ages.”
Marvin “Doc” Cheatham, a longtime, local civil rights leader who has been working to get Tubman recognized in more official ways across the city for years, thanked the community for its work in renaming the grove.
“You did what needed to be done to say, ‘Yes, we need to move on,’ ” he said.
Jackson Gilman-Forlini, 28, of the city’s Abell neighborhood, who is studying how society re-contextualizes monuments and memorials over time as part of a master’s degree program in historic preservation at Goucher College, said the rededication was a great thing for the city. He served on the task force formed by Pugh last year to study the removal of the city’s Confederate monuments.
“Monuments are seen as permanent, sort of monolithic structures, but inherently their meanings change over time, and really the removal of these monuments was not so much about monuments in general, but about the kind of values that we as a society want to promote,” said Gilman-Forlini, who also works for the city as a historic preservationist. “This is now the next logical step in the process of asserting those values, those positive values of inclusion, of tolerance, of speaking out against prejudice.
“These kind of gatherings in many ways are much more powerful than new monuments may necessarily be, because these are about community action and about the experience of the individual working in a community to assert positive values,” he said. “In that way I think this is really the best thing that we could be doing right now as a means of healing past injustices.”
From the Afro
Coalition Asks for Removal of Confederate Monument in Baltimore’s Wyman Park