TERESA BENEDICTA OF THE CROSS (EDITH STEIN)

"The glory which You have given Me 

I have given to them, 

that they may be one, 

just as We are one." 

John 17:22

The Lord chiefly desires of us that we should be completely perfect, that we may be wholly one with Him. Let us aim, therefore, at whatever we need to reach this. -- St. Teresa



Who was this woman?

"We bow down before the testimony of the life and death of Edith Stein, an outstanding daughter of Israel and at the same time a daughter of the Carmelite Order, Sister Teresa Benedicta of the Cross, a personality who united within her rich life a dramatic synthesis of our century. It was the synthesis of a history full of deep wounds that are still hurting ... and also the synthesis of the full truth about man. All this came together in a single heart that remained restless and unfulfilled until it finally found rest in God." These were the words of Pope John Paul II when he beatified Edith Stein in Cologne on 1 May 1987.



Edith Stein was born in Breslau on 12 October 1891, the youngest of 11, as her family were celebrating Yom Kippur, that most important Jewish festival, the Feast of Atonement. "More than anything else, this helped make the youngest child very precious to her mother." Being born on this day was like a foreshadowing to Edith, a future Carmelite nun.

Edith's father, who ran a timber business, died when she had only just turned two. Her mother, a very devout, hard-working, strong-willed and truly wonderful woman, now had to fend for herself and to look after the family and their large business. However, she did not succeed in keeping up a living

In 1911 she passed her school-leaving exam with flying colours and enrolled at the University of Breslau to study German and history, though this was a mere "bread-and-butter" choice. Her real interest was in philosophy and in women's issues. She became a member of the Prussian Society for Women's Franchise. "When I was at school and during my first years at university," she wrote later, "I was a radical suffragette. Then I lost interest in the whole issue. Now I am looking for purely pragmatic solutions."

In 1913, Edith Stein transferred to G6ttingen University, to study under the mentorship of Edmund Husserl. She became his pupil and teaching assistant, and he later tutored her for a doctorate. At the time, anyone who was interested in philosophy was fascinated by Husserl's new view of reality, whereby the world as we perceive it does not merely exist in a Kantian way, in our subjective perception. His pupils saw his philosophy as a return to objects: "back to things". Husserl's phenomenology unwittingly led many of his pupils to the Christian faith. In G6ttingen Edith Stein also met the philosopher Max Scheler, who directed her attention to Roman Catholicism. Nevertheless, she did not neglect her "bread-and-butter" studies and passed her degree with distinction in January 1915, though she did not follow it up with teacher training.

"I no longer have a life of my own," she wrote at the beginning of the First World War, having done a nursing course and gone to serve in an Austrian field hospital. This was a hard time for her, during which she looked after the sick in the typhus ward, worked in an operating theatre, and saw young people die. When the hospital was dissolved, in 1916, she followed Husserl as his assistant to the German city of Freiburg, where she passed her doctorate summa cum laude (with the utmost distinction) in 1917, after writing a thesis on "The Problem of Empathy."

During this period she went to Frankfurt Cathedral and saw a woman with a shopping basket going in to kneel for a brief prayer. "This was something totally new to me. In the synagogues and Protestant churches I had visited people simply went to the services. Here, however, I saw someone coming straight from the busy marketplace into this empty church, as if she was going to have an intimate conversation. It was something I never forgot. "Towards the end of her dissertation she wrote: "There have been people who believed that a sudden change had occurred within them and that this was a result of God's grace." How could she come to such a conclusion?

Edith Stein had been good friends with Husserl's Göttingen assistant, Adolf Reinach, and his wife.

When Reinach fell in Flanders in November 1917, Edith went to Göttingen to visit his widow. The Reinachs had converted to Protestantism. Edith felt uneasy about meeting the young widow at first, but was surprised when she actually met with a woman of faith. "This was my first encounter with the Cross and the divine power it imparts to those who bear it ... it was the moment when my unbelief collapsed and Christ began to shine his light on me - Christ in the mystery of the Cross."

Later, she wrote: "Things were in God's plan which I had not planned at all. I am coming to the living faith and conviction that - from God's point of view - there is no chance and that the whole of my life, down to every detail, has been mapped out in God's divine providence and makes complete and perfect sense in God's all-seeing eyes."

In Autumn 1918 Edith Stein gave up her job as Husserl's teaching assistant. She wanted to work independently. It was not until 1930 that she saw Husserl again after her conversion, and she shared with him about her faith, as she would have liked him to become a Christian, too. Then she wrote down the amazing words: "Every time I feel my powerlessness and inability to influence people directly, I become more keenly aware of the necessity of my own holocaust."

Edith Stein wanted to obtain a professorship, a goal that was impossible for a woman at the time. Husserl wrote the following reference: "Should academic careers be opened up to ladies, then I can recommend her whole-heartedly and as my first choice for admission to a professorship." Later, she was refused a professorship on account of her Jewishness.

Back in Breslau, Edith Stein began to write articles about the philosophical foundation of psychology. However, she also read the New Testament, Kierkegaard and Ignatius of Loyola's Spiritual Exercises. She felt that one could not just read a book like that, but had to put it into practice.

In the summer of 1921. she spent several weeks in Bergzabern (in the Palatinate) on the country estate of Hedwig Conrad-Martius, another pupil of Husserl's. Hedwig had converted to Protestantism with her husband. One evening Edith picked up an autobiography of St. Teresa of Avila and read this book all night. "When I had finished the book, I said to myself: This is the truth." Later, looking back on her life, she wrote: "My longing for truth was a single prayer."

On 1 January 1922 Edith Stein was baptized. It was the Feast of the Circumcision of Jesus, when Jesus entered into the covenant of Abraham. Edith Stein stood by the baptismal font, wearing Hedwig Conrad-Martius' white wedding cloak. Hedwig washer godmother. "I had given up practising my Jewish religion when I was a 14-year-old girl and did not begin to feel Jewish again until I had returned to God." From this moment on she was continually aware that she belonged to Christ not only spiritually, but also through her blood. At the Feast of the Purification of Mary - another day with an Old Testament reference - she was confirmed by the Bishop of Speyer in his private chapel.

After her conversion she went straight to Breslau: "Mother," she said, "I am a Catholic." The two women cried. Hedwig Conrad Martius wrote: "Behold, two Israelites indeed, in whom is no deceit!" (cf. John 1:47).

Immediately after her conversion she wanted to join a Carmelite convent. However, her spiritual mentors, Vicar-General Schwind of Speyer, and Erich Przywara SJ, stopped her from doing so. Until Easter 1931 she held a position teaching German and history at the Dominican Sisters' school and teacher training college of St. Magdalen's Convent in Speyer. At the same time she was encouraged by Arch-Abbot Raphael Walzer of Beuron Abbey to accept extensive speaking engagements, mainly on women's issues. "During the time immediately before and quite some time after my conversion I ... thought that leading a religious life meant giving up all earthly things and having one's mind fixed on divine things only. Gradually, however, I learnt that other things are expected of us in this world... I even believe that the deeper someone is drawn to God, the more he has to `get beyond himself' in this sense, that is, go into the world and carry divine life into it."

She worked enormously hard, translating the letters and diaries of Cardinal Newman from his pre-Catholic period as well as Thomas Aquinas' Quaestiones Disputatae de Veritate. The latter was a very free translation, for the sake of dialogue with modern philosophy. Erich Przywara also encouraged her to write her own philosophical works. She learnt that it was possible to "pursue scholarship as a service to God... It was not until I had understood this that I seriously began to approach academic work again." To gain strength for her life and work, she frequently went to the Benedictine Monastery of Beuron, to celebrate the great festivals of the Church year.

In 1931 Edith Stein left the convent school in Speyer and devoted herself to working for a professorship again, this time in Breslau and Freiburg, though her endeavours were in vain. It was then that she wrote Potency and Act, a study of the central concepts developed by Thomas Aquinas. Later, at the Carmelite Convent in Cologne, she rewrote this study to produce her main philosophical and theological oeuvre, Finite and Eternal Being. By then, however, it was no longer possible to print the book.

In 1932 she accepted a lectureship position at the Roman Catholic division of the German Institute for Educational Studies at the University of Munster, where she developed her anthropology. She successfully combined scholarship and faith in her work and her teaching, seeking to be a "tool of the Lord" in everything she taught. "If anyone comes to me, I want to lead them to Him."

In 1933 darkness broke out over Germany. "I had heard of severe measures against Jews before. But now it dawned on me that God had laid his hand heavily on His people, and that the destiny of these people would also be mine." The Aryan Law of the Nazis made it impossible for Edith Stein to continue teaching. "If I can't go on here, then there are no longer any opportunities for me in Germany," she wrote; "I had become a stranger in the world."

The Arch-Abbot of Beuron, Walzer, now no longer stopped her from entering a Carmelite convent. While in Speyer, she had already taken a vow of poverty, chastity and obedience. In 1933 she met with the prioress of the Carmelite Convent in Cologne. "Human activities cannot help us, but only the suffering of Christ. It is my desire to share in it."

Edith Stein went to Breslau for the last time, to say good-bye to her mother and her family. Her last day at home was her birthday, 12 October, which was also the last day of the Feast of Tabernacles. Edith went to the synagogue with her mother. It was a hard day for the two women. "Why did you get to know it [Christianity]?" her mother asked, "I don't want to say anything against him. He may have been a very good person. But why did he make himself God?" Edith's mother cried. The following day Edith was on the train to Cologne. "I did not feel any passionate joy. What I had just experienced was too terrible. But I felt a profound peace - in the safe haven of God's will." From now on she wrote to her mother every week, though she never received any replies. Instead, her sister Rosa sent her news from Breslau.

Edith joined the Carmelite Convent of Cologne on 14 October, and her investiture took place on 15 April, 1934. The mass was celebrated by the Arch-Abbot of Beuron. Edith Stein was now known as Sister Teresia Benedicta a Cruce - Teresa, Blessed of the Cross. In 1938 she wrote: "I understood the cross as the destiny of God's people, which was beginning to be apparent at the time (1933). I felt that those who understood the Cross of Christ should take it upon themselves on everybody's behalf. Of course, I know better now what it means to be wedded to the Lord in the sign of the cross. However, one can never comprehend it, because it is a mystery." On 21 April 1935 she took her temporary vows. On 14 September 1936, the renewal of her vows coincided with her mother's death in Breslau. "My mother held on to her faith to the last moment. But as her faith and her firm trust in her God ... were the last thing that was still alive in the throes of her death, I am confident that she will have met a very merciful judge and that she is now my most faithful helper, so that I can reach the goal as well."

When she made her eternal profession on 21 April 1938, she had the words of St. John of the Cross printed on her devotional picture: "Henceforth my only vocation is to love." Her final work was to be devoted to this author.

Edith Stein's entry into the Carmelite Order was not escapism. "Those who join the Carmelite Order are not lost to their near and dear ones, but have been won for them, because it is our vocation to intercede to God for everyone." In particular, she interceded to God for her people: "I keep thinking of Queen Esther who was taken away from her people precisely because God wanted her to plead with the king on behalf of her nation. I am a very poor and powerless little Esther, but the King who has chosen me is infinitely great and merciful. This is great comfort." (31 October 1938)

On 9 November 1938 the anti-Semitism of the Nazis became apparent to the whole world.

Synagogues were burnt, and the Jewish people were subjected to terror. The prioress of the Carmelite Convent in Cologne did her utmost to take Sister Teresia Benedicta a Cruce abroad. On New Year's Eve 1938 she was smuggled across the border into the Netherlands, to the Carmelite Convent in Echt in the Province of Limburg. This is where she wrote her will on 9 June 1939: "Even now I accept the death that God has prepared for me in complete submission and with joy as being his most holy will for me. I ask the Lord to accept my life and my death ... so that the Lord will be accepted by His people and that His Kingdom may come in glory, for the salvation of Germany and the peace of the world."

While in the Cologne convent, Edith Stein had been given permission to start her academic studies again. Among other things, she wrote about "The Life of a Jewish Family" (that is, her own family): "I simply want to report what I experienced as part of Jewish humanity," she said, pointing out that "we who grew up in Judaism have a duty to bear witness ... to the young generation who are brought up in racial hatred from early childhood."

In Echt, Edith Stein hurriedly completed her study of "The Church's Teacher of Mysticism and the Father of the Carmelites, John of the Cross, on the Occasion of the 400th Anniversary of His Birth, 1542-1942." In 1941 she wrote to a friend, who was also a member of her order: "One can only gain a scientia crucis (knowledge of the cross) if one has thoroughly experienced the cross. I have been convinced of this from the first moment onwards and have said with all my heart: 'Ave, Crux, Spes unica' (I welcome you, Cross, our only hope)." Her study on St. John of the Cross is entitled: "Kreuzeswissenschaft" (The Science of the Cross).

Edith Stein was arrested by the Gestapo on 2 August 1942, while she was in the chapel with the other sisters. She was to report within five minutes, together with her sister Rosa, who had also converted and was serving at the Echt Convent. Her last words to be heard in Echt were addressed to Rosa: "Come, we are going for our people."

Together with many other Jewish Christians, the two women were taken to a transit camp in Amersfoort and then to Westerbork. This was an act of retaliation against the letter of protest written by the Dutch Roman Catholic Bishops against the pogroms and deportations of Jews. Edith commented, "I never knew that people could be like this, neither did I know that my brothers and sisters would have to suffer like this. ... I pray for them every hour. Will God hear my prayers? He will certainly hear them in their distress." Prof. Jan Nota, who was greatly attached to her, wrote later: "She is a witness to God's presence in a world where God is absent."

On 7 August, early in the morning, 987 Jews were deported to Auschwitz. It was probably on 9 August that Sister Teresia Benedicta a Cruce, her sister and many other of her people were gassed.

When Edith Stein was beatified in Cologne on 1 May 1987, the Church honoured "a daughter of Israel", as Pope John Paul II put it, who, as a Catholic during Nazi persecution, remained faithful to the crucified Lord Jesus Christ and, as a Jew, to her people in loving faithfulness." - http://www.vatican.va
faith in her children. Edith lost her faith in God. "I consciously decided, of my own volition, to give up praying," she said.




Published:
March 7, 2011, 7:50 AM

ST. DOMINIC DE GUZMAN

Saint Dominic (Spanish: Santo Domingo), also known as Dominic of Osma and Dominic of Caleruega, often called Dominic de Guzmán and Domingo Félix de Guzmán (1170 – August 6, 1221), was a Spanish priest and founder of the Dominican Order. Dominic is the patron saint of astronomers.

Founder of the Dominican Order

In 1215, Dominic established himself, with six followers, in a house given by Peter Seila, a rich resident of Toulouse. He subjected himself and his companions to the monastic rules of prayer and penance; and meanwhile bishop Foulques gave them written authority to preach throughout the territory of Toulouse.

In the same year, the year of the Fourth Lateran Council, Dominic and Foulques went to Rome to secure the approval of the Pope, Innocent III. Dominic returned to Rome a year later, and was finally granted written authority in December 1216 and January 1217 by the new pope, Honorius III for an order to be named "The Order of Preachers" ("Ordo Praedicatorum", or "O.P.," popularly known as the Dominican Order).

Rosary at the heart of the Dominican Order

The spread of the Rosary, a Marian devotion, is attributed to the preaching of St. Dominic. The Rosary has for centuries been at the heart of the Dominican Order. Pope Pius XI stated that: "The Rosary of Mary is the principle and foundation on which the very Order of Saint Dominic rests for making perfect the life of its members and obtaining the salvation of others."

For centuries, Dominicans have been instrumental in spreading the rosary and emphasizing the Catholic belief in the power of the rosary. The feast of St. Dominic is celebrated with great pomp and Devotion in Malta, in the old city of Birgu and the capital city Valletta. The Dominican order has very strong links with Malta and as a matter fact, Pope St. Pius V, a Dominican friar himself, aided the Knights of St. John to build the city of Valletta. (Wikipedia)


Holy Father Dominic, Priest, Founder of the Order of Preachers (Feast)

Today is the Feast of St. Dominic Guzman, the founder of the Dominicans. Let us pray for their ministries throughout the world as they develop their charism in preaching. Let us particularly pray that they may reach the “unchurched” with the Gospel through their schools and universities. In a world where there is a plethora of ideas, there has never been a more important time for the charism of preaching the Gospel, clearly and effectively.

St. Dominic ministered at a time when the Catholic faith was attacked by Catharists and Albigensians. It was Dominic’s commitment to both a life of simplicity — refusing the luxury often afforded the clergy at that time — and simple but faithful preaching of the Gospel and the teachings of the Church that helped to turn the tide on these heresies. May each of usbe committed to faithfully live and proclaim the Gospel.


St. Dominic de Guzman combined a life of simplicity and poverty with the proclamation of the Gospel to devastating effect amid heretical groups of his time. Let us pray that the Dominican Family may always be rooted in preaching God’s Word, the Gospel message of truth that is so desperately needed by the world today. (Kerygma - August 8, 2018)

The saints are wonderful examples of what it means to take up our crosses and follow Jesus. It will never be the same for two people but we can draw inspiration and strength from other people’s faith journeys. Let us be inspired by Dominic’s desire to live a simple life in order to strengthen the power of his preaching. Let us be honest with ourselves and ensure that we do not avoid the difficult decisions of our life for fear of embracing the cross. (Kerygma - August 8, 2015) 




Published:
August 8, 2015, 6:49 AM
August 8, 2014, 8:11 AM

LAURENCE OF BRINDISI - SAINT

Saint Lawrence of Brindisi, O.F.M. Cap., born Giulio Cesare Russo, was a Roman Catholic priest and a theologian as well as a member of the Order of Friars Minor Capuchin.

He was born on 22 July 1559 at Brindisi, Italy and died on 22 July 1619 at Lisbon, Portugal. He was beatified on 1 June 1783 and was canonized as a saint on 8 December 1881. He was named a Doctor of the Church in 1959.



Biography

Giulio Cesare Russo was born in Brindisi, Kingdom of Naples, to a family of Venetian merchants. He was educated at Saint Mark's College in Venice, and joined the Capuchins in Verona as Brother Lawrence. He received further instruction from the University of Padua. An accomplished linguist, Lawrence spoke most European and Semitic languages fluently.

He was appointed definitor general to Rome for the Capuchins in 1596; Pope Clement VIII assigned him the task of converting the Jews in the city. Beginning in 1599, Lawrence established Capuchin monasteries in modern Germany and Austria, furthering the Counter-Reformation and bringing many Protestants back to the Catholic faith.

In 1601, he served as the imperial chaplain for the army of Rudolph II, Holy Roman Emperor, and successfully recruited Philippe Emmanuel, Duke of Mercœur to help fight against the Ottoman Turks. He then led the army during the brief liberation of Székesfehérvár in Hungary from the Ottoman Empire, armed only with a crucifix.

In 1602, he was elected vicar general of the Capuchin friars, at that time the highest office in the Order. He was elected again in 1605, but refused the office. He entered the service of the Holy See, becoming papal nuncio to Bavaria. After serving as nuncio to Spain, he retired to a monastery in 1618. He was recalled as a special envoy to the King of Spain regarding the actions of the Viceroy of Naples in 1619, and after finishing his mission, died on his birthday in Lisbon.

He was entombed at the Poor Clares' Convento de la Anunciada (Convent of the Annunciation) in Villafranca del Bierzo, Spain.
Veneration

He was beatified in 1783 by Pope Pius VI, canonized in 1881 by Pope Leo XIII, and declared a Doctor of the Church by Pope John XXIII in 1959. His feast day is 21 July.


Source: Wikipedia

SAINT BENEDICT

BENEDICT OF NURSIA

The first step of humility is unhesitating obedience, which comes naturally to those who cherish Christ above all. 

(Rule of St. Benedict 5:1-2)

PATRON SAINT OF STUDENTS

Benedict of Nursia or  San Benedetto da Norcia was born in the year 480 and died 21 March 543 or 547. He is a Christian saint, honored by the Anglican Church and the Catholic Church as the patron saint of Europe and students.

ORDER OF ST. BENEDICT

Benedict founded twelve communities for monks at Subiaco, Italy, before moving to Monte Cassino in the mountains of southern Italy. The Catholic Order of St Benedict and the Anglican Order of St Benedict are of later origin and, moreover, not an "order" as commonly understood but merely a confederation of autonomous congregations.

RULE OF ST. BENEDICT

Benedict's main achievement is his "Rule of Saint Benedict", containing precepts for his monks. It is heavily influenced by the writings of John Cassian, and shows strong affinity with the Rule of the Master. But it also has a unique spirit of balance, moderation and reasonableness, and this persuaded most religious communities founded throughout the Middle Ages to adopt it. As a result, his Rule became one of the most influential religious rules in Western Christendom. For this reason, Benedict is often called the founder of western monasticism.


Seventy-three short chapters comprise the Rule. Its wisdom is of two kinds: spiritual (how to live a Christocentric life on earth) and administrative (how to run a monastery efficiently). More than half the chapters describe how to be obedient and humble, and what to do when a member of the community is not. About one-fourth regulate the work of God (the Opus Dei). One-tenth outline how, and by whom, the monastery should be managed. And two chapters specifically describe the abbot’s pastoral duties.


St. Benedict contributed more than anyone else to the rise of monasticism in the West. His Rule was the foundational document for thousands of religious communities in the Middle Ages. To this day, The Rule of St. Benedict is the most common and influential Rule used by monasteries and monks, more than 1,400 years after its writing. Today the Benedictine family is represented by two branches: the Benedictine Federation and the Cistercians.[16]

The influence of St Benedict produced "a true spiritual ferment" in Europe, and over the coming decades his followers spread across the continent to establish a new cultural unity based on Christian faith.


EARLY LIFE



Benedict was the son of a Roman noble of Nursia, the modern Norcia, in Umbria. A tradition which Bede accepts makes him a twin with his sister Scholastica. If we accept the date 480 for his birth, we may fix the date of his abandonment of his studies and leaving home at about 500. St Gregory's narrative makes it impossible to suppose him younger than 19 or 20 at the time. He was old enough to be in the midst of his literary studies, to understand the real meaning and worth of the dissolute and licentious lives of his companions, and to have been deeply affected himself by the love of a woman (Ibid. II, 2). He was at the beginning of life, and he had at his disposal the means to a career as a Roman noble; clearly he was not a child.

Benedict does not seem to have left Rome for the purpose of becoming a hermit, but only to find some place away from the life of the great city. He took his old nurse with him as a servant and they settled down to live in Enfide, near a church to St Peter, in some kind of association with "a company of virtuous men" who were in sympathy with his feelings and his views of life.

On his way from Enfide, Benedict met a monk, Romanus of Subiaco, whose monastery was on the mountain above the cliff overhanging the cave. Romanus had discussed with Benedict the purpose which had brought him to Subiaco, and had given him the monk's habit. By his advice Benedict became a hermit and for three years, unknown to men, lived in this cave above the lake.The monk apparently visited him frequently, and on fixed days brought him food.

During these three years of solitude, broken only by occasional communications with the outer world and by the visits of Romanus, Benedict matured both in mind and character, in knowledge of himself and of his fellow-man, and at the same time he became not merely known to, but secured the respect of, those about him; so much so that on the death of the abbot of a monastery in the neighbourhood (identified by some with Vicovaro), the community came to him and begged him to become its abbot.

Benedict was acquainted with the life and discipline of the monastery, and knew that "their manners were diverse from his and therefore that they would never agree together: yet, at length, overcome with their entreaty, he gave his consent" (ibid., 3). The experiment failed; the monks tried to poison him. The legend goes that they first tried to poison his drink. He prayed a blessing over the cup and the cup shattered. Then they tried to poison him with poisoned bread. When he prayed a blessing over the bread, a raven swept in and took the loaf away. Benedict returned to his cave at Subiaco. From this time his miracles seem to have become frequent, and many people, attracted by his sanctity and character, came to Subiaco to be under his guidance. He founded 12 monasteries in the vicinity of Subiaco, and, eventually, founded the great Benedictine monastery of Monte Cassino, which lies on a hilltop between Rome and Naples.


He died at Monte Cassino not long after his sister, Saint Scholastica, died. Benedict died of a high fever on the day God had told him and was buried in the same place as his sister. According to tradition, this occurred on March 21, 543 or 547. He was named patron protector of Europe by Pope Paul VI in 1964. In 1980, Pope John Paul II declared him co-patron of Europe, together with Saints Cyril and Methodius.

In the pre-1970 Roman Calendar, his feast is kept on the day of his death, March 21. Because on that date his liturgical memorial would always be impeded by the observance of Lent, the reform of the General Roman Calendar set an obligatory memorial for him on July 11, the date on which some monasteries commemorated the translation of his relics to the monastery of St. Benoit-sur-Loire in northern France. His memorial on March 21 was removed from the General Roman Calendar but is retained in the Roman Martyrology.

The Orthodox Church commemorates St. Benedict on March 14. The Anglican Communion has no single universal calendar, but a provincial calendar of saints is published in each province. In almost all of these, St Benedict is commemorated on July 11 annually all over the world.





Source:
From Wikipedia, the free encyclopedia

Published:
July 11, 2015, 6:00 AM
September 10, 2013, 8:01 AM