St. Mark

Much of what we know about St. Mark, the author of the Second Gospel, comes largely from the New Testament and early Christian traditions. Mark the Evangelist is believed to be the ‘John Mark’ referred to in the Acts of the Apostles, the history of the early Church found in the Canon of the New Testament.

He was the son of Mary of Jerusalem (Acts 12:12) whose home became a meeting place for the apostles. He is also the cousin of St. Barnabas (Colossians 4:10), a Levite and a Cypriot.

Mark joined St. Paul and St. Barnabas on their first missionary journey to Antioch in 44 A.D. When the group reached Cyprus, Christian tradition holds that Mark left them and returned to Jerusalem, possibly because he was missing his home (Acts 13:13). This incident may have caused Paul to question whether Mark could be a reliable missionary. This created a disagreement between Paul and Barnabas and led Paul to refuse Mark’s accompaniment on their second journey to the churches of Cilicia and the rest of Asia Minor.

However, it can be assumed the troubles between Paul and Mark did not last long, because when Paul was first imprisoned, Mark, who was at the time in Rome with plans of visiting Asia Minor, visited him as one of his trusted companions (Col 4:10).

Mark’s hopes to visit Asia Minor were most likely carried out, because during Paul’s second captivity and just before his martyrdom, Paul wrote to Timothy at Ephesus advising him to “take Mark and bring him with you [to Rome], for he is profitable to me for the ministry” (2 Timothy 4:11). If Mark returned to Rome at this time, he was probably there when Paul was martyred.

According to Christian tradition, Mark also held a close relationship with St. Peter, who referred to Mark has ‘his son’ in his letter addressed to a number of churches in Asia Minor (1 Peter 5:13). Clement of Alexandria, Irenaeus and Papias all indicate that Mark was an interpreter for Peter.

Although Papias states Mark had not personally heard the Lord speak firsthand and, like Luke, Mark was not one of the twelve apostles, some believe Mark was likely speaking of himself when he wrote the description of Jesus’ arrest in Gethsemani. “Now a young man followed him wearing nothing but a linen cloth about his body. They seized him, but he left the cloth behind and ran off naked” (Mark 14:51-52).

St. Mark lived for years in Alexandria, where he died as a martyr while being dragged through the streets.

Mark’s Gospel was probably written between 60 and 70 A.D., and was based upon the teachings of St. Peter. It is believed Mark provided both Luke and Matthew with basic sources for their Gospel’s.

He was probably the first bishop of Alexandria, Egypt and the founder of the Church of Alexandria, although he is not mentioned in connection to the city by either Clement of Alexandria nor by Origen.

In 828, relics of St. Mark were stolen from Alexandria and taken to Venice, Italy. There they are enshrined in a beautiful cathedral dedicated to the saint.

St. Mark’s symbol is a winged lion. This is believed to be derived from his description of St. John the Baptist, as “a voice of one crying out in the desert” (Mark 1:3). The wings come from Ezekiel’s vision of four winged creatures as the evangelists.

He is often depicted as writing or holding his Gospel. He is sometimes shown as a bishop on a throne or as a man helping Venetian sailors.

St. Mark is the patron saint of Venice. His feast day is celebrated on April 25.

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St. Ambrose

St. Ambrose, also known as Aurelius Ambrosius, is one of the four original doctors of the Church. He was the Bishop of Milan and became one of the most important theological figure of the 4th century.

Ambrose was born around 340 AD to a Roman Christian family. He grew up with his siblings, Satyrus and Marcellina, in Trier, Belgic Gaul (present-day Germany). It is believed by many that when Ambrose was just an infant, a swarm of bees landed on his face and left behind a drop of honey. To his father, this was a sign that Ambrose would become someone great with a wonderful sense for speaking.

After Ambrose’s father passed away, he was educated in Rome, where he studied law, literature and rhetoric. Ambrose received a place on the council, like his father, and was made consular prefect, or the Governor, of Liguria and Emilia around 372. Ambrose?s headquarters were in Milan, the then second capital of Italy.

Ambrose remained Governor until 374 when he became the Bishop of Milan. After the former Bishop of Milan died, Ambrose attended the election to prevent any uproars between the Nicene Church and the Arians. While giving an address, the assembly began calling for him to become the next bishop.

Ambrose was known for his Nicene beliefs, but Arians also favored him because he had previously shown charity in theological matters. However, being neither baptized or trained in theology, Ambrose refused to become the next bishop.

He ran and attempted to hide, but his colleague gave him up. Within a week’s time, Ambrose was baptized, ordained and duly consecrated bishop of Milan on December 7, 374.

As bishop, he donated all of his land and gave his money to the poor. This made him widely popular and often times more politically powerful than even the emperor.

He studied theology with Simplician, a presbyter of Rome. Using his new education, along with his knowledge of Greek, he took the time to study the Old Testament and Greek authors. He used all of this while preaching; his abilities impressed Augustine of Hippo, who previously thought poorly of Christian preachers.

After meeting Ambrose, Augustine reevaluated himself and was forever changed. In 387, Ambrose baptized Augustine, who he had a great influence on. St. Monica, Augustine’s mother, loved Ambrose “as an angel of God who uprooted her son from his former ways and led him to his convictions of Christ.”

According to legend, Ambrose tried to put an end to Arianism in Milan. He often attempted to theologically dispute their propositions. The Arians appealed to many high position leaders, but Ambrose was able to stay one step ahead. The Arians increasing strength proved troublesome for Ambrose. Around 386, the Emperor Valentinian II and his mother, Justine, along with many other people, including clergy, laypersons, and military, professed Arianism.

They demanded some of the churches in Milan be dedicated to them, one in the city and one in the suburbs. Ambrose refused and was ordered to appear in front of the council, where he then spoke eloquently in defense of the Church. He is quoted with stating: If you demand my person, I am ready to submit: carry me to prison or to death, I will not resist; but I will never betray the church of Christ. I will not call upon the people to succour me; I will die at the foot of the altar rather than desert it. The tumult of the people I will not encourage: but God alone can appease it.

The imperial court did not like Ambrose’s religious principles, but he was sought out to help and speak to Magnus Maximus to prevent him from descending upon Italy. Ambrose was successful.

During a second attempt, the embassy was not successful and Milan was taken. Justine and Valentinian II fled, but Ambrose stayed. He is credited with doing a great service to the sufferers during this time.

In 385, Ambrose once again refused handing over the Portian basilica to Valentinian II, this time to be used by Arian troops. A year later, Ambrose was again ordered to hand over the church for Arian use. Ambrose and his congregation barricaded themselves within the church walls until the imperial order rescinded.

After Theodosius I, emperor of the East, married Justine, Ambrose had him excommunicated for the massacre of 7,000 people. The emperor did several months? worth of public penance.

In his later years, Ambrose retired in Bologna and assisted in the transferring of saints Vitalis and Agricola’s relics.

Two years after Theodosius died, after he acquired the possession of the Roman empire, Ambrose passed away on April 4, 397. He was succeeded as bishop of Milan by Simplician.

Ambrose’s body remains in the church of St. Ambrogio in Milan, along with the bodies of Saints Gervase and Protase.

St. Ambrose was generous to the poor. He considered them not a group of outsiders, but rather those of the united people. To him, giving to the poor was just a repayment of God’s resources, which were intended for everyone equally.

He introduced reforms in the order and manner of public worship. He was known for his “liturgical flexibility that kept in mind that liturgy was a tool to serve people in worshiping God, and ought not to become a rigid entity that is invariable from place to place.”

Ambrose is credited with advising Augustine of Hippo to follow local liturgical customs. “When I am at Rome, I fast on a Saturday; when I am at Milan, I do not. Follow the custom of the church where you are,” he stated. This advice remains today, and is translated in English as the saying, “When in Rome, do as the Romans do.”

Some believe Ambrose was a Christian Universalist, based on interpretations of his writing. The Theological treatises of Ambrose had great influences on Popes Damasus, Siricius and Leo XIII. Ambrose studied largely on the virginity of Mary and her role as Mother of God. He viewed celibacy as superior to marriage and saw Mary as virginity’s model.

Ambrose authored many of the Church’s important writings and hymns. He is credited with composing the repertory Ambrosian chant, also known as the Antiphonal Chant. He is also credited with composing the hymn “Te Deum,” which is believed to have been written when he baptized Augustine of Hippo.

St. Ambrose is the Confessor and Doctor of the Church. He is the patron saint of bee keepers, beggars, learning and Milan, and his feast day is celebrated on December 7.

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St. Philip Neri

St. Philip Neri was a Christian missionary and founder of the Congregation of the Oratory, a community of Catholic priests and lay brothers.

He was born in Florence on July 21, 1515 as one of four children to Francesco Neri.

From a very young age, Philip was known for being cheerful and obedient. He was affectionately referred to as “good little Phil.” He received his early teachings from friars at the Dominican monastery in Florence, San Marco.

At 18-years-old, Philip went off to live with a wealthy family member in San Germano. He was sent there to assist in – and possibly inherit – the family business. However, soon after his arrival, Philip experienced a mystical vision, which he eventually spoke of as his Christian conversion. This event was an encounter with the Lord and it dramatically changed his life.

He soon lost interest in owning property or participating in business. He felt a call from the Holy Spirit to radically live for and serve the Lord Jesus Christ and His Church.

So, Philip set out for Rome.

Once in Rome, Philip was the live-in tutor for a fellow Florentine’s sons. Under Philip’s guidance, the two boys improved in all aspects of life and faith, proving Philip’s special talent with human relationships and in bringing out the best in people.

During his first two years in Rome, Philip spent his time in a solitary life. He also dedicated a lot of time to prayer. He ate very small meals of bread, water and a few vegetables, practicing an ascetical life.

In 1535, Philip began studying theology and philosophy at the Sapienza and at St. Augustine’s monastery. Although he was considered a “promising scholar,” after three years of studies, Philip gave up any thought of ordination. He set out to help the poor people of Rome and to re-evangelize the city. Sadly, Rome had lost its first love and its inhabitants were no longer really living as Christians.

He began talking to people on street corners and in public squares; he made acquaintances in places where people commonly gathered.

Philip, compared to Socrates, had a knack for starting up conversations and leading his listeners to consider a new and better way of life, the Christian Way. He easily caught others’ attention with his warm personality and incredible sense of humor. He encouraged groups of people to gather for discussions, studies, prayer and the enjoyment of music. His customary question was always, “Well, brothers, when shall we begin to do good?”

Losing no time in converting good conversation to good actions, Philip would lead his followers to hospitals to wait on the sick or to the Church, to pray to and encounter Jesus Christ.

In short, Philip was an evangelist. He loved to share the Gospel and help people to find or rediscover their faith in Jesus Christ.

His days were dedicated to helping others, but his nights were set aside for solitude spent praying in the church or in the catacombs beside the Appian Way.

In 1544, on the eve of Pentecost, Philip saw what appeared to be a globe of fire. It is said the fire entered his mouth, causing Philip to feel his heart dilate. Philip was filled with such paroxysms of divine love that caused him to scream out, “Enough, enough, Lord, I can bear no more.” Philip then discovered a swelling over his heart, though it caused him no pain.

In 1548, with the help of his confessor, Father Persiano Rossa, Philip founded a confraternity for poor laymen to meet for spiritual exercises and service of the poor, the Confraternity of the Most Holy Trinity.

Philip’s appealing nature won him over friends from all societal levels, including that of Ignatius of Loyola, Pius V and Charles Borromeo.

At 34-years-old, Philip had already accomplished so much, but his confessor was determined that his work would be more effective as a priest. Finally convinced, Philip was ordained to the diaconate and then to the priesthood on May 23, 1551.

From there, Philip went to live with Father Rossa and other priests at San Girolamo and carried on his mission, but mostly through the confessional.

Before sun up, until sun down, Philip spent hours sitting and listening to people of all ages. Sometimes Philip broke out informal discussions for those who desired to live a better life. He spoke to them about Jesus, the saints and the martyrs.

Influenced by St. Francis Xavier, Philip thought of going to India to join the foreign mission field, but was dissuaded by his peers because Rome still needed Philip’s ministry and influence.

A large room was built above the church of San Girolamo to tend to Philip’s growing number of pilgrims and other priests were called on to assist him. Philip and the priests were soon called the “Oratorians,” because they would ring a bell to call the faithful in their “oratory.”

The foundation of the Congregation of the Priests of the Oratory would be laid a few years later with members who encouraged others to deepen their faith. Philip’s rule for them was simple – share a common table and to perform spiritual exercises. Philip didn’t want his followers to bind themselves to the life with a vow and he did not want them to denounce their property.

Philip’s organization was officially approved by Pope Gregory XIII in 1575.

The Congregation was given an ancient church, but Philip made the quick decision to demolish it because the structure was in ruins and the size was not large enough. He had plans of rebuilding on a larger scale. People from all over, including Charles Borromeo and Pope Gregory, contributed financially toward the rebuilding.

By April 1577, the New Church was completed enough for the Congregation of the Oratory to be transferred there, but Philip stayed at San Girolamo for another seven years.

Philip was constantly in a crowd of people; he allowed his followers free access to him and continued hearing confessions and engaging in ministry and prayer.

In the words of one of his biographers, Philip was “all things to all men…. When he was called upon to be merry, he was so; if there was a demand upon his sympathy, he was equally ready…”

Philip was respected and loved throughout Rome; he became a trusted advisor to popes, kings, cardinals and equally as important to the poor.

He whole-heartedly desired the reform of the Catholic Church and worked toward that with a sense of gentleness and friendship, rather than criticism and harshness.

His efforts to reach out to the lay people of Rome and not simply associate with the clergy made him one of the great figures in the Counter Reformation of the Catholic Church. Sadly, the Catholic Church had fallen into clericalism. He soon earned the title, “Apostle of Rome.”

On the Feast of Corpus Christi, May 25, 1595, Philip was told by his physician that he was not healthy. He had not looked well for ten years. Philip realized his time had come to pass on to the Lord. For the remainder of the day, he listened to confessions and saw his visitors as normal.

Before heading off to bed, Philip stated, “Last of all, we must die.”

Around midnight of May 26, 1595, Philip suffered from a hemorrhage and passed away at 80-years-old. His body lays in the New Church, where the Oratorians still serve.

St. Philip Neri was beatified by Pope Paul V on May 11, 1615 and canonized by Pope Gregory XV on March 12, 1622.

He is the patron saint of Rome, US Special Forces, humor and joy and his feast day is celebrated on May 26.

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