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.
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.
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.
St. Angela Merici was an Italian religious educator and founder of the Ursulines whose deep prayer life and relationship with the Lord bore the fruit of mystical encounters with God. She was born on March 21, 1474 in Desenzano, a small town on the shore of Lake Garda in Lombardy.
At just 10-years-old, Angela and her older sister became orphans and went to live with their uncle in Salo. There they led a quiet and devout Catholic Christian life. After the untimely death of her sister, Angela was saddened by the fact the that she had not had the opportunity to receive her last Sacraments and was concerned for her sister’s eternal salvation.
Angela was inspired by the Holy Spirit to dedicate herself to the Lord and to give her life in service to the Church to help everyone grow closer to the Lord. Still filled with grief, she prayed for God to reveal the condition of her deceased sister’s soul. In a vision, she learned her sister was in Heaven with the company of saints. She became increasingly more devout and joined the Third Order of St. Francis where she also pledged to remain a consecrated virgin, forsaking marriage to one man to be married to the Lord and His Church.
When Angela was 20-years-old, her uncle died and she returned to Desenzano. She found that around her hometown there were many young girls who had no education and no hope. Her heart was moved. She also became distressed by their ignorance and upset at the parents who had not educated them.
Inspired by the Holy Spirit, Angela became convinced there was great need for a better way of teaching these young girls. So, she opened her own home to them and began to teach them herself. She devotedly taught them the Catholic Christian faith. By her example and instruction, she taught them to how to pray and participate in the sacramental life of the Church. She evangelized and catechized these young girls, opening them up to the life of grace.
Another vision from the Lord revealed to Angela that she was to found an institution with other consecrated virgins to further devote their lives toward the religious training of young girls. These women had little money and no power, but were bound together by their dedication to education and commitment to Jesus Christ and service to His Church.
Living in their own homes, the girls met for prayer and classes where Angela reminded them, “Reflect that in reality you have a greater need to serve [the poor] than they have of your service.”
Angela’s charming nature and natural leadership qualities made this a successful endeavor. She was so successful she accepted an invitation from the neighboring town, Brescia, to establish a similar school there.
In 1524, she eagerly took on the opportunity to travel to the Holy Land. During the journey, she was suddenly struck with blindness while on the island of Crete. This didn’t stop her though; she continued the journey with as much enthusiasm as she would have if she had her vision. She made the entire pilgrimage and visited the sacred shrines. On the journey back home, her sight was miraculously restored while she was praying before a crucifix in the same place where she had become blind. The Lord showed Angela through this experience that she must never shut her eyes to the needs she saw around her ? to not shut her heart to God’s call.
During the Jubilee year in 1525, Angela traveled to Rome to gain the special grace of the plenary indulgence offered to all Christian pilgrims. Pope Clement VII had heard of Angela and her great holiness. He noted her wonderful success as a religious teacher for young girls and invited her to stay in Rome. Angela was humble, disliked publicity and kindly declined the generous offer.
Though she turned him down, perhaps the pope’s request gave her the inspiration or the push to make her little group more formal. Although it was never recognized formally as a religious order in her lifetime, Angela’s Company of Saint Ursula, or the Ursulines, was the first group of women religious to work outside of the cloister and became the first teaching order of women in the Catholic Church.
On November 25, 1535, Angela gathered together 12 young virgins and laid down the foundation for the Order of the Ursulines at a small house near the Church of St. Afra in Bresica with Angela’s Company of Saint Ursula, under the patronage of St. Ursula.
Angela’s goal was to elevate family life through Christian education for women ? the future wives and mothers. The community she founded was different than many of the religious orders of women which existed in her day. She believed it was important to teach the girls in their own homes with their own families. One of her favorite sayings was, “Disorder in society is the result of disorder in the family.”
Though the women in the community wore no special religious habit and took no formal vows, Angela wrote a Rule of Life for those who lived and served in the community of women. They did pledge to live a life of consecrated celibacy, poverty and obedience. They lived this Rule of Life within their own homes.
This was the first group of consecrated women to work outside of a formal cloister or convent in her day and became the first teaching order of women in the Catholic Church. The community existed as what is called a “secular institute” until years after Angela’s death.
The Ursulines opened both schools and orphanages and in 1537, Angela was elected “Mother and Mistress” of the group. Her Rule was officially approved by Pope Paul III in 1544 and the Ursulines became a recognized religious community of women with a teaching ministry.
Before her death, Angela reassured her Sisters who were afraid to lose her in death: “I shall continue to be more alive than I was in this life, and I shall see you better and shall love more the good deeds which I shall see you doing continually, and I shall be able to help you more.”
St. Angela Merici died on January 27, 1540. Clothed in the habit of a Franciscan tertiary, Angela was buried in the Church of St. Afra in Brescia.
St. Angela Merici was beatified on April 30, 1768 by Pope Clement XIII and canonized May 24, 1807 by Pope Pius VII.
Angela is often attributed with a cloak and ladder.
She is the patron saint of sickness, disabled and physically challenged people, and those grieving the loss of parents. Her feast day is celebrated on January 27.
In Her Footsteps: Take a look around you. Instead of just driving or walking without paying attention today, open your eyes to the needs you see along the way. What people do you notice who need help but who are not being helped? What are their true needs? Make a commitment to help them in some way.
Prayer: Saint Angela, you were not afraid of change. You did not let stereotypes keep you from serving. Help us to overcome our fear of change in order to follow God’s call and allow others to follow theirs. Amen
The great veneration with which St. Nicholas has been honored for many ages and the number of altars and churches all over the world that are dedicated in his memory are testimonials to his wonderful holiness and the glory he enjoys with God. As an episcopal see, and his childhood church falling vacant, the holy Nicholas was chosen bishop, and in that station became famous by his extraordinary piety and zeal and by his many astonishing miracles. The Greek histories of his life agree he suffered an imprisonment of the faith and made a glorious confession in the latter part of the persecution raised by Dioletian, and that he was present at the Council of Nicaea and there condemned Arianism. It is said that St. Nicholas died in Myra, and was buried in his cathedral.
St. Nicholas’ episcopate at Myra during the fourth century is really all that appears indubitable authentic, according to Alban Butler, an English Roman Catholic priest from the 1700s. This is not for lack of material, beginning with the life attributed to the monk who died in 847 as St. Methodius, Patriarch of Constantinople. Nevertheless, the universal popularity of the saint for so many centuries requires that some account of the legends surrounding his life should be given.
St. Nicholas, also known as “Nikolaos of Myra,” was a fourth century saint and Greek bishop of Myra. Nicholas was born in Asia Minor in the Roman Empire as an only child to Christian parents. Nicholas would take nourishment only once on Wednesdays and Fridays, and that in the evening according to the canons. “He was exceedingly well brought up by his parents and trod piously in their footsteps. The child, watched over by the church, enlightened his mind and encouraged his thirst for sincere and true religion.” Both of his parents tragically died during an epidemic when he was a young man, leaving him well off, but to be raised by his uncle – the Bishop of Patara. Nicholas was determined to devote his inheritance to works of charity, and his uncle mentored him as a reader and later ordained him as a presbyter (priest).
An opportunity soon arose for St. Nicholas and his inheritance. A citizen of Patara had lost all his money, and needed to support his three daughters who could not find husbands because of their poverty; so the wretched man was going to give them over to prostitution. Nicholas became informed of this, and thus took a bag of gold and threw it into an open window of the man’s house in the night. Here was a dowry for the eldest girl and she was soon duly married. At intervals Nicholas did the same for the second and the third; at the last time the father was on the watch, recognized his benefactor and overwhelmed Nicholas with his gratitude. It would appear that the three purses represented in pictures, came to be mistaken for the heads of three children and so they gave rise to the absurdstory of the children, resuscitated by the saint, who had been killed by an innkeeper and pickled in a brine-tub.
Coming to the city of Myra when the clergy and people of the province were in session to elect a new bishop, St. Nicholas was indicated by God as the man they should choose. This was during the time of persecutions in the beginning of the fourth century and “as he [Nicholas] was the chief priest of the Christians of this town and preached the truths of faith with a holy liberty, the divine Nicholas was seized by the magistrates, tortured, then chained and thrown into prison with many other Christians. But when the great and religious Constatine, chosen by God, assumed the imperial diadem of the Romans, the prisoners were released from their bonds and with them the illustrious Nicholas, who when he was set at liberty returned to Myra.”
St. Methodius asserts that “thanks to the teaching of St. Nicholas the metropolis of Myra alone was untouched by the filth of the Arian heresy, which it firmly rejected as death-dealing poison,” but says nothing of his presence at the Council of Nicaea in 325.
According to other traditions St. Nicholas was not only there during the Council of Nicaea in 325, but so far forgot himself as to give the heresiarch Arius a slap in the face. The conciliar fathers deprived him of his episcopal insignia and committed him to prison; but our Lord and His Mother appeared there and restored to him both his liberty and his office.
As against Arianism so against paganism, St. Nicholas was tireless and often took strong measures: among other temples he destroyed was that of Artemis, the principal in the district, and the evil spirits fled howling before him. He was the guardian of his people as well in temporal affairs. The governor Eustathius had taken a bribe to condemn to death three innocent men. At the time fixed for their execution Nicholas came to the place, stayed the hands of the executioner, and released the prisoners. Then he turned to Eustathiujs and did not cease to reproach him until he admitted his crime and expressed his penitence. St. Nicholas’ presence was found in a separate occasion involving three imperial officers simply on their way to duty in Phrygia. When the men were back again in Constantinople, the jealousy of the prefect Ablavius caused them to be imprisoned on false charges and an order for their death was procured from the Emperor Constantine. When the officers heard this they remembered the example they had witnessed of the powerful love of justice of the Bishop of Myra and they prayed to God that through his merits and by his instrumentality they might yet be saved. That night St. Nicholas appeared in a dream to Constatine, and told him with threats to release the three innocent men, and Ablavius experienced the same thing. In the morning the Emporor and the prefect compared notes, and the condemned men were sent for and questioned. When he heard they had called on the name of the Nicholas of Myra who appeared to him, Constatine set them free and sent them to the bishop with a letter asking him not to threaten him any more, but to pray for the peace of the world. For a long time, this has been the most famous miracle of St. Nicholas, and at the time of St. Methodius was the only thing generally known about him.
The accounts are unanimous that St. Nicholas died and was buried in his episcopal city of Myra, and by the time of Justinian, there was a basilica built in his honor at Constantinople.
An anonymous Greek wrote in the tenth century that, “the West as well as the East acclaims and glorifies him. Wherever there are people, in the country and the town, in the villages, in the isles, in the furthest parts of the earth, his name is revered and churches are built in his honor. Images of him are set up, panegyrics preached and festivals celebrated. All Christians, young and old, men and women, boys and girls, reverence his memory and call upon his protection. And his favors, which know no limit of time and continue from age to age, are poured out over all the earth; the Scythians know them, as do the Indians and the barbarians, the Africans as well as the Italians.” When Myra and its great shrine finally passed into the hands of the Saracens, several Italian cities saw this as an opportunity to acquire the relics of St. Nicholas for themselves. There was great competition for them between Venice and Bari.
Bari won and the relics were carried off under the noses of the lawful Greek custodians and their Mohammedan masters. On May 9, 1087 St. Nicholas’ relics safetly landed in Bari, a not inappropriate home seeing that Apulia in those days still had large Greek colonies. A new church was built to shelter the relics and the pope, Bd. Urban II, was present at their enshrining.
Devotion to St. Nicholas has been present in the West long before his relics were brought to Italy, but this happening greatly increased his veneration among the people, and miracles were as freely attributed to his intercession in Europe as they had been in Asia. At Myra “the venerable body of the bishop, embalmed as it was in the good ointments of virtue exuded a sweet smelling myrrh, which kept it from corruption and proved a health giving remedy against sickness to the glory o f him who had glorified Jesus Christ, our true God.” The translation of the relics did not interrupt this phenomenon, and the “manna of St. Nicholas” is said to flow to this day. It was one of the great attractions that drew pilgrims to his tomb from all parts of Europe.
The image of St. Nicholas is, more often than any other, found on Byzantine seals. In the later middle ages nearly four hundred churches were dedicated in his honor in England alone, and he is said to have been represented by Christian artists more frequently than any saint, except our Lady.
St. Nicholas is celebrated as the patron saint of several classes of people, especially, in the East, of sailors and in the West of children. The first of these patronage is most likely due to the legend that during his lifetime, he appeared to storm tossed mariners who invoked his aid off the coast of Lycia and brought them safely to port. Sailors in the Aegean and Ionian seas, following a common Eastern custom, had their “star of St. Nicholas” and wished one another a good voyage in the phrase “May St. Nicholas hold the tiller.”
The legend of the “three children” is credited to his patronage of children and various observances, ecclesiastical and secular, connected there with; such were the boy bishop and especially in Germany, Switzerland and the Netherlands, the giving of presents in his name at Christmas time.
This custom in England is not a survival from Catholic times. It was popularized in America by the Dutch Protestants of New Amsterdam who converted the popish saint into a Nordic magician (Santa Claus = Sint Klaes = Saint Nicholas) and was introduced into this country by Bret Harte. It is not the only “good old English custom” which, however good, is not “old English,” at any rate in its present form. The deliverance of the three imperial officers naturally caused St. Nicholas to be invoked by and on behalf of prisoners and captives, and many miracles of his intervention are recorded in the middle ages.
Curiously enough, the greatest popularity of St. Nicholas is found neither in the eastern Mediterranean nor north-western Europe, great as that was, but in Russia. With St. Andred the Apostle, he is patron of the nation, and the Russian Orthodox Church even observes the feast of his translation; so many Russian pilgrims came to Bari before the revolution that their government supported a church, hospital and hospice there. He is also the patron saint of Greece, Apulia, Sicily and Loraine, and of many citiesand dioceses (including Galway) and churches innumerable. At Rome the basilica of St. Nicholas in the Jail of Tully (in Carcere) was founded between the end of the sixth and the beginning of the seventh centuries. He is named in the preparation of the Byzantine Mass. St. Nicholas became recognized as a saint long before the Roman Catholic Church began the regular canonizing procedures in the late 10th century. Therefore, he does not have a specific date of canonization, rather records of him exist in a gradual spread until his stories became widley known and celebrated. St. Nicholas’ feast day is December 6.
St. Dominic Savio was born on April 2, 1842 in the village of Riva in northern Italy. His father was a blacksmith and his mother a seamstress. He had nine brothers and sisters. His family was poor but hardworking. They were devout and pious Catholics.
When he was just two years old, Dominic’s family returned to their native village of Castlenuovo d’Asti, (Today, Castlenuovo Don Bosco) near the birthplace of John Bosco. Bosco would himself later be canonized as a Saint by the Church and became a major influence on the life of Dominic.
As a small child, Dominic loved the Lord and His Church. He was very devout in practicing his Catholic faith. For example, he said grace before every meal and refused to eat with those who did not. He was always quick to encourage others to pray.
Dominic attended Church regularly with his mother and was often seen kneeling before the Tabernacle in prayer. He even prayed outside the Church building. It did not matter to Dominic if the ground was covered with mud or snow, he knelt and prayed anyway.
Dominic was quickly recognized as an exceptional student who studied hard and performed well in school. He became an altar server. He also attended daily Mass and went to confession regularly. He asked to receive his first communion at the age of seven. This was not the practice in the Church of Italy at the time. Normally, children received their first holy communion at the age of twelve. Dominic’s priest was so impressed with his intelligence concerning the faith, his love for the Lord and his piety that he made an exception. Dominic said that the day of his First Communion was the happiest day of his life.
On the Day he received his first communion, Dominic wrote four promises in a little book. Those promises were:
I will go to Confession often, and as frequently to Holy Communion as my confessor allows. I wish to sanctify the Sundays and festivals in a special manner. My friends shall be Jesus and Mary. Death rather than sin.
The young Dominic graduated to secondary school and walked three miles to school each day. He undertook this chore gladly. While walking to school on a hot day a farmer asked why he wasn’t yet tired. Dominic cheerfully replied, “Nothing seems tiresome or painful when you are working for a master who pays well.”
Although he was young, Dominic was clearly different than his peers. When two boys stuffed a school heating stove with snow and rubbish. The boys were known troublemakers and were likely to face expulsion if caught, so they blamed Dominic for the misdeed. Dominic did not deny the accusation and he was scolded before the class. However, a day later the teacher learned the truth. He asked Dominic why he did not defend himself while being scolded for something he did not do. Dominic mentioned he was imitating Jesus who remained silent when unjustly accused.
Dominic’s teacher spoke well of him and brought him to the attention of Fr. John Bosco, who was renowned for looking after hundreds of boys, many of them orphaned and poor. In October 1854, Dominic was personally introduced to Fr. Bosco – along with his father.
At the meeting, Bosco wanted to test Dominic’s intelligence and understanding of the Catholic faith. He gave Dominic a copy of The Catholic Readings, which was a pamphlet that dealt with apologetics. He expected Dominic to provide a report the next day, but just ten minutes later Dominic recited the text and provided a full explanation of its significance. This solidified Bosco’s high opinion of Dominic.
Dominic expressed an interest in becoming a priest and asked to go to Turin to attend the Oratory of St. Francis de Sales. Fr. Bosco agreed to take him.
At the Oratory, Dominic studied directly under Fr. Bosco. He worked diligently and always asked questions when he did not understand something. He renewed his First Communion promises that he wrote in his little book at the age of seven. After six months at the Oratory, Dominic delivered a speech on the path to sainthood. In his speech, he made three outstanding points; it is God’s will that we ALL become saints, it is easy to become a saint, and there are great rewards in heaven for saints.
Dominic’s desire to become a saint troubled him however. He wondered to himself how someone as young as he was could become a saint? In his zeal, he tried voluntary mortification and other voluntary penances, hoping that they would help him to grow closer to Jesus and help him to be less concerned with his own needs. He even made his bed uncomfortable and wore thin clothes in winter. When Fr. Bosco observed these practices, he corrected Dominic. He explained that as a child, what he should do instead was to devote himself to his studies and to be cheerful. He discouraged Dominic from any more physical penances. Dominic’s happy demeanor quickly returned.
At the same time Dominic was developing his reputation as a fantastic student, his health began to fail. He started to lose his appetite and Fr. Bosco became concerned. Dominic was taken to the doctor who recommended that he be sent home to his family to recover. Dominic wanted to stay at the oratory, but Fr. Bosco insisted he go home. Everybody expected Dominic to recover, except for Dominic himself who insisted he was dying.
Before he departed, Dominic made the Exercise of a Happy Death and predicted this would be his final devotion.
After four days at home, Dominic’s health worsened. The doctor ordered him to bed to rest. He then performed bloodletting, which was still performed at that time. Over the next four days, Dominic was bled ten times before the doctor was satisfied he would recover.
But Dominic was sure of his impending death. He implored his parents to bring the parish priest so he could make a last confession. They obliged him and Dominic made a confession and was given the Anointing of the Sick. He asked his father to read him the prayers for the Exercise of a Happy Death. Then he fell asleep. Hours later he awoke and said to his father: “Goodbye, Dad, goodbye … Oh what wonderful things I see!” Dominic fell asleep and died within minutes. It was March 9, 1857 and Dominic was merely 14 year of age.
His father wrote to Fr. Bocso to report the sad news.
Fr. Bosco was powerfully touched by Dominic and he wrote a biography, “The Life of Dominic Savio.” The biography quickly became popular and would eventually be read in schools across Italy. As people learned about Dominic, they called for his canonization.
Detractors argued that Dominic was too young to be canonized and pointed out that he was not a martyr. However, Pope Pius X disagreed and opened his cause for canonization.
St. Juan Diego was born in 1474 as Cuauhtlatoatzin, a native to Mexico. He became the first Roman Catholic indigenous saint from the Americas.
Following the early death of his father, Juan Diego was taken to live with his uncle. From the age of three, he was raised in line with the Aztec pagan religion, but always showed signs of having a mystical sense of life.
He was recognized for his religious fervor, his respectful and gracious attitude toward the Virgin Mary and his Bishop Juan de Zumarraga, and his undying love for his ill uncle.
When a group of 12 Franciscan missionaries arrived in Mexico in 1524, he and his wife, Maria Lucia, converted to Catholicism and were among the first to be baptized in the region. Juan Diego was very committed to his new life and would walk long distances to receive religious instruction at the Franciscan mission station at Tlatelolco.
On December 9, 1531, Juan Diego was in a hurry to make it to Mass and celebrate the Feast of the Immaculate Conception. However, he was stopped by the beautiful sight of a radiant woman who introduced herself, in his native tongue, as the “ever-perfect holy Mary, who has the honor to be the mother of the true God.”
Mary told Juan Diego she was the mother of all those who lived in his land and asked him to make a request to the local bishop. She wanted them to build a chapel in her honor there on Tepeyac Hill, which was the site of a former pagan temple.
When Juan Diego approached Bishop Juan de Zumarraga telling of what happened, he was presented with doubts and was told to give the Bishop time to reflect on the news.
Later, the same day, Juan Diego encountered the Virgin Mary a second time and told her he failed in granting her request. He tried to explain to her he was not an important person, and therefore not the one for the task, but she instead he was the man she wanted.
Juan Diego returned to the Bishop the next day and repeated his request, but now the Bishop asked for proof or a sign the apparition was real and truly of heaven.
Juan Diego went straight to Tepeyac and, once again, encountered the Virgin Mary. After explaining to her what the Bishop asked, she agreed and told him she’d provide him with proof on the next day, December 11.
However, on the next day, Juan Diego’s uncle became very sick and he was obligated to stay and care for him. Juan Diego set out the next to find a priest for his uncle. He was determined to get there quickly and didn’t want to face the Virgin Mary with shame for missing the previous day’s meeting.
But the Virgin Mary intercepted him and asked what was wrong. He explained his situation and promised to return after he found his uncle a priest.
She looked at him and asked “No estoy yo aqui que soy tu madre?” (Am I not here, I who am your mother?) She promised him his uncle would be cured and asked him to climb to the hill and collect the flowers growing there. He obeyed and found many flowers blooming in December on the rocky land. He filled his tilma (cloak) with flowers and returned to Mary.
The Virgin Mary arranged the flowers within his cloak and told him this would be the sign he is to present to the bishop. Once Juan Diego found the bishop, he opened his cloak and the bishop was presented with a miraculous imprinted image of the Virgin Mary on the flower-filled cloak.
The next day, Juan Diego found his uncle fully healed from his illness. His uncle explained he, too, saw the Virgin Mary. She also instructed him on her desires to have a church built on Tepeyac Hill, but she also told him she wanted to be known with the title of Guadalupe.
News of Juan Diego’s miracle quickly spread, and he became very well-known. However, Juan Diego always remained a humble man.
The bishop first kept Juan Diego’s imprinted cloak in his private chapel, but then placed it on public display in the church built on Tepeyac Hill the next year.
The first miracle surrounding the cloak occurred during the procession to Tepeyac Hill when a participant was shot in the throat by an arrow shot in celebration. After being placed in front of the miraculous image of Mary, the man was healed.
Juan Diego moved into a little hermitage on Tepeyac Hill, and lived a solidarity life of prayer and work. He remained there until his death on December 9, 1548, 17 years after the first apparition.
News of Our Lady’s apparitions caused a wave of nearly 3,000 Indians a day to convert to the Christian faith. Details of Juan Diego’s experience and Mary’s words moved them deeply.
During the revolutions in Mexico, at the beginning of the 20th century, nonbelievers attempted to destroy the Image with an explosion. The altar?s marble steps, the flower-holders, and the basilica windows were all very damaged, but the pane of glass protecting the Image was not even cracked.
Juan Diego’s imprinted cloak has remained perfectly preserved from 1531 to present time. The “Basilica of Guadalupe” on Tepeyac Hill has become one of the world’s most-visited Catholic shrines.
St. Juan Diego was beatified on May 6, 1990 by Pope John Paul II and canonized on July 31, 2002. His feast day is celebrated on December 9 and he is the patron saint of Indigenous people.
St. Margaret of Scotland, or Margaret of Wessex, was an English princess born in Hungary to Princess Agatha of Hungary and English Prince Edward the Exile around 1045. Her siblings, Cristina and Edgar the Atheling were also born in Hungary around this time.
Margaret and her family returned to England when she was 10-years-old and her father was called back as a potential successor to the throne. However, Edward died immediately after the family arrived, but Margaret and Edgar continued to reside at the English court.
Margaret’s family fled from William the Conqueror after his victory at the Battle of Hastings in 1066. Her widowed mother set out to take her children north to Northumbria.
Tradition says, Agatha decided to leave Northumbria and return to the continent, but her family’s ship got caught in a storm. The storm drove their ship even more north to Scotland, where they were shipwrecked in 1068. The spot they landed on is now known as “St. Margaret’s Hope.”
Malcolm Canmore III, the king of Scotland, welcomed Margaret and her family and put them under his protection. He soon fell deeply in love with the beautiful and kind princess. Margaret and Malcolm became married in 1070 at the castle of Dunfermline.
Together, they had eight children, six sons and two daughters. All of whom were raised with deep Catholic Christian faith. They lived as a holy family, a domestic church.
Margaret’s kind-nature and good heart was a strong influence on Malcolm’s reign. She softened his temper and helped him become a virtuous King of Scotland. Together they prayed, fed the hungry, and offered a powerful example of living faith in action. Margaret was placed in charge of all domestic affairs and was often consulted with state matters, as well.
She promoted the arts and education in Scotland. She encouraged Church synods and was involved in efforts to correct the religious abuses involving Bishops, priests and laypeople.
Her impact in Scotland led her to being referred to as, “The Pearl of Scotland.”
She constantly worked to aid the poor Scotland. She encouraged people to live a devout life, grow in prayer, and grow in holiness. She helped to build churches, including the Abbey of Dunfermline, where a relic of the true Cross is kept. She was well-known for her deep life of prayer and piety. She set aside specific times for prayer and to read Scripture. She didn’t eat often and slept very little so she would have more time for her devotions. She lived holiness of life as a wife, mother and lay woman; truly in love with Jesus Christ.
Malcolm supported Margaret in all her endeavors and admired her religious devotion so much he had her books decorated in jewels, gold and silver. One of these decorated books, a gospel book with portraits of the four evangelists, is now kept in Oxford at the Bodleian Library after it was miraculously recovered from a river.
In 1093, Malcolm and their oldest son were killed during the Battle of Alnwick. Already ill and worn from a life full of austerity and fasting, Margaret passed away four days after her husband, on November 16, 1093.
Her body was buried before the high alter at Dunfermline.
In 1250, Pope Innocent IV canonized Margaret as a Saint, acknowlegeing her life of holiness and extraordinary virtue. She was honored for her work for reform of the Church and her personal holiness.
In 1259, Margaret’s and Malcolm’s bodies were transferred to a chapel in the eastern apse of Dunfermline Abbey. In 1560, Mary Queen of Scots came into possession of Margaret’s head. It was kept as a relic. She insisted that it, and Margaret’s prayers from heaven, helped assist her in childbirth. Her head later ended up with the Jesuits at the Scots’ College, Douai, France, but was lost during the French Revolution.
St. Margaret is the patron saint of Scotland and her feast day is celebrated on November 16.
St. John the Baptist was a contemporary of Christ who was known for evangelization and his baptizing of Jesus Christ.
John the Baptist was born through the intercession of God to Zachariah and Elizabeth, who was otherwise too old to bear children. According to scriptures, the Angel Gabriel visited Elizabeth and Zachariah to tell them they would have a son and that they should name him John. Zachariah was skeptical and for this he was rendered mute until the time his son was born and named John, in fulfillment of God’s will.
When Elizabeth was pregnant with John, she was visited by Mary, and John leapt in her womb. This revealed to Elizabeth that the child Mary carried was to be the Son of God.
John began public ministry around 30 AD, and was known for attracting large crowds across the province of Judaea and around the Jordan River. When Jesus came to him to be baptized, John recognized him and said, “It is I who need baptism from you.”
Jesus told John to baptize Him anyway, which he did, whereupon the heavens opened, and the Spirit of God was seen like a dove. The voice of God spoke, saying, “This is my beloved Son, in whom I am well pleased.”
John instructed his followers to turn to Christ, calling Him the “Lamb of God” and these people were among the first Christians.
Following his baptism of Christ, John’s popularity grew so much that he alarmed King Herod. Herod ordered him arrested and imprisoned.
John spoke with Herod on several occasions and condemned his marriage to his half-brother’s wife.
This condemnation would be his downfall as King Herod promised to grant a wish to his daughter. In revenge for John the Baptist’s condemnation of her mother’s scandalous marriage to Herod, she asked for John’s head. King Herod reluctantly obliged. John the Baptist died sometime between 33 and 36 AD.
John the Baptist’s feast day is June 24, and the anniversary of his death is August 29 and is sometimes celebrated with a second feast. John the Baptist is the patron saint of Jordan, Puerto Rico, French Canada and many other places.
St. Stephen was one of the first ordained deacons of the Church. He was also the first Christian martyr. The Greek word from which we derive the English word martyr literally means witness. In that sense, every Christian is called to bear witness to Jesus Christ, in both their words and their actions. Not all are asked to shed their blood.
Those who do shed their blood for the faith are the greatest of witnesses. They have been especially honored since the very beginning of Christianity. Stephen was so conformed to Jesus in his holy life that his martyrdom was both a natural and supernatural sign of his love for the Lord. It also inspired the early believers as they faced the first round of brutal persecution.
His behavior, even forgiving those who were taking his life while he was being stoned to death, was a beautiful reflection of how conformed he truly was to the Lord Jesus Christ. It is recorded in Chapter 7 of the Acts of the Apostles (Acts 7:54-60), which immediately follows the Gospels in the New Testament.
The 6th chapter of the Acts of the Apostles contains an account of the choice of the first seven deacons of the Church. As the Apostles worked to continue the ministry of Jesus Christ as his elders, some of the Greek-speaking widows were being neglected in their practical needs. The Twelve decided to ordain seven deacons to oversee their care. In doing so, the deacons extended the pastoral care of the Apostles, the first Bishops of the early Church, enabling them to attend more to teaching.
Of the seven ordained, Stephen was the oldest and given the title of “archdeacon,” the chief among them. Little is known about him before this account. Like most of the early Christian leaders, he was Jewish, but may have come came from among the Greek speaking or Hellenistic believers, the ones feeling slighted in the distribution of alms.
Great preaching and miracles were attributed to Stephen. The Bible records that Stephen “full of grace and power, did great wonders and signs among the people.” Stephen s popularity created enemies among some Jews, members of the Synagogue of Roman Freedmen. They debated with him, to generate evidence against him in furtherance of their persecution of the early Church.
They accused him of blasphemy, of speaking against God and Moses. The charges inflamed the local populace which demanded he be tried and punished. When Stephen was put on trial, several false witnesses were brought forward by the Sanhedrin to testify that he was guilty of blasphemy. He was charged with predicting that Jesus would destroy the Temple and for preaching against Mosaic law.
Stephen was filled with wisdom from heaven. He responded by detailing the history of Israel and outlining the blessings God had bestowed upon his chosen people. He also explained how disobedient Israel had become, despite the goodness and mercy of the Lord. Stephen explained that Jesus had come to fulfil the law of Moses, not destroy it. He quoted extensively from the Hebrew scriptures to prove his case.
Finally, he admonished the Sanhedrin, saying, “You stubborn people, with uncircumcised hearts and ears. You are always resisting the Holy Spirit, just as your ancestors used to do. Can you name a single prophet your ancestors never persecuted? They killed those who foretold the coming of the Upright One, and now you have become his betrayers, his murderers. In spite of being given the Law through angels, you have not kept it.” (Acts 7:51-53)
As Stephen concluded his defense, he looked up and saw a vision of Jesus standing at the right hand of God. He said, “Look, I can see heaven thrown open and the Son of Man standing at the right hand of God.” That vision was taken as the final proof of blasphemy to the Jews who did not believe Jesus was the Messiah or Son of God. For them, Jesus could not possibly be beside the Father in Heaven. The crowd rushed upon Stephen and carried him outside of the city to stone him to death.
As Stephen was being brutally stoned, he spoke his last words, “Lord Jesus, receive my spirit. Lord, do not hold this sin against them.” Words which echoed the very words of Jesus on the Cross. Following those words, Stephen died, in the Lord.
Watching the trial and execution was a Rabbi named Saul of Tarsus, a virulent persecutor of the early Church. Shortly thereafter, that Rabbi would himself encounter the Lord Jesus on the road to Damascus and be dramatically converted. His encounter is recorded in the 9th chapter of the Acts of the Apostles. He took the name Paul as a sign of his new life in Jesus Christ and went on to become the great apostle to the Gentiles.
Stephen was buried by Christians, but the location of his tomb is not specified in the New Testament and may have been forgotten for a time. In 415 a Christian priest claimed he had a vision of the tomb and located Stephen s remains. A name inside the tomb confirmed the find.
St. Stephen is often depicted with stones, a Gospel Book, a miniature church and a martyr’s palm frond. He is the patron saint of Altar Servers, bricklayers, casket makers and deacons and his feast day is celebrated on December 26.
Join with us in offering this prayer, written by Deacon Keith Fournier, seeking his intercession:
“Lord Jesus, Receive my Spirit” (St. Stephen, Martyr)
A Prayer by Deacon Keith Fournier Lord Jesus, you chose Stephen as the first deacon and martyr of your One, Holy, Catholic and Apostolic Church. The heroic witness of his holy life and death reveals your continued presence among us. Through following the example of his living faith, and by his intercession, empower us by your Holy Spirit to live as witnesses to the faith in this New Missionary Age. No matter what our state in life, career or vocation, help us to proclaim, in both word and in deed, the fullness of the Gospel to a world which is waiting to be born anew in Jesus Christ. Pour out upon your whole Church, the same Holy Spirit which animated St Stephen, Martyr, to be faithful to the end, which is a beginning of life eternal in the communion of the Trinity.
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