St. Francis Xavier

St. Francis Xavier was a Navarrese-Basque Roman Catholic missionary born in the Kingdom of Navarre on April 7, 1506. His father was a privy counselor and finance minister to King John III of Navarre. He was the youngest in his family and resided in a castle which still partially stands today and is in the possession of the Jesuit order.

As the young Francis grew, he was surrounded by war. Navarre was the target of a campaign by King Ferdinand of Aragon and Castile, and the kingdom was eventually conquered.

When the war stopped and Francis came of age, he was sent to study at the University of Paris. While there he roomed with his friend, Peter Favre. The pair met and were heavily influenced by Ignatius of Loyola, who encouraged Francis to become a priest.

In 1530, Francis Xavier earned his master’s degree, and went on to teach philosophy at the University of Paris.

On August 15, 1534, Francis Xavier along with Peter Favre, and several other friends, made vows of poverty, chastity, and obedience. The men planned to travel to the Holy Land to convert non-believers. Francis Xavier started his study of theology that same year and was ordained on June 24, 1537.

Pope Paul III approved the formation of their order in 1540, which became The Society of Jesus. The order is more popularly became known as the Jesuits.

While Francis Xavier was becoming a priest, Portugal was colonizing India. The Portuguese settlers in India and elsewhere were losing their faith and Christian values. To restore these values, the King of Portugal asked the Pope to send missionaries to the region.

Pope Paul III asked the new order to take the mission, particularly since they could not undertake their preferred mission to the Holy Land due to warfare there. Ignatius ultimately decided to send Francis.

Francis Xavier left for India in 1541, on his thirty-fifth birthday. As he departed he was informed that the pope appointed him to be the Papal Nuncio in the East. A Papal Nuncio is a diplomat who takes up permanent residence in another country to formally represent the Church there. He arrived in the region and colony of Goa, India on May 6, 1542.

Although Goa had churches and even a bishop in the Portuguese colony, there were few people to preach and minister to the Portuguese, especially outside the walls of the city.

A major problem Francis quickly recognized was the nature of the people and their intentions. Many sailors and settlers were former prisoners who had been recruited from Portuguese jails or were fleeing mistakes they made back home. None of them came to spread or live virtuous lives. Instead they came to escape Portugal, find adventure, or to make fortunes. Still, they settled and made families.

Xavier ministered first to the sick and the children. Then he learned about the native people of the Pearl Fishery Coast, which had been baptized a decade earlier, but were never taught their faith. Xavier began ministering to them. He spent three years among them, but was often embarrassed by the conduct of his Portuguese countrymen who were already Catholic, but frequently misbehaved.

Xavier built 40 churches for the people of the Pearl Fishery Coast. Xavier encountered difficulty in his mission because he usually worked to convert the people first, instead of their leaders.

Xavier eventually decided to travel to Malacca and the Maluku Islands to evangelize the people there. He spent about two years in the region, and while in Malacca, a Japanese man named Anjiro caught up with him. Anjiro was accused of murder in Japan but had managed to flee. Learning about Xavier, he decided to find Xavier and tell him about Japan, which he did. Xavier converted Anjiro to Christianity, making him the first Japanese convert to Christianity.

Xavier returned to Goa for about a year to attend to his official responsibilities, but he was very interested in visiting Japan. In 1549, he finally departed for the country, arriving in July of that year.

The local daimyo warmly received Xavier, but forbade his subjects from converting to Christianity. In addition to the legal obstacle, Xavier found language to be a barrier. The Japanese language was different than any other he had previously encountered.

Xavier was surprised to find that his poverty was a barrier to his communication. Poverty was not respected in feudal Japan as it was in Europe, so Xavier was compelled to change his strategy. On one occasion, when meeting with a local prince, Xavier arranged to be finely dressed and for his fellow missionaries to wait on him. He had gifts from India delivered to him. The charade had the desired effect and improved his reputation.

Despite his efforts, the Japanese were not easily converted. Most held fast to their traditional Buddhist or Shinto beliefs. The Japanese also found the concept of hell as a place of eternal torment to be difficult to accept.

Some traditionalists, including priests from the native religions, grew hostile toward Xavier and Christianity. Xavier established a few congregations, but the religion was suppressed from spreading by the nobility to grew to mistrust the outsiders and their faith. Eventually, Christianity became the subject of great persecution, forcing many to go underground with their belief.

Xavier finished his work in Japan for the time and decided to return to India with a stop in Goa. During his voyage, he was petitioned to meet with the Chinese emperor and argue for the release of several Portuguese prisoners as a representative of their government. Xavier decided to make the trip to China, but first felt the need to return to his headquarters in Goa.

He departed India for the last time in April, 1552 and stopped in Malacca to obtain official documents attesting to his status as a representative of the Portuguese king. However, the harbor in Malacca was now controlled by Alvaro da Gama, the Captain of Malaca and the son of Vasco da Gama.

Da Gama was not friendly to Xavier who refused to recognize his official status as Papal Nuncio. He confiscated the gifts Xavier intended for the Chinese emperor and staffed his ship with a new crew, loyal to himself.

Xavier’s ship reached China in August, stopping at an island off the Chinese coast. From there, Xavier was on his own. He managed to find a man to agree to take him to China for a large fee, but while he was waiting for his boat to arrive became ill with a fever. Xavier died on December 3, 1552.

Xavier was buried on the island until February 1553 when his body was removed and taken to Malacca where it was buried at a church for a month. Then one of Xavier?s companions moved his body to his own residence for the rest of the year. In December, his body was moved to Goa. Xavier remains buried in a silver casket enclosed in a glass case.

Several of his bones have been removed. His right arm, used to bless converts, is on display in Rome. Another arm bone is kept on Coloane island, in Macau, which today is part of China.

Xavier was beatified by Pope Paul V on Oct. 25, 1619, and canonized by Gregory XV on March 12, 1622 at the same ceremony as Ignatius of Loyola. He is the patron of Catholic missions and his feast day is on December 3.

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St. Thomas More

St. Thomas More was born in London on February 7, 1478. His father, Sir John More, was a lawyer and judge who rose to prominence during the reign of Edward IV. His connections and wealth would help his son, Thomas, rise in station as a young man. Thomas’ mother was Agnes Graunger, the first wife of John More. John would have four wives during his life, but they each died, leaving John as a widower. Thomas had two brothers and three sisters, but three of his siblings died within a year of their birth. Such tragedies were common in England during this time.

It is likely that Thomas was positively influenced from a young age by his mother and siblings. He also attended St. Anthony’s School, which was said to be one of the best schools in London at that time. In 1490, he became a household page to John Morton, the Archbishop of Canterbury and Lord Chancellor of England. Archbishop Morton was a Renaissance man and inspired Thomas to pursue his own education.

Thomas More entered Oxford in 1492, where he would learn Latin, Greek and prepare for his future studies. In 1494, he left Oxford to become a lawyer and he trained in London until 1502 when he was finally approved to begin practice.

Almost as soon as More became a lawyer, he found himself contemplating another path in life. For two years, between 1503 and 1504, More lived next to a Carthusian monastery and he found himself called to follow their lifestyle of simple piety. He often joined their spiritual exercises.

By 1504, More had decided to remain in the secular world, and stood for election to Parliament. But he did not forget the pious monks who inspired his practice of the faith.

Thomas More married his first wife, Jane Colt in 1505. They would have four children together before her death in 1511. Their marriage was reportedly happy and Thomas often tutored her in music and literature.

After Jane’s death in 1511, Thomas quickly remarried to Alice Harpur Middleton, who was a wealthy widow. Alice was not particularly attractive, and her temperament was less docile than Jane’s. The wedding took place less than a month after Jane’s passing and was poorly received by his friends.

It was rumored that Thomas married her because he wanted a stepmother for his four children, and she was a woman of wealth and means. It is believed the pair knew each other for some time prior to their marriage. They would have no children together. Thomas accepted Alice’s daughter from her previous marriage as his own.

Thomas was considered a doting father, and he often wrote letters to his children when he was away on work. He also insisted that his daughters receive the same education as his son. His daughters were well known for their academic accomplishments.

In 1504, More was elected to Parliament to represent the region of Great Yarmouth, and in 1510 rose to represent London. During his service to the people of London, he earned a reputation as being honest and effective. He became a Privy Counselor in 1514.

More also honed his skills as a theologian and a writer. Among his most famous works is “Utopia,” about a fictional, idealistic island society. The work is widely regarded as part satire, part social commentary, part suggestion. Utopia is considered one of the greatest works of the late Renaissance and was widely read during the Enlightenment period. It remains well by scholars read today.

From 1517 on, Henry VIII took a liking to Thomas More, and gave him posts of ever increasing responsibility. In 1521, he was knighted and made Under-Treasurer of the Exchequer.

The King’s trust in More grew with time and More was soon made Chancellor of the Duchy of Lancaster, which gave him authority over the northern portion of England on behalf of Henry.

More became Lord Chancellor in 1529.

More was immediately effective, working with speed and precision that is admired today. He was likely one of Henry VIII’s most effective servants, and was fiercely loyal to the king.

During his tenure as Lord Chancellor, More prosecuted those accused of heresy and worked tirelessly to defend the Catholic faith in England. This was an arduous, but achievable task as long as he enjoyed Henry’s favor. However, in 1530, as Henry worked to obtain an annulment from his wife, Catherine, More refused to sign a letter to the Pope, requesting an annulment. This was More’s first time crossing Henry.

The relationship between More and Henry became strained again when seeking to isolate More, Henry purged many of the clergy who supported the Pope. It became clear to all that Henry was prepared to break away from the Church in Rome, something More knew he could not condone.

In 1532, More found himself unable to work for Henry VIII, whom he felt had lost his way as a Catholic. Faced with the prospect of being compelled to actively support Henry’s schism with the Church, More offered his resignation, citing failing health. Henry accepted it, although he was unhappy with what he viewed as flagging loyalty.

In 1533, More refused to attend the coronation of Anne Boylen, who was now the Queen of England. More instead wrote a letter of congratulations. The letter, as opposed to his direct presence offended Henry greatly. The king viewed More’s absence as an insult to his new queen and an undermining of his authority as head of the church and state.

Henry then had charges trumped up against More, but More’s own integrity protected him. In the first instance, he was accused of accepting bribes, but there was simply no evidence that could be obtained or manufactured. He was then accused of conspiracy against the king, because he allegedly consulted with a nun who prophesied against Henry and his wife, Anne. However, More was able to produce a letter in which he specifically instructed the nun, Elizabeth Barton, not to interfere with politics.

On April 13, 1534, More was ordered to take an oath, acknowledging the legitimicies of Anne’s position as queen, of Henry’s self-granted annulment from Catherine, and the superior position of the King as head of the church. More accepted Henry’s marriage to Anne, but refused to acknowledge Henry as head of the church, or his annulment from Catherine. This led to his arrest and imprisonment. He was locked away in the Tower of London.

He faced trial on July 1 and was convicted by a court that included Anne Boylen’s own father, brother and uncle, hardly an impartial jury. Still, More had one thing going for him. He could not break the law of which he was accused if he remained silent. However, he had no defense against treachery, and several dubious witnesses were able to contrive a story that he had spoken words that had the same effect as treason.

Despite a brilliant defense of himself and persuasive testimony, grounded in truth and fact, More was convicted in fifteen minutes. The court sentenced him to be hanged, drawn, and quartered, which was the traditional punishment for treason.

Henry was pleased with the outcome, although likely upset that one of his favorite advisers refused, even upon pain of death, to sanction his annulment and break from Rome. Henry was a Machiavellian king and while he may have regretted the loss of More, he was more intent upon retaining his authority.

As a final act of mercy, Henry commuted More’s punishment to mere decapitation.

More ascended the scaffold on July 6, 1535, joking to his executioners to help him up the scaffold, but that he would see himself down. He then made a final statement, proclaiming that he was “the king’s good servant, but God’s first.”

Following his death, it was revealed that More wore a hair shirt, a garment destined to be itchy, and worn to as a sign of atonement and repentance. It became obvious to all that he was a man of deep piety, asceticism, voluntary self discipline, and penitence.

More’s decapitated body was buried in the Chapel of St. Peter ad Vincula at the Tower of London, in an unmarked grave. His head was put on display, but his daughter Margaret possibly bribed someone to take it down. The skull may be in the vault of a church in Canterbury.

Thomas More has been widely remembered as a man of tremendous integrity, and he has since been described as a martyr and canonized a saint.

Pope Leo XIII beatified More in 1886, and he was canonized by Pope Pius XI on May 19, 1935.

His feast day is June 22.

He is the patron saint of adopted children lawyers, civil servants, politicians, and difficult marriages.

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St. Francis de Sales

St. Francis de Sales was born to a noble family at Chateau de Sales in the Kingdom of Savoy near Geneva, Switzerland on August 21, 1567. He was a Bishop and Doctor of the Church.

Francis was both intelligent and gentle. From a very early age, he desired to serve God. He knew for years he had a vocation to the priesthood, but kept it from his family. His father wanted him to enter a career in law and politics.

In 1580, Francis attended the University of Paris, and at 24-years-old, he received his doctorate in law at the University of Padua.

All the time, he never lost his passion for God. He studied theology and practiced mental prayers, but kept quiet about his devotion. To please his father, he also studied fencing and riding.

God made his will clear to Francis one day while he was riding. Francis fell from his horse three times that day. Every time he fell, the sword came out of the scabbard, and every time it came out, the sword and scabbard came to rest on the ground in the shape of the Christian cross.

After much discussion and disagreement from his father, Francis was ordained to the priesthood and elected provost of the Diocese of Geneva, in 1593, by the Bishop of Geneva.

During the time of the Protestant reformation, Francis lived close to Calvinist territory. He decided he should lead an expedition to bring the 60,000 Calvinists back to the Catholic Church.

For three years, he trudged through the countryside, had doors slammed in his face and rocks thrown at him. In the bitter winters, his feet froze so badly they bled as he tramped through the snow.

Francis’ unusual patience kept him working. No one would listen to him, no one would even open their door. So, Francis found a way to get under the door. He wrote out little pamphlets to explain true Catholic doctrine and slipped them under the doors. This is one of the first records we have of religious tracts being used to communicate the true Catholic faith to people who had fallen away from the Church.

The parents wouldn’t come to him, so Francis went to the children. When the parents saw how kind he was as he played with the children, they began to talk to him.

By the time Francis returned home, it is believed he brought 40,000 people to the Catholic Church.

He forged wonderful alliances with Pope Clement VIII and Henry IV of France, and in 1601 Francis joined Henry IV on a diplomatic mission. He was to give Lenten sermons at the Chapel Royal. Henry grew attached to Francis and saw him as a “rare bird” who was devout, knowledgeable and a gentleman.

In 1602, Bishop Granier died and Francis was consecrated Bishop of Geneva, although he continued to reside in Annecy. He only set foot in the city of Geneva twice — once when the Pope sent him to try to convert Calvin’s successor, Beza, and another when he traveled through it.

In 1604, Francis took one of the most important steps in his life — the step toward extraordinary holiness and mystical union with God.

In Dijon, Francis saw a widow listening closely to his sermon — a woman he had seen already in a dream. Jane de Chantal was a dedicated Catholic Christian on her own, as Francis was, but it was only when they became friends they began to become saints.

Jane wanted him to take over her spiritual direction, but, not surprisingly, Francis wanted to wait. “I had to know fully what God himself wanted. I had to be sure that everything in this should be done as though his hand had done it.” Jane was on a path to mystical union with God and, in directing her, Francis was compelled to follow her and become a mystic himself.

Years after working with Jane, he made up his mind to form a new religious community. In 1610, he founded The Order of Visitation.

Francis was overworked and often ill because of his constant load of preaching, visiting, and instruction — even catechizing a deaf man so he could take first Communion. He believed the first duty of a bishop was spiritual direction and wrote to Jane, “So many have come to me that I might serve them, leaving me no time to think of myself. However, I assure you that I do feel deep-down- within-me, God be praised. For the truth is that this kind of work is infinitely profitable to me.” For him active work did not weaken his spiritual inner peace but strengthened it.

He gave spiritual direction to most people through letters, which attested to his remarkable patience. “I have more than fifty letters to answer. If I tried to hurry over it all, I would be lost. So, I intend neither to hurry or to worry. This evening, I shall answer as many as I can. Tomorrow I shall do the same and so I shall go on until I have finished.”

During this time, it was wrongly thought that achieving real holiness of life was a task reserved for only for the clergy and those in religious life, and not for lay men and women. In addition, that only contemplatives, people who withdraw from active participation in the world, could really achieve holiness.

Francis insisted that every Christian was called to holiness and sanctity, lived within their own state in life. In holding that belief, he reflected the teaching of Jesus and the early Church Fathers.

Francis laid the groundwork for the teaching of the Second Vatican Council on what is now called the ?universal call to holiness. It reaffirms the teaching of Jesus and the early Church that every Baptized Christian is called to sanctity, no matter what their career or state in life. In every career and state in life, Christians can become more and more like Jesus Christ. That is, after all, what holiness really means.

Francis gave spiritual direction to lay people who were living real lives in the real world. He had proven with his own life that people could grow in holiness while involved in a very active occupation. He also recognized that Christian marriage and family life is itself a call to holiness.

His most famous book, INTRODUCTION TO THE DEVOUT LIFE, was written for ordinary lay people in 1608, not just the clergy and religious. Written originally as letters, it became an instant success all over Europe — though some clergy rejected the notion that lay men and women could achieve holiness in the experience of their daily life. Some tore it up because Francis encouraged dancing and jokes!

For Francis, the love of God was like romantic love. He said, “The thoughts of those moved by natural human love are almost completely fastened on the beloved, their hearts are filled with passion for it, and their mouths full of its praises. When it is gone, they express their feelings in letters, and can’t pass by a tree without carving the name of their beloved in its bark. Thus, to those who love God can never stop thinking about him, longing for him, aspiring to him, and speaking about him. If they could, they would engrave the name of Jesus on the hearts of all humankind.”

The key to love of God was prayer.

“By turning your eyes on God in meditation, your whole soul will be filled with God. Begin all your prayers in the presence of God.”

For busy people living in the world, he advised, “Retire at various times into the solitude of your own heart, even while outwardly engaged in discussions or transactions with others and talk to God.”

The test of prayer was a person’s actions.

“To be an angel in prayer and a beast in one’s relations with people is to go lame on both legs.”

He believed the worst sin was to judge someone or to gossip about them. Even if we say we do it out of love we’re still doing it to look better ourselves. We should be as gentle and forgiving with ourselves as we should be with others.

As he became older and more ill he said, “I have to drive myself but the more I try the slower I go.” He wanted to be a hermit but he was more in demand than ever. The Pope needed him, then a princess, then Louis XIII. “Now I really feel that I am only attached to the earth by one foot…” He died on December 28, 1622, after giving a nun his last word of advice: “Humility.”

St. Francis de Sales was beatified on January 8, 1661 and canonized on April 19, 1665 by Pope Alexander VII.

He is often featured with the Heart of Jesus and a Crown of Thorns.

In 1923, Pope Pius XI named St. Francis de Sales the patron saint of Catholic writers and the Catholic press because of the tracts and books he wrote. He is also the patron saint of the deaf, journalists, adult education, and the Sisters of St. Joseph. His feast day is celebrated on January 24.

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St. Jerome

Before he was known as St. Jerome, he was named Eusebius Sophronius Hieronymus. He was born around 342 AD, in Stridon, Dalmatia. Today, the town, which ceased to exist in Jerome’s time, would likely be in Croatia or Slovenia.

The young Jerome was educated by Aelius Donatus, who was a famous Roman grammarian. From him, the young Jerome learned Latin and Greek. Little else is known of his childhood other than his parents were probably well-to-do and Christian. Despite their efforts to raise Jerome properly, the young man behaved as he chose.

Around the age of 12 or so, Jerome traveled to Rome to study grammar, philosophy and rhetoric. It is likely that due to his training in rhetoric, he may have considered a career in law. By his own admission, he quickly forgot his morals. While he was not studying, Jerome pursued pleasure. In particular, he pursued women, even though he knew his behavior was wrong.

To alleviate the feelings of guilt he often felt afterwards, Jerome would visit the crypts in Rome and imagine himself in hell. He did so every Sunday, even though he was not a Christian. Jerome succeeded in frightening himself, but not in changing his ways.

Fortunately, Jerome had as a companion, Bonosus, who was a Christian influence. His influence is part of what persuaded Jerome to become a Christian and change his ways for the better.

In or around the year 366, Jerome decided to become a Christian and was baptized by Pope Liberius.

Now interested in theological matters, Jerome set aside secular matters to pursue matters of the faith. He traveled with Bonosus to Trier where there were schools for him to gain ecclesiastical training.

In 370, he traveled close to home, ending up in a monastery at Aquileia. The monastery was overseen by Bishop St. Valerian, who had attracted some of the greatest minds in Christendom. While in Aquileia, Jerome met Rufinus and the two men became friends. Rufinis was a monk who became renown for his translations of Greek works into Latin. Jerome himself was developing his skills as a translator, a skill he developed during his time in the Roman catacombs, translating the inscriptions on the tombs.

Following his time in Aquileia, Jerome traveled next to Treves, Gaul where he began to translate books for his own use. His goal was to build a personal library.

After a time in Gaul, he returned to Aquileia in 373. While there, Jerome and his friend Bonosus had a falling out and decided to part ways. Bonosus departed for an island in the Adriatic where he would live as a hermit for a time.

Jerome traveled to the east, bound for Antioch by way of Athens.

In 374, Jerome finally reached Antioch, after making several lengthy stops along the way. While in that city, Jerome began writing his first work, “Concerning the Seven Beatings.”

During that same year, disease made Jerome ill while taking the lives of some of his companions. It is unclear what disease was responsible, or if different illnesses had taken his friends. During his illness, Jerome had visions which made him even more religious.

Jerome went into the desert to live for four years, living as a hermit southwest of Antioch. He was frequently ill during this time.

After he emerged from his hermitage, Jerome was quickly embroiled in conflicts within the Church at Antioch. This was not something Jerome wanted to be associated with. Jerome made clear that he did not want to become a priest, preferring instead to be a monk or a hermit. But Church officials in Antioch as well as Pope Damasus wanted him to be ordained. Jerome relented on the condition he would not be expected to serve in any ministry and would still be allowed to pursue his monastic life. He was subsequently ordained.

Making the most of his freedom as a priest, Jerome traveled to Constantinople where he studied under St. Gregory of Nazianzus, who was renown as a great theologian.

After St. Gregory left Constantinople in 382, Jerome traveled to Rome for a council of the Church and met Pope Damasus. Following the council, Pope Damsus kept Jerome in Rome and made him his secretary.

While serving as secretary to the pope, Jerome also promoted the ideal of asceticism to everyone around him. Included in this group were women of the city of Rome who wanted to live saintly lives.

Pope Damasus died in 384, and this exposed Jerome to criticism and controversy. Jerome was a sarcastic man of great wit. He became unpopular because of his attitude and made a number of enemies. While Pope Damasus was alive, he could shield Jerome from criticism, but now Jerome faced the vengeance of the enemies he made. Both prominent pagans who resented his promotion of the faith and fellow Christians who lacked his wit attacked him with vicious rumors. Among the rumors were accusations that he was behaving inappropriately with the woman we now know as Paula. At that time, she was one of his students in asceticism.

Paula was a widow with four children who deeply mourned the loss of her husband. Jerome provided counseling and instruction to her and she became a lifelong friend and follower of Jerome, assisting him in his work.

Eventually, Jerome decided to return to the Holy Land to escape the calumny in Rome. He headed east and arrived in Antioch in 386. Shortly after, Jerome was met by Paula, her daughter, and several other followers. The group went first to Jerusalem, then on to Alexandria, Egypt. They settled in Bethlehem and had a monastery built there which included dormitories for women.

Jerome was a hard worker and he wrote extensively defending the virginity of Mary, which some clerics dared to question. He also engaged in several debates against various other heresies including a lengthy battle with his old friend Rufinus. Jerome was easily upset, and even the venerable St. Augustine exchanged words with him. Eventually, Jerome and Augustine repaired their relationship and were able to correspond as friends and colleagues.

Of all the things that made Jerome famous, nothing was so legendary as his translation of the Bible. Jerome began work while he was still in Rome under Pope Damasus. He spent his entire life translating the scriptures from Hebrew and Old Latin.

In the year 404 Paula died, later to become a saint of the Church. Rome was sacked by Alarc the Barbarian in 410. These events distressed Jerome greatly. Violence eventually found its way to Bethlehem disrupting Jerome’s work in his final years.

Jerome died on September 30, 420. His death was peaceful and he was laid to rest under the Church of the Nativity. His remains were later transferred to Rome.

Saint Jerome is the patron saint of archaeologists, Biblical scholars, librarians, students and translators.

His feast day is September 30.

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St. James the Greater

Nothing is known of St. James the Greater’s early life, though it has been established that he is the son of Zebedee and Salome and brother of John the disciple.

The title “the Greater” was added to St. James’ name to help distinguish him from the Apostle James “the Less,” who is believed to have been shorter than James “the Greater.”

Saint James the Greater was one of Jesus’ first disciples. James was fishing with his father and John the Apostle when Jesus came to the shores of the Sea of Galilee and called for the fisherman, who were unable to catch any fish that day, to dip their nets in the water once again.

When the fishermen followed Jesus’ instructions, they found their nets full, and after emptying the fish on board, the boats nearly sank from their weight.

Later, James was one of only three called by Jesus to witness his Transfiguration, and when he and his brother wanted to call fire upon a Samaritan town, both were rebuked by Jesus.

Following Christ’s Ascension, James spread the Gospel across Israel and the Roman kingdom as well. He traveled and spread the Word for nearly forty years in Spain.

It is said that one day, as he prayed, The Blessed Virgin Mary appeared to him and asked him to build her a church, which he did.

Later, James returned to Jerusalem but was martyred for his faith by King Herod, who decapitated him. Saint James the Greater is known as the first apostle to die.

As he was not allowed to be buried following his martyrdom, his remains were taken to Compostela, Spain, by some of his followers, who buried him.

In the ninth century his remains were discovered and moved to a tomb in Santiago de Compostela. Today, his remains can still be found in the Cathedral of Santiago.

Because Santiago de Compostela is the most frequently visited place pilgrims migrate to following Rome and Jerusalem, Pope Leo declared it a shrine.

St. James the Greater Prayer

O glorious Apostle,
St. James, who by reason of thy fervent and generous heart
wast chosen by Jesus to be a witness of His glory on Mount Tabor,
and of His agony in Gethsemane;
thou, whose very name is a symbol of warfare and victory:
obtain for us strength and consolation in the unending warfare of this life,
that, having constantly and generously followed Jesus,
we may be victors in the strife and deserve to receive the victor’s crown in heaven.
Amen.

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