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St. Mary MacKillop

St. Mary MacKillop

St. Mary MacKillop

Feast dayApril 21
Birth 1033
Death 1109

St. Mary MacKillop, also known as St. Mary of the Cross, was an Australian nun declared a saint by the Catholic Church. She was born in Melbourne, on January 15, 1842, as the eldest of their eight children.

MacKillop was educated in private schools and at home by her father. She received her First Holy Communion at the age of nine.

Growing up, MacKillop and her family struggled financially. The family farm never had much success. During most times, the family had to survive on the small wages the children were able to bring home.

When she was 14, MacKillop started working as a clerk in Melbourne. To provide for her needy family, she took a job as governess at her aunt and uncle, Alexander and Margaret Cameron’s property at Penola, South Australia in 1860. While there, Mary MacKillop was tasked with looking after their children and teaching them. MacKillop, determined to help the poor, included the other farm children on the Cameron estate in her care.

Her work as a governess and with the children brought her into contact with Father Woods, the parish priest in the south east.

MacKillop stayed with the Cameron’s for two years before accepting a job teaching the children of Portland, Victoria in 1862. Two years later, MacKillop opened her own boarding school called, Bay View House Seminary for Young Ladies, now known as Bayview College and was joined by the rest of her family.

Father Woods, concerned about the lack of Catholic education in South Australia, invited MacKillop and her sisters to open a Catholic school in Penola. Together, they successfully opened the school in a stable. Woods was appointed director of education and he and MacKillop were named founders of the school. Following renovations completed by their brother, the MacKillops started teaching more than 50 children. At this time, MacKillop formally declared her dedication to God and began wearing black.

In November 1866, Mary MacKillop and her sisters were joined by several other women. MacKillop, who now took on the religious name “Sister Mary of the Cross,” began wearing simple religious habits. The group of women began calling themselves the Sisters of St. Joseph of the Sacred Heart and moved to a new house in Adelaide.

While there, the Sisters of St. Joseph of the Sacred Heart founded a new school, at the request of the bishop, Laurence Bonaventure Sheil. Their school was dedicated to the education of the children of the poor and became the first religious institute to be founded by an Australian.

Father Woods and MacKillop developed the “Rule of Life” for the community. Their rules, approved by Bishop Sheil, emphasized poverty, a dependence on divine providence, no ownership of personal belongings, faith that God would provide and willingness to go where needed.

By the end of 1867, ten more women joined the Josephites. Due to their plain brown habits and name, the Josephite nuns became informally known as the “Brown Joeys.”

In an attempt to bring education to all the poor, the Sisters of St. Joseph opened another school in South Australia in 1867. By the end of 1869, more than 70 of the Josephites were educating children in 21 different schools around Australia.

MacKillop and her Josephites also worked within an orphanage; with neglected children; girls in danger; the aged poor; a prison; and with the incurably ill.

In December 1869, MacKillop and several other nuns travelled to Brisbane to establish their order in Queensland. Two years later, MacKillop travelled to Port Augusta, South Australia for the same purpose. The Sisters of St. Joseph of the Sacred Heart expanded rapidly and, by 1871, 130 sisters were working in more than 40 schools and charitable institutions across South Australia and Queensland.

After the founding of the Josephites, Bishop Sheil appointed Father Woods as director general of Catholic education. Father Woods came into conflict with some of the clergy over educational matters and local clergy began a campaign to discredit the Josephites.

In early 1870, McKillop and fellow nuns of the Josephites heard of allegations that Father Keating, of Kapunda parish to Adelaide’s north, had been criminally misbehaving. The Josephites informed Father Woods, who in turn shared the information with the vicar general, Fr. John Smyth, who ultimately sent Fr. Keating back to Ireland. The reason for Keating’s dismissal was publicly thought to be alcohol abuse.

Keating’s former colleague, Father Charles Horan, was enraged by Keating’s removal, and it is believed he sought vengeance against Fr. Woods by attacking the Josephites.

After the death of Fr. Smyth in June 1870, Fr. Horan became acting vicar general. He used this position to influence Bishop Sheil. Horan met with Sheil in September 1871 and convinced him that the Josephites’ constitution should be changed, which could ultimately leave the Josephite nuns homeless.

Mary MacKillop did not comply to the changes requested. Bishop Sheil excommunicated her, citing insubordination as the reason.

Though the Josephites were not disbanded, most of their schools were closed. Forbidden to have contact with anyone in the church, MacKillop left to live with a Jewish family and was sheltered by Jesuit priests. Some of the order’s nuns chose to remain under diocesan control and became popularly known as “Black Joeys.”

On his deathbed, Bishop Sheil instructed Father Horan to lift the excommunication on MacKillop. In February 1872, Fr. Horan met her on his way to Willunga and absolved her in the Morphett Vale church. Later, an Episcopal Commission completely exonerated her.

After the acquisition of the Mother House in Kensington, MacKillop set out for Rome to have the “Rule of Life” of the Sisters of St Joseph officially approved.

In 1873, Mary MacKillop sought papal approval for the religious congregation. Pope Pius IX encouraged her with the congregation.

The authorities in Rome did make changes to the way Josephites lived in poverty and declared the Superior General and her council were the authorities in charge of the order. MacKillop was assured the congregation and their rule of life would receive final approval after a trial period.

The Josephites began expanding their operations into New South Wales and New Zealand, but in 1883, MacKillop relocated to Sydney on the instruction of Bishop Reynolds of Adelaide.

When she returned to Australia, in January 1875, MacKillop brought with her the approval from Rome for her nuns and the work they did, materials for her school, books for the convent library, several priests and 15 new Josephites from Ireland.

Although MacKillop was unanimously elected Superior General in March 1875, she still had to struggle with the opposition of priests and several bishops.

The Josephites were very different than other Catholic church ministries. The sisters lived in a community rather than in convents. The order’s constitution required administration by a Superior General, rather than a diocese headed by the bishop.

However, the issues that caused the most frequent friction and eventually led the congregation to being forced to leave Bathurst and Queensland were their unwillingness to accept government funding, teach instrumental music, and refusal to teach girls from wealthy families.

Despite all the trouble, the congregation continued to expand.

By 1877, it operated more than 40 schools in and around Adelaide, with many others in Queensland and New South Wales. With the help from many people, both Catholic and non-Catholic, the Josephites were able to continue their good work in religion, education and with prisons.

After the appointment of Archbishop Roger Vaughan of Sydney, in 1877, life became a little easier for MacKillop and her fellow nuns. He gave them his full support.

However, the death of Vaughan in 1883, Patrick Francis Moran became the new archbishop. Although he had a positive outlook on the Josephites, he did remove MacKillop as superior general and replaced her with Sister Bernard Walsh.

Pope Leo XIII gave his approval to the Josephites, making them an official congregation in 1885, with its headquarters in Sydney.

Even though MacKillop was no longer superior general of the congregation, she full-heartedly supported and assisted Mother Bernard with the management of the Sisters of St. Joseph. She would write letters to give support, advice or just to keep in touch.

Mary MacKillop continued her work in creating more schools all over the country with the Josephites. In January 1897, she founded a convent and base for the Sisters of St Joseph in Petersburg.

After the death of Mother Bernard, in 1899, MacKillop was re-elected as Mother Superior-General, a position she held until her own death. During the later years of her life, MacKillop suffered from many health problems. She lived with rheumatism, and after a stroke in Auckland, New Zealand in 1902, she became paralyzed on her right side.

For seven years, MacKillop relied on a wheelchair to move around. However, her speech and mind were as good as ever and her letter writing had continued after she learned to write with her left hand. Even after suffering the stroke, the Josephite nuns had enough confidence in MacKillop to re-elect her as superior general in 1905.

MacKillop passed away on August 8, 1909 in the Josephite convent in North Sydney. She was laid to rest at the Gore Hill cemetery, up the Pacific Highway from North Sydney.

After MacKillop’s burial, people continually took earth from around her grave. As a result, her remains were exhumed and transferred on 27 January 1914 to a vault before the altar of the Virgin Mary in the newly built memorial chapel in Mount Street, Sydney.

In 1925, the Mother Superior of the Sisters of St Joseph, Mother Laurence, began the process to have MacKillop declared a saint. After several years of hearings, close examination of MacKillop’s writings and a 23-year delay, the initial phase of investigations was completed in 1973. After further investigations, MacKillop’s “heroic virtue” was declared in 1992.

That same year, the church endorsed the belief that Veronica Hopson, apparently dying of leukemia in 1961, was cured by praying for MacKillop’s intercession; MacKillop was beatified on January 19, 1995 by Pope John Paul II and she was canonized on October 17, 2010 by Pope Benedict XVI, making her the first Australian saint.

St. Mary MacKillop is the patron saint of Australia, Archdiocese of Brisbane, and the Knights of the Southern Cross. Her feast day is celebrated on August 8.

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St. Athanasius

St. Athanasius

Feast dayApril 21
Birth 1033
Death 1109

St. Athanasius, also known as Athanasius the Great and Athanasius the Confessor, was a bishop and doctor of the church. He is called the “Father of Orthodoxy,” the “Pillar of the Church” and “Champion of Christ’s Divinity.” Athanasius became one of the most dedicated opponents of the heresy of Arianism. Much of his life was a testimony to the divinity of Jesus Christ.

Born in either 296 or 298 in Alexandria, Egypt to a prominent Christian family, Athanasius received a wonderful education in Christian doctrine, Greek literature, philosophy, rhetoric and jurisprudence.

He was well studied in the Hebrew Scriptures and the Gospel accounts and the Christian texts which would later be recognized by the Church as the canon of the New Testament. He credited the confessors during the Christian persecution under the Roman Emperor Maximian as his teachers of theology.

Bishop Alexander of Alexandria became a strong influence in Athanasius’ life after Alexander witnessed him playing at administering Baptism as a young boy, with other children. Alexander called the boys over and after questioning them, he determined the baptisms were valid and decided to train them for priesthood.

As he grew up, Athanasius befriended many monks and hermits of the desert, including St. Antony. He later wrote the biography of Antony.

Athanasius became Alexander’s secretary in 318 after being ordained a deacon. Around this time, Athanasius wrote his first work, a theological treatise on the Incarnation which is still quoted extensively in Christian theological studies and spiritual literature.

Around 323, Arius, an ambitious priest of the Alexandrian Church, denied the Divinity of Christ, and began spreading word that Jesus Christ was not truly divine, but merely created in time by the Eternal Father.

Alexander demanded Arius produce a written statement on the false doctrine. It was condemned as heresy after two dissenting Bishops came forward. Arius and 11 other priests and deacons were deposed, or removed from their office, for teaching false doctrine.

Arius left for Caesarea, but continued to teach his false doctrine and enlisted support from the Bishop of Nicomedia, Eusebius and other Syrian prelates.

Athanasius, as Alexander’s secretary, was present during the great Church debate. He may have even composed the letter that announced Arius’ condemnation. Athanasius stood alongside Alexander during the famous Council of Nicaea to determine the matters of dogma.

It was during this meeting, summoned by Emperor Constantine, that Arius’ sentencing was officially confirmed and the Nicene Creed was adopted as the Creed of the Church and a worthy symbol of the orthodox Christian faith.

The early Christian Church, still undivided, rejoiced at the defense of the true nature of Jesus Christ. To this day, Athanasius is considered the great defender of the Faith in both the Orthodox and Catholic Churches.

Just five months later, Alexander died and Athanasius succeeded him after being unanimously elected. He was consecrated as the new Bishop of Alexandria in 328 and continued the fight against Arianism.

In 330, Eusebius approached Emperor Constantine and convinced him to command Athanasius to allow Arians back into communion. Athanasius refused, noting the Catholic Church could not hold communion with heretics who attacked the divinity of Christ.

However, Eusebius did not give up on his cause. He wrote to Athanasius trying to justify Arius and he wrote to the Egyptian Meletians in efforts to have Athanasius impeached.

The Meletians charged Athanasius with the crimes of exacting a tribute of linen for use in his church, sending gold to Philomenus, treason against the emperor and authorizing one of his deputies to destroy a chalice being used at the altar by a Meletian priest.

He was tried and proved his innocence on all accusations.

The Arians didn’t stop there though; they came forward with another charge, claiming he murdered a Meletian bishop. Athanasius was ordered to attend a council at Caesarea, but knowing the bishop was alive and in hiding, Athanasius ignored the summons.

In 335, Emperor Constantine commanded Athanasius to go to the Council of Tyre, Lebanon. The council was full of Athanasius’ opponents and was led by an Arian. Athanasius realized his condemnation was already pre-decided.

Athanasius was exiled for the first time to Trier, Germany. While there, he kept in touch with his flock by letter.

Athanasius’ exile lasted for two and a half years. He returned to Alexandria in 338 to find both Emperor Constantine and Arius had died. Constantine’s empire was divided between his three sons, Constantine II, Constantius and Constans.

After he returned to Alexandria, his enemies continued to try to bring him to exile. They accused him of raising sedition, of promoting bloodshed, and detaining his own use of corn.

Eusebius was able to obtain a second sentence of deposition against Athanasius and get the election of an Arian bishop for Alexandria approved.

After this, a letter was written to Pope St. Julius asking for his intervention and a condemnation of Athanasius. The case for Athanasius was set forth, and the pope accepted the suggestion offered by Eusebius for a synod to discuss the situation.

Meanwhile, a Cappadocian named Gregory was installed in Alexandria, and Athanasius went to Rome to await his hearing.

Athanasius was completely vindicated by the synod, but was unable to return home to Alexandria until the death of the Cappadocian Gregory in 345.

Athanasius returned to Alexandria to scenes of people rejoicing after he had been absent for eight years.

However, in 353 Athanasius would face more condemnations by the Arians in the councils at Arles, France and again in 355 in Milan, Italy.

Persecution continued against Athanasius and escalated to physical attacks against him. While he was celebrating a vigil Liturgy in a church in Egypt, soldiers forced their way in and killed some of the congregation. Athanasius managed to escape and hid in the desert, where a group of monks kept him safe for six years.

During his years as a hermit, he wrote his Apology to Constantius, the Apology for His Flight, the Letter to the Monks, and the History of the Arians.

Athanasius returned to Alexandria after the death of Constantius in 361 and the new emperor, Julian, revoked all sentences of exile enacted by his predecessor.

This lasted only a few months though. Emperor Julian’s plan for paganizing the Christian world couldn’t get very far so long as Athanasius, the champion for Catholic faith, was around. Therefore, Julian exiled Athanasius and he once again sought refuge in the desert.

He stayed there until 363 when Julian died and the next emperor, Emperor Jovian reinstalled him. Jovian’s reign was a short one, and Athanasius was again banished just eight months later.

Jovian’s successor, Valens issued an order banning all Orthodox bishops who were exiled by Constantius.

Four months later, Valens revoked his own order and Athanasius was restored permanently.

Over the course of his life, Athanasius was banished five times and spent 17 years of his life in exile for the defense of the doctrine of Christ’s divinity.

However, the last years of his life were peaceful and he died on May 2, 373 in Alexandria.

His body was transferred, first to Constantinople, then to Venice.

St. Athanasius is often shown as a bishop arguing with a pagan, a bishop holding an open book or a bishop standing over a defeated heretic. He is a patron saint of theologians, and faithful Orthodox and Roman Catholic Christians and hailed to this day as a great Defender of the Faith.

His feast day is celebrated on May 2.

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St. Frances of Rome

St. Frances of Rome

Feast dayApril 21
Birth 1033
Death 1109

St. Frances was born in the city of Rome in 1384 to a wealthy, noble family. From her mother she inherited a quiet manner and a pious devotion to God. From her father, however, she inherited a strong will. She decided at eleven that she knew what God wanted for her — she was going to be a nun.

And that’s where her will ran right up against her father’s. He told Frances she was far too young to know her mind — but not too young to be married. He had already promised her in marriage to the son of another wealthy family. In Rome at that time a father’s word was law; a father could even sell his children into slavery or order them killed.

Frances probably felt that’s what he was doing by forcing her to marry. But just as he wouldn’t listen to her, Frances wouldn’t listen to him. She stubbornly prayed to God to prevent the marriage until her confessor pointed out, “Are you crying because you want to do God’s will or because you want God to do your will?”

She gave in to the marriage — reluctantly. It was difficult for people to understand her objection. Her future husband Lorenzo Ponziani was noble, wealthy, a good person and he really cared for her. An ideal match — except for someone who was determined to be a bride of Christ.

Then her nightmare began. This quiet, shy thirteen year old was thrust into the whirl of parties and banquets that accompanied a wedding. Her mother-in-law Cecilia loved to entertain and expected her new daughter-in-law to enjoy the revelry of her social life too. Fasting and scourging were far easier than this torture God now asked her to face.

Frances collapsed from the strain. For months she lay close to death, unable to eat or move or speak.

At her worst, she had a vision of St. Alexis. The son of a noble family, Alexis had run away to beg rather than marry. After years of begging he was so unrecognizable that when he returned home his own father thought he was just another beggar and made him sleep under the stairs. In her own way, Frances must have felt unrecognized by her family — they couldn’t see how she wanted to give up everything for Jesus. St. Alexis told her God was giving her an important choice: Did she want to recover or not?

It’s hard for us to understand why a thirteen-year-old would want to die but Frances was miserable. Finally, she whispered, “God’s will is mine.” The hardest words she could have said — but the right words to set her on the road to sanctity.

St. Alexis replied, “Then you will live to glorify His Name.” Her recovery was immediate and complete. Lorenzo became even more devoted to her after this — he was even a little in awe of her because of what she’d been through.

But her problems did not disappear. Her mother-in-law still expected her to entertain and go on visits with her. Look at Frances’ sister-in-law Vannozza –happily going through the rounds of parties, dressing up, playing cards. Why couldn’t Frances be more like Vannozza?

In a house where she lived with her husband, his parents, his brother and his brother’s family, she felt all alone. And that’s why Vannozza found her crying bitterly in the garden one day. When Frances poured out her heart to Vannozza and it turned out that this sister-in-law had wanted to live a life devoted to the Lord too. What Frances had written off as frivolity was just Vannozza’s natural easy-going and joyful manner. They became close friends and worked out a program of devout practices and services to work together.

They decided their obligations to their family came first. For Frances that meant dressing up to her rank, making visits and receiving visits — and most importantly doing it gladly. But the two spiritual friends went to mass together, visited prisons, served in hospitals and set up a secret chapel in an abandoned tower of their palace where they prayed together.

But it wasn’t fashionable for noblewomen to help the poor and people gossiped about two girls out alone on the streets. Cecilia suffered under the laughter of her friends and yelled at her daughters-in-law to stop theirs spiritual practices. When that didn’t work Cecilia then appealed to her sons, but Lorenzo refused to interfere with Frances’ charity.

The beginning of the fifteenth century brought the birth of her first son, Battista, after John the Baptist. We might expect that the grief of losing her mother-in-law soon after might have been mixed with relief — no more pressure to live in society. But a household as large as the Ponziani’s needed someone to run it. Everyone thought that sixteen-year-old Frances was best qualified to take her mother-in-law’s place. She was thrust even more deeply into society and worldly duties. Her family was right, though — she was an excellent administrator and a fair and pleasant employer.

After two more children were born to her — a boy, Giovanni Evangelista, and a girl, Agnes — a flood brought disease and famine to Rome. Frances gave orders that no one asking for alms would be turned away and she and Vannozza went out to the poor with corn, wine, oil and clothing. Her father-in-law, furious that she was giving away their supplies during a famine, took the keys of the granary and wine cellar away from her.

Then just to make sure she wouldn’t have a chance to give away more, he sold off their extra corn, leaving just enough for the family, and all but one cask of one. The two noblewomen went out to the streets to beg instead.

Finally Frances was so desperate for food to give to the poor she went to the now empty corn loft and sifted through the straw searching for a few leftover kernels of corn. After she left Lorenzo came in and was stunned to find the previously empty granary filled with yellow corn. Frances drew wine out of their one cask until one day her father in law went down and found it empty. Everyone screamed at Frances. After saying a prayer, she led them to cellar, turned the spigot on the empty cask, and out flowed the most wonderful wine. These incidents completely converted Lorenzo and her father-in-law.

Having her husband and father-in-law completely on her side meant she could do what she always wanted. She immediately sold her jewels and clothes and distributed money to needy. She started wearing a dress of coarse green cloth.

Civil war came to Rome — this was a time of popes and antipopes and Rome became a battleground. At one point there were three men claiming to be pope. One of them sent a cruel governor, Count Troja, to conquer Rome. Lorenzo was seriously wounded and his brother was arrested. Troja sent word that Lorenzo’s brother would be executed unless he had Battista, Frances’s son and heir of the family, as a hostage. As long as Troja had Battista he knew the Ponzianis would stop fighting.

When Frances heard this she grabbed Battista by the hand and fled. On the street, she ran into her spiritual adviser Don Andrew who told her she was choosing the wrong way and ordered her to trust God. Slowly she turned around and made her way to Capitol Hill where Count Troja was waiting. As she and Battista walked the streets, crowds of people tried to block her way or grab Battista from her to save him. After giving him up, Frances ran to a church to weep and pray.

As soon as she left, Troja had put Battista on a soldier’s horse — but every horse they tried refused to move. Finally the governor gave in to God’s wishes. Frances was still kneeling before the altar when she felt Battista’s little arms around her.

But the troubles were not over. Frances was left alone against the attackers when she sent Lorenzo out of Rome to avoid capture. Drunken invaders broke into her house, tortured and killed the servants, demolished the palace, literally tore it apart and smashed everything. And this time God did not intervene — Battista was taken to Naples. Yet this kidnapping probably saved Battista’s life because soon a plague hit — a plague that took the lives of many including Frances’ nine-year-old son Evangelista.

At this point, her house in ruins, her husband gone, one son dead, one son a hostage, she could have given up. She looked around, cleared out the wreckage of the house and turned it into a makeshift hospital and a shelter for the homeless.

One year after his death Evangelista came to her in a vision and told her that Agnes was going to die too. In return God was granting her a special grace by sending an archangel to be her guardian angel for the rest of her life. She would always been able to see him. A constant companion and spiritual adviser, he once commanded her to stop her severe penances (eating only bread and water and wearing a hair shirt). “You should understand by now,” the angel told her, “that the God who made your body and gave it to your soul as a servant never intended that the spirit should ruin the flesh and return it to him despoiled.”

Finally the wars were over and Battista and her husband returned home. But though her son came back a charming young man her husband returned broken in mind and body. Probably the hardest work of healing Frances had to do in her life was to restore Lorenzo back to his old self.

When Battista married a pretty young woman named Mabilia Frances expected to find someone to share in the management of the household. But Mabilia wanted none of it. She was as opposite of Frances and Frances had been of her mother-in- law. Mabilia wanted to party and ridiculed Frances in public for her shabby green dress, her habits, and her standards. One day in the middle of yelling at her, Mabilia suddenly turned pale and fainted, crying, “Oh my pride, my dreadful pride.” Frances nursed her back to health and healed their differences as well. A converted Mabilia did her best to imitate Frances after that.

With Lorenzo’s support and respect, Frances started a lay order of women attached to the Benedictines called the Oblates of Mary. The women lived in the world but pledged to offer themselves to God and serve the poor. Eventually they bought a house where the widowed members could live in community.

Frances nursed Lorenzo until he died. His last words to her were, “I feel as if my whole life has been one beautiful dream of purest happiness. God has given me so much in your love.” After his death, Frances moved into the house with the other Oblates and was made superior. At 52 she had the life she dreamed of when she was eleven. She had been right in discerning her original vocation — she just had the timing wrong. God had had other plans for her in between.

Frances died four years later. Her last words were “The angel has finished his task — he beckons me to follow him.”

In Her Footsteps:
Do you have a spiritual friend who helps you on your journey, someone to pray with and serve with? If you don’t have one now, ask God to send you such a companion. Then look around you. This friend, like Frances’ Vannozza, may be near you already. Try sharing some of your spiritual hopes and desires with those closest to you. You may be surprised at their reaction. (But don’t force your opinions on others or get discouraged by lack of interest. Just keep asking God to lead you.)

Prayer:


Saint Frances of Rome, help us to see the difference between what we want to do and what God wants us to do. Help us to discern what comes from our will and what comes from God’s desire. Amen

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St. James the Lesser

St. James the Lesser

Feast dayApril 21
Birth 1033
Death 1109

St. James the Less, the author of the first Catholic Epistle, was the son of Alphaeus of Cleophas. His mother Mary was either a sister or a close relative of the Blessed Virgin, and for that reason, according to Jewish custom, he was sometimes called the brother of the Lord. The Apostle held a distinguished position in the early Christian community of Jerusalem. St. Paul tells us he was a witness of the Resurrection of Christ; he is also a “pillar” of the Church, whom St. Paul consulted about the Gospel.

According to tradition, he was the first Bishop of Jerusalem, and was at the Council of Jerusalem about the year 50. The historians Eusebius and Hegesippus relayed that St. James was martyred for the Faith by the Jews in the Spring of the year 62, although they greatly esteemed his person and had given him the surname of “James the Just.”

Tradition has always recognized him as the author of the Epistle that bears his name. Internal evidence based on the language, style, and teaching of the Epistle reveals its author as a Jew familiar with the Old Testament, and a Christian thoroughly grounded in the teachings of the Gospel. External evidence from the early Fathers and Councils of the Church confirmed its authenticity and canonicity.

The date of its writing cannot be determined exactly. According to some scholars it was written about the year 49 A.D. Others, however, claim it was written after St. Paul’s Epistle to the Romans (composed during the winter of 57-58 A.D.). It was probably written between the years 60 and 62 A.D.

St. James addresses himself to the “twelve tribes that are in the Dispersion,” that is, to Christians outside Palestine; but nothing in the Epistle indicates that he is thinking only of Jewish Christians. St. James realizes full well the temptations and difficulties they encounter in the midst of paganism, and as a spiritual father, he endeavors to guide and direct them in the faith. Therefore, the burden of his discourse is an exhortation to practical Christian living.

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St. Victoria

St. Victoria

Feast dayApril 21
Birth 1033
Death 1109

There is very little known about St. Victoria. With her sister Anatolia, she refused importunate suitors. Both were imprisoned and starved by their suitors but persisted in refusing marriage. Anatolia was converted to Christianity and converted many in Picenum before being denounced for her faith, for which she was tortured and executed at Thora on Lake Velino in Italy. When Victoria refused to sacrifice to pagan gods, she too was executed, perhaps at Tribulano. The guard was converted by their example and was also martyred. Their whole story is probably a pious myth, though they did actually live. Feast day is December 23rd.

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St. Colette

St. Colette

Feast dayApril 21
Birth 1033
Death 1109

St. Colette was the daughter of a carpenter named DeBoilet at Corby Abbey in Picardy, France. She was born on January 13, christened Nicolette, and called Colette. Orphaned at seventeen, she distributed her inheritance to the poor. She became a Franciscan tertiary, and lived at Corby as a solitary. She soon became well known for her holiness and spiritual wisdom, but left her cell in 1406 in response to a dream directing her to reform the Poor Clares. She received the Poor Clares habit from Peter de Luna, whom the French recognized as Pope under the name of Benedict XIII, with orders to reform the Order and appointing her Superior of all convents she reformed. Despite great opposition, she persisted in her efforts. She founded seventeen convents with the reformed rule and reformed several older convents. She was reknowned for her sanctity, ecstacies, and visions of the Passion, and prophesied her own death in her convent at Ghent, Belgium. A branch of the Poor Clares is still known as the Collettines. She was canonized in 1807. Her feast day is March 6th.

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St. Adelaide

St. Adelaide

Feast dayApril 21
Birth 1033
Death 1109

Born c. 931 in Burgandy, St. Adelaide married, at 15 or 16, Lothair of Italy to whom her father had engaged her when she was two. When Lothair died three years later, his successor and usurper Berengar of Ivrea imprisoned Adelaide and attempted to force her to marry his son. Legends tell of Adelaide’s escape to Canossa, where she appealed to Otto of Germany for help. He conquered Italy and married her in 951. John XII crowned the pair rulers of the Holy Roman Empire the following year. After Otto’s death in 973, Adelaide quarrelled with Otto II, possibly at the instigation of her daughter-in-law, Theophano, and lived with her brother in Burgandy. She established many monasteries and churches; she also became interested in evangelism. She and her son reconciled before his death in 983, and she became regent for her grandson, Otto III. Adelaide died in 999 at the convert at Seltz, which she had founded. Cluny became the center of her cult. She was canonized in 1097.

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St. Peregrine Laziosi

St. Peregrine Laziosi

Feast dayApril 21
Birth 1033
Death 1109

St. Peregrine Laziosi was born of a wealthy family at Forli, Italy, in 1260. As a youth he was active in politics as a member of the anti-papal party. During one uprising, which the Pope sent St. Philip Benizi to mediate, Philip was struck in the face by Peregrine. When Philip offered the other cheek, Peregrine was so overcome that he repented and converted to Catholicism. Following the instructions of the Virgin Mary received in a vision, Peregrine went to Siena and joined the Servites. It is believed that he never allowed himself to sit down for thirty years, while as far as possible, observing silence and solitude. Sometime later, Peregrine was sent to Forli to found a new house of the Servite Order. An ideal priest, he had a reputation for fervent preaching and being a good confessor. When he was afflicted with cancer of the foot and amputation had been decided upon, he spent the night before the operation, in prayer. The following morning he was completely cured. This miracle caused his reputation to become widespread. He died in 1345 at the age of eighty-five, and he was canonized by Pope Benedict XIII in 1726. St. Peregrine, like St. Paul, was in open defiance of the Church as a youth. Once given the grace of conversion he became one of the great saints of his time. His great fervor and qualities as a confessor brought many back to the true Faith. Afflicted with cancer, Peregrine turned to God and was richly rewarded for his Faith, enabling him over many years to lead others to the truth. He is the patron of cancer patients.

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St. Christina

St. Christina

Feast dayApril 21
Birth 1033
Death 1109

Few details are known of St. Christina but she lived during the third century and was the daughter of a rich and powerful magistrate believed to have been named Urbain. He was deep in the practices of heathenism and had a number of golden idols, which he distributed among the poor.

Though his lovely daughter had drawn the eye of several suitors by the time she reached the age of 11-years-old, Urbain wanted her to be a pagan priestess.

He locked his daughter in a room filled with gold and silver idols, then ordered her to burn incense before them.

Saint Christina often peered at the world outside her window and decided there must have been a great creator of the world. Turning to the idols, she came to believe they could only be false as they were forged by man.

She began to pray to the creator of the world and asked him to reveal himself to her. That was when she felt an intense love blaze from deep within her heart. She began to fast and continued to pray.

An angel came to St. Christina and taught her the Gospel of Christ. It then called her a bride of Christ but warned she would suffer for her faith.

Knowing the Truth, St. Christina smashed the false idols and threw them through the window. When her father came to visit and discovered the missing idols, he questioned St. Christina but she refused to speak to him.

After sending the servants in to speak to her, Urbain learned of her new faith. Enraged, he began to slap his daughter’s face until she began to speak – but her words were to proclaim her new faith and to share the Truth. She also admitted to destroying the idols.

Urbain executed the servants who tended St. Christina and beat her before throwing her in prison. St. Christina’s mother came to the prison and pleaded for her daughter to renounce her faith but St. Christina refused.

The next day, Urbain took St. Christina to trial and ordered her to worship the pagan gods and beg for forgiveness.

Rather than following her father’s orders, St. Christina held fast to her Christian faith and was ordered to be tortured.

She was tied to an iron wheel above an extreme fire. As she was raked through the flames, her body was burned but she did not die. She was thrown into a prison cell and that night an angel appeared. Her wounds were healed and she was fed food the angel brought with it.

The next day, when her father found her unharmed, he ordered a stone to be tied around her neck and she was thrown into a lake. As she sank, an angel sustained then untied her. When she reappeared above the water, Urbain attributed her survival to sorcery.

He decided to execute her the following morning but that night he died suddenly.

The region’s governor was sent to execute St. Christina’s punishment in her father’s stead but she survived every torture. When fellow believers discovered the miracles, they began to gather at her cell.

During her time in captivity, she converted nearly 300 people until a new governor arrived and resumed her torture. When she survived five days in a red-hot furnace, she was finally executed with a sword.

Prayers to St. Christina

O Venerable Christina,
You appeared as a shining dove,
With a pair of golden wings
Alighting in the Highest Heavens.
Therefore we celebrate your glorious feast
And bow before the place that holds your relics.
Pray that we may receive grace and healing for body and soul.

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St. Zita

St. Zita

Feast dayApril 21
Birth 1033
Death 1109

St. Zita was born into a poor but holy Christian family. Her older sister became a Cistercian nun and her uncle Graziano was a hermit whom the local people regarded as a saint. Zita herself always tried to do God’s will obediently whenever it was pointed out to her by her mother. At the age of twelve Zita became a housekeeper in the house of a rich weaver in Lucca, Italy, eight miles from her home at Monte Sagrati. As things turned out, she stayed with that family for the last forty-eight years of her life. She found time every day to attend Mass and to recite many prayers, as well as to carry out her household duties so perfectly that the other servants were jealous of her. Indeed, her work was part of her religion! She use to say: “a servant is not holy if she is not busy; lazy people of our position is fake holiness.” At first, her employers were upset by her generous gifts of food to the poor, but in time, they were completely won over by her patience and goodness and she became a very close friend. St. Zita was given a free reign over her working schedule and busied herself with visits to the sick and those in prison. Word spread rapidly in Lucca of her good deeds and the heavenly visions that appeared to her. She was sought out by the important people, and at her death in 1278 the people acclaimed her as a saint. She is the patroness of domestic workers. Her feast day is April 27.

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